Swamy Desikan’s SubhAshita Neevi

Annotated Commentary in English By: Oppiliappan Koil SrI V. SaThakopan SrI C. Jalasayanan sadagopan. org hpe 3 64 59 54 48 43 38 32 27 21 16 10 5 4 Chapter 13 Chapter 12 Chapter 11 Chapter 10 Chapter 9 Chapter 8 Chapter 7 Chapter 6 Chapter 5 Chapter 4 Chapter 3 Chapter 2 1 Chapter 1 Introduction Page C ONTENTS

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2. The Hamsa SandEsamisbeingpreparedas TheHamsa 2. with all SriRanganAthaPaadhukAsahasram 1. Desikan: on the5KaavyamsofSwamy comments Here aresomebrief Neevi. SubhAshitha 5. 4. Hamsa SandEsam SankalpaSooryOdhayam 3. 2. YaadhavAbhyudhayam Sahasram PaadhukA SriRanganAtha 1. C.E)blessedSwamy Desikan(1268-1369 uswith fiveKaavyams: . thehumanbeingaffectedbyPuNya andPaap 2. the divine of power Bhagavathsankalpam(Supreme 1. messages ofthisKaavyamare: The twin SankalpaSooryOdhayam:Thisisanallego 3. PaadhukAs (sandals) of Lord RanganAtha. It has 32 Paddhathis (Chapters). (Chapters). 32 Paddhathis Ithas ofLordRanganAtha. PaadhukAs (sandals) the than 1000slOkams, 25th e-book.Inmore righteous AchArya to gain the divine grace. AchArya to gain thedivine righteous Moksham and doctrines. VisishtAdhvaithic of theessence tenchaptersthatdistills message in housedhis responded and Desikan Ch kaavyamnamed"PrabhOdha beauty ofhis Misra) an adhvaithin(KrishNa to response Tradition. Sri VaishNavite representsanAchAryanin (Swan),which a Hamsam is thattheLordchooses messenger inthe to HisconsortSitAdevilanguishing sendsamessage LordRaamachandran this Kaavyam, Mega SandEsam.In opus: magnum SandEsam Hamsa http://www.sadagopan.org isavailableattheAcharya(SwamyDe SandEsam . ïImte ingmaNt mhadeizkay nm>. nm>. mhadeizkay ingmaNt . ïImte S UBH ॥

सभािषतनीवी॥ A SHITHA ु 1 . ïI>. . ïI>. , whochallengedSwamyDesikantomatchthe rical play created ashis bySwamy Desikan its 1,008 slOkamshasalready been releasedas its 1,008 prison ofthecruelRaavaNan atLanka.The Swamy Desikan has praisedthegloriesof Desikan Swamy a Karmaasshouldseekthe intercessionofa an e-book now. An introduction to Hamsa toHamsa an e-book now.Anintroduction andhrOdhaya". In a fitting manner, Swamy manner, Swamy Inafitting andhrOdhaya". N sikan) section of the following web site: web following section ofthe sikan) is modeledafterPoetKaaLidAsA's will) is an absolute prerequisite to gain will)isanabsoluteprerequisite EEVI

sadagopan. org sadagopan. org 4. SubhAshitha Neevi:Thisismodeledafter SubhAshitha 4. cantosand in 21 is It YaadhavAbhudhayam: 3. 2. Sama-chittha Paddhathi: (Mi Paddhathi: Sama-chittha 2. Paddhathi Mahaa Purusha : (MindsetofMahaans) 1. all: (State of dealwiththecondu (B) Theremaining7chapters to followarighteouswayoflife. state) (DushtA's (state of onewith conduct) heinous 5chapters The codesofconductdescribedinthese asEvyaPaddhathi 5. dhurvruttha Paddhathi 4. (Dullard'sstate) (Egotist'sstate) KhalaPaddhathi 3. Paddhathi Truptha(Garvee) 2. Paddhathi anipuNa 1. The namesofthe5chaptersasso unskilled). (A) Thefirst5chaptersdealwiththe conduct of day statesmanandcitizens. haseternalrelevanceandisveryapprop Desikan 20 differentwaysbecauseoftheir in slOkams pointed ou It hasbeen 144slOkams. containing respondedtohis AchAryan the compassionate with hiscitizens AchAryan toblesshimand A discipleofSwamyDesikanwasakingwith the The remaining7chaptersdescribe themi which covers of 12 chapters,five It has T P

HE REAMBLE and currently Dr. Saroja RaamAnujam is covering this Kaavyam in Oppiliappan List. thisKaavyaminOppiliappan iscovering Dr.SarojaRaamAnujam and currently race, SriKrishNa.AgreatcommentarybyAppaya Swamy Desikan's SubhAshitha N Swamy Desikan's Neevi with118pages. Bhaktha Rathnam,U.Ve.SEvaSwamigaL re to guideusaboutourconducta and pithysayings O RGANIZATION

OF S UBH nd set of one with equanimity) of onewithequanimity) nd set ciated with he asamarTan are: ciated withheasamarTan A SHITHA eevi isadidacticlyricalMa mental frame of the righteous Ones. oftherighteousOnes. mental frame N 2 sadhupadEsam (auspicious codes of conduct) and codesofconduct) (auspicious sadhupadEsam nd set of unrighteous ones (theeyavar mana nilai). mananilai). (theeyavar ones nd setofunrighteous EEVI one, whoshouldnotbeapproached). one, the name of Singa BhUpAlan. He begged his Hebegged nameofSinga BhUpAlan. the depth of thought. TheupadEsamsofSwamy ofthought. depth an asamarTan (dullard and vicious one, who is an asamarTan(dullardand one,who vicious t that one can interpret the meanings of some ofsome meanings the onecaninterpret t that is about the glories of the scion of the Yadhu scion oftheYadhu ofthe the glories is about the NeethiSathakamof riate fortherightful

ct of the righteous ones for emulation byus for emulation ones the righteous ct of leased asmall monograph onSubhAshitha sishyan's plea with this neethi kaavyamplea withthisneethi sishyan's have toberejectedbyanyone,who wishes nce in day to day life. During 1995, Desika 1995, Desika nce indaytolife.During Dikshithar isavailableforthisKaavyam sterpiece comprising of wise of wise sterpiece comprising conductance of modern modern of conductance poet Bharthruhari. poetBharthruhari. practise and gain "dhaiveem Sampath" that GithAchAryan discusses. discusses. thatGithAchAryan Sampath" gain "dhaiveem practise and to bequeathed SwamyDesikan caring AchArya, in isseen thedushtAs) (Saadhus and unrighteous in Desikan Swamy wisdomof The extraordinary one. the righteous The upadEsamshousedintheabove7chaptersha thetests). setofonewhohaspassed (mind Paddhathi: Pareekshitha 7. poet/sukavi) auspicious setofan (mind and: Paddhathi (Sukavi 6. the mostgenerous) of conduct VadhAnyaPaddhathi:(the 5. one, of Paddhathy:(Mindset Neethimath 4. ones) therighteous of those,whoseek set Paddhathi:(Mind SadhAsritha 3. 3 who does not swerve from rightful way. fromrightful who doesnotswerve us his SadupadEsams inSubhAshitha us Neevi his SadupadEsams to analyzing the conduct of the righteous and the and the conduct oftherighteous the analyzing ve to be implemented as code of conduct for for codeofconduct ve tobeimplementedas this kaavyam. Out of his compassion as a a as his compassion of Out thiskaavyam.

sadagopan. org sadagopan. org

िन

ोक वदादिशकपदऽिभिष iha khalubhagav इह prototypes tobeavoided. one's Saad in get closertoforadvancement sish his help hasto An AchAryan acts. stupid be for our illustrates Swamy paddhathi, In this " " " िशक्षमावभन nitye trasyabrahmavid dharma r svasya nika vi ś ā loka सािभ े ś jamahendranagarasthita (sarvajña) i

sattvasth ṣṭ ं ख

े ṁ च ś a शिषिण धम ऽ e ś

caka ṣ r े े किचत

ī i vai ṇ 

ं भगवान धारय

i nik ॄिवदागसणिमव ā ṣṇ ṭ ṁ DESCRIBING THESTATE OFASAMARTAN

nnibh ṁ a िनिक्षपिजभर त ृ

ṁ े dh ava dharmavividi - ्

ṣ cit - ं

े

ूसादय चातक prati ipannijabhara

एकलायन ā ् वटनाथायः ṛ raya c ta े ṁ ā ā gasast

n ve pras सता ś ā r

takasya ku ृ ī कशिलन

vai ं

ु सवसह 

ं ā वि ṛṇ ṣṇ daya sat ṅ ANIPU ṁ र् ृ े

 amiva traivargik ka

ave किवतािक ऽ sarva ṣ

ं

िशण वापय विगकाावय। ṭ ay

ै

े िनकट धाराधर an ौीसख ् ṣ ś ā अिनपणपितः॥ u pre alin dh ā

ā ṁ र् ś th ṁ Ṇ े C r sahe ī ं

ā ra v APADDHATI  HAPTER ś किसहः

rya े ूित कािनः॥ िविशौीव i ै ṣ 4 ṛ ṅ ṅ tti ite ā ganagarasthitasya ved ganagarasthitasya ु gak

ḥ r ś yAs with upadEsam on who to avoid and who to who to to avoidand with upadEsamonwho yAs ṁ

ā ं ṣ r kavit dharaik ī ौीव u tadartha ā sakhe sakhe vyavasth hanaa. In this Paddhathi, he lists a dozen InthisPaddhathi,helistsadozen hanaa. ṣ nefit some of the ignoramus, who engage in in whoengage ignoramus, ofthe some nefit

nbh am सवततः वष ै ā ā व I ” ै र् vallabhena ekalavyany vaya | ā ā ntina rkikasi े ā

Ḥ ु

paya ṁ ूिषतष धम || े rahasyasa ḥ ||"

र् ṁ िविविदषया े

ha

ु राजमहनगरित तदथ ā ḥ ntade sarvatantrasvatantra

 ṁ रहसदशतसदशौ े ś de ikapade'bhi

ौीरनगरित ś atattvasa ā yena ं े

ṣ ṁ ś ( iktasya i सवज्ञ ṣ de ye ं ś र् ṇ े au ḥ a )

1

bhavati subh १ prathama sujan sarva 1-1 १ (dhurjanam). persons thedespicable among hecommittedone person because against that andbeargrudges rendered bysomeone help oftheacts the thousands forget As forme,I Hedoesnotholdalltheap of TuLasi. performsa go whensomeone ofoffenses, thousands nullify some andIhavethepowerto Both theLord despicable one.Whyisthat? or I amthefirstamongdhurjanan who isthe Lord Himself. theSujanan, among MypraNAmamsareforthe first sujanan. respect. Heisagoodcitizen/ the ba andforgives overlooks (dhurjanan). Onewho One whoforgetstheupakAram(hel (Meaning): Any onewhotriesto subhAshithams. for these hence itcannotbeappropriatedbyotherkavis and withagoodheart (Suhruths) ones goodhearted tofellow is presented It not beloosened. arereadilyidentifiable.The own andtherefore Neevi,theywillbereadilycaught SubhAshitha fund. On isthecore SubhAshitham own. as their by thos stolen itcannotbe mind. Therefore, by ispresented neevi (Meaning): ThisSubhAshitha - - - 2 १ २

भवित सव pramitipari ूिमितपिर ूथम 

हतः

ṁ

सजनाय सभािषतनीवी hata ु

ु कथ ृ ṣ ृ ḥ k ित

ā ं यौ

ṛ k ṣ पस ti mudr

itan ā मिा ṛ

ं ु ya pu tha सकपकारापकारााम॥ ु

े ममिप ī

v पटगण ṁ ृ सदय ī pa ṁ yausak ā ु sah PRATHAMAPADDHATI se mahyamapi prathama-dhurjan se mahyamapi ṭ ु ugu

ूथम

ṛ चोर दयः daya h ṇ ṛ arAdhams against the erring Jeevan. theerring arAdhams against a corai dupak ः ै -

ूथमपितः े धजनाय अहायाथा॥

समिपता ṛ ु 5 daye र् ā ḥ e thieves, who misappropriate other's gooddeeds misappropriate who e thieves, steal them is a dullard andanipuNan. themisadullard steal r ah ā because theseupadEsamshaveastampoftheir and be branded as their own. There is no match Thereisnomatch bebrandedastheirown. and र् knot associated with these subhAshithams can can withthesesubhAshithams knot associated ् र् aparAdham (misdeed). I am therefore thefirst am therefore I aparAdham (misdeed). ḥ pak

नमः। e can steal other wealth. If any one steals this this any onesteals wealth.If can stealother e

samarpit ā

र् p) rendered by others is a despicable one is adespicable byothers p) rendered किविभः। ry thing. In the case oftheLord,Heoverlooks thing. Inthe onewiththelongrangewellbeingofallin d deeds done by the others is one worthy of is oneworthy others bythe d deedsdone ā

ā r od deedsuchasanjali orofferingofaleaf ā rth

bhy

ā || ā ā m ||

kavibhi Ḥ

ā ya nama ḥ | ḥ |

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pittena pittena p recognize that he has jaundice disease, whic disease, he hasjaundice that recognize conch(Paanchajanya argues thattheLord'swhite anot Desikan describes (Meaning): HereSwamy १ one). (incompetent ananipuNan he becomes Moham make heevaluateshimself. counts, when both Heisfaultyon possess. pretendsthathehasguNamsdoesnot and possesses reve istotally souls. Inhiscase,thissituation torecognizetheau where noneexists.Hefails desire). drivenbyhismoham(driving things (Meaning): HereSwamyDesikandescribesan १ १ 1 vipar pa

ignoramus (MooDa Paramparai). ignoramus (MooDa of notdeserveanycompassion asamemberoftheassembly that suchapersondoes andhypocriticalwretchthie this ungrateful ThisbehavioriscalledPasuVrut else. nothing person isananimaleditionofahumanbeing. onsuchan down harshly Swamy Desikancomes a thatbenefactor towards yet showedhostility Thisungratefulpersonateattheho compassion? shows is false,lacksgoodwill,ungratefuland Howcan Desikanasks: Here Swamy (Meaning): ------4 3 5 ४ ३ ५

िवपरीतिमद पश harikara pu yatra paya pa यऽ पँयित िपन हिरकर ś ś

yati pare u v

ु पयःूभ वि े ī tamida

ृ ṛ पाज

पर tti ga परष

ā ु गण ñcajanya ḥ े

ं ṣ ित ृ prabh

िन ṣ ु ṇ दोषान ṁ kara ha

े u do हस तििप

e tasminnapi n e tasminnapi  svasmin mahim svasmin ं

ं पीत

ं

ं ṛ ṣ हारमणीना भा ti sva

ṁ an asato'pijana असतोऽिप ्

ṁ ं ु पँयन मिहमा ् p sa ī

ta

ṁ नाम ṁ सानषधीोरः। ṁ bhuktv h

िभषित pa ्

मोहान

ं ā यशो ूसितिमव ā

rama ma ya जनः ś ā ु yan bhi ू moh

ā दया ḥ saty ṇ

6 सतोऽिप ś sato'pi naiva gu naiva sato'pi in

o day क॥ rsed. He does not recognize the dhOsham that he rsed. recognize thedhOshamthat he He doesnot ā

nd told lies about latter and created unhappiness. latterandcreatedunhappiness. nd toldliesabout ā वम॥

ñjanasyai ं षः॥ Animals alone eat, sleepandand do alone reproduce Animals ṣ लाः। ā Such a deluded man sees blemishes in people, blemishes in adeludedmansees Such ṁ ै thi (the way of animals). Swamy Desikanadds thi (thewayof animals). Swamy ृ ajyati ka nu enmity to the very sameperson,whoshowed enmity tothe f to Pasu Vrutthi group and says categorically andsayscategorically f toPasuVrutthigroup h makes every thing look yellow. Without lookyellow.Without thing makes every h other kind of dullard (anipuNan) who does other kindofdullard(anipuNan) whodoes pras spicious features inherent in these righteous inherentintheserighteous features spicious use ofhisbenefactor,receivedmuchhelpand

s him commit these errors. With his Moham, his Moham, With errors. these s himcommit ā her kind of fool (anipuNan). He is the one Heistheone fool (anipuNan). of her kind one show compassion to an anipuNan, who one showcompassiontoananipuNan, ṣ

m) has the yellow color. This fool does not yellow color.Thisfool doesnot m) hasthe v

ungrateful wretchandstatesthatsucha ungrateful

न aktadh ् ṛ व

ttam || ै ū

timiva lak ṣ गणान।

ṁ a ु ḥ || īś || ṇ cora an|

्

ḥ ṣ | my ā ḥ | 1 1

help others as a curing physician? acuringphysician? help othersas Desi trulyyellowincolor.Swamy the conchis the disease, of awareness ofthisdistortingeffect १ १ १

Agasthyar. nearthefeatofSage ocean waterandcannevercomeanywhere asananipuNan (anidiot).Thecl be described be theequalofthatgenuin to himself considers of limitedintellectsi Ifaman Swamy states: Agasthyar'stapas. Sage power of the not comprehend do roleasanipuNan in their clouds such agigantictask.The on to take up oceanwiththeir fill thedried promises to visible withallitsshellsandpearls nowto waters throughasing the entirevolumeofsea the powe to due oftheOceans the entirewaters Sage Agast of greatness the can notcomprehend Desikanequatesthe (Meaning): HereSwamy prahasanti p tadapi (bhavati) natatr tadapi (bhavati) doer. The into awrong nottransform man does Even ifafoolaccusesgood object. Similarly, Spatikam doesnotchangeatall as aresult of takesonth nearit,thespahtikam object comes intrinsic whit hasan Sphatika gem (Meaning): - - - - - 7 6 ८ ७ ६

spha ूहसि तदिप पतनमिधग sthala pari ूितप ल िटकः ṭ ika

( पिरशिषत भवित

ḥ वामिः

svabh पाण्नः भाव ś े e ā ṣ )

ṇḍ ita jaladhe समय न

ā ā जलधः

n va suddha va yanadya

तऽानाा सः न ā sth ु

े पिरहास

शिमख

े

ā स

इव tadup सिवत ु ḥ

ḥ एव

savitesa कित

ḥ

ś तपािधष -

uktimukhairmauktikasty sa evasansahatisarvam sa ु सन रसआवहो

े ā सजातडर मिकान ै dhi ं

सहित ् समतोऽिपिधक। ् ṣ ṁ u v 7

j ु ु वा ā ā the aarOpam of (superimposition of) the colored of) thecolored aarOpamof(superimposition the ts next to a great scholar (Mahaa VidhvAn)and ts nexttoagreatscholar(Mahaa rains withoutbeingawareoftheirincompetence

ta

the observer. Meanwhile, the cloud assembly theobserver.Meanwhile, the cloudassembly bhavaty सवमारोपम। भवित॥

kan asks: Who can cure this fool? How can he can he How kan asks:Whocancurethisfool? r of his penance. Sage Agasthyar had swallowed hadswallowed Sage Agasthyar penance. his r of e hue. No body can question this. If a colored colored canquestionthis.Ifa hue. Nobody e one thataccusesfalselyistheanipuNan. भवाा॥ stupidity (anipuNathvam) of the Clouds, who oftheClouds, (anipuNathvam) stupidity ḍ le aachamanam. The floors of the ocean were were ocean ofthe floors aachamanam. The le man of all kinds of wrong doings, that good good that doings, man ofallkindswrong hyar, who swallowed in one sip (aachamanam) one sip(aachamanam) in hyar, whoswallowed he insists that nothing is wrong with himand with is wrong that nothing heinsists ouds can only take in a small quantity of the ouds canonlytakeinasmallquantityofthe e scholar, then this insignificant one can only only one can scholar, thenthisinsignificant e ं

ambara जलद। e hue of that object. The intrinsic color of e hueofthatobject.Theintrinsiccolor र् ः॥ ै

ā ं sth ं

ṁ

् ā jalada

ā || || ā

nai ropam | ḥ ṁ || |

sadagopan. org sadagopan. org 1

aga them in their positions. There is nothing that There isnothing positions. in their them Swamy asks:Whatwouldthesekr the lo firethatdestroys the to situation attempts bytheothersand done the upakArams one),whoforgets the ungrateful reference to in is This himup. brought who harms theperson, kind other Swamy talkshereabout (Meaning): १ 1 १ १ 1 patanamadhigamya samaye parih samaye patanamadhigamya destroyed if they persist with their foolish way of life. wayoflife. foolish if theypersistwiththeir destroyed advances. With the passage of time, a nipuNan ca oftime,anipuNan advances. Withthepassage fu others. Thesituationissimilartobeautiful, by objectoflaughter/ridicule the andwillbecome stumble to heisbound insults others, widelyforhisscho scholar, whoisrecognized beagreat might ananipuNan.There canslideintobecoming (Meaning): EvenanipuNan suh recognize the true help of his friend, thenthispersonisatrueavivEki. truehelp ofhisfriend, recognize the although theanipuNandoes t He much attention. too embarrassing eventget this prevent to tries roadand theright to friend his bring to tries friend good This wrong thing. th helps himalways,tellsthatheisdoing (Meaning): SwamyDesikantalksaboutanavivEk ------10 8 9 ९ ११ १०

( ( नटपिरबढो अगिणत नवदलपट सिद bahu vidadhatyupak pratipanna v ब इ ie) t ) ु

ताि ṇ ṛ िवदधपकारान di vihit ā ita nijapra

nghnanti hanta nghnanti hanta िविहतािहतमितय ृ

ु िनजूणाश े

का याधाम ā

ु ā ह hitamatiryanna pratiupakaroti na tat || pratiupakarotinatat|| hitamatiryanna mad ṇ asai

शा य ṛṣṭ

ः ै गा ā ्

ḥ i िकमाौयाश r ś ḥ kim

ु ā anta

र् ं ूभोरिप stana ivaka n guptv यः not recognize him as one who meanswell.Ifhedoesnot not recognizehimasonewho

ूितपकरोित े िरत uthagnAs not do, when they attack the very person, who puts puts person,who when theyattackthevery do, not uthagnAs āś ṁ

ं शमियत। ray

yebhya िसरिसत

gs, which is the cause for its existence. its existence. gs, whichisthecausefor

ā ं तधीः ूकाशयित āś durita रनाँयिमह॥ ै ā airan sa-rasa े 8 ś cit samunnato'piadhika cit

ḥ न ll breasts of a young woman slumping as old age as slumping ll breastsofayoungwoman siddhyeurasitavartm े ṁ āś

theywillnotstopat.Th

तत॥ e wrong thing, when this anipuNan pursues a a when thisanipuNanpursues thing, e wrong

to destroythosehelpers. larship. If he is overtaken by pride/ego and and by pride/ego Ifheisovertaken larship. yamiha || prak वानः। of anipuNan, who will be destroyed when he destroyed when who willbe of anipuNan, hus behaves as a true friend to the anipuNan totheanipuNan as atruefriend hus behaves ā

n easily slide thus into being an anipuNan. ananipuNan. being into easilyslidethus n i (anipuNan), whoresentsatruefriend, i (anipuNan), तजः। vaho bhavati || vaho bhavati ् े

āś र् ayati teja

ḥ | ā ṁ na | ḥ | Swamy compares this Swamycomparesthis ey themselves will be themselves ey 1 1

१

na varatanuhati sphara parimitagu va tongue tied, when it comes to those, who are an ocean of dhOshams ? who areanoceanofdhOshams when itcomesto those, tongue tied, spotless question the Iftheycan Swamy asks: their flesheating habits(AVeeran arising from Kara DhUshaNaninHis (3) Steppingbackfrom (2) DestroyingVaalibydeceitand Taadakai a womannamed of (1) Killing to: anipuNaas andblemishes.Theuncontrollable sins ofabunda ocean isan Lord Raaman (Meaning): sthapu anipuNan. of an such apersonisthat when hecanstitchthedonnaitogetherfrom leafcontainer(dhonnai) tohold for makinghis atthe celebiant, whokeepslookingimpatiently NatarAjarestsafte leaves underwhichLord DaLa puDEkalpyaa:yasya PrabhOrapitalpathee).ThisisthesamePupiltreefullof tender waters(nava onPraLayam the Lordfloated Itisthenew,tenderleaf onwhich Swamy says: hastyandimpatientthoughts. withsuch or BrahmachAri onasanyAsi appear. Herehefocuses fr food holding for adhonnai making about thinks (Meaning): Here,SwamyDesikantalksabout - - - 12 11 १२

niravadhi gu पटचटकापक्षी पिरिमतगण िनरविध वटिवटिपनारान रण वरतनहित navadalapu ṭ ṭ avi aparib ु ṭ ु - ṇ ṭ apinastasy

मिषतालोका aca a-mu गणमाम ु ु ṛḍ

ं ु वािलिोह ṇ ṭ ( े ṭ ak न ho yasy ṇ e kalpy ṁ e(na) spa ṣ ) agr े ā it v ाव pek ā

े ā राम िभक्षः ā lok ā lidroha me r ṅ ु ṣ ं

ā ā लोका मनागपसपण kur ā i bhik

yasyaprabhorapitalpadh े dhast lok िनरागिस ु ṣṭ

ā ूितक्षणमीक्षत॥ अनटपवान ā ् me nir ā

े ṁ n anutka मधा ā vadye mudh

vadanti sadantike | vadantisadantike वदि ṣ ā ु man cchrama ु u ḥ

िकमदासत

pratik ā वागिस र् gasi v ā

ं gapasarpa सदिक। ṭ apallav ु 9 ṁ ṣ े ā ā

a

gasi kimud ु

ś Raamaa of these dhOshams, how come they are how come ofthesedhOshams, Raamaa is not take a back step during the fight). thefight). stepduring not takeaback is ṇ

amayi े ् r His strenuous TaaNDavam. A SanyAsi or r HisstrenuousTaaNDavam.ASanyAsior am his bikshai. He waits impatiently for the time, Hewaitsimpatientlyforthetime, his bikshai. sprouting ofthePupiltreeevery second seeds another kind of anipuNan (ignoramus), who (ignoramus), of anipuNan kind another ( ā े nt, auspicious guNams. He is devoid of any Heisdevoidofany guNams. nt, auspicious mature leaves of the pupil tree.Thestatusof ofthe mature leaves िकमदासत n om theleaves,evenbeforetendershoots ṇ

ī fight with them because of their bad odor fight withthembecauseoftheirbad accuse the Lord of three blemishes relating blemishes accuse theLordofthree k a ā ṣ ṁ ṣ ī sute (kimud sute ate || ु ḥ yate |

) े ā sate) sate)

sadagopan. org sadagopan. org " सभवित २ nait durvidagdh िवदग्धाः २ 2 2 noble ones. noble ones. equaltothose thestature hasbecomeequalasa actioningaining result ofthat thathe thinks according toAmaraKosam.Thrupthanisone, bothafrogandHari;thename"Raasabha denotes name "MaNDUka" the Brahma; goatand both a Saaka"denotes name"Aja/ names? The glory ofth Will therebeanydiminutioninthe famous a Willtheybecome Sivan respectively. goat, frogandtheass. We seethe (Meaning): tis sa

There are 12 slOkams that describe the mind set of the egotist. set oftheegotist. describethemind that There are12slOkams him andyetaremodestabouttheirdi excel ones, who the great versus attainments his ofproportionabout have asense not and does and ALPAjn~anam name, hisposition(sthAnam), an state of illustrates Swamy paddhathi, In this समिशखरोऽिप - - - - ं ṁ 1 १ २ 2 ु

र् ā

bhavati, te

े vat

िसितकण्ठाः a tadeva g तदव ितस अण्डजाः ā इिभूायण ṇḍ "sumeru

ṛṇ े ā aj णा ृ

DESCRIBING THESTATE OFANEGOTIST ḥ a गता ā ṁ कचन kecana parotkar kecana

ं ḥ ṣ ृ तावता े a t ṛ pu

hyat ṁ ā पण्डरीकष vat े

ु ं canikar ṇḍ

ś पवतष नामागमण्डक

ikharastho'pi k ikharastho'pi काकः ā ā पितरारत॥

ह ar ṁ hantam र् परोषासिहवः ī n े ke े

ु

ā

िनवस मतना

ṣ ु macch ṣ िक समिष u samudre ू a ं || ḥ

ū sa गडायत ु rt र् े ṣ

ं D ī ā ू ṁ िकिमहागत॥

n asahi ु

ु जनदनाः। gama न ā Ṛ - bhavati isyabhiprâye ṁ CHAPTER II ā stinctly SUPERIOR achievements. stinctly

रासभ े ॥ PTAPADDHATI तन ka ṣ kimih

े ṣṇ u janardan र् ḥ

? ṇḍ े

पितः॥

त॥ ", ki 10 ava ः। ै uka-r े

ं इित

ā

ḥ ṁ परसालाभाय nd respectable because of having those names? names? having those respectable becauseof nd They have the names of Brahma, VishNu and and VishNu of Brahma, names havethe They gata

paras e Thrimoorthys asaresultofsharingthese e egoist - who is excessively proud of his family family his of proud is excessively who - egoist garu who usesthenamesofexaltedonesand

ā ायन sabhai ā ṁ is easily satisfied with is easilysatisfied ḥ " is used todenotebothSivaandanass " isused | || ḍ ā े myal ayate?", iti nyâyena tadîyotkar ayate?", iti ḥ

ṇ Ḥ तदीयोषः | a d || ā

ṛ bh ptapaddhatirârabhyate || ptapaddhatirârabhyate ā तमानिभनयि ya taddharm र्

सभवित र् ं his little attainments hislittleattainments , ā तषा nabhinayanti, nabhinayanti, े ,

ं च

न िनकषः

तावता

ै ṣ a ḥ र्

2

agastya v ascend to the sky. They end up having the dark blui sky.Theyenduphavingthedark ascend tothe ofo down tothe level sage bydescending consumed allthewaters of theoceanwithone reach thestatusofnobleonesbysheerco some of these actspe Hemaydo noble ones. egotisti gets is one,who Thrupthan (Meaning): २ २ become equal to their name sakes in Vaibhavam. Vaibhavam. in sakes become equaltotheirname greatonesbuttheywillnever takeonthenameof theegotistscan pointsoutthat Desikan transform aSwanintoBrahman, liveinth have ablue hue aroundtheirnecksand Hehas mountains. Lord Sivan,wholivesin people (Janam)isalsoknownasJa destroy the deno ThenameJanArdhanan name (Andajan). is bornfromanegg(ANDam).Bo bird (Swan) The asANDajan. known is NeelakaNDan. Brahma neverbecome would peacocks either. The won’t become(morphinto)BrahmadEvan.Cr peacocks roamonthehills!Becaus oceans! Let (Positions) andgetegotistic.Le referstoth Desikan Here Swamy (Meaning): sitika 2 abhitti vihit Jn~Anam can not be obtained through the external appearance (VeLi Vesham). throughtheexternalappearance(VeLiVesham). notbeobtained Jn~Anam can thoseactsalone. one, wearurdhvacan notbecomeanAchAryanthrough PuNDramsbut Onecandresslikerighteous itsradiance. orwallbutcannotdraw object onthepaper round For his vesaham(form). gain loftinessthrough fromhi will takepride anegotist that out points Sun bu of the theform One candraw (Meaning): - - - - ४ ३ 4 3

अग अिभि api satpathani k अिप काम ā ma

ं सथिनाना िलखत ṇṭ ṁ

likhatu sa likhatu

h िविहतालमालोक विर ṛ ā ृ ttir megh ttir ḥ ā

parvate ु सान lambam

ṣṭ ं ् मघाना h े ā

ṁ ं आशाः n ā

ṣ ं ā sth कििप n ā u nivasantu na tena te|| u nivasantunatena ṁ

ं ā loka ह ṁ ā

āśā na hantam

the crocodile into VishNu and the peacock into Sivan. Swamy Swamy the crocodileintoVishNuandpeacockSivan. t Swans reside on the Lotus flowers! Let crocodiles live in flowers!Letcrocodiles resideontheLotus t Swans ं परयतामिप। ू ṁ

ṁ मािल ḥ िविलखथ ू

ं vilikhetkatha p च ka ū

भातः। rayat ś cidr ā े

11 linya k कारणम॥ ā ū cean, consume the limited amount of water and ofwater cean, consumethelimited amount mapi |

pa a bluehuearoundHisneck;thepeacocksalso pying of their acts. For instance, Sage Agasthya SageAgasthya acts.Forinstance, oftheir pying rformed by the noble ones but can not however however cannot but noble ones bythe rformed sip (Aachamanm).TheClouds imitatethenoble

ose, who become proud about their SthAnams SthAnams their whobecomeproudabout ose, ं nArdhanan. The name NeelakaNDan is that of nArdhanan. ThenameNeelakaNDanis s name and position in life. He can not however however Hecannot in life. andposition s name ? instance, one can draw the picture of Sun as a Sun asa of picture can drawthe instance, one c through the execution of an act done by the bythe of anactdone execution the through c ṁ e the sthAnams andnamesaresimilar,swans e thesthAnams th Brahma devan and the bird have the same same have the andthebird Brahma devan th

॥ ocodiles will not become Lord JanArdhanan LordJanArdhanan willnotbecome ocodiles e foot hills. These similarities however donot however Thesesimilarities e foothills. ā t can not depict its luster on thewall.Swamy depict itsluster t cannot ṁ tes Sriman Narayanan. The crocodile that Narayanan. Thecrocodilethat tes Sriman ra cabh

् ?|| ṇ sh hueasaresultof

am || ā svata ḥ | their act of imitationtheir actof

sadagopan. org sadagopan. org . SageAgasthya swallowed theentirewatersof 1. in skillsandpower.Examplesare: superior tohim Trupthan (egotist)winneroverall. He willreach wi out that (Meaning): SwamyDesikanpoints k 2 २ 2 २ fame). onlygainsapa-keerthi(ill the Trupthan Agasthya gained.Byactingwithvanityandatte thrutheiract. become laudable not and do PraLayam after watersof the on childfloating ofthelittle thinks egotist Whenthe 2. bh king of the forest); SaaramEya meansadog. of the king the pala in dog hunting a staysas the King(One themountainand teartheelephantapart);bhUbhruthmeans both deer apartandtheLionwill describe theiracts:Saarangam means meanings to majesty. Swam never everbeequalinpoweror palace(themountai mountain in its Lion willbe palace andthe beintheking's dogwould nails.The deer apart.Bothhavesharpteethand theLion.Bothhave of theforest, of theking ques (Meaning): SwamyDesikanasksarhetorical

- - - - 6 5 5 ५ ६ lowly status in the hierarchy of achievers. ofachievers. lowly statusinthehierarchy swallowing theentireworldandstaysunsatiate water ofGanga. whereasJahnuonlydranktheclear oceans, ofthe upallthesaltwaters Agasthya drank theequalofAgasthyain Jahnu canneverbecome the grandactofSageAgasthya what about destroy it.SageJahnumayfeelproudofdrin the entirewatersofGangaRiver,when drank up

astu t da अ का द भभ ā ू kath ṣṭ ū

कथा टकसोऽिप ृ सार bh a s

ु ā तावदगन ṛ vadagastyena jahnor mahima nihnava jahnormahima vadagastyena ā ā tka

ra tasya b tasya त

यथोऽिप ṅ ṭ akasa ू ga y ं

बाल ū ā े lasya vi ṁ tho'pi da

दा जोर

stho'pi s stho'pi सारमयो ं

िवमासऽत

नखरवानिप। ś

् मिहम vagr े ṁṣṭ

ā न rameyo na si ā

r े se'pyat िसहित॥

ā िनवः। nakharav ं 12

तः॥ ृ Swamyconcludes“Saaram ṛ They gain apa-yasas instead of Yasas as Sage as Sage ofYasas instead gainapa-yasas They pyata some similarities.Theybothcankillandteara

y Desikan uses cleverly the words with double double Desikanusescleverlythewords with y mpting to execute what is beyond their power, mpting toexecutewhatisbeyondtheir , who drank the waters of all seven oceans? waters ofallseven , whodrankthe nning over solitary person will not make a make a over solitarypersonwillnot nning ṁ ce and the other stays inside the caves as the cavesasthe the inside other stays ce andthe n caves). The similarity ends here. They will n caves).Thesimilarityendshere.Theywill ā tion: Can the lowly dog attain the lofty status lofty dogattainthe the lowly tion: Can king the entire Ganga waters in one sip but but theentireGangawatersinonesip king his end, when hetakesonthosewhoarefar his end,when

either deerorelephant(thedogwilltearthe napi | napi | the seven oceans in one sip. Sage Jahnu sip.SageJahnu thesevenoceansinone hati || ḥ ḥ it entered his Aasramam and attempted to to Aasramam andattempted entered his it d, that egotist can come to grips with his his with to grips can come that egotist d, | || stature in this matter. Further, Sage matter. Further,Sage this staturein

Eyam (dog) na simha simha Eyam (dog)na 2 2 s ithi” (the dog would never be the lion) in bethelion) (thedogwouldnever ithi” in righteousness and of justice official positions. It is not enough to have mana they donotlearnandpersistinthei mistakes. If outtheir pointing by them Oneshouldtrytocorrect acts. harmful their of consequences the cannotcomprehend They andsadAchAram. or smruthis of Sruthis importance knowthe donot ones,who areignorant from theirpositionssincethey should beremoved arenoth theseexperts kaimkaryams, auspicious in their engaged ones the righteous insult and their skills about pride with filled they get The chiefsofthevillage,cityand Nationmay pride). self-contentedonesle or (ThrupthAs dhushtAs behind righteousness shouldhave one skills but (Meaning): Swamy says here Desikan that itis an २ 2 २ २ at bhavEth). sahasaa (jagathAmadhrusya: the righteous the worldof be evil personwill out ofjealousy,thenthat (tamOgu (Meaning): IfonewithdarkguNams

(Meaning): Thelionisindeed powerful.Itcan ------8 ९ ८ ७ 7 9

अनागम स balottare satpatha dhury बलोरण धयाणामिप सथ अतीत ṛ ī गालः g ृ ु ā ta parv ā gama vid र् la ā

ḥ ं छादयन पवा ṇ

े s

सा ṁ ā िवदा ṇ ā ā

mapi satk mapi हिरणा a hari mya jagat

र् जगता साय ch ā

ं

ं ṁ य

आकान ā ṁ िमऽमिप ् dayan mitramapivy ु ā ṇ yukta

नागम ṁ ं a n ā

ं

अँयः k अपनीतर

 ad ā गणशािल ā ā rye gu ṅ ु gamalla-vibhetin ṁ ṛ k conductance of their duties. oftheir conductance

sya ालस ṣ शौयािध ् apan an -

िवभितना। े ḥ ṇ सहसा

ś sahas a ् िनवारणम॥

aury र् ś िवमिद ī ali vimardin े ter niv

तमोमयः। ्

ā भवत॥ spite of some of their commonalities. some oftheir spite of ā

ं dhikya न 13 ā bhavet || bhavet ना। 

destroyed and will become immediately invisible to invisible andwillbecomeimmediately destroyed las tamomaya

ā े िवित॥ ra ं ā ् ्

| gerial skills but it must be backed up by a sense gerial skillsbutitmustbebackedupbyasense ṇ

break the skull of the elephants with its paws. oftheelephantswith break theskull

Nams) hides the sathva guNams of his friend friend ofhis Nams) hidesthesathvaguNams ṁ am || not enough to have superior administrative to administrative not have superior enough r ways, it is better to remove them from their toremovethemfromtheir ways, itisbetter r ading empty lives wallowing in the mud of mudof lives wallowinginthe empty ading

ing but ahankAris (egotists). These officials (egotists).Theseofficials ing butahankAris ā their acts to guidethem.Otherwisethey are ṁ na vindati || navindati be expert administrators. Inspiteofthis,if be expertadministrators. |

ḥ |

sadagopan. org sadagopan. org

2 kala pibatvambha

mah २ 2 २ katha sakthi. thesimpleton but sameghOshti present inthe alike; theymaybe same village;theymaydress may liveinthe Both and anuneducatedman. situation is This forest. of the king to the the for the killedelephant.Itisimpossiblehowever (2)bo only thisfar:(1)Bothliveintheforest strong theequalofthat The lowlyfoxwantstobe one. dear the Lord's to hurt the MahaaapachAramofcausinggrievous cu Sudarsanam the Bhaagavathan. Theholderof that toharm andintended pond a lotus in GajEndhran foot of the which grabbed inthiscontextabou appropriate toremember Itis Mahaa SaanthaMoorthys. ofthese is thenature This paths. dangerous from their correcttheseapachA rooted insadAchAramwill Desika ones.Swamy the wealthofrighteous There arethose,whojealousaboutother's sadhupadE Desikangives Here Swamy (Meaning): spite of the superficial similarities. Swamy Desi Swamy similarities. superficial the of spite thatthesetwoclassesof concludes and niyamams ones. insignificant onesandthe trulygreat ex (Meaning): Here,SwamyDesikandescribesthe - - - - 11 १० ११ 10

कथिचत कलः िपबः महाशा sudar सदशनभ गितर gatir vyomn ु ं ḥ āśā

ś ṁ र् ka कण्ठ ् ोा anabh nta pad cit s

ṇṭ साध ता ् ृ

पदा े

क्षार he n

नातः किदजहत ā

ā िक ṛ dharmya

ḥ t

ki ं ā

k कष ं ā न

ā ka

 तत ṁ kar

ṣ िक्षपित ta

क ख ara

ḥ ś

cidajahat k tat garu जल इव ka iva ma kaiva गडमिभटत ṣ ् ṁ i jalajanturnig

ṁ कलशीसनरलसः।

nakhalukala

मशकः न

कीित k ् जर

िह ṣ ipati na hi vaidharmya niyama ipati nahivaidharmya ḍ

amabhi व

र् ु मरः। ś

ध

ī ै िकरपितः aka rti matsara ् िनगत॥ ू े ु

ḥ

14 र् चटकः ृ िनयमः॥ similar to the situation between a Mahaa VidhvAn aMahaaVidhvAn between situation tothe similar kinnarapati ṭ ṛ ś a hyate || is

th havesharpclawsand(3) flesh of both eatthe He discusses the Saadharmya and Vaidharmya and Vaidharmya theSaadharmya discusses He ṅ े can not equal the Mahaa vidhvAn in his Jn~Ana Jn~Ana MahaavidhvAninhis can notequalthe ū keta ca kan gives the examples of the mighty Garudan Garudan the mighty examples of the kan gives

t what happened to the aggressive crocodile, what happenedtotheaggressivecrocodile, t achievements and they steal the positions and and theystealthepositions achievements ris at the appropriate time and leadthemaway at theappropriatetimeand ris nuralasa

t off the head of the offender, who committed who committed offender, of the head t offthe

n points out that the most tranquil Mahaans most tranquil n pointsoutthatthe

ḥ lion. Is it possible? No. The equality is valid The equalityisvalid it possible?No. Is lion. people will never be equal to each other in peoplewillneverbeequal toeachotherin | sam on the perils of BhAgavathApachAram. perilsofBhAgavathApachAram. sam onthe tent of equality anddifferencebetweenthe tent ofequality fox to consider itself to be equal in strength strength be equalin to itself fox toconsider

ṭ aka ḥ ḥ

| ḥ

ḥ || 2

svaya kadarthayatu kadarthayatu mu

not disappear. those withsuperiorJn~A with alpajn~Anamand there celestial singers(KinnaraPathy).Evenif ofthe Lord ofthe totheheights torise butitcanneverpretend a sweetvoice might have drank thewaterofall sevenoceansthro notbeco ocean (salty)water.Hewouldhowever strength Vaibhava Garudan in or nithya Soori, Yet,the and asmall flyinthesky. bird. Both avoid thewaysofegotist. N SubhAshitha of thesecondchapter Thus ends inflicted onthesky. is nopain sky butthere wrestler cansendhispunchestothe but suRRal) infinitum (tattamAlai himself ad crowwillnever be theequalofsw sounding Sundoesnot that the andthink close hiseyes endresultwouldbean butthe thing may beone instructs usthat Desikan (Meaning): HereSwamy २

- - १२ 12

कदथयत य nim ś िनमीलयत ौवः rava ī

ं layatu locanenahitirask ḥ ॅमत गयत ṁ र् sthagayatu sthira sthagayatu bhramatub

ु मििभः

ु

लोचन ु ु बािलशो

ु िर

ṣṭ

कथय े निह ं

ibhi परभ न ā li

ख ś ितर

ḥ o na khalubambhram o िक तः ृ ṁ kathaya ki ं

parabh

नभः बमीित िकम ृ ṛ तो to bh

क्षत॥ ु भारः ाित। ṛ ु 15 ā ta ṁ skara

ḥ िक्षितः nabha m. A man suffering from indigestion might drink drink might indigestion from man suffering m. A ugh asingleAachamanam े kimudhv eet-singing nightingale.

the earth will not whirl with him. The angry the earthwillnotwhirlwithhim.The

little bird can never become the equal to the little birdcanneverbecometheequal to the exist. One can close one’s ears but the harsh the ears but cancloseone’s exist. One

ḥ are somesimilaritiesbe are nam, thehugedifferencesbetweenthemwill me the equal of the mighty Agasthyar, who Agasthyar, ofthemighty me theequal other thing (totally different). Egotist might might Egotist different). (totally other thing

eevi, where the advise is given to the king isgivento eevi, wheretheadvise the intention of an egotist (wishful thinker) thinker) (wishful ofanegotist the intention ḥ ī ti k k ṣ ā ubhyate || ubhyate ṣ ṅ iti k ḥ ṣ ati |

The little boy can whirl The littleboycanwhirl . The little mosquito . Thelittlemosquito tween thelittleones tween

sadagopan. org sadagopan. org elders. They try to divide the friends. They are uncontrollable by anyone and do not have any have donot byanyoneand They areuncontrollable thefriends. elders. Theytrytodivide dangerous times.Theydo notrespecttheworld during helped them those,who to remember the gratitude nothave They do friends. meaning or groupsoffrie fromindividuals good counsel everbeequatedtoyogis. thatDushtAscan never conclude hence arenot andtheirbehavior ofthedushtAs mind difference be and householdsaswell.Themajor families their to attention of their letgo DushtAs andhousehold. family their to much attention Purusahan. Parama about allthetime but think themselves about think not do who Yogis, ofthe likethat maylook dushtAs ofthese activities will harm others inwhatevermannertheywant. will harm goa one only These dushtAshave (Meaning): the others and contemplate on ways in which th in which onways contemplate and the others about (Meaning): ThesedushtAsdonotworry yogin

atila ३ of thedushtAs. ofmind state the Desikandescribes Here Swamy ATHA अथ ३ 3

3 - - - - १ २ 2 1

खलजनपमाह ā paracintaikanirat परिच आाथ अितलितलोकाना योिगनामनकवि

KHALAJANASVAR tm ā ṅ rtha ā ghitalok manukurvanti vi किनरताः

 ै यिवाना ṁ ु ु yuktavitt ु ā र् n

ā

ā

ṁ पऽािदसिमः। ḥ िवलिधयः

ं न ु

nabandha

ं ā

putr िमऽमण्डलभिदना। बः M n || ā ś ṛṅ ṁ Ū IND ā di KHALAPADDHATI PAM mitrama

khaladhiya कन ṣ े vapyasa ॥

C

ḥ OF

िचत्िचत॥ खलाः॥ Ā

kena citkkacit || || citkkacit kena HAPTER खलपितः॥ े HA 16

ṇḍ THE

ṅ ḥ

ं alabhedin gima khal l: How they can advance their interests ? They interests?They l: Howtheycanadvancetheir

Yogis have VairAgyam and hence do not pay pay not hencedo and VairAgyam have Yogis nds. They do not hesitate to attacktheirwell Theydonothesitateto nds. ey can harm others. Lo canharm ey their well being. They think constantly about their wellbeing.Theythinkconstantly and do not pay their regards to the righteous and donotpaytheirregards totherighteous D They do not listento They do tween the dushtAs and the Yogis is that the is the Yogis tween thedushtAsand ् controllable to by anymeans.Itiscorrect

ḥ ā III ḥ | USHTAAS || || ā ṁ

Ḥ | ||

oking superficially,the others. They disregard 3 ta stable and nurturing relationships. relationships. stable andnurturing 3 ३ ३ 3 ३

of that resultfromcloseinvolvement level groundbeforeandelevations,wherethere that plungesviolentlydownwardand creates strang Thesitu bycompany withdushtAs. and isacquired andsaadhujanams.Thistypeofbeha the dushtAs who meanwelltowardshimanddoesgooddeeds totheir toactsinconsistent people plunge peopleofgoodkulam acquire dushtAs, these havebeen dushtAs.Apersonmight svAbhAvika with association through adushtan becomes onewho some to focus his shifts Swamy Desikan was thefocus previous slOkam, (Meaning):In the vaipar

people. unsuspecting destroythese them andthen behavior acts andpleasing Their kindly of conduct. One shouldnottrust a considerabledistance. keptat Thesearehypocriticalacts.Theyshouldbe make onewonder. others might for money supe get angrywiththem.Their even ifyou impressi a verydifferent willgive They dhushtAs. ofsometohurt (Meaning): Itisthenature ā sannaparap ------5 3 ५ ४ ३ 4

sneha व आसपरपीडाथ janitv utpath तटानिप उथा जिनाऽिप हः परी ै ṭ े ḥ asth

ī श ś ā ḍ ī aitya ā

' tya ā ā pi mah नदाः 

ै ं napi nighninti taras nighninti napi rtha िवति durnad ṁ

ं

र् ूसाद

ṁ िनिि महागोऽ vitanvanti same ṁ pras

ā किचबसभॅमािवलाः। nistri gotre nimnag

 े ā िनिशािसतानः॥ ḥ

ā

समष कोशाग da

kecidrbasubha

े ṁ तरसा िनगा ं ś sasy े ca ko

ु ु िवषयष

िभन्तवः॥ ā

ā sit वबचिताः। ś ṣ ā bhinnsetava aty a good person with dushta janams. withdushta a goodperson u vi vakrace ā े

tmana

जायत। ु ā च॥ ṣ ga े े aye ṅ 17 ś gabhram upbringing and kulam. He shows enmity to those andkulam.Heshowsenmitytothose upbringing

ca j ḥ ṣ ṣṭ those near to them. These are the worst among neartothem.Thesearetheworst those े dushtAs from theirouterappearancesandmodes dushtAs u ca|| rficial display of kindness and expending their their expending and displayofkindness rficial || ||

ā it

born in a great vamsam. Through moving with moving born inagreat vamsam. Through yate | the lowly profiles with odd behavior. These oddbehavior.These the lowlyprofileswith ḥ ā ons outwardly. They will not show their anger anger their show Theywillnot ons outwardly. were ditches before. These are vipareethams were ditchesbefore.Thesearevipareethams ḥ on those who are dushtAs by nature. Here, Here, nature. by aredushtAs who those on || are just acts to get closer to those who trust trust who tothose arejustactstogetcloser for the dushtAs. He displays equanimity to for thedushtAs.Hedisplays vior is the characteristics ofdushtajanams vior isthecharacteristics e thingslikedeepditches,wheretherewas ation is similar to a fierce mountain stream to a fiercemountain ation issimilar | ā vil ā ḥ |

sadagopan. org sadagopan. org ३ 3 ३ 3 ३ 3 of one thing and saytheopposite. Thesearememb of onething (Meaning): Therearethose, whoseoccupationis interrupted. trees)onitsway,whenflowis thing(dams, destroy every situationis and heapunjustchargesonthem.The levelledatthem.Theyre minds fromthecriticism are manywhohaveamassedwealthinunright on thesva here Swamy elaborates (Meaning): madena bahudh na nig

will befilledwithjealousy,anger,greedandrestlessness. Thispretenderwillengageindis small things. dharmams.Heislikethequarre varNAsrama of paapams, Heistheembodiment innumerable. are they counted; Theirbe paapamscannot dharmams externally. VarANSrama observing upadEsam (Meaning): Here,SwamyDesikangives Karbura prak elephant inrut. from amad and thenation.These community traditio gOthramand foreign totheirkulam, give theimpre of aSanyAsiandKamaNDalamto (Meaning): Thesedays,therearesome,whocult

------6 8 7 ७ ६ ८

chalina kenaciddantak aneka mukhap अनक कनिचकन कबरूकितः छिलन न मदन े

िनगाित े र् ु े

बधा

ṛ ं मखपापाा ृ सथानह ṁ h ृ ु ṇ

ati ya satkath

ृ िभ यः किापयकलहोिचतः॥ ṛ ti

ṛ ā े काल ḥ ḥ tyena kulagotra vimardin tyena kulagotra p

ं ā

मात k कलगोऽ ka  ā bhinna

ā ाोपहतजाितक। tm

ु ā narha छसदिशताौमः। le so'pisabhyairnig ś े

सोऽिप citk ā chadmasa े

मत ṁ ā ṁ ं

िवमिद peyakalahocita sv

m evil mindedhypocritesshould स र्

ā े ā जनः॥ tmopahataj ta ना।  िनगत॥ ṅ ै ṁ ga manyate jana 18 dar र्

ं ृ

ś bhAvam (intrinsic nature) of dhurjanams. There nature)ofdhurjanams. (intrinsic bhAvam ṛ it pute with others for fear of being exposed and being exposed fear of for others with pute lsome monkeys. The monkeys will fight over Themonkeyswillfightover monkeys. lsome hyate || े ā āś ḥ deceit. Theyarenottobetrusted. Theythink n. These are hypocrites who destroy their who destroy n. Thesearehypocrites ivate matted locks(JaDai),adorn ochrerobes ivate matted | eous and improper ways and have agitated improper waysandhaveagitated eous and ā act violently at those who look down on them onthem down look those who act violentlyat while he pretends to observe the prescribed whilehepretendstoobservetheprescribed ||

similar to the wild mountain streams, which streams,which similartothewildmountain rama tika ers of the lowclass.Theirmind orspeechis ers of ssion ofanascetic,whileengaginginacts on those who commit sins in secret, while in secret, who commitsins on those ṁ ḥ | | ḥ

|| be avoidedlikestayingaway

agh ofdhurjanams. tothebehavior much comparable is very to theother.This destination one from as itgoes gostraight Itnevercan poison. out spits mouth same with the ofthe that resembles behavior These dushtAs' own statem They willdisowntheir fromthis screams wordsandvicious poisonous drOhis (enemiesofthecommunity). samUha properties and steal otherpeople's world. They peopleasdhurjanan. of theassemblyrighteous out kicked Anyonewhoplacessu now. are bothdhurjanams stop him not does theonewho and Boththedhushtan behavior. ownrighteous of his inspite lauded andcannotbe of athief associate islikethe peopleandpunishthem correct these of destroying his kulam. Kulatthaikedukka righteou speak withthe unstable. Heisnotfitto ३ aki 3-10 ३ sins. Such linkscanleadtogriefand them. touching Itisasintoasso aboutthem. speak worthy to meektosavetheirnecksandbeli praised bythe onlyfro butknown others for helping known can notsu we be awayfromthose to is better themselves dhurjanams.Itisnoteasytocorrect pointed outthat The previousslOkam (Meaning): 3 ३ company in anymanner.Thedushtajanamssuckup company forthehereandhereafter.NowS inauspicious outth slOkampointed (Meaning): Theprevious d

- - - - 9 ११ १० ९

अघाय अिधकोत अिकिचकािरणा nigiranto jagatpr nigiranto रतः िनिगरो ū rata ṁ ā ं ya gatasattv

cirk पिरहता

ḥ गतसाना parihartavy ā

जगाणानिरो ri र् रिप ै ṇ र् ā

ṁ

ं सदाणाित दीन

ििजा ā d ā ु n ṇ

ं ī दशनशनािदक॥ ā nair राकगणकमणा। ā ै ā ṁ nudgiranto mukhairvi nudgiranto dvijihv ु dar ृ र् ā

k िजवयः॥ ṛṣṭ ś ु anaspar ents. We should placesuch ents. Weshould ā

ै agu मख रसकमशगणाङ र् jihmav ृ ु र् ṇ िवष। ै ृ akarma ं ं 19 ś र् an

ṛ ं

ttaya

vantha kODAli kaampu. Any one who does not not does onewho kaampu. Any vantha kODAli ā harming others. These dhushta janams, who are Thesedhushtajanams,whoare others. harming dika cceed in correcting. These dhurjanamsarenot These incorrecting. cceed snake in many ways. Thesnakeinhalesairand many snake in dhurjanams. Swamy concludes therefore thatit Swamyconcludestherefore dhurjanams. ciate with thesedhurjanamsor them or seeing wamy Desikansaysthatweshouldavoidtheir eve thattheydeserve suchpraisehavenothing destroy the livelihood of the victims.Theyare of the the livelihood destroy ṇ They drive away therighteousoneswith They drive at the association with the dhurjanam will be withthedhurjanamwillbe theassociation at s. He is the embodiment of sins and is guilty andisguilty of sins Heistheembodiment s. world. They have twin tongues like a snake. like asnake. They havetwintongues world. ṣ those who do not correct the dhurjanams are are thedhurjanams notcorrect thosewhodo ch dushtans in a ghOshti of Saadhus willbe ch dushtansinaghOshtiofSaadhus ḥ ु ā a ṁ ṁ || ṁ || | the lifesustainingai |

िीपीिडत ् dushtAs awayfromharm'sway ः। ै

r (thewealth) ofthe

sadagopan. org sadagopan. org insteadwecanseethefallowland. and dhushtan the faceofa whoisst Lord, bythe isblessed wealth sustained these dushtAs?There gain byassociationwith They maybecruelbynature. gangs.Whatisthereforusto They may besurroundedbyevil power.Th mayhavebig The dushtAs (Meaning): vidhisiddhanaikagu -2 mukt 3-12 ३ sud adhikonnatairapi 3-11

bandhe g u

k them. th stronger beforethose tobow of thedushtAs They arecoldhearted.willnot about themeekstayinginfrontoftheirhouses hard those neveryielding These dushtAsarelike hardbrea aplacebetweenthe notfind which do On individuals. tough (Meaning): DushtAsare - १२

िविधिसन माहारिनषिवता कामाःपरचिटकाकचतटीकािठवः ब उ ā ṣṇ ु m e

ā े

े गाढिवमदनऽिप ā शीतलतामप nta śī h talat ā ḥ rani ā purace ḍ कगणससदा ु ै ā havimardane'pi najahatyanyonyasa havimardane'pi े ṣ mupetya े evit र् ु ु े

ṭ अिप ā े ik api na tadv api

ṇ ā

ु न िशिशर kucata ā asasyasampad

ś ru न जहोसपीडन। i ś

ṇ ire pr तद ā nvitai rasak

े ṭ

ं

व ूा ् िवरसभावकिठन ī stop colliding and clashing with andclashing stop colliding k ृ ā ṛ ā pte bhajantyu ttyai di ttyai ṭ

े

hinyavanta भजता ै िदशर 20 ā ṁ ं ś ṛ virasasvabh

antyantara dbhramatpa खलाः॥ an themandbullythose,whoareweakerthan ु in a debilitated state from hunger and cold. cold. and hunger in adebilitatedstatefrom anding as SiddhOpAyan. It is better not to see see to better not It is asSiddhOpAyan. anding e can comparethemtothepearlnecklace, e sts of the ladies in the harem of Manmathan. ofManmathan. sts oftheladiesinharem (Firm) breasts. The dushtAs do not care abit notcare breasts.ThedushtAsdo (Firm) ं is no need for to associate withthem.Our is noneedfortoassociate ey might have a lot of conniving associates. have alotofconnivingassociates. ey might ḥ

ṣṇ ं khal

ं रल ै at ṁ

ā ं

ṁ p ā खल ṁ ḥ ī ā ḍ ś

vaka || uga

ana ः॥ ै ṇ ṁ ṭ

hinairala ā | ṅ dhrip the others. It is the nature nature theothers.Itis ī ṁ ḍ itai khalai ḥ | ḥ || - gu 4-1 ४ chand ā इािदिभवावँयकमिभूाह " " छान आचारहीन sarvat wontqualifyto occupation. Hence,he his inhiscraftbuthe The fishermanmaybeclever good qualitiesfrombirthbuthewillnotberesp intelligent person. Hemaybecelebrated becauseofhis (Commentary): Dheevaranmeansan praiseworthy. canneverbe ofgreatguru] sacredwaters[ortakenshriipaathiirtham many bath in andhastaken birthintelligent whoisby is fullofmerits, The meanmentalityofapersonwho "na vidyay ity

yatra v "sarv सवागमानामाचारः न c - ā १ ā

िवया rah dibhirv

ं ā र् ā gam ṛ ī na ṁ ttamime cobhe taddhi p ttamime cobhetaddhi सवतीथावगाहऽिप गणजालूकषऽिप े syena

ṁ ु ं

ṇ िवजहकाल

कवलया ā ṛ ं ā ृ र् न र् ttasy aj kevalay napunantived n े

ā पनि ā ī rth m laprakar ṁ ु र् ā ā ā vijahatyantak c va vag

ā तपसा

ra ś ā ूथम

वदा yakatvamabhiprety tapas  े ḥ ā े he'pi n he'pi ṣ prathama e'pi dh

यधीताः ं

धीवरऽिप पिरकत वािप नीचविन े

नीड ā || ā v yadyapyadh ā ī

cav पाऽता।

pi p ं ī ā े शका ā ृ DURV varatve'pi janmata le n tra P े ṁ ṛ ā ttirna ttirna ATH ु ṁ parikalpyate", "kulam parikalpyate",

trat - ī र् ", " ", शत॥ े

ḍ ॥

जतः। सह pracak

a C यऽ ā ṁ Ṛ इव कलमाचारकमणा

ā | HAPTER वपितः॥ ś

ha - ī

ु TTAPADDHATI षिर

t asyate || asyate OF

ś be in the ghoshti of the righteous. righteous. of the ghoshti be inthe

ā 21 विमम जातपक्षाः akunt े ḥ ृ ृ र् ṣ saha

ate ||"

THE ः। ै ā ends up destroying the lives of fishes through through offishes thelives destroying up ends ected if he engages in performing bad deeds. baddeeds. ected ifheengagesinperforming ivaj ḥ

े ṣ चोभ | a IV ,

ṅ MEAN र् bhira ā

े tapak ति "

ā c ṅ

ā पाऽ gai ṣ Ḥ rakarma

a || ḥ ḥ

ं , ूचक्षत॥ | ṇ a" े "

sadagopan. org sadagopan. org pr - patat 4-4 ४ avakrast 4-3 ४ dvijar 4-2 ४ the ghoshtiofpathithans. by ourreveredancestorswouldcaus established out th points (Commentary): HereSwamyDesikan others duringtroublesanddearto helps in his dealing, ishonest evenifhe pathshown], [ancient his ancestors of not followpath As fullmoonthattransgressestheeasternquarter vi kalang saasthraas. Hewouldhave ifhedoes Even then,hewillhaveblemishes, br adhyayanam. Hemaystayclosetovirtuous haveupanayanamatth Onemight (Commentary): pure" mustbe drives. Allactionsperformed itisno -"Thus, ofgoodhabits brahmins full nopersonwi When thereisnopurityofthought, vi knowingly, his birth in higher caste is no excuse. He has no suddhi. no excuse.Hehas nosuddhi. inhighercasteis birth his knowingly, thenhedeservestobe punish knowingly, sins education an high (Commentary): Whenone with association". will certainsinners polluted-"Thus, of fallenand willresult of pureandsinlesspeople Association - - - २ ४ ३

िवशवणयोगोऽिप ूाच िवशिरिहतः िजराजासोऽिप पतता अवबारकाधीशः ś ś ā uddhirahita uddhavar c ī ु ु

ṁ ā

िदशमितब ं ā ह ṁ j di ā ā hantake ṅ rak ś र् kasa

amatikramya patana amatikramya कषािचजत ṇ े ā

ं कि ayogo'pi vipar dh ḥ ṁ ं ka īś stho'pi sanm stho'pi ṣ a

िवपरीतिनिमता॥ a

ś ḥ पतन पिरपणािूयोदयः। cinna vindatyakala cinna ṁ

parip सागाचारवानिप। िवकलता॥ cidbhajate malin

े

मिलनाना। ं ू ूितपत॥ am thatwillstaywithhim. ū all, all otheraspects. being fullin र् r ī tanimittat ṇ र् ā apriyodaya rg ṁ ā pratipadyate|| े c 22 ā ं

ं rav ं

ā ṅ

ā ā ṁ

tman kat ahmins and be skilled in daily anushtaanams. anushtaanams. in daily skilled be and ahmins napi| t just association, but purity of thoughts that of thoughts butpurity association, t just not abandonactsthatarenotpermittedby not ed more. For such a person committing sins suchapersoncommittingsins For more. ed ll attain fame even ifha ll attain fameeven ḥ inmoresinswhentheassociationcomprises e us downfall. One whostraysawaywilljoin e usdownfall. || considered as fallen, so do a person who does does do apersonwho fallen,so considered as | ā d responsibilities to d responsibilities e right age. He might have completed Veda Veda completed e rightage.Hemighthave commitmore sins inspite of having good ṁ at straying away from the auspicious path at strayingawayfromtheauspiciouspath ā ṁ || || | correct others commits others commits correct s closeassociationwith na dvijasyasitapak 4-7 ha ४ jo 4-6 ४ patan 4-5 ४ is not recognised by movement, sound and character and hence it cannot be a swan. and characterhenceitcannot bea sound movement, by recognised is not in waterli Even thoughcraneisbird thatstays bahirdar dvija of instead anysins nottocommit is better that it performing by the sins of getrid that theycan thos condemns (Commentary): HereSwamyDesikan tocover". ceremony apurification observing sin and indicating, byafreshone-"Thus, it isreplaced sin, ofcommitting fond low born fall following who arepurifiedafter Twice born conduct. despicable but is nothing peop sanyaasi, making tobea trust. Pretending onebyencouraging onebutdestroys theunsuspecting makes onebelievethatitisanoble the crane Thedeceptiveactof (Commentary): phalans". proper notyield will thus actofcunningness, isan ever happened suchthing one cantell that things credits.Doing appearance deserveslow been consumed."Thu food of the purity andeatinginmomentsallfoodthatisnear It isthecranethatstandsononefoot,[ina - - - ७ ६ ५

न बिहदिशतसशिबकोऽाहारमहित॥ िजः जोषमकपद पतनानर िज

ṣ हस amekapade sthitv amekapade ं ḥ

र् ṁ ā

सछात े इित sa nantara

sa iti s sa iti िसतपक्ष ं र् ś ṁ itasa

साजा ं

े ch िा कछाढः ं ृ ā ु

ā ṁ े ṁ किदधरणािप dyate ka j ā ṣ suddhirbako'py k tya asya kaverapi nirasyate| nirasyate| asya kaverapi र्

ṛ

ं कवरिप सिनकाणासन। गितशितवििभः॥ ch ṁ ā ं sa ā gati े tprar ś

े शिमानिप। cidadhare ṁ ृ

like a fallen tooth which is covered by the lower lip, even after after lip,even bythelower is covered which a fallentooth like ु िनरत। ś nik abditav ū s indicating, action that does not correspond to external to correspond does not that action indicating, s

ḍ रािगणा॥ ṛṣṭ ha ृ र् ā ḥ ank h ṇ ā

े ṛ 23 ś api r ramarhati ||

ttibhi uddhim

ṣ a

silent place] like a mendicant showing external external silent place]likeamendicantshowing ् ṇ ke aswanandhaswhite wi

le trust him and plundering them of their riches themoftheir plundering and le trusthim

ā a purification observance will be covered by a by a will becovered observance purification a looking for expiatoryactsasanescaperoute. looking prescribed Praayascchitthams. He points out addhasan| addhasan| not to commit a sin is better thatcommittinga asinisbetter commit to not gi ḥ is declared as dhurvruttham here. The crane crane here.The declared asdhurvruttham is by inaway thatnoonecansaya portion || ṇ ā a || should not be done in a suchwaythatno in shouldnotbedone napi| napi|

e who keep on committing sins thinking keep oncommitting e who ngs, yet its similarity yetitssimilarity ngs,

sadagopan. org sadagopan. org asatk (Commentary): A crane and a Swan have some ex (Commentary): AcraneandaSwanhavesome ४ to misfortunes (anartams). Th a dhushtan. benedictions (aaseervaadhams) from th us advises Desikan (Commentary): Here,Swamy willnotservethepurpose. manner, righteous what isacceptabletoear,eye etcand whatno personwhosebehavior benefits froma Receiving adharma 4-8 arjitabhog abyavasthitav ४ -0 tama 4-10 ४ du 4-9 (s will notmakehimtheequal water (asaaram).Slight the from milk (saaram) aswansince water. Acranecannotpretendtobe da guilty byassociation. not become him. Oneshouldalways be fearfuloflokaap gi not should person Arighteous (Commentary): recommended". no hence, voluntarily, trouble into virtuous be treatedproperlyandwillnothonoured-"Thus know thatsuchactsare not donebytheuntai who actsbywicked sinful having committed of accused personhasbeen untainted When an - - - ९ ८ १०

असारण अधम दण् तमः  अवितवानामिभ ṇḍ ṣṭ रारोिपतः ै

air ḥ भावमिलन ā ya

र्

ं अिजतभोगानामाशीरिहतोिचता॥ re svabh िमणराज्ञा ā ṁ ṇ ropita े a g mittre

र् े

गत किदनथिबययाितः। ṛ ā ृ ृ hyeta viruddh vamalina ḥ े ka ṇ

ṛ िवाकारविदिभः॥

ar ं tt च वालोकोिताौय। ś ā ā cidanarthakriyay ā ृ

n n दोषाय jñ र् ā ā amam) to anobleperson. amam) ā ṁ m mabhinna cad

ौित āśī v ṛ ु ā rapyahitocit tty k ṛṣṭ

े चक्षषा। ā ā ravedibhi lokojjhit ado

ं िवः॥ ु ś 24 ruti cak ṣ ं

ā anvaya

nvita avaadham and stay from dhushtans. He should Heshould avaadham andstayfromdhushtans. t, andwhosepleasuresareearned throughnon- nted person, such untainted persontoowillnot untainted person,such nted ं ā t even acquainting with such a person is withsuchaperson acquainting t even āś

ḥ

similarities of adhurvru similarities || is wavering, who do not distinguish between who donot iswavering, || ve room for any apavaadham to be linkedto apavaadhamto ve roomforany raya ṣ ḥ u ṁ

| at one should stay away from receiving the the fromreceiving at oneshouldstayaway It does not have the capability to sort the havethecapabilitytosort It doesnot ṣ ternal similarities:wh eir good wishes and rewards canonlylead wishes andrewards eir good indicating, it is habitual for wicked toput forwicked it is habitual indicating, vidu a ṁ ṁ | | ḥ ||

tthan with noble ones tthan with ite wings, abode in ite wings,abode 4-12 ४ likedogs. should beshunned birth high of their (Commentary): Thosewhoprideth ofvirtuous". istheshame people ofbadmannered presence indicating, "Thus shame. in down theirheads makegoodpeoplebend who haveleftoffallsenseofshame, notcorrect who saythatwhattheyaredoing whoindulg being unfitforassociationwithgood, Evil people take refuge under pedigree their [c ro j 4-11 ४ such deeds. in out tosuchapersononlyaftermakingsurethatfirmevidenceisobtainedaboutengagement meted be must or aking.Punishment ifheisafriend punished even tobe evil deedsdeserves (Commentary): Here,SwamyDesika tolight". comes tilltheirdeeds only often, but to(lime)light."Thu only whentheirsincomes evil deeds,willbe inpowerful by engaging whobyprof As thewisesay,evilnaturedpersons d dak tt Flash of rings of light [lightning] willinst [lightning] oflight Flash ofrings snakesis poisonous incertain existing vision, will createthe illusionofaserpentin bamboo all animatecreaturesto which helps That vision - - १२ ११

ानाश दक्षा रोषणा आलोकाविध जाितमाऽशरणा ā ā िहवशन lok tim ṣ ṛṣṭ ā a ṣ napy

ā ṇ भोिगष a bhogi ā vadhi yadva isnehava a viparidh

tra े िवपिरधािवनो āś ś

ु ara िवनाशपणिचः u vin

ु े कषिचिषिमता

ṣ यशन ṇ

े u ke सा ś a bahi

ena s ु āś बिह ā

vino muhurhepayanti vino muhurhepayanti janamujjhitahiya िवतनत ś apetk ṣ ena sugati े े ucidvi

महपयि सगित ā ṣ vitanuteva k ृ ु ताः ु ु ṛ ṣ

t े a  वश ā ṣ ṇ

ḥ

ं

amit ं किचदातजघ ं ि िवि aruci kecid emselves that they can get away with any evil deed because evil deedbecause withany they cangetaway that emselves े

ṁ े कािचणजथः॥ भजगॅम। n instructs us that onewhoen n instructsus

vindanti bhut vindanti ं ā ु िनह

जनमितिहयः॥ ṁ ḥ ं ṁ ā antaneously destroy that poisonous vision. destroythatpoisonous antaneously k d d 25

se bhuja ā भतासौ ṛ ṛṣṭ citk punished by king [by their well wishers / friends] theirwellwishers/friends] byking[by punished tajaghanya v tajaghanya ु

ं ु ु क्षणा ं i

s indicating, evil persons might move scott free free might movescott persons s indicating,evil ṁ ṣ aste] and birth, who are ex-communicated as whoareex-communicated andbirth, aste] ession indulges in evil deeds or makes a living aliving ormakes inevildeeds indulges ession capable of destroying anything inmoments. anything ofdestroying capable a move properly so long as the sunlight shines, shines, solongasthesunlight move properly e in doing evil only, who are angry with those e indoingevilonly,whoareangrywith ु nihantu , whowanderfruitlessly hereandthere, , when itissmearedwith a lotion.Thatvery

ṇ - वयः। ṁ asphurjathu र् ā ृ

nyasau nyasau gabhrama ु

ṛ

ttaya ṁ

k ṣ ḥ ḥ ṁ a ḥ | ṇ || || | a- gages in the performance of in theperformance gages

sadagopan. org sadagopan. org evilact. of proof without sweepingcondemnations make not one should pointsoutthefollyofloftycondemn Desikan vision. Theflashoflightningcandestroythesi snake in abamboo shoot). Thepoison from the thesigns clear onemisread vision and makes faltering aidedbytheirsenseofsight.oncean movearoundwithout beings The hissenses. othersloses Onewhodestroys (Commentary): k iti सभािषतनीा ॥ ṛ ु

ti ś ṣ इित r ī u subh kavit

ौी ā

ā rkikasi ṣ किवतािक

ं itan वपितः ृ र् ī vy ṁ ā hasya ved ṁ  किसह durv

चतथय ं ṛ ttapaddhati ु

ā nt वदााचाय

े ā पितः c ā ryasya sarvatantrasvatantrasya

ḥ सपणः॥ 26 caturth ं र् ू ation of all as dhushtaas and recommends that ation ofallas recommends dhushtaasand

ght ofapoisonoussnakeortoad.Here Swamy र् सवत from the scene around (seeing a nonexistent around(seeinganonexistent thescene from ointment is placed on the eye, one loses the ontheeye,oneloses ointmentisplaced tongue of a toad can completely destroy one’s of atoadcancompletelydestroyone’s tongue

ī ya paddhati र्

त ḥ sa

ṁ ौीमद p ś ū r ī r mad ve ṇ

a ् ḥ वटनाथ

े ṅ ka ṭ an ā

thasya कितष ृ

ु - sata 5-3 ५ d 5-2 ५ ka 5-1 ५ katha sterling credentialsofhighbirth. have evenifthey them stay awayfrom us to andcounsels possessevilconduct anipuNars and Swamy Desi paddhathi, Inthis (Commentary): family. high pedigree Such peopleshouldnotbeapproachedforshelte causeand peoplehatewithout any Hard hearted kak k drinking water. ponds, small of waterin the littlecollection (Commentary): Oneshouldstayawayfromthose puddle, firststepthatleadsto amuddy but ifone's Pondmay havemuch desired water begotten as ra

- - - ३ २ १

कथकार काल किआचाणगोऽोऽिप सतः पा किठनः S ā ṛṣṭ TATE ṭ le ghanarasairyoge'pyasevy hina ṣ ं ḥ apa

े

citkaly सिवहीनाना घनरस sattvavih ṁ

कशमल ं

ूितपद ḥ k ṅ ूितकारः ृ ā k

k ra OF ā ṛ ā यगऽसा ु pratipada ṁ sum ै ṇ ू agotro'pi manu

pratik ं ī ादसरसः THOSE n े ū ā

ककोिटशत la n लभो

ं ā ś सय ca durlabho dak ca durlabho ṁ ā र् ra ṁ े sattayaiv

ASEVYAPADDHATI मन

ḥ sy दिक्षणतरः।

वापरातः। ै kalpako जीिवतािथिभः॥ WHO ā ु dalpasarasa

ṣ ā िितः। नपजीत॥ ै असपितः॥ yairnopaj j े C रिप॥ ै ī ā vit

par HAPTER ARE ṭ 27 i ā ś े र्

rthibhi ā ṣ atairapi ||

dhyata

i

ṇ which stay muddy and unfit as a source for source asa andunfit staymuddy which

ḥ etara ī UNFIT े vyate ||

are not easily accessible and are discourteous. accessibleandarediscourteous. are noteasily sthiti r even if such person is born in a noble and and is borninanoble person even ifsuch r

ḥ in drops that comes of comes that in drops kan instructs us about those, who are those,who usabout kan instructs of alpasvabhaavam. islike Theirsituation thirst. to quench be used to is unfit then it ḥ || ḥ V | | ḥ | Ḥ

TO ||

BE

APPROACHED the cloud inthe sky,

sadagopan. org sadagopan. org (Commentary): Even if one is (Commentary): Evenif and evil -"Thusindicatinggood people So do exists. inthewaywhichit thepath byfollowing becomecrooked they origin, attheir straight flow down Yamuna and Ganga When therivers gati in crookedways(kutilam)andassu move - mitrebhavativaimukhya 5-6 ५ n 5-5 ५ apisa 5-4 ५ api t theirdeficien of aeonscannotcorrect The passage anddono cannottolerateothers shunned. They andsustain cultivate (Commentary): Thosewho they are]? andwhodonottoleratethenaturalstat in them Can therebeanyremedyevenitisdonefor100 bhuja object,whenitisassoci such adesirable areassociatedwith snakes fragrance, whenthe it. Whowillgo of thesnakeswith the links sandaltree(Commentary): Eventhe most desirable s toseekwhen look unaccessibleandfeared of look terriblewhenseenwithitsassociation fr Sandal treesbynaturearepure,coolandofhigh

- - - ६ ५ ४

अिप गितः भजगसगााय िमऽ नीचानसरणा अिप ī c ु ā ḥ ं

nusara े

ī भवित तीथ सतापशमनाः rtha pras rtha

ku ṁ किटलता ṁ ु ं ु ं gasa t ṭ ā

र् ilat ूसताना pa

ṇ व ś anmanye nisargapari ṁ म ā ै ू aman ṁ ū

ं ु g याित t ā ā y n jj

े

ā

ं

ं

भीषणानिमाः॥ े म ā ā क िनसगपिरशयोः। शाः ti ga ā yante bh ṁ

ḥ ऽी ै ै रवाणा गा ु

kairav ś

दोषाकरण uddh ṅ intrinsically pure,theassociat

g र् सरिभशीतलाः। ṁ यमनयोरिप॥ ā

ं ु maitr yamunayorapi || || yamunayorapi रजोभ ī ā ā ṣ ु ḥ ṇ a ु े surabhi ṇ ā ु ṁ ated with the life threatening snake. ated withthelifethreateningsnake. ascandanadrum

ता॥ ī ृ च। ś do uddhayo ch make them unfit for association. ch makethemunfit rajobh 28 ं een with association ofevilpersons". een withassociation

ṣ

akare

are primarily because of their association". oftheir areprimarilybecause snakes, - "Thus indicating, even virtuous people snakes, -"Thusindicating,evenvirtuouspeople ś

ital it ? No one in their right mind will approach approach rightmindwill intheir No one it ? e ofotherpeople[whodonotacceptas towards lower levels, though they are pure and levels, thoughtheyare towards lower near a sandal tree to enjoy its coolness and and coolness its treetoenjoy near asandal or kalpa years, for people who havenovitality kalpayears,forpeople or ṛ t ḥ cies. It is better to steer clear of them. ofthem. is bettertosteerclear cies. It t have the strength to stand bythemselves. t havethestrengthtostand ā ā ṇ agrance. It pacifies heat. However, it will agrance. Itpacifiesheat.However,itwill ṁ ḥ s withallitsvirtuesisasEvyambecauseof | enmity with the righteous deserve to be tobe deserve enmity withtherighteous a ca| | || || ā ḥ || ion with the ignoble makes one one makes ignoble the ion with asadbh da ghor 5-9 ५ ma 5-8 ५ sv apinirmuktabhogena 5-7 ५ forcompanionship. mustbeavoided noble conduct openuptotheSunbutonlylikesMoon. does not anugrahamorhi Achaarya possess high casteor rajogunam the persistent (Commentary): Onewith inthem. blemishes people thatcause such peoplewillclosethemselvesatthesight by indicated is Sun the sightofmoon. open at arelikebl withevil, friendly found and friends spotless, whoare ofgoodparents Offsprings (Commentary): Those who pe (Commentary): Thosewho mind always).Associationwithsuch Crooked personwillrenounceworldlyenjoymentou na suh onlyleadtodisaster. It islikebefriendingasnakeortiger.can friend. (Commentary): Oneshouldnotthin suspect. of cow (thisis colloquialstatement) and enemy Snake criesli aperson. False appearancedeceives - - - ८ ७ ९

दण्डनािप न असावाय घोरािमथोव मण्डकरावण अिप

सन ṇḍ ṇḍ

ु ू े ā िनमभोगन en styaktamithovair ukar ṛ ā ttvena manyetam ā v े pi nabhajyeranp

र् ु ā न

े ya j ā मत

जायत ve भरापकण्डिल

ं सप ā ṇ yeta jihmagenasah े a े े

 ṁ े गोमख राः

ै मा ाः िजगन sarpa

सौकयवपिव। ु ā rsist in thinking of sinful things sinful of thinking in rsist

ं ḥ च ु ā ṁ े

saukaryavadupadrave | nta

ā ं िवषतक्षया। ā

च

म nyanta paku सहािसका॥ gomukha र्

गािदन। ृ ḥ व person will alwaysleadtoevil. personwill k of approaching an enemy, even if he pretends to be a a to be he pretends if even k ofapproachinganenemy, sthavi

िरण॥ ै मण्डलाः॥ ṇḍ ṁ ं े ā े ं ali ma 29 sik cavairi

ṣ ṁ atek ā

mitra and moon by doshhakara, thus indicating bydoshhakara,thusindicating mitraandmoon cam || of good friends but willbeopen&welcometo friends of good

ue lotuses which close at the sight of sun and ofsunand closeatthesight lotuseswhich ue if found revengeful and averse to their good good averse totheir and if foundrevengeful who generously honours should be considered considered be should honours generously who ṇḍ ghly educated.Theyareasevyaals.Blue lotus ghly

ṣ ke frog (to kill thefrog),tigerwillwearmask ke frog(to ay ṇ al should be avoided even if theyarebornina even should beavoided ṛ a ā ā g ṁ twardly but will think of it inside (their (their ofitinside twardly butwillthink | ḥ ā || || dina || ṁ | while pretending to be men of be to whilepretending

sadagopan. org sadagopan. org -1 amitre ve 5-11 ५ an 5-10 ५ kap their poorvALs. havenopatienceandthosewhostray those who between humansandanimals,those differences the thosewhodonotcomprehend respect rare ashumanbeings, who donot to attainbirth those beavoided: should who up thelistofthose sums Desikan Here,Swamy (Commentary): (raakshasaa).People and behavelikedemons serve thosewho dono willnot enlightenment) (peoplewhoarelearned) Pundits who havereal svata to theoppositeresult. aresimilar. initiated) (notproperly good conduct in skull,placinggoodnessonthelapofevildoer stored ganga water drinking untouchable, the vesselofan Somafrom drinking Trusting enemy, tothem. out meted the punishment evenwith despicable act give uptheir and willnot to atta unite mutualanimosityand their abandon (Commentary): Theevilonesgangup,whenth Theyhavetobeavoided. punishments. through are discouraged peopleeven totorturethegood if they Theycontinue even ifpunishmentismetedouttothem. peoplewhocanbeea willtorture Great sinners pratibuddhairna sevyantep pratibuddhairna parik - - ११ १०

पिरक्षीणाचार ूितब अिमऽ अनाकिलतमानाः तःिसा कपाल ā kalitam ā ṣ le ga ु ḥ

i े वासः े

ṇ न siddh ै गाः ac े

र् ś स ṅ v ā ā

ā ं े g शि re nu sa

े ā ā ौतमनपनीत ṁ mbha

ु ś ḥ पचकरक ṣ ु ु rutamanupan

y

खलपिरषद

ं े ś ś पवदविवरोिधनः॥ जित ā vapacakarake saumikarasa uddhi ḥ ू

ḥ k क्षमासशविजताः। र् ु khalapari ṣ े am ṁ

िवपरीत े

े tyajativipar ā सौिमकरसः च ं sa ū

े rvadevavirodhina िनगमः

ī ṁ सजनता। te canigama र् ṣ spar ु

ं ada च

30 फलित॥ र्

ś ṅ avarjit

ke sujanat ī

ta who cannot be served are inimical to good. areinimicaltogood. cannot beserved who

t consider human values, who cannot forbear, consider humanvalues,whocannotforbear, t ṁ ey come across the weak and the meek. They the comeacrosstheweakand ey away from their kula dhaivams worshippedby away fromtheirkuladhaivams Alllosetheirpurityand purpose;allwilllead sily victimized and will not repent / change andwillnotrepent/change sily victimized s, trusting vedic lore to a person whohasno trustingvedic loretoa s, ck the helpless. They are united bytheirsins united Theyare ck thehelpless. ḥ who do not know the right from the wrong, the from the right know not who do ā caphalati|| ized themselves (soul realized or who has ized themselves(soulrealized orwhohas

ḥ ḥ | ḥ

|| ā | || phalan. trustwillendupinvipareetha Hesaysthatmisplaced in dushtarkal. trust ma with illustrates SwamyDesikan (Commentary): ve ||iti ||iti सभािषतनीा ॥इित taratuvivitsay 5-12 ५ dhamatu ca dh dhamatuca palaces andharems. fromse should desist these activitiesbutone earn, climbmountains,learnarcheryandmartial theseriches Ifonewantstogain to destruction. andserving praising him man’s house inside arich nothanker should humanbeings (Commentary):The impunity. with performed canneverbe presenceofpower-madkings fearinthe with onthis.However, doubt movement may reverttoarcheryandwarfare. gold etc,or bellows (thatblowshotairtokeepthefire)that When amanwantstoearnhugemoney,hemigh tadidamaruntuda dhanamadamedurak - ṅ ु १२ ka

ṭ an ौी तिददमद तरत ś धनमदमरिक्षितभ धमत r ā ī

kavit thasya k thasya किवतािक

ु िविवयािमिधरोहत

ं ु च असपितः

धातवगमिथगत े ā े ु ṛ rkikasi ti

ं  यत ु किसह ā ṣ bdhimadhirohatu bdhimadhirohatu u subh ā tuvargamathigacchatu tuvargamathigacchatu र् ṁ

ं दणचमण॥ ृ बधाय ṁ yadutabahvadh

पम ṣ hasya ved hasya

itibh ā ṣ वदााचाय itan

े

पितः िभया ṛ

ु ु श शमख। da ī vy लतट ै ṅ ं

ā ka ṁ

ś

सपणः॥ ā ailata ु ṇ ं asevyapaddhati nt 31

ं र् aca ā ं ू ya bhiy ā

c

र् ṅ ṭ ā rving (the haughty) kings and staying in their in their kingsandstaying (thehaughty) rving ś All this are somehow tolerable and there is no tolerable andthereisno Allthisaresomehow सवत a astramukha , one can do many things like going abroadto , onecandomanythingslikegoing ryasya sarvatantra svatantrasya svatantrasya sarvatantra ryasya krama ṁ

helps in his chemical operations in making inmaking operations helpsinhischemical t cross the ocean, climb mountains, blowup climbmountains, t crosstheocean, him to gain those riches. That can only lead That canonly those riches. gain him to ny examples that one should not place one’s that oneshouldnotplaceone’s ny examples र्

arts. There objection toengagingin is no ā

for riches. It is a terrible thing to roam thingtoroam Itisaterrible forriches. ṇ

a त ṁ ḥ || ṁ pañcama paddhati pañcama |

ौीमद

् वटनाथ े ḥ sa ṁ p

ś ū r कितष ī r mad ृ ṇ a ḥ

ु sadagopan. org sadagopan. org tatra sakalagu 6-2 sanniyogena sanniyogena 6-2 ६ sat 6-1 ६ pra evam ajñ तऽ एवम prav na j saadhu, should not tear apart for such indulgence and non indulgence. andnonindulgence. indulgence apart forsuch saadhu, shouldnottear oftheword inaparticular sect.therightmeaning The personwhoknows virtue ofbeing own, by their of naturalrules arelinkedwithcertain ofpeople nonIndulgence Indulgence and ones. fortherighteous Jn~Ani, thereisnoglory be recognized is entitledto them one among ofrighteou Theremaybehundreds (Commentary): th only those of is theusefulness Existing, it thetwo Foramong much. know to profess ex manifests visionwho He hasauniversal - - २ १ ṇ

सकलगणानामाौयाहापष

it अज्ञानमलदोषयपितः ् ā ḥ ूवित न सियोगन सतामव |

ā जात ā ृ nam ā meva khapu ु ṛ tu tasyatatt

ti ं ू च े ṇ

ṁ ु त

ū an

खप िनवित े lado ca niv ca ā

िशाना m

ु ृ ताािमित ś ṣ āś i ayapaddhati

ṣṭ ं च rayatv ṛ ṣ ā ti

ं an

यषा patva bhy न ṁ

ं वणादीना े ā

MAHAPURU

िभााधशवत॥ ca na bhindy cana ूणीय ṁ

ं ā ā यदसयोः। miti te nmah ṁ var र् P ु ye

तषा

ṇ ATH ḥ अनर

े ं ṣ ad सऽतः। pra ā

ṣ a puru महपषपितः॥

ं a ṁ स

ī C महापषपितः n ṁ ु

ā yatsadasattvayo

िवक॥ ṇ ू HAPTER ṁ savi OF ā ṣ iya anantara ं

ts 32 ज्ञानमलगण atya mah svas Ṣ ु at are good or existing that prevails. good orexistingthat at are ā ु

dhu APADDHATI THE

ś traordinary knowledgeevenamong thosewho traordinary as a MahaaPurushan(Jn~Ani).Withoutthat as vad ् ū ् things Good and Bad or Existing and Non Non Existing and GoodandBador things ू ś

trata abdavat ||

ṛ s ones and yet the omniscient (Sarvajn~an) yettheomniscient(Sarvajn~an) s onesand k|| ā G VI ु puru

ḥ ूथममा

ṁ िवषयपतयः | REAT ḥ jñ | ṣ

apaddhati ā ु nam Ḥ

|| - ū lagu

ूणीताः। ḥ

prathamamukt ṇ a vi ṣ

ayapaddhataya ā - ḥ

६ dharmasetunivi 6-4 ६ mukt 6-3 ६ saasthrams (saasthraMaryaadhai). paran. that anushtaana appliesto word Saadhu (Commentary): Theone who doesnotabando dak nitya glanceswill Their compassionate Theyarerevere dharmasaasthrams. by prescribed never tire of doing the prescribed things. prescribed of doingthe never tire have anyconf dharma saasthraas.Theydonot areliketh (Commentary): TheMahaaPurushaas are sinless. and ignorance on removing are unwavering,bent who ofrighteous, performance on is set 6-3),whosemind said above people(as such of Vision feet oftheLord. always. HeisaMahaa Purush recites PraNavam ma suddha Hehas preethi). (Baghavath Lord Pr performed liberated jeevan.Hehas of a conduct ones,theno (Commentary): Amongtherighteous existencealwayscon ofworldly ocean beings in theworld,followho have renounced People who - - - ४ ३ ५

धतिनमलतीथाना दिक्षणोरवीना िन अनीकतकामानामनमानाहवणा। धमसतिनिवानामचलाना मानगणवाना ृ ु ṣ र् i

ṁ ं ā िवपद ṇ े nugu ु ottarav vi ु ृ र् ु ṣṇ ु ृ ṇ ृ upade v av

े ṛ विारकाणा र् tt ṛ ṣṭ ृ tt ī

ं

ं

ं n ि भितलपो भजता an ā ā n ू ṁ ṛ ā ā

ु ttist macal पापिनवितनी॥ ṁ d े

ं bhajat ṛṣṭ पावन

ं ā गरीयसा।

rak destroy all of our sins. destroy allofour िवभषण॥ i p र् ā n

ं ā िसताना॥ ā ā

ू ṇ ā panivartin ṁ गित। र् र् ṁ ā ṁ gar ं ं p ं

33 ं

sit

ā

van ī yas ā They will not stray from They willnot tman ं nas and (Bhandhams). reduce attachments He centrate on the lotus feet of Lord VishNu. of centrate onthelotusfeet ī He does not fragment and scatter respect for scatterrespectfor He doesnotfragmentand VarNaasrama dharmamsisaMahaan.n The ī ā ṁ || usions about the right and the wrong. They thewrong. and the right about usions ly path, noble and pure, who help their fellow path,nobleandpure,whohelptheir ly

ṁ whose follow the rules prescribed in saastraas saastraas in therulesprescribed follow whose e dams across oceans. They never transgress damsacrossoceans.They e an rooted in the meditation about the lotus lotus aboutthe themeditation an rootedin apatthi. He performs his duties to hisduties please apatthi. Heperforms the d by the elders for their exemplaryconduct. d bytheeldersfortheir gati blest one is a true VaishNavan. He hasthe blest oneisatrueVaishNavan.He | ā ṁ ṁ || | their firm positions

sadagopan. org sadagopan. org worthy of namaskAram thru pradhakshiNam. Such is their glory! istheir thru pradhakshiNam.Such worthy ofnamaskAram PrAyascchitthams forneutralizing andperforming sins They haveapaaraJn~Ana sampath.Theyarebeyondaccumulating They otherMathams. of the false proclamations worshipped MahAnkaLaretobe (Commentary): in temple. godisworshipped same manner tejas equivalenttolustreofgold.Hewillbe of one whoisnotcarriedawaybyopinion is Noble satpradak ah 6-7 ६ anantakhy 6-6 ६ dhatte bahumukha vasthus asBhOgams. Parama SaathveekALs.TheyacceptforBhagav (Commentary): Thesegreat menhaveJn~Ana has varitiesofwaysenjoyment. vedic vision isendless,whosevi man whofame For agreat - ana 6-5 dh Bhagavadh kaimkaryam. alankaaram withoutthembeco reje nobleMahaapurushaas kaimkaryams. Such born inawealthyfamilyandgaveeverythingawayforBhagavathBhaagavatha (Commentary): Thesubjectmatterofthisslok on Lord". isspent they have,2. Wealthassuch,ofthesuchgreatpeople saastra - "thus indicating, twothin indicating, saastra -"thus material happiness,whoworshiptheLorda wealthisanornamentfo The associationwith - - ७ ६

सदिक्षण ध अहायः अनािनसपः ā ṛ ṅ rya tanirmalat

े बमख g र् ī ḥ k

सवमः sarvamadhyastha ṛ tak ु ṣ

ā योग्यमपयाित i

र् ं nisa ṇ भोग ā a yogyatvamupay m ī rth ं ā ṁ

ं n ौित ā panna ā n ṁ

ु manum

शसः ā कानिनकहन। ु ṁ

bhoga ि ु bh ḥ

ming a dhosham. They use their blessings of wealth for ofwealth Theyusetheirblessings adhosham. ming

िराशयः॥ ḥ ś

ū ā them.Theyliveanexemplary महोतः॥ gs, 1. Realwealthgs, aspergrea uddhasattva k tilepo vibh n ṁ ु

ā ā सधीबलः।

rhavar ñcanadyunikudvahan| ñcanadyunikudvahan| ā ś ti mahonnata ruti d ु 34 ṣ ṛṣṭ

ma worthy of being worshipped by even saints in the in the evensaints by ofbeingworshipped worthy ् ū

ḥ nd whohavecleanandcorrectknowledgeof ṣ r those who do not desire material wealthand r thosewhodonotdesire

i sthir am reminds one of Swamy Kuresar,whowasone ofSwamy reminds am sadh a ṇ tality is pure, who has intellectual power and intellectualpowerand whohas tality ispure, , VairAgya, AnushtAnaaswealth.They are at and BhAgavatha AarAdhanams permitted AarAdhanamspermitted at andBhAgavatha ṇ a will be impartial in their pronouncements. pronouncements. intheir willbeimpartial ct kaamya phalans and wear wealthasthe ct kaamyaphalansand others. Such Men are impartial to all, bears others.SuchMenareimpartialtoall, by every one. They are not agitated by the by everyone.Theyarethe not agitated a ṁ ṁ ḥ | ī āś || bala || || aya ḥ ḥ | || t people is the right association rightassociation t peopleisthe life free from sins. They are life freefromsins.They

na ahitu 6-10 sa ६ anukartumapahnotumativartitum 6-9 ६ pu 6-8 ६ willco anugraham receiving their of Jn~AnajyOthi.Theyare the embodiment Br friendship cangrowsrEyasforone.TheirJn~Ana (Commentary): ThefriendshipwithsuchMahaan knowledge. viewpoints. andestablishingthecorrect participating with theSaasthra During the occasion arthams. They willnotthink suddhaManas. blemish-free, by thecelestialbeings(dEvAs).Theyarefrag asthe (Commentary): Mahaans(Jn~Anis)serving like fragra ofveda heart andacquiredknowledge me whose those Devataas prostrateatthefeetof deluge". world. andmaterial and wondersofevildoers indicating he becontrolledbycharms?) -"Thus tothepo as anassistant stands this. Hisbreath to will fallvictims All serpents a association of noble soul.Su of noble association As onecannotimitate,obliterate - - - ९ ८ १०

ś न अश िशरसा पण्यगाः अिहतिण्डकीनामशषा अनकतमपोतमितविततमीिक्षत। iras ś

ु akye tejas सवतािसार ṇ yagandh ु ं ā ṁ ṇḍ parig ु

पिरग े vart र् तजसा ु ikad र् े

ā समनसः ṛ ā gnis ṛṣṭ ृ hyante s ā ṁ ु ḥ

ं पौ ु patyautitrat sumanasa in ā

े े rathye sth ā सादर ाता ma

ूबाः ितऽतानमितक्षमा॥ ā े dara ś र् e ं

ु िऽदश

ṣ the charm of the snake charmers. Adi seSa is an exceptionto isan AdiseSa the charmofsnakecharmers. भोिगनः यखमातः॥ ch brilliantlyradiatingnoble ु orhideseea1000rayedsun a bhogina nfer many mangaLams to us. nfer manymangaLamstous. ḥ ṁ

समयागम। prabuddh ā ā ु trida t numatik ु ā रिप॥ ै yanmukham ं ु

पद। ī ś k airapi || airapi 35

ḥ ṣ ं itu pada

े ṣ ā

rant throught their puNya karmAs. They possess possess They karmAs. puNya their throught rant

am ḥ ṁ

samay ritorious deeds carryfragrance,whoarepureat ritorious werful fireatthetimeofdeluge(ifsohowcan nt flowers offered(atthefeetofLord). nt | Such great people (their fame) willsurpass Suchgreatpeople(their of harming anyone. They are quite conversant Theyarequiteconversant harming anyone. of s of siddhAntha vaadham, tireof they vaadham, never s ofsiddhAntha ā , great people will not fall victims to charms , greatpeoplewillnotfall victimsto m andsakthiaresoelevated thattheyarelike ṁ || dams for dharamam are fit for worshipeven dams fordharamamarefit ā ahma tEjasvees. Falling at their feet and ahma tEjasvees.Fallingattheir s will only yield auspicious phalans. That phalans. s willonlyyieldauspicious | ruta ā game| ḥ || person will giveonly spotless person will god shining in the sky so is the so the sky god shiningin

sadagopan. org sadagopan. org pra 6-12 tpral ६ supak 6-11 gurutmati ६ PraLaya kaalaagnitodestroyeverything. powerasthatofA thesame have does not snakes withordinary incomparison AadhisEshan Jn~Anis(Mahaans). The situat against Brahma (Commentary): Alltheearthly kingswhothreaten amitropak vivasvati cad saumyat Mahaa Puru them. Thatiswhythese totheJn~Anis, Brah it came Himaalayaas. When He in Chandran; (soumyam) invoked beauty instance, For attribute. asan unique some thing (Commentary): BrahmadEvan createdthechEtan the lustre. sun on and moon ontranquility knowledge), byGarudaongoodwingedness, person inspired after having timeand took long god The creating d of tranquility. get anyrecognitioninthe assemblyofpeoplewhos ofwealth (Moves fromonetoanot so isthespeed the enemy, onslaught of during towaronhearing country whose As thesoldiersfromdravidian - - १२ ११

अिमऽोपक्षपक्षणिवगलदाीयप िववित गित ूशि ā ढामदऽिमडभटजाजवभ लीना ṁ ṛḍ ु ś | asti h ī ī ā n ptat mardatrasyaddrami

ā ं ṁ िवि र्

dhany

धाना सपक्षता च vindanti pra vindanti ā ṣ े ṁ

ु epak दीता vidhirup ṣ ā

at n ṣ

ं ूशमसखिदाम

ं पिरषिद िगिरधरधर ā a ā

ं ṁ ṇ िविधपादधानिरा ṁ avigalad pari giridhura ā ś amasukhadivy dadh ु

ु ं न ṣ

ḍ adi nasa सपिसिरतः।

े abha धीरता ā ā ं shans areworthyofveneration. tm na तना ृ तः॥ ृ ṁ ś ī ṭ yap तसिर ृ cir aja dhare dh

- 36 मदित ṁ

ā ṛ ṅ danarghagu ु

tan pattisarita ā gh दनघगणिचिऽत - m dhisEshan’s exhalations, whichcanassistthe dhisEshan’s exhalations, he incorporated majesty in the Samudhram; he he majestyintheSamudhram; heincorporated ā ā

speed of movement is well known especially iswellknownespecially speed ofmovement ṛ careful consideration, created great and noble careful consideration,createdgreatandnoble javabh himavaan on stability, ocean onthedepth(of himavaan onstability,ocean - which speed can evenfrightenhisownarmy, whichspeed man integrated allthese man tasari - - tasari incorporated courage and steadfastness in courage andsteadfastness incorporated ams and achEtanams and gave each of them ams andachEtanamsgaveeachof them . Theairthatisexhaledbyordinarysnakes her veryfast). Suchriversofwealth will not

and frighten ordinary beings arepowerless ordinarybeings andfrighten e desires are pacified by arepacified e desires र् गभीरतामम ī rat ion here is like the superior power of ion hereislikethesuperiorpower ु ā ḥ mudanvati gabh mudanvati ṛ | ta ṇ acitrita ḥ ||

ं िकमिप तदीिधतौ ृ ṁ kimapi citram kimapi

िचऽमासऽयत॥

सौता। ī visEsha attributes in in attributes visEsha celestialnectarriver rat ू ā mam ं

ā ् s ṛ

ū tad trayat || trayat ī dhitau || iti सभािषतनीा ॥ recognition. Rivers of material Rivers ofmaterial recognition. Beforethemtheriverskn Saanthi andSukham. isque Theirthirst paltrythings. for the thirst (Commentary): TheMahaa rejectkaam Purushaas ve sa ṁ ṅ ु

ka इित p ū ṭ r an

ṇ ौी a ā ḥ ś thasya k thasya r

|| ī kavit किवतािक

ं महपषपितः ु ṛ ā ti  rkikasi किसह ṣ u subh u ं ṁ

षीय wealth are wild rivers, which disappear as fast as theyappear. asfast wealth arewildrivers,whichdisappear hasya ved hasya

वदााचाय ā ṣ े

itan पितः ī vy

ā 37 सपणः॥ ā ṁ nt र् ं mahapuru nched by the nectarine waters from the riversof nectarine watersfrom nched bythe ू ā

c र् सवत ā own asmaterialwealthdo notachievemuch ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya ya and nisshiddha karmAs and are freefrom andare karmAs ya andnisshiddha

र्

त ṣ apaddhati

ौीमद ḥ

ṣ

a ् ṣṭ वटनाथ े h ī ya paddhati

ś r कितष ī mad mad ृ ḥ

ु sadagopan. org sadagopan. org - cakor 7-2 ७ pu 7-1 ७ atha samacittatva अथ gu vivasv prejudice, theyarriveattheirdeci or pride Without debaters. among paksham theright verdicton render to PramANams of strength and usethe scholars and thekings convenedby debatesabout SaasthrAs in mediators (Commentary): AmongthemahAns ofking,evenwhenpart themselves intheassembly Best ofthetwicebornwillstandasamedi both ChakravAkam and ChakOram. Sama ChitthAs resemble Aadityan in this matter. in this resembleAadityan Sama ChitthAs ChakOram. and both ChakravAkam or Suryan for ofthe needs Inspite aloneastheirfood.ThechakravA the moonbeams (Commentary): Samach some". indicating light.-"Thus moon on which thrives shin during sun cohabits bird (that chakravaka shines Sun arenot]. are benefitedandsome impartiallyanddonot duty do their [Great men - - २ १

समिच िववान गणवत्पातऽिप चकोरानादर पसः ं ु ु ṇ ṁ avatpk

sa क ā ā n ḥ n

ं ā महाजन kasya cid kasya

dara नािभसध ṁ ्

ā िचदाान ṣ bhisa ं

ap mah दवबवाक े ṁ े ā te'pi madhye ti madhye te'pi deva ं

ṁ ā म itthAs are impartial (no pakshapAtham). The chakOra Pakshisseek ThechakOra itthAs areimpartial(nopakshapAtham). janasya dharmaitisamacittapaddhatir ā

P dhatte vi dhatte धम sth

े िवमतकाशयन॥

े ś ATH िजः

SAMACITTAPADDHATI े cakrav ितित ā

र् इित ne dvijendra ne sions with absolute fairness. fairness. withabsolute sions े

े otherwise, Suryan provides lu provides Suryan otherwise,

चादर।

॥समिचपितः॥ समिचपितरारत ś OF

ā , Sama chitthAsarethebest.Theyserveas , thosewho vametatprak

मानभ kasya c सिरसिवत। C ṣṭ ू I HAPTER ं hati m

MPARTIAL त॥ 38 ृ े ḥ ā s ् dara

ū ā े ् ator, whengroupofscholarsargueamongst nabh risevite| risevite| change fromtheirduty

āś , great men do not patronise some nor ignore ignore nor some notpatronise do great men , e) not does is shines is e) notdoes impartially. It does not shine favouring favouring shine not It does impartially. ṁ ayan|| y of merit is on the point of being defeated. of beingdefeated. on thepoint is y ofmerit VII ka birds are closely affiliated with the Sun. ka birdsarecloselyaffiliated withtheSun. | ṛ t || t || P - े EOPLE Ḥ

|| ā rabhyate - rabhyate - stre without any partiality for anypartiality stre without

consciousness for some some for consciousness against chakora birds against chakorabirds maintain th (Commentary): SamachittharkaL something". remain impartial,whethersomeonetakesthin filledin. itgetting getting emptynorwesee to oceandrinkwater,no When thecloudscomes remain impartial. impartial. remain thus ring]. So making hole or not, i. e. inflic hole,thusindicatinglinked [without making bottom, indicatingholes madeto Good gems by nature shower good results who wear them as chain [after making holes at the - chidra 7-5 ७ patig ap 7-4 ७ ni de 7-3 tr betweenoneandtheother. their behaviour one daytoanother.Similarly,Sama duration of Thatdoesno still be24hoursor60Naazhikais. will a dayhowever in ofhours The number belonger. hourswill thenight DakshiNAyanam, the andduring hours daylight belong theremay UttharAyaNam, During sunset too! atthesame does notrise (Commentary): TheSun whole dayassuch(24hours-60naazhi)isconstant. long shinefor places sunmight some duration, is so inthecaseofwholedaywhichisconstant.i. place,differencesin on thetimeand Depending ७ - - - ४ ५ ३

ऽासहीनाः अपरणमपापः िनशािदवसयो दशकालिवशषण िछि पितगित ā े ś ś ū sah adivasayord ak ra ू ं

जनयता ṛ ṇ ृ ā ī h ṁ n lavi amap ṇ ā janayat ati j ḥ

जीमत ś समणयः suma ं e

ṣ ं ु ī े ā नीच m e ṁ े र् ṇ ṛṣṭ ू ु ū

patyu a vi ā

महोराऽ परण िवषम te pratyarpayati v te pratyarpayati े ṇ ूपयित रिि ṁ ै a mahor aya ू

भावापकवत॥ n ṣ amatva

ं ḥ ī ḥ च cairacchidra र् svabh p

ं

न

ं िबॅतामिप। ū समवत।

ā ra linkwithanotherpiece of jewe

लत॥

वा trasya nakacit|| न ṁ ṇ

ā

a किचत॥ य। samatvavat| v ṁ ु ā dupakurvate|| dupakurvate|| canalak े र् ā ṁ ं 39 svaya े ्

bibhrat ् ting harm or not, does not change greatmen,they ting harmornot,doesnot change

"Thus indicating, great men stay unaffected and and greatmenstayunaffected indicating, "Thus eir equanimity, when they lose orgain. whentheylose eir equanimity,

with anotherpieceofjewellery byholdingup, t change. There is samathvam (equality) in the inthe t change.Thereissamathvam(equality) ṁ e. anddarkpartsofadaymightvaryinbright duration of night appear to be equal but never but to beequal appear ofnight duration ChittharkaL do not show any differences in anydifferences donotshow ChittharkaL er duration but in some places it may not, but but not, itmay some places butin duration er gs awayfromthemorpresentwith ṣ time around the globe. Same can be siad for Same canbe the globe. time around | yate|| change isseenontheocean.Itnot ā mapi| mapi| llery, thuschain]orasring

sadagopan. org sadagopan. org - janayatyanaled 7-8 ७ marudbhi 7-7 ७ anuj 7-6 ७ forest wood, and they will not be affected by forest wood,andtheywill notbeaffected woods]. "T of and awayfromgroup nor isit strongwinds are notuprootedbyeither thatst tosacredtrees not extend an effectdoes treesin destroysgreat generated fire While wind vi ! equipoise eventhos (Commentary): SamaChittharshelp abhinnai Diamond [light of gem] shines day and nighteven dayand shines ofgem] Diamond [light sama ityeva bh Prathikoolars). Theirinnerradianceissteadya (Commentary): Samachitthars only lamps,shine like ordinary atalltimes,whethertormen men shine "Thus great fact thatithasneithervessel of the irrespective ofth equanimity fortheir MahAns noted others. The ill feelingstowards otherswith heartand good with world:those peopleinthis of two kinds samathva (Commentary): TheseMahAnswith ofasimpartial. hecanbethought eventhough highly respectable, A manwhohasnotabandonedhisfriendlyrelation - - - ८ ७ ६

अिभ िवषयहरिहतो सम अनिज्शतसावः जनयनल मिः ṣ ayasneharahito ratnad ayasneharahito

ु इव ś itasuh ः ै

े पीमानोऽिप ीयत े ḥ

ḥ sth भाोऽिप p ṛ े

ु दाह dbh ī ḍ ī yate pu

ā

े yam रदीपः ā पण्य ं

vyo'pi nama ityabhibh vyo'pi nama ā शमयिप ha va ु

ṁ सदा ā ḥ

राौमारण्यपादप नम ै no'pi sa suh

ु

ś ṇ सोऽिप amayatyapi toyade| if felicitated regularly". iffelicitatedregularly".

yair

ूकाशत॥ are not affected by Saadhakam or Bhaadhakam (anukoolars or or or Bhaadhakam(anukoolars Saadhakam by affected are not इिभभात॥ ं

ं ī ṛ दामिप। pa d

āś तोयद। ā hus indicating, great men, can be hus indicating,greatmen, ḥ र् ṁ ṁ ram prak tyakto'pi div tyakto'pi durh े ā े

िदवािनश। ra

āś 40 ः॥

ṇ ै ṛ the different results of same activity". activity". of same the differentresults ate|| d े yap ā ā nd is not affected bypraiseordetraction. affected is not nd

ṣ

mapi| mapi| ands in holy ground. [many cansee,holytrees [many holy ground. in ands bhAvam deserve to be worshipped. There are There tobeworshipped. deserve bhAvam yate|| forest and rainy clouds counter the same, such such forest andrainycloudscounterthesame, destroyed by great firesetc,for it standsalone destroyed by ā nor oil that are essential forordinarylamp. noroilthatareessential e, who cause harm to them. Such is their istheir e, whocauseharmtothem.Such dapai ं ā if it is tormented by tormented is it if ship with good and bad, will be considered willbeconsidered andbad, ship withgood

ni ted or felicitated, however, ordinary people however,ordinarypeople ted orfelicitated, inking consider both as friends (Suhruth). ś a ḥ ṁ || | identified so easilyunlike identified winds and abandoned, andabandoned, winds fire. (Commentary): ThetreesontheAasramamsiteof -1 vidadh 7-11 ७ udanyay am 7-10 ७ ah 7-9 ७ well), thus usefulness of darkness as well), thususefulnessof toluminousness, is beneficial Darkness it. of all want)whywe arenotunaware thelordcreateddarkness. Lordcertainlyknowsthisand likesun.He bodies manyluminous Lord created prathamopak "T isenduring. protection his then destroyed titik VairAgyamandpati (Commentary): forSamachitthALs". leadingtoequanimity shield acting asprotective Ifon him. success, asallweaponsfailtoharm When apersonwearsprotectivewear[kavacha thirst. and hunger justtoquellone's or drinks shou (Commentary): Themessagehereisthatone in differentforms. or beit wealthbeitbiggerinsize of material like alwaysoncloud meditates born twice devoted different scal of waterat quantum also indicates seawithsaltwater norfrom water withfresh frompond drink not nectar ofrain,anddoes this pours clouds which dark on and itmeditates raindrop directlyfrom water drinks Chataka bird - - - १० ९ ११

ूथमोपकािर उदया ितितक्षाकवचन िवदधात अम अहायण ā ṛ rye तिन ृ ṣ tasyandina akavacenaiva sarva akavacenaiva  ṇ ā

tu dh

ु a kad

ā धाम कदा न nave

वशमद

चरम

े े ā तमसा

ā ā ं किमघ व ma tamas ri carama ै pyanyairasa ṁ ś

antamudanvanta सव ka

ं यततः रसहायण ै

ु 

कतन ś जयित ृ citk ं ृ े ṁ ā ṁ ṛṣṇ k

 िक

ं yatastata

े ṁ jayatisa च

ṛ

सवतः॥ ूितयोगीनो कनिचत। ं tena ki

ence, the hall mark of Sama chitthAls bring glory to them. chitthAlsbringgloryto ence, thehall mark ofSama ं counterpart of light is known. isknown. oflight counterpart

िजः amegha h यिद वीक्षत॥ ं े ā ृ rye

ṁ वा

ṇ रन। ṁ 41 े ṁ cav

ḥ a kenacit|

् न ṁ

pratiyog yadi v

v

ṛ (as without darkness light will not be recognized recognized darkness lightwillnot be without (as वि dvija भवित ta e has as shield, whichca has as e ī े k hus indicating the impo ् ḥ ṣ

- protective armour] of endurance,heseesall - protectivearmour] es, though it suffers from thirst. Likewise, Likewise, thirst. it suffersfrom es, though

|| ate || holy men are not destroyed by the floods or bythefloodsor notdestroyed holymenare Krishna and does not look at ordinary giver giver not lookatordinary does Krishnaand ā also created darkness. (If it is light thatwe also createddarkness.(If itislight न ld not consume allkindsof prohibited food ḥ navettividhirnav

त smaran| िविधन ī no bhavati tasya s bhavati tasya no

साथता॥

र् वा

र् वय। ं

ā nnot be taken away or nnot betaken rthat ā rtance of vairagya in rtance ofvairagya vaya ā || ṁ |

sadagopan. org sadagopan. org || iti सभािषतनीा ॥ vi 7-12 ७ the samachitthars. on minded theevil time).Even brightness (day (nig nothavedarkness by darkness.ifwedid glor light.The the Darknesshides (Commentary): sa ve vi who isinanon-perishable mi smell of from is free Supreme Lordofall,who are cons equipoise withsimilar Sama chitthars dhvandhavams. (Commentary): Samachittharsar always adoredbyall". andbehave indiversity notsunk and prosperity ofallpeople."Thusindicating is intheheart - ṁ ṅ ु

१२ ka इित p

ū ṭ r an

िवषयिप िवषयिप ṇ ौी a ṣ ṣ ā ḥ ś thasya k thasya aye aye r

|| ī kavit किवतािक े े

ं ṣ ṣ समिचपितः vapi do vapi bh

भावयम दोषगहीनः ā ṛ  rkikasi ti किसह ṣ ā ṣ agandhah vayansamatva u subh state even at the time of deluge, at thetime stateeven ं ṁ

समीय hasya ved hasya

ं

पषः ूलयऽिप वदााचाय ī ु ā na े e treated as equal to VishNu, who is not affected bythe not affected whois e treatedasequaltoVishNu, ṣ itan ḥ े

ṁ पितः कोऽिप pralaye'pisthitimak puru ī vy

िितमक्षया 42 ā ā ṁ nt

र्

िद ṣ सपणः॥ samacittapaddhati idered worthyofreverencelikeVishNu. idered a ā

ं , The one who is free from any elationdueto onewhois freefrom , The ḥ c e stands as a foil to bring out the goodness of the goodness out foil tobring stands asa e सवत ā ू

ko'pi h ko'pi sery even while incarnating in differentforms, incarnating sery evenwhile ितः s in a balanced manner in times of crisis is is crisis of in times manner s inabalanced ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya ht), we could not appreciate the value of thevalue ht), wecouldnotappreciate y of Brightness or luminosity is brought out out is brought luminosity or Brightness y of र् र्

ं

दधानः।

ूजाना॥ ṛ त di sthita ṣ and who feels equality even in odds, and whofeelsequalityeveninodds, ay

ā ं ṁ

dadh ḥ

praj ḥ ौीमद saptam ā ā na n ā

ḥ ् ṁ वटनाथ | || े ī ya paddhati

ś r कितष ī mad mad ृ ḥ

ु ८ is over. kaaladarkness after thegrahaNa maNDalam toacquisitionofdisc wrongdue of rightand by getsaffected Jn~Anam. Hedoesnotthen of Jn~Aniwill (Commentary): Seekingthecompany Planets arenottormentedbyeclipseduringprathama adversity] ifhetakesshelterundergoodandpiou angerandgreed ev willnottorment Passions like r pratipatpr 8-2 ८ suv 8-1 k grahaN of time theshort During havesuddhi. and makehim elevate him.Thatassociationwi conduct will dubious amanof timeby the shortest for even withaJN~Ani Association (Commentary): and heartwhoisascholar. sl by the pure willbecome person bath],so,impure purify upon holy asganga[thatenablesoneto ordinary waterbecomes new beindicating eclipse[should lunar During

८ - - - ३ २ १

समय राजा क्षणलशमहऽिप िवषमो ूितपाितः सवावदात ā ṣ P j ु a ā ṛ OSITION ृ ṇ tadirarov ttasy

ale

तिदररो े े महता

गणभदन ś agrahe'pi sy agrahe'pi ु ā ā vad ptita े

योगादहकारः

े वािप

ā ā ूागापदा े

tasya kal pi nopar ादतीथािप

ḥ िवकारान OF pr

कलापण नोपरागण ā ं

gapy ā THOSE SAD dat ā ā ू ge

p a kaalam, allwaters attaintheho a kaalam, र्

जनयन ī ् सदािौतः। ूतीयत॥ ā े rthasy ū र् ightest ormomentarycontactwi ṇ pad ॥ r ĀŚ

ṇ गत॥ a g

C asya satpate सतः।

ृ

ā RITAPADDHATI सदािौतपितः॥

तीथता॥ ṛ HAPTER SEEKING satpad ā

hyate|| hyate|| बमात। ् े pi t े 43

र् े

ī rthat desire (kaamam), greed and gains vivEkam (sense (sense (kaamam),greedandgainsvivEkam desire

ll chase away theanaachAramoflowlyone āś

्

moon of Deepavali festival on the other hand], other festivalonthe of Deepavali moon rita riminative intellect). He is like the suddha intellect). He islikethesuddha riminative ḥ en the arrogant [king or other person through en thearrogant[kingorotherpersonthrough ā s even before acquisition ofrealknowledge, acquisition s evenbefore || | VIII

ḥ SHELTER result in purity of mind result ofmind and of in purity acquisition thithi(firstdayafterneworfullmoon). | Ḥ

|| ly statusofGangariver.

OF th personofcleancharacter M AHAANS

sadagopan. org sadagopan. org 8-5 ८ svad 8-4 ८ tatra hyabhimukha - vi 8-3 MountMeru. on thegolden a resultofthatsathsangam.Eventheblack Viswaamithr results. auspicious (associationwi (Commentary): Sathsangam instantly. varNaby higher Kaushika [vishvamitra]became sitsonto valour; Blackbirdthat its birds by all alphabetsfroma Green Parrotthatlearns ap receivedsvaroopaJn~Ana Thirumangai of theupadEsam to gainimmenselythrough blessed bytheLord was Thirumangai efforts, tohis obstruction Whenhefound and robthem. in sucheffortsgains.Forinstance, involved (Commentary): Whenthereisanobstructionto face toface. it stands shine when Obstacle tothevisiontoowillbe samaye mahat and MamakAram. ahankAram and loseshis this visEsham, some PuNya Dueto loads ofsins. pleasure in garvam ofneechajanams,whotake and removestheahankAram them serving Jn~Anisand Theprostrationbefore (Commentary): people. great with by theassociation will graduallydisappear of disturban allsorts arrogancegenerates Though

- - ५ ४

अपववणाित तऽ िशक्षक िूितघातऽिप ś ik ṣ ū ṣ amo gu

rvavar ू िभमखः ake harit ṛṣṭ र् े

हिरताकारो ipratigh र् ṇ ु ṇ adbh abhedena vik ā

k ाा ā सिन े ā yog ā ā ro merau n ro merau te'pi svacche kkacana te'pi svacche ti satyani

मरौ  ḥ ā े sv daha

झिडव

नीलतनि

े ā च tm ar associated withSa ar associated

े चन ā

auspicious for the one who is freefromsin.Hisownselfwill onewhois the auspiciousfor ṁ कौिशकः॥ r ṣṭ ā ā ī latanurdvija k jha n janayan kram he cakau े ā

ra ु

ूकाशत॥ शोभनः। ḍ m and thus gained sathgathy. m andthusgainedsathgathy. ḥ जः।  ityeva prak prat 44

hued crow acquires a white hue by merely sitting hued crowacquiresawhitehuebymerelysitting Thirumangai tried to waylay the divine consorts consorts towaylaythedivine tried Thirumangai ś ī teacher acquires different hue amongst group of group amongst teacher acquiresdifferenthue े yate|| ś ika p of Golden MountainshineslikeGold;Sage p ḥ

obhana hurting people and thereby accumulate huge huge accumulate andthereby hurting people

| th the blemishless mahAns) yields many many yields mahAns) theblemishless th association with sageVasishta,allhappened with association Moola Mantram from the Lord Himself. Himself. theLord MoolaMantramfrom ces and makes him commit a variety of sin,it ces andmakeshimcommitavariety lowly person gains the refuge of an AchAryan the refugeofanAchAryan gains lowly person ḥ theeffortstoharmaMahaan, person ā || āś t| ge Vasishtar and became Brahma Rishi as Rishi Brahma ge Vasishtarandbecame ate || ḥ | PurushArTams. ignora a lowlybeingfilledwith transforms PuNyam aris with Jn~Anis.The association (Commentary): Ajn~Ani(theonefilledwith of thewiseandlearned. precepts thattheyreceiveatthehands pleasuresorcaught in sensual is alwaysindulging nature, life ofaperson,whoisby Main aimof - mah 8-8 ८ kasyacitpr svata 8-7 ८ kala 8-6 ८ saamyam with the Lord. Thus he gains janma saapalyam. saamyam withtheLord.Thus hegainsjanmasaapalyam. parama andthatleadsto SaraNAgathy ones toperform steertheignorant Brahma Jn~Anis refuge of (Commentary): Thosewho seekthe janastenaparama pratibuddho bliss. of timeattains wakesupandincourse aman things, directs beingwho reachedthatgreat Having tamo'pahatva AchAryan, heisabletochaseaway Jn~Anam. Whenthisfortunateonespeaksafte Saasthra himon whoinstruct of Jn~Anis, the compassion tEjasthrough Jn~Anam and bundles who carries Anignoramus, (Commentary): scholar. by aknowledgeable compassion of unconditional out instructions by ignorant acquired by littleknowledge the sodoes darkness, anddispells sun from that takesrays Like Moon - - - ७ ६ ८

ूितबो किचाज्ञमलाः तमोऽपह कलििन महा त ṅ ā ś nta ु kini jalekk caitanyah तहीन

ै ं पष

जनन ṁ

ु जल ā

puru ं jñam तनत

ं ूा े

ṁ ािप ू ु े ī tanutesam ṣ nasya vi ū

े ā सम परम

a

l pi saura किचूवतक।

िवषमििभािगनः। ā ṁ ः

ḥ ं सौर ि ृ pr syu

ं ु सामत॥

पषाथूवयः॥ ं ं

ā च ूितफलहः। ṣ pya ka ḥ ु amacchidrabh ṁ

िदन puru ् ṛ the ajn~Anam of hislisteners. the ajn~Anam pratiphalanmaha ddhi

े ṁ र् िदन॥ ṁ ṣ ु s arthaprav ṁ र् े ृ citsattvapravartaka ā ं े 45 c dine dine || || dine c

myama

or knowledgeandwho by hispastactionwithout those who meditate upon him towards the vital meditate uponhimtowardsthevital who those r recieving the upadEsam of the compassionate r recievingtheupadEsamof nescience) gains PurushArTam through the nescience)gainsPurushArTamthroughthe ā Jn~Anis become equal (samam) to them. The Jn~Anis becomeequal(samam) tothem.The ing from the Sathsangam with the Jn~Anis theJn~Anis with Sathsangam the from ing

nce into one enriched by the phalans of by thephalans enriched one nce into gina in odd circumstances, have their roots in the havetheirrootsinthe inoddcircumstances, ṛ ś ttaya nute || nute || ḥ ḥ of sins by slipping from Achaaram gains Achaaramgains slippingfrom of sinsby | | ḥ || ṁ |

sadagopan. org sadagopan. org ८ ekayaivagurord 8-10 ८ s 8-9 ८ na tattis ortheonewiththousandeyes(Indhran). (Brahma dEvan) the glancefromonewithth gained from by upadEsam glance bytheAchAryanoraonetime far supe is KaDAksham AchArya (Commentary): or even with100eyes (brahma, 4headsthus8eyes) than glances givemore two glanceofperceptorwill Thisvers other person. glancesofany thousand A personattainsmorebyoneortwoglanceoftheperceptorthanthreeeighteven with thegems. threada The the gems. thread from seperate the Similarly, whenathreadmadefromcottonis blade ofgrassasasimpleonce th is Such a Jn~Ani. to is shown respect that (Commentary): Thosewhohavetakenrefugewi api ofsacredmantramwillmake association mantraas ar ofpowerfulsacred incantation with Similarl assame. identified but as different treated guru] isnot and [of god feet of withthe contact footwear gems, connects A threadthat tadabhedena g - - - ११ १० ९

ूज्ञाहीनः दारूीितः काालापि न तदभदन सऽ नाोय एकय ū

ू तिस tra

ं रसमावशाम ṁ व े ै े

ratnasam गरोा

ṛ िभरािभः गत ृ

bhira ु परिहतिवदा ूजननिधया ं िऽदशसिरता ृ र् े

े यगकथया

ṣṭ त ṛ

ु hyeta t ṛṣṭ ाा णममणात॥ ृ abhi ā

ve सहॐणािप y

र् ā सदसौयात। ś

ḥ

सगतः accarma satpadasa accarma dv ज

ं

sahasre ṛṇ वािप राजनीतीः ं

कायवानाबा। े ā amapyastramantra bhy

ु

िहसा

लभत ं शिमित॥

ā ं किह ṁ ṇ ु े

api karhicit|| api karhicit||

मखन v

सकीा िचत॥  यत। ् ā े ् 46

ु pi labhetayat| े ece of straw as great as a good man ". straw asgreatagood ece of y a great man and piece of grass that is charged of grassthatischarged y agreatmanandpiece ु e power of Sathsangam. One does not consider a not consider does Sathsangam. One of e power ्

्

ṁ used tostringagemnecklace,onecannot it gets consecrated to become BrahmAsthram. gets consecratedtobecomeBrahmAsthram. it ttains a high status beca status high ttains a ree eyes(Sivan)ortheonewitheight ree

र् e to be identified as same, " thus indicating, "thus same, be identifiedas to e

e on the other hand will also indicate, one or one or e ontheotherhandwillalsoindicate, rior to Devathaa KaDAksham. Even a single single rior toDevathaaKaDAksham.Evena th the Jn~Anis deservethesameamountof th theJn~Anis sray ṇ of person with three eyes (siva), with 8 eyes threeeyes(siva),with ofpersonwith (indra), that is the power of right perceptor. (indra), thatisthepowerofrightperceptor. the AchAryan is far superior tothephalans isfarsuperior theAchAryan at || ā t| use of that association that association use of || iti सभािषतनीा ॥ vibhurbandha 8-12 ८ -1 nady 8-11 svatantro'sau svatantro'sau dh pratijñ between KouravaasandthePaaNDavaas. Examples areLordKr adharmam sometimes. (Commentary): TheJn~Ani's deedsareinfused italotofglor weapon. Allthiscarrieswith to arjunaa;inthebattlewithbhiiS charioteer gokula; thoughcompletelyindependent,sti br KrishNa bornasshrii The supremelordhaving mahadyog k of Bhagavaan. vaibhavam become stories Kaavyams and ve during the rainy seasonbecomesau during therainy || d are many examples of a lowly object gaining a lowly object are manyexamplesofa (Commentary): The Jn~Ana soonyangainssuddhi stainless. pureand who stayswithalearnedperceptorbecome crueltytoanimalsifdo goodprogeny, of thought Human taleofLord, ifmadeon composition with street in Water thatruns prajñ

- ṅ ु

१२ ka इित

ṭ an

महोगाायो ूितज्ञा तोऽसौ िवभब ौी ā ā ā vy rapr ś thasya k thasya r

ु ā ī ā ā kavit किवतािक l र् stoya

ं h ā

ī ं ā सदािौतपितः ामौपदतिटनीसनसमर ti pastri yugakathay ī ṁ

na ं ḥ ूा sv prajananadhiy ā ḥ ṁ ṛ

tpr धतः parahitavid ti ā ā trida

ṣ maujjhatsvapadata ू ṁ

तनत  rkikasi ā किसह वहित u subh yo vahati mahim yo vahati र् pr ū

यमजिन rta ś ā ं asarit

pya vyatanuta vimukti ु ḥ मिहमान ṁ

ā svayamajanis िवमि अंठ् ṣ hasya ved hasya

ā itan association ofGang ā ā वदााचाय ā sa auspicious, when they are asso auspicious, whentheyare jantuhi r k ु े

ā ṁ ī ā सत spicious, when it joins with with itjoins when spicious, ं vy

jan ं

yav तदिधक॥

ोजभवा gata ू पितः ā ू ī ṁ ā t ṭ ā ु ī na in n

ḥ sad ṁ ḥ भजता। 47 y because of its association withthegreat. y becauseofitsassociation ā suk ī ु ā ṁ

s tmabuddhy ū ं s ś nt र्

ū ma, he abandoned his own vow - not to touch any any touch to -not own vow his abandoned ma, he

ā uddhimeti || || uddhimeti ं

े सपणः॥ ta tadadhika ll became an ambassador topandavaasanda anambassador ll became nusamare āś makhena ā

ī ś ं c rty ca bhajat high status. For instance For instance status. high ritapaddhati ं सवत ā ू ishNa's vow not to use weapons in the war weapons in ishNa's vownottouse ne for vedic sacrifices and an ignorant person person sacrifices andanignorant ne forvedic

with knowledgeofself,Conjugallove ṁ ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya ought salvationtoallthosewhowerebornin ā र् with dharmams even if it may appearas with dharmamsevenifit

through association with a Jn~Ani. There withaJn~Ani.There throughassociation vrajabhuv र्

a, Political morality with fame, Poetic fame, a, Politicalmoralitywith ā

ṁ | ā त ṁ || ḥ | a ā ṁ ṣṭ the waters of the river Gangaa. the watersofriver

hmya paddhati

ciated with the name and with thename ciated ौीमद the dirty street water street the dirty

् वटनाथ े ḥ sa ṁ p

ś ū r कितष ī r mad mad ृ ṇ a ḥ

ु sadagopan. org sadagopan. org - p 9-2 ९ ekay 9-1-2 ९ vikram 9-1-1 ९ janayatyacir bhajati sthirat pañca jitv the whohasbrought and who hassixattributes places, where righteousnessandmoralityprevai consider the kings).Itiscommonpractiseto Paddhathi focusesonRaaja (Commentary): This is impartial. andwho patronage exist allthesixqualities andinwhom by hisvalour inthe Glory ofLakshmiresidespermanently happy. becomes andSoulbody between Lord relationship e. study,precept,practiceandteaching;after experience,haveunder andworldly discrimination andsoul decided thenatureofbody Having - - - २ १ १ - -

२ १

जनयिचराद प भजित िवबमाबाभवन पािथवाना एकया ā rthiv

िजा ā र् dvauvini

ौ िरता ā ā kr n

ं िविनि ā ā

पदाथाना ā िविदा ṁ viditv ntabhuvane same same ntabhuvane ā pad dbheda ā

P ं ु लीः े ṁ ś

ATH ं र् citya tr िछिण ā

ā lak े सम

rth

ं षट ṣ भा

a ऽतिभवशो ṁ े ṣ ṭ ā

े

कििषोम॥ sapta hitv sapta m षाण्यशािलिन।

् स n

chidre OF ī N महतायः॥ ā ू ṁ ī ḥ ṁ

Ī ु kasmi ु ś िहा TIMATPADDHATI

svabh caturbhirva चबवितना। ं PEOPLE र् ṣ नीितमितः॥ ṇ र् C a a mahat

ṅ ā सरवी

ṁ ु gu surav क। ū HAPTER ु ty 48 ु scitpuru र् ṇ ā

ya

cakravartin ं

भव॥ the King as VishNu. Mahaa Lakshmi resides at at resides MahaaLakshmi KingasVishNu. the

best (Lord viSNu) who has conquered the world the whohasconquered best (LordviSNu) ś

ā ī ś o kuru| o kuru| OF bhava|| world under His influence through His valour. His through world underHisinfluence nvaya l. Lakshmi resides with the Utthama Purushan Purushan Utthama resideswiththe l. Lakshmi े alini| conquering five senses, known six items, and senses,knownsixitems, conquering five i. e.peace,warchariots,throne,dualismand i. ; finally transcending the seven worlds one thesevenworldsone ; finallytranscending by that single wisdom full of the power of

Neethi (the codesof ṣ

your control the three vedas by four ways i. vedas byfour thethree your control HIGH ottame || ottame IX ḥ || || ā

ṁ Ḥ M || | ORALE conduct prescribedfor conduct

api da doesnotlowerhisfame. punishments andadharmams. Thusthefact about dharmams Jn~Ani isaBrahma He impartial. is since He to thejeevansaccordin punishment appropriate of thatact. dim because does not punishment to bepunishedarejudged byNeethiofthe punishesthewrongdoersand deserve The kingwho King whodoesnotpunishthose out punishment metes who Theking (Commentary): therod. of worldbyholding protector efficient men ;heisthe among and badqualities is impartia God ofdeath(Yaman) 9-4 yamenopakrame j yamenopakrame 9-4 ९ sadasantauvicinv 9-3 ९ collision withabigenemywoul (Commentary): Foraking,whoisintentonre materialistic pointofview power from for troubleeventhefa At theveryopportunity DhaNdam). dhaanambhEdhaand (Saama, Neethi Who indeedwillnotsucceedifheunderstandsco hispeople. by of VishNu incarnation (Raaj SaasthrAs to forhisadherence known king (Commentary): Raajarishisarethebestamon allfour principles byknowing laid insaastras of time who,atthe of king; form in the vishNu peoplehaveknownasLord whom doesnotdeservesuccessinhis endeavours Who isitthat s

- - ३ ४

सामािदष अिप यमनोपबम सदसौ ā m े ā

दण्डधरो di ṇḍ ṣ u catattvajña

adharo nitya ु िविचानः च

े जानिाधीश तज्ञः

िन ā ā

na ं nanvi

लोकपालः स

समवत ḥ ṁ ḥ

न samavart sa naka sa lokap d shatter those ambitions. thoseambitions. d shatter

ś कः v ā

ं l, is giver of peace anddestroyer ofpeace l, isgiver वित। dh

िसिमहित॥

शमूदः।

ā सदिक्षणः॥ , gets into mutual differences. , getsintomutualdifferences. īś la a ḥ ī ḥ

ṁ siddhimarhati || ś sadak amaprada 49 vyavasthita र् ं of operation - saama, dhaana,bhedaanddaNda. of operation-

removal of sin properly promulgates every rules ofsinproperlypromulgates every removal Kings. The fame of the king, who metes out oftheking,whometesout Kings. Thefame mily ofemperorswhoaregreatbywealth and g (srEshtArkaL) Bhagavath bhakthAs. A good g (srEshtArkaL)BhagavathbhakthAs. For instance, Yama Dharma Raajan metes out out Raajanmetes Yama Dharma For instance, and dhig paalakan. Hehasarichknowledge and dhig aching the highest position among kings, the the kings, among position aching thehighest ṣ

g to their karmaas. Heiscalledsamavarthee totheirkarmaas. g i ṇ a that he engages in the act of meting out actofmetingout that heengagesinthe rrectly and applies the principles ofRaaja principles rrectly andappliesthe ḥ ḥ a Rishi) is considered equivalent toan a Rishi)isconsideredequivalent | || || is not to be considered as a lowly one. isnottobeconsideredasalowlyone. ṁ | ofsins,searchesforgood

sadagopan. org sadagopan. org pa helps otherstostayawayfromsuchdark leaf.Before turnsanew over hismisconductand many prohibited Onewhoperformed (Commentary): lofty place. transforms intoaperfectlyrestrainedone,and forpeop a goodguide A certainpersonwhois wish from time immemorial will be cause of his success. success. willbecauseofhis immemorial time wish from partic of witharmy desirous and and enthusiasm) valour, aki enemyhasallstrengths and Though ah k 9-7 ९ a 9-6 ९ kapik tamistr 9-5 ९ vij theenemies. defeatedby notbeeasily will kingdom (6) a welltrained armya thwart theenemies, (3)wholistenstowellmeanin wise Ministers, weapons andwhoevaluatesthingsca in handling sevenfactorsare:(1)theLeader invincible. These limbs. Only (Commentary): AKingdomhasseven beinvincible. what isachievablebytheenemy'sweaponswill in and consbeforehand all thepros considering expert intheuseofweapons,whodoesthings all hislimbs(maste A kingwith - - - ७ ६ ५

अहीनऽिप िवजानिसाादी किपक तिमाचािरणा कामािधकरणमाकलािदबलशािलनः। अय ṅ ā ā m ī gayukta k ne'pi narendrasya ne'pi narendrasya nansiddhas ā dhikara ृ ṛ ु े tyairapi sth ā

c कता रिप ै ā

ृ नर ri ṇ

ṛ ान ṇ े a t ā

ं ṁ agr ā योा stra dhy yoddh

कवरोिविध ā ā

े

भाित ु ne bh hyakul ś शयः ु ā

ca kurvansamyakpurovidhi िविजताक्षो d ś र् ī aktaya nvairi िरणोऽ ै

ā वलाितलििभः॥ ā vijit ti vel ā r, minister,ally,treasury, nati े

dibala िसिहतवः॥ ṇ ḥ ā o'strairna p o'strairna ु k

sidvihetava ā मियः। न ṣ tila ै o marutpriya

ś र् े पीत॥ alina ṅ 50 ths and attains aloftyplaceinsociety. ths and ghibhi । ं

ḥ nd (7)acontentednation.Therulerofsuch g friends,(4)whohaswealth,(5)themoats to

well forthebenefit ofhispeopleaftercarefully thus becomes beloved of gods and shines in a a in shines and beloved ofgods becomes thus | le and who moved about in dark paths before darkpaths le andwhomovedaboutin before े

ng with threefold strength (Command, consult consult (Command, ng withthreefoldstrength ī

consultation with his priests, and who knows knows andwho priests, with his consultation (the King) who is farsighted, who is an expert whoisan isfarsighted, (the King)who ḍ ḥ refully before deciding, (2) who listens to his deciding, (2)wholistens refully before ipating in war to an extent in excess of their inexcess toanextent in war ipating ḥ

when they all function well, the King will be functionwell,theKing when theyall he was a traveler in dark paths and now he he wasatravelerindarkpathsandnow yate || || || ḥ ṁ | acts before is to be praised if he regrets if he praised acts beforeistobe | on, fortsandarmy),who isan martial power, analytic&strategicvision martial power, ofpower:PrabhuddhAsakthi,AalOchan kinds ma and their in theforests from thosepiousones (5) thestrengtharisingfrommistakesmade (3) strengthfromthepeopleofth mercenaries, provided (1) strength victories. Thesesixare: Forwinninginwars,thekingne (Commentary): ९ prayukta 9-9 ९ hyaniruddh v pradyumno 9-8 ९ Hewillstandout. (sthreeprAyam). womanhood war. Hewillstandoutasaveeryavaanand wellwisher his from kulamandsupport privileged the displayofhisherois Through (Commentary): of others. fame areresponsibleforthementalprosperity factorsan ofexternal soul isbeyondtheattack of isson [who ofaniruddha Son pradhyumna, Like

by hiscompetentministers. defeat them,heshouldadoptthesaama(reconcil is fullofrage (Commentary): Evenwhenaking upAyam. excellent methodlikesaama bytheir prompted at propertimebyministers enemies,wi Even standingagainstlargepowerful api jvalanavakt - - - ८ १० ९

िनयमान अिप वीरः िवधौ ूय ूो ī ra ु ḥ ु

लनवणा ं किितीत ka लधितना

मििभः िनाा ś ṁ cidvitanv ः mantribhi ै ृ

ानष

ṭṭ काल a ṇ े ī

ं ta str

ीूायमिखल साम नाा a े ु

भजग भिभदपर िवनलाननो ṁ ḥ ु s k ā

ī सवनन ā pr tm ā रिप ma sa ै le bhaktibhedapurask ं ā े

ā माोदयः। yamakhila svan

भत॥ ु

ं ू ṁ पर॥ ं

जगत॥ ृ vanana ā and confidence/enthusiasm िजः। त। ं mn 51 े ं

ṁ ā e Nation,(4)strength fromthefriendsandallies, d is wealthy of knowledge who byhisnameand knowledge d iswealthyof m

् by those from his Kulam, (2) strength from (2)strengthfrom thosefromhisKulam, by jagat|| over his enemies andwants hisenemies over

ṁ

by his enemies and (6) the strength invoked and(6)thestrengthinvoked by hisenemies iation) upAyam, if it were to be recommended ifitwereto be recommended iation) upAyam, devotion and loyalty tokingsiscertainlyan devotion and aa Sakthi and uthsAha sakthi (command / uthsAhasakthi(command/ aa Sakthiand ā eds the help of six kinds of Moola Balam for thehelp ofMoolaBalamfor of sixkinds eds makes the rest of the world belonging to to world belonging ofthe the rest makes th full of anger, peace negotiations suggested th fullofanger,peacenegotiationssuggested m, endurance against adversity, the birth in birth the againstadversity, m, endurance nsodaya para ntra balam.heKingshouldalsohavethree krishna], will make the world prosper, if his ifhis world prosper, the make will krishna], s, akingwillbeimmuneagainstdefeatin ṛ ṁ ta || ṁ ḥ | | about his power). about to engage in war to in toengage

sadagopan. org sadagopan. org 9-12 vibudhamahite mer vibudhamahite 9-12 ९ n 9-11 ९ ka niyamyam vidhaulabdhadh 9-10 Nosurprise kulam. to ahigher kulam isnaturalevenif away onefromahigher nightingale isnotpartoftheirkulamandchas engages inwarblingits nightingale natural, de known whichare ofcrows, love byafamily (Commentary): Anightingalewithsweetvoicemi recognize thattheydonotbelong its birth.Asso from thetimeof cuckoo) up praiseworthy, however,itwillbe s Though Cuckoohas"pa"swara pa~nchama d hole willonlyleadtodisaster. skills basedontheir theymatch that positions wi a demands that (Commentary): TheRaaja neethi merit andability. deserve byvirtueoftheir etc,whohaveb by evenclown,chamberlain andwho full ofhumility are who pleases persons selectio of power with isgifted A personwho bhajatucata nacamalinat - - १२ ११

न भजत कषत रीकतोऽिप िवबधमिहत नीितः ī ū

ti च ṣ r ḥ ī atu kara ु k

ृ मिलनता sat

ṛ ु

ु करट च सती to'pi puru

ī तटबीडा tvayi para tvayi ं ā

कण्डल िय

े nai ṭ मराव पष a ṭ

ā े ु akr ṁ नािप n ḥ

ू ka sth ṣ ā पर त ṛ ै रावणः ī

ं ै aistata evak pi k ḍ पाद tirn ं

 क्षोभः ṇḍ ā ं

ṁ ā ā परपधातः ṁ vair ne

ī िवसि ṣ parapu

ै ं एवकाल ty ula क्षरदकदम। p obha here says Swami Desikan. Swami Desikan. heresays ṣ

र् ā करिट ā

ु ā u bhujagairapi bh bhujagairapi u vinal कलाभ ṁ va dairvisandhi ras dairvisandhi tothesamejaathiandexpel ex-communicated by a group of crows that brought it (the ofcrowsthatbrought byagroup ex-communicated sva ḥ ṇ

kal ṣṭ ā a े रसाढ

ु कण्ठो मः le ka ḥ ā

ṁ पऽीकतोऽिप adh nandano dvija nandano ित ृ kara ु ā ु र् k

bh

सभ ं 52 ṇṭ ā ṣ

ं

tu यदष ṛ aranmadakardama ं ृ ṭ ti sa ho yade i muhu तः॥ ḥ ृ for their harsh and unpleasant voices. Once the voices.Once andunpleasant their harsh for een appointed by him in positions which they whichthey in positions by him appointed een n in theperformanceofprescribeddeeds,who n on as the cuckoo starts singing the crowswill on asthecuckoostartssinging े putr and temperaments. A square plug in a round round plugina Asquare andtemperaments. e itaway.Thisbehaviorbythelowlytochase the lowlyentitybroughtuptheonebelonging

ā ṁ तव follows the right path always, willbeadorned follows therightpathalways, ū dd ght havebeenbroughtupfrominfancywith lectable singing, the crows recognize that the crowsrecognizethat lectable singing,

ṣ बिलपकल bh se king chooses and places the right staff in in staff places theright and chooses se king ī

yate || yate ḥ k ṛḍ ṣ पममकार॥ ḥ wara, sweetest note, initsthroat,is wara, sweetestnote, ṛ ṛ

a tavapañcamamuccak | to'pi balipu to'pi ta ha ḥ ु ṁ ||

ु ु य the cuckoo from their midst. the cuckoofromtheir ै ṁ र् | ṣṭ । ं

akulairyastva

ā ra || ṁ | || iti सभािषतनीा ॥ over them. shouldnot thataking instructs Swamy Desikan cannotha Arogueelephantinrut (Commentary): in anymanner". not agitated remove evilinpeople indicating greatmenwill isneithe the mountain it;but slope andtrample by devataas,torelieveitsitchesof worshipped Even ifthecelestialelephant[Iravata]rubsit || ve ṅ ु

ka इित ṭ an

ौी ā ś thasya k thasya r

ī kavit किवतािक

ं नीितमितः ṛ ti ā ṣ  rkikasi किसह u subh ं

ṁ नव ā hasya ved hasya ṣ

itan वदााचाय े

पितः ī vy ā ṁ

n 53 सपणः॥ ā nt र् ं ī s temple repeatedly against mount Meru, which is mount Meru,which repeatedlyagainst s temple timatpaddhati ू ā

c even ifevilmighttorturethem,andwillremain even र् r polluted nor agitated in any manner - "Thus in anymanner- agitated polluted nor r सवत ā and drops its mire of ichor and sports onits andsports ichor its mireof and drops ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya be bothered by little matters and lose sleep bylittlemattersandlosesleep be bothered rm the mighty mountain by attacking latter. latter. by attacking mountain themighty rm

र्

त ḥ navamya paddhati navamya

ौीमद

् वटनाथ े ḥ sa ṁ p

ś ū r कितष ī r mad mad ृ ṇ a ḥ

ु sadagopan. org sadagopan. org enjoysthosewhoapproachhi the VadhAnyan

who appearsbeforeitandshowtheirimageclearl (easeofapproach).Heislikea soulabhyam (Commentary): VadhAnyanmeansthesupremel it. allobjectsbefore in persontoask,likeamirrorthatreflects desiresofallpeople Generous persongratifies 03 nirmuktabhavanak 10-3 १० arbhakairapi apyan 10-2 g १० 10-1 १० generosity (oudhAryam). (ignor Jn~Ana soonyars helpthe desire. Saadhus and theweak the powerless even result willpermit bendinglowasa and fruits ThevadhAnyAslikeatreeoverladenwithabundant (Commentary): and ignorant". children canaccessthem-"Thusindicating,gene grain Generous peoplelikeripe pr

- - - ३ २ १

ś ूा अभक शीय आिभमदशामाऽादादश िनमभवनक्षऽाः अनाविजताः ā ighra bhimukhyada ā pte bhayavipary

े र् र् ु भयिवपयास

ं रमर ै रिप ā ṁ varjit ु raktamarakta

ग र् ृ ā ḥ े ं

र् ṛ वा

svenaphalar ś न hyante s

am े

भोिगनः

े

साधसानशािखनः॥ ः गाित े DHANADH ṣ ā ā ृ

etr tr se bhogina फलरागण ु

T ु सदागितिनवताः। ā ṁ ā d HE ā ḥ

ā will bend down with their weight of will benddownwiththeirweight v ख ूसादतः॥ dhusant dar

syu र् इव ā g P ā े ś धनधापितः॥

ge ṛ ḥ सनः। a ivasajjana भोिगनः॥

h C सताः। ATH sad ḥ ṇ ṇ khalu bhogina khalu HAPTER a sannat ā ati svapras Ā ृ र् na ā 54 NYAPADDHATI gatinirv ś

akhina

OF m for money, grains or other favors. or other m formoney,grains

, who havecometoaskand who couldnotcome

dirt free, clear mirror, which welcomes anyone, free, clearmirror,which dirt

ā amus) to develop Jn~Ana sakthi through their their through sakthi Jn~Ana to develop amus) ḥ G ḥ | to approach them and pick the fruits of their oftheir fruits the pick and them to approach ā y (withoutdistortion). ṛ rous are easily accessible even for the weak rous areeasilyaccessibleevenforthe | ḥ X: t data ENEROUS y generous one. His key attributeis one. His y generous ā || ḥ ḥ |

ḥ

|| ||

Ḥ ||

theirownfruitsothateven Just like that mirror, Just likethat powerless. Hegivesawayhiswealth bythepoorand thathecanshowerthemwithwealthissought so cometohim the poorto theirwealth. a result,theydonotenjoy andrelativesas children enemies, are alwaysfull their wealth.Themisers hold onto ones aretheenjoyer (Commentary): Thegenerous in lifewh saints whohavefulfilledtheirpurpose them people comingto are alwayshappytosee १० ye 10-5 १० satya sarve 10-4 १० (Commentary): ThevadhAnyan leader am isthe quarter. wealth andlordofnorthern wh those among ranksfirst who person indeed the Giver ofwealthalwaysexpects peopletoapproach Those peoplewhohavegivenawaytheirhouses te of giving. thru theact of giving.ThePuru the intensity generosity. Hegiveswithoutseekin his through those, whoseekthosealms.Hedoesnotneed (Commentary): TheVadhAnyaas givesawaytheirweal dayaa stillwasrevealed. on anyoccasion.viSNUappearedconcealedas the contrarydirectio evenifitisin diminished a give hands whose nature ofthose Munificent

- - - ६ ५ ४

लोकपालािौतः तषा स मदानोदकिकरः यषा सवषामरामाशा ṣ े े ु ṣ a a 

ं ं ṁ ितयखऽिप

िहरण्यकिशपक्षऽदानकरः ṁ ं ṁ ṣ मनधमव amuttar tirya hira manu ु र् ु ṇ ṅ ु yaka mukhatve'pi puru mukhatve'pi ṣ ā  yadharmaiva satupu yadharmaiva

m किदनाशावारणः े

स ं धनदो āśā ś ु ipuk

े त

पष ṁ

ु पण्यजनरः॥

ु ातक्षमाधितः। dhanadoya

ṣ ु यः etrad shathvam of the vadhAnyan does not diminish even by an iota iota byan even does notdiminish vadhAnyan ofthe shathvam

ूतीक्षत।

ं न

readily withoutthinkingtwice. करः। ā

े हीयत॥ nakara ṣ atva

कथ॥ े ृ

ḥ 55

े ṁ

ṇ prat ḥ yajane

ं na h n - "True quality in a person does not desert him n -"Truequalityinapersondoesnotdesert kara

en the fear of beggars has been set as naught. setasnaught. hasbeen the fearofbeggars en

any clue about how happy he has made them anyclueabouthowhappyhehasmadethem way generously gold, food and land cannot be gold,foodandlandcannot way generously narasimha to kill the demon but his quality ofnarasimha tokillthedemonbuthisquality ī ong the puNyasaalis. He ong thepuNyasaalis. and landsetcfortheen g any positive feedback.Hedoesnotreduce anypositive g k for something or the other, are indeed the other, areindeedthe for somethingorthe s (BhOgis) and not those who are stingy andwho arestingy those not and s (BhOgis) ṣ him for the fulfillment of their hopes ; heis oftheir hopes fulfillment himforthe ī ḥ yate || o perform merit, justaskubera,thelordof o perform ś ate| of fear of loss of wealth from fire, thieves, thieves, fire, of wealthfrom loss of of fear | vara th and does notevenlookatthefacesof ḥ || joyment ofothers,who waits impatiently for for waits impatiently

sadagopan. org sadagopan. org 08 apunardehi 10-8 १० k 10-7 १० 06 mukhyad 10-6 candraratnagaj lokap arthina on the waterthatiscontinuouslypoured theway (Commentary): Fortheonefamiliarwith desire. oftheir for fulfillment him hopes ofpeoplewhoapproach be apersonthatdestroys he after bytreasuredpeople,howcan offered],whosetra of whathasbeen ownership by pouringwateron person promisestogive He whosehandisalwayswetbywatergivenat not to return to him with a request and such ta andsuch arequest him with to to return not When a generousman gifts, he will gift in such away that person whotakes thegift will need for help. torequests andresponding to giving comes it him, when notpraise do those who disc will not TherealvadhAnyan (Commentary): of themandothers. benefit elephantstothe horses and chur by scholars[like in knowledge]praised amrutha, gems,ucchaisravasandairaavatha, sodo gives milky ocean[wherethelordsleeps] Like for some thing many times. manytimes. thing for some does not expect in anything return forhisgene isverymuch likeBhagavaan: he anyoneaway;he one (VadhAnyan/VaLLal) does notturn hedoesto the upakAram (prathyupakAram) for the Lordmanytimesforwhatonelongsfor. (Commentary): ThevadhAnyan iscomparableto man ishumble]. [Such generous notallowthe suchgenerousmanwill manner, and - - ८ ७

अिथन च अपनदिहशाथमूपकितक्षम। क्षोिभतो ṣ obhito vibudhai obhito ु

र् र ā

ं l  कत ṁ āś

िवबधः

ु गजाािदसिहता kurute ka kurute ā rita nodakaklinnakara ś ु

े abd किनराविविजत॥ ḥ ै ka

किीरमधराशयः। ā āś र् rthamapratyupak ś cidan v ḥ ā ś ka ु citpunar disahit ु ś āśā cidgambh ृ

ं ृ िदशित v ā ā ṁ ḥ ā ra v ु khy di ṛ ṇ ं

ttivarjita र्

िौय॥ a it during the repeated process of giving. of giving. during therepeatedprocess it ś ं ḥ ī ati ā ṛ ramadhur 56 katha tak tik

ं ś

ṣ riya ṣ ning of ocean] gives away money, food, gems, gems, money, food, ocean] givesaway ning of

rosity. He does not require the yaachakan to ask yaachakantoask the require not rosity. Hedoes ama the hands of receiver and thereby confirms the the handsofreceiverandtherebyconfirms am nquility and courage are famous, who is sought nquility andcouragearefamous,who ker will never be capable willnever ker ṁ away all wealthy treasures like goddess laxmi, allwealthy treasures likegoddesslaxmi, away ṁ The Lord does not seek anythinginreturn The Lorddoesnotseek s of giving, his hands will alwaysbewetfrom handswill his of giving, s ṁ his devotees. The attributes of the generous Theattributesofthegenerous devotees. his the time of dhattham [a process by which a by process the timeofdhattham[a riminate between those who praise him and || ā BhagavAn in some areas. One does not ask BhagavAn insomeareas.Onedoesnotask taker to praise him for the favours bestowed. favoursbestowed. himforthe taker topraise es a generous mind that is deep [like ocean, es agenerousmindthatisdeep[likeocean, ṁ || dh || āś | aya ṛ ti ḥ ḥ | | of returning it in any of returningitinany 01 tvaca 10-11 १० ani 10-10 १० vad 10-9 nopasarpati savr sv for help. responding totheirpleas others whileaccumulating miser harms reality, the accumulating wealthwithoutcausinganyharm wealthto have one assembles makeothers (Commentary): Thedifferencebetweenagenerous donor] [liberal generous approach him,wherein A miseroutofgreedcollects[earns]moneywi manask tadetatpratyeka outofshyness. go nearherhusband similar issomewhat Thesituation bent inshame. cametoth Yaachakan verymuchregretsthathe Yaachakan toaskwhateverhewishesbutdo (Commentary): Thefake(pOli)donorisnotas anything hewants.TheYaachakanregretsthat torequest asks theYaachakan always Thatfakedonor giving. and keepsontalkingwithout donor, to approachafake A seekerhesitates

१० - - - ११ १० ९

मनारोिपता तदतक िौय नोपसपित ानथािचनोथारानथरयोजयन॥ वदा च अिनः ś riya ā ḥ narth े ā

ं ं

nya ṁ मास राधीश ṁ ś

शिषतदात e ratn ṣ m र् ं ā र् ś े ā itad

ropit कदय ca kadarya

ं

nsa वीव े ā सोीडो ं ṁ ं ā

ā िमिलतमिप dh ṁ

ं sa tavya ā

ं

ं िऽदशतम यदिप िरमधर र् ṁ īś cinotyarth ṁ ṁ ī

a ḍ गहीतिरलोभतः। sthiramadhura kalyoktika sthiramadhura ोीडाकलवधिरव॥ militamapi n militamapi v ṁ

ं o vr ṁ ृ वदािदित ī

ś va दरीिन trida ca g र् vad ī ṁ ḍ ु

नाल ु

ā yadapidadurasth कोिकिणका॥ रावतमिप। ṛ ā ै ā kulavadh ś h nyaditi v atarumair npar ī tasthiralobhata ं

 तलियत ू

वािदन। ु प ā ā la narthairayojayan|| िथव ृ ṁ ū ā 57

dina riva || riva

ā tulayitu

ं ु ं

vatamapi| who keeps askingastowhattheyaachakanneeds who

् es not budge to give what was requested. The The budgetogivewhatwasrequested. es not

hamed about his lot. He keeps encouraging the encouraging abouthislot.Hekeeps hamed he isstandingbeforethisfakedonor. ṁ ं is fake donor and stands before himwithhead and standsbefore is fakedonor will collect money only to will collectmoney access to it. The miser thinks that he is thatheis thinks access toit.Themiser to thenewly married brid ī | his wealth and keeps others in misery by not misery in keepsothers his wealthand ḥ

ni p ṇ to others and solely for his enjoyment. In to othersandsolelyforhisenjoyment.In thout giving a fraction to the those who tothethose afraction giving thout one andamiserisasfollows:Thegenerous | ṁ ik ā

ṛ ṁ thiv || ī ṁ

freely give to others. freely give e, whoishesitantto

sadagopan. org sadagopan. org 01 anirgh 10-12 १० Either of these individually or individually Either ofthese giftedtree, 6. money,gems, tobrahmins 5. earthlikeparasuraama Indhran to likedadhichi 4. backbone 3. lifelikejeemutavaahaana 2. fleshlikekingsibi 1. skinlikekarna anykindofatta manfreefrom A generous thought. without asecond will (Commentary): ThenoblestoftheVadhAnyan feelsandexpressesthat thedonor inwhich mind || iti generous exemplary vadhAnyan,whogives an madehim from himand blemishes removedall as MahaaPurushan,He VadhAnyan blemishes.WhenourLordcreatedthe theirown buttheyhave grant whatonewishes blemish associated is a This hard bynature. isab gem luminosity).ChinthAmaNi and frightening althoughithas th generously water nourishing (Commentary): ThosewhoareVadhAnyAscan no many vasthus. from only theauspiciousness freebyintegrating made themblemish Lord sole men whose created thosegenerous Lord, verily par abhittvop mak sa ve ṁ ṅ - ka १२ p ū ṭ

r an पराथकाथानकत अिभोपादाय मकािठ अिनघात ṇ a ā ḥ thasya k thasya ś ā r || ā rthaikasv ī  kavit ṭ ā hinya र् ta

ं धाराधरमशमनीय

ṁ ā ं िचामिणमजडभत d dh ā ṁ ṛ ya prabhurapa ā र् ā ti

cint rkikasi rth ूभरपशवि ā ṣ r ृ u subh u ā ā dharama

ु nak ā पषानािदपषः॥ ma elephantslikemilkyocean ु ṁ ṛ ṇ ु ta puru ta hasya ved hasya collectively willnotequaleven a imaja ृ ā

ṣ ś िनिधरपा

ं ś itan च aman ू uv

ं

ḍ सरत। सरिभ ṣ ु ṛ ī abh an tti vy ु ु ī ṁ ya nidhirap ā ā chment willgladlypart withtheir - 58 ū ly and with awelcomingsmile. ly and dipuru ṁ ā

ं ं ca surabhi ca ta

nt dhanadh with that gem. Kalpaka Vruksham,KaamadhEnu with thatgem.Kalpaka

ṁ ā e blemishes of thunder and lightning (pomposity (pomposity e blemishesofthunderandlightning c surataru ā what he has given is after all nothing. hehasgivenisafterall what ṣ ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya a part with anything that one seeks from him him one seeksfrom part withanythingthat ḥ t behardhearted.Therainycloudpours ā || purpose in lifeis to do good to others. - le to give what one wishes but it isvery but wishes le togivewhatone ṁ ā

ṁ nyapaddhati | fraction ofthesweetstate ḥ da ś amya paddhati ś r ī mad mad ḥ

vamanti They willusethefullsetofnine sinceth Veda mantrams engaged ininterpreting based &wrong They willhaveasenseofright Th naasthikavaadhams. in They wontengage willstaya will beblemishlessandthey knowledge asto explains Paddhathi (Commentary):This vedicconcepts. are basedon asthey giving medicines sugges fullof towards goodthings,composeverses Poets whoarepure,whoseintellect 12 mah 11-2 ११ ap 11-1 ११ all. angametalinhiskaavyams.Hi sargam, UswAsam, command forhis creative skills.Heispraised made betwee (Commentary):Here comparisonis command. and isathis cantos oractsis dramas aredividedinto pa is always associated with noble characters o is alwaysassociatedwithnoblecharacters Poets whoisconsideredonparwithbrahmaashe - - २ १

पँयावदातया वमि महापषबाा अपािलिधयः ā ś y ṅ ā ā kiladhiya puru vad ु

ौितजीवात ś ā ु rutij ṣ tay abaddh

ā वाचा ī

ḥ v v शाः ā

ā

ś tu सगािदूिथतोदयः। ु c uddh

ं ā ु

ṁ िन ā सत sevyate catur tm

dhvani साधमानसवयः। े र् ā ā P ḥ

SATKAVIPADDHATI sarg ं नवरसाद॥ feeling states(navarasams). ATH s

े ु चतराननः॥ ā s are freefromthe thoughtof s are dhum ṁ ā ु सिवपितः॥ diprathitodaya navaras C

OF ृ ā HAPTER ā nana always servedbyspeechwhichisflawlessand pure nasav 59

ं G

ā ccurring in his composit

ḥ REAT eir conduct and mind set will be commendable. setwillbecommendable. mind and conduct eir spada of guNAlankArams and his ability to structure and his of guNAlankArams ability tostructure || ṛ how the superior poets should be. Their be. Their poets should how thesuperior ttaya ey are deeply absorbed in Vedic knowledge. aredeeply absorbedinVedicknowledge. ey on their worldly experience. They would be experience.Theywouldbe on theirworldly way from items of disrepute andlowervalue. ofdisrepute way fromitems is gifted with the creative faculty, whose soul the creativefaculty,whosesoul is giftedwith n a Sukavi and Brahma in the display of andBrahmainthedisplay n aSukavi tion and all nine rasaas which are likelife- all ninerasaaswhichare tion and ḥ XI s error free flow of creativity is praised by flowof creativity ispraisedby s errorfree ṁ | ḥ P | || OETS Ḥ

||

sin, whose minds are directed minds are sin, whose ions, whose poemsor

sadagopan. org sadagopan. org sud prabh 11-5 ११ kuta 11-4 ११ vi 11-3 ११ listener and do nothavePunar listener and pearl withsuperiorlustre, thespeechofSu (Commentary): Thespeech ofthekavisislike pleasing totheearsoflearnedresulting the hearts pouredfrom thatare sayings The wise of aSukavi. arealsothereinthework and sabdhAlankArams (sweetness) Powe rasamschosen. the individual to dissonant and VaakyamsblendinhisKaavyamwithoutbeing Padhams Aksharams, construction. kaavyamnote inhis(Sukavi's) totruth rooted withtheSukavi. (Commentary): Brahma unites infactualdescriptions. establishhimself or howcanhe in anepoch of speech good qualitiesandappropriatefigures compositions arefl Poet whose saras d meanings. hidden discern these Sara other placesitwillbehiddenlikeriver always. Sukavi heart ofthe the easy tocomprehend hard to grasp is sometimes of import composition exact -Thus not clearandsometimes sometimes shines anocean towards going and mountain in apoet flowing fromsomefirmplace Poetry - - - ५ ४ ३

सशा ँयाँयतनभाित सरसा िवशवणलिलता ूभतोिदतमािभभयत कतिदचलानायाी ṛ ु ś ु sy uddhavar ू ṛ ā ś ु sa ā cidacalasth d

ū

bh ं भारती ṁ कणपराय ṛ toditamukt syatanurbh kar ā र् rat र् ु ṇ ू

ṇ य ī ु alalit yasya sa satye ka yasyasasatye ap र्

ता ā

ū गणालकारशािलनी।

n

r ā स ā कभीा ू र् ā ā ā bhirbh ु gu ya t ृ ti k

tpray स

े सिशििभः। ṇ ukthi dhOsham (Repetition). dhOsham ukthi

ṛ ं ā ं फलभदतः॥ ala ू tyabh d awless andfullofelegantgracefulwordsare

ā े

कः ṛ ū nt सागरािक। ktva ṁ yate s

सरती॥ ī

s k ु ूितितः॥ ī े ṣṭ ā ā ṁ ḥ gar ra prati ā ū phalabhedata ś sarasvat kti alin 60 ā in the fulfillment of a variety of desires. ofavariety fulfillment in the

ntika

ś

swathy flowing underground. Noteveryonecan swathy flowingunderground. ं ṣṭ uktibhi ī

|

d for their flawless, beautiful and emotion-rich andemotion-rich d fortheirflawless,beautiful hita

r (Ojas),prasAdham(revelation),maadhuryam ṁ and sentiments is only one who is established only onewhoisestablished sentimentsis and He eschewsexcessiveimaginationandstays all directions like a river taking its origin in a origin ina its all directionslikearivertaking kavi stands out. They please the ear of the kavi standsout.Theyplease theearof ī shell of the pearl-containing oyster. Like the shell ofthepearl-containing oyster.Likethe || | like unclear parts of running river. It is not It partsofrunningriver. like unclear ḥ At places, it will be transparent, whereasat betransparent, it will At places, ofpoetslikeshells ḥ || | ḥ || full of pearls will be full ofpearls kavi jal 11-8 ११ ap 11-7 ११ k prat 11-6 ११ api gop Bhagavath Githaa. a cowherd.Itbecome small boyor is a the poet meanings) andhave apArthams (wrong do nothave (Commentary): Eventhe cowherd's songwillbeun the mahabhaaratha. which is the cowherdslikebhagavadgiita brief arefittobeplacedin theassembliesreciti devoid fullofwords, ofpoets The compositions served except to extinguish th served excepttoextinguish can substantial nothing arenot, others poet and whoha intellect dull with person Great boasting aSukavi. Vedams arejoyoustogreet abahu VedAs) but inlearning (light weight since theydealwithtopicscovered the Vedams ofignoramus, wh bythestatements not affected dealonlywi Sukavis of Theoutput (Commentary): clouds. hand, please other idiots, willonthe the torchof The wisesayingofthegoodpoetswillnotabando - - - ८ ७ ६

किवश अिप कािलकव ूतीपमपम जलाशय अपाथतरयाना ā āś likeva sat ā rthetarayukt ī ś

ayasya gho pamupam गोपालगीताना abda  े ु ā lag

ं

ितरोधाय सता ṁ ािप ृ ु

ī ā घोषण tirodh t ṁ ā

ं n सिाँितननी॥

ṛṣṭ s ामिभा ṣ ā ā

ं े ू ṁ ū ाससहशािलना। e n

ṇ ktist

api sv ā किदथा जातलौ ā nive

ं a j ṁ िनवशो ya ka vy ā e word poet or to bring a blot on his fair name. e wordpoetortobringa blot onhisfairname. ā talaulyasya bh d े ś ā ā o nigam ṛ mabhikhy ś sasa sdyutinandan

cidarth िनगमािदष॥

ं र् न न ु

ṅ सात॥ मित। graha

ु भयसा। ā ā di ू na s na ं ā 61 ṣ

ṁ ś ū u || े

ु alin yas namuñcati|

sruthan (well accomplished student) and hence hence student) and (wellaccomplished sruthan ā

ī collected by shriimad vedavyaasa and placed in andplacedin byshriimadvedavyaasa collected

s equal to Veda VedAnthams (Upanishads) like like (Upanishads) VedAnthams toVeda s equal || dhyate || dhyate || o criticizes them. Sukavis gladden theheartsof them.Sukavis o criticizes ng thevedaas ng and thesaastras evenifsungby by the Vedams. Sukavi is not an alpa sruthan sruthan not analpa is theVedams.Sukavi by ā ā be established or no useful purposewouldbe useful orno established be s commenced to proclaim that he is the only is s commencedtoproclaim thathe of bad sense, whichare both extensiveandof badsense, n its inherent lustre even though tarnished by tarnished lustreeventhough itsinherent n | ṁ th auspicious matter. Their intrinsic merit is is merit intrinsic matter.Their th auspicious pramANa balam. It does not then matter if matter then not balam.Itdoes pramANa the very ears of those like a line of bright of aline the veryearsofthoselike ited withtheVedAsaslong asthosesongs |

sadagopan. org sadagopan. org and daityaas. and daityaas. comingoutofthe alike, tasteslikethenectar is which and of thought churning speed ofthe bonafide good poetwith of a The wisestatement sukaveranagh 11 matimanthajavenalabdhavar 11-11 ११ p 11-10 ११ sad 11-9 ११ inferior kavifrom his wanton newkaav styleashecreatesmany his unique AsuperiorKavi(Sathkavi)hasthe (Commentary): as shriimadraamaanujaa, andkRRiti work famous throughthenameofhis whois and aregoinginthewrongdirection are pestsand Only thepoetswhoarepraisedfortheirnewsayi latter. will notbother ofinferior Thejealous shoutings (Commentary): people gainthefourgoalsoflife. to help tathtvams thetrue He reveals dharmam. sanAthana the a kaviprotects Kavi. Such themahaan (Commentary): Thepoetwhofollows celebrated. creation whichearnsforhimthefouraimsof wonderful sports inhis and who poets byearlier in thepartprepared who follows Great poet vicitras prathita - - - ११ १० ९

सकवरनघा िविचऽस ूिथतः सदा मितमजवन पवकूाकारण ū ू ु rvakalpapr र् ā

navoktimahita नवोिमिहतः े

ṛṣṭ कानाािप ḥ ा ृ k y

ā नय

ā िवहराः े vyan viharanvy ā

ā े k लवणा nayasyas ā

पषाथूवया। re ā

mn सिः

ु ṇ ूिततीपगान। ḥ

a puru ू किवरकः pratirunthanprat ā ways thrupersonalexample. pi kavireka ā

र् ूितपा pta

र्

किहानिप॥ दत ū े kti ṣ ृ ḥ arthaprav

ka ṇ ḥ ूकाशत॥ kaara shinesinthisworld. a pratipann svadatedugdhapayonidhe

े ग्धपयोिनधः

ś िवबधरनभ

cinmah ḥ prak 62 ु ṛ े ै ī ttay ् milky ocean afteritwaschurnedbythedevataas milky life -dharma,artha,kaamaa and mokshawillbe pag

āś ā

yams. This Sukavi also turns ahaughtyand alsoturns yams. ThisSukavi napi || ā unconditionally trailed by scholars and gods gods scholars and trailedby unconditionally poets about the superior work ofagreatpoet poets aboutthesuperior ā ate || intentions, which is created in letters by the by the iscreated inletters which intentions, ngs, who prevent people who think that they who thinkthat people ngs, whoprevent ā power to outshine others as he keeps up with up with as hekeeps others power tooutshine vibudhairananyabhaktai | े n |

s of earlier times (PoorvaaLs) is a Mahaa Mahaa isa (PoorvaaLs) times s ofearlier सधव॥ ै ु ः। े

ḥ sudheva || sudheva ḥ | || iti सभािषतनीा ॥ manuvy 11-12 ११ nectar. uses thechurning He delectable likeamrutham. is focuse asukavi ofsuch ocean. Themind oceanand (Commentary): Thepoetisthemilky sudh nirundhyu || ve paribhr out ofhim. pours superior poetry andhe SawmyDesikanistheSukavi mountain. descends from locks ofNatarAjaa the matted foothills onthe at of Vindhyaa dancing evening emanates frommewithoutanyeffortliketheGang assembly ofSagesand like divine beings kaavyams (Commentary): Sukavi's accidentally fallenfr andwhichhas mountain asthevindhya lame manthegangawhichisasbroad upona who willpreventfromfalling desires to vyaasa,andvalmiiki men likemanu, Wise sayingdrenchedinnectar which somewhere ṅ ु

- ka इित १२ ṭ

an

पिरॅाा िनः सधािसा मनासूाचतसपिरषदहा ौी ā ु ś thasya k thasya ु r

ī ā kavit किवतािक

sikt ं सिवपितः ā ु ā nt

sapr क

ā

पोपिर ḥ ā सिः s े

ṛ pa िवाचलिवकटसानटजटा ke vindhy ū ti ू े ā ā kti ṣ  rkikasi cetasapari किसह ṅ u subh u gorupari yadi ga ḥ

यमदयमिित svayamudayamanvicchati jane | jane svayamudayamanvicchati

ं यिद

एकादँय ṁ ā ā calavika hasya ved hasya ṣ

ु गा ṣ

itan र् वदााचाय िचिदय adarh े are produced effortlessly and can be heard in the great the in heard canbe and effortlessly produced are

ī िनपतित॥ vy

ं पितः ā ā ṭ asa ṅ kkacidiya ṁ

ं g satkavipaddhati 63 ā ā ṁ nipatati || nipatati Manu, VyAsa and Vaalmiki. This great kaavyam Manu, VyAsaand Vaalmiki.Thisgreatkaavyam nt र्

सपणः॥ om the matted locks of dancing nataraajaa. om themattedlocksof जन। dhy ā d on the blemishless Lord. His poems will be willbe poems His d ontheblemishlessLord.

become prosperous and popular among people, among andpopular prosperous become

ं c rod of mananam (meditation) to bring out the the out tobring (meditation) mananam of rod सवत ā ू - ā े his poems are the nectar churned out of that thenectar of that churned out are his poems ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya ṁ

na a fallingontheheadoflamepersonafterit र् states about his helplessness, when such such when hishelplessness, statesabout is fit to be admired by an assembly of great of anassembly by be admired is fitto र्

ṭ

aja

ṭ त a - ḥ ek ā da

ś ौीमद ya paddhati

् वटनाथ े ḥ sa ṁ p

ś ū r कितष ī r mad mad ृ ṇ a ḥ

ु sadagopan. org sadagopan. org १२ chanda 12-2 १२ k 12-1 १२ dharmAs. VarNAsrama fr right the distinguishing in intellect engaged KnowledgeabouttheS (Commentary): Intimate regulated bysyllables. and knowsthesofthardaccents,in meaningful see the Te Chandas, metres learned various to variouscastesofthedutiesthathavebeen the gravityof knows saints andwho groups of beli of his because pure soulis A personwhose var yadi vi with ears,wewouldbeatalosstodistingu from their them differentiate hue. Eyescannot (Commentary): Howcanonedistinguishbetween ? both similarities between cuckoo andeartolistenthathadnotbeencr between demarcation of beanyline there How can

- - - ३ २ १

नि वणािदिनयत यिद काकाना सवणमिप छःूयशाा ā ु k ṇ ā

िवस र् adiniyata n र् ā ś

ṁ ḥ vas

शि ं कोिकलाना pratyaya

kokil वण ु जा ṛ ृ j

ं

ं ā व सहसा र्

s ु ṁ साक्ष ृ

 ā ā या v

n k ं िनय ś ु ṣ ā ṛ uddh

ṁ ं tta a

ं न

च शिचरकः ṁ पँयितगणितीः।

cas ु P ṁ

कता दशियत ु सीमाभदः nak े PAR

ृ ATH गौरवािदिवत॥ ā niyu tm र् ī े

m कणशली॥ ṛ ā Ī ā t

pa ṅ ā K

त bheda े ं

ु परीिक्षतपितः॥ िचत। kar kte gaurav C OF र् Ṣ

ś कथ HAPTER ITAPADDHATI yanyatiga तः॥ ṇ ै

ु THE ish them as belonging to different species. todifferent as belonging ish them 64 a ḥ

ं ् ś भवत। ् katha

a

prescribed for performance. The person who had had prescribedforperformance.Thepersonwho ṣ the preceptorsrole,willre kul eated by the creator along with the eye that sees eated bythecreatoralongwitheyethatsees om the wrong and guide people to follow their follow to people guide and the wrong om े

ā ef in vedaas, who sees the various positions of positions various the sees in vedaas,who ef

divit || divit || color alone. If the creator has not blessed us alone.Ifthecreatorhasnotblessed color

mporal stops thatmaketheconversation mporal EXAMINERS ṇ ्

ī ṁ crows and cuckoos, if the sweet voice of the the of ifthesweetvoice crowsandcuckoos, || asthit the crow and the cuckoo ? Both have black the crowandcuckoo?Bothhave XII aasthraas isveryimportantforonewith structs people intheconstructionof metres structs people bhavet | bhavet ī ḥ

| Ḥ ||

mind people belonging mind peoplebelonging १२ j ihaivabhuvane 12-5 १२ svacchasv 12-4 १२ do 23 suvar 12-3 g waystodisaster. themthrucrooked accept thetaamasaguNam,whotakes which e people acceptthesatthvaguNam, thegood(puN (Commentary): Inthisworld, bythewicked. disaster isaccepted beneficial is their vitalrolei.e.something worldsi inthis are borntogether Two things good people. in attacking bad people,whoengage asyellow.Similarly, ocean milky the describes wi Thelearnedwillnotputup (Commentary): noble persons. the characterofchildren censure of o milky the contact with pure bytheir sweet and bya of evil toleratetheimposition None will of PramANams. the strength with is done This straight. things put to important is logic of defective Criticalexamination (Commentary): of goldandsilverwhenmelting. manner thatagoodcasteisbadmanifestsatonce man bythesharpnessofhisintellect,in Pure vyanakti - - - ६ ५ ४

िनवििभिीण गत दोष कलकण्ठगलाा इह ािवशाना ṛ ृ hyate kimapisvasthai ṣ व ै

a ं कऽिप

ṁ भवन ṇ

े े िकमिप ृ amapi durvar ु ke'pinam ś

ā

uddhi े जात न duvi

म  ि ृ

ं ś ु ससापन ṁ ā uddh

ta  न sahas ṛṣ

रिमिप े ṁ ै कामा

ṇ ं चतः

yanti du ोतसा िजन sattvasa a ā ं ू ṁ n ranyatkimapi jihnagai ranyatkimapi ā ā

yukty ṁ

पिरतत॥ ś ucireka strotas

ं े कलशोदधः। ṣṭ

ं क्षम।

े ṁ िनजार। कित॥

ajihnena kalpita ajihnena ā िजग dar sth ं ḥ

ā े 65 ā ṁ svataik ś pana accepted by good and another thing fraught with accepted bygoodandanotherthing

ayitu ः॥ ु ै ं kala nhances Aathma KshEmam while the crooked whilethecrooked AathmaKshEmam nhances े े yam) and the bad (Paapam) coexist. The good coexist. The (Paapam) yam) andthebad multaneously which are capable of establishing arecapable ofestablishing which multaneously bad tongue on the flowing river that are clear,the flowingriverthatare bad tongueon

the Saadhus wont tolerate the harsh words of the harshwords tolerate Saadhuswont the a case trying somewhere to show in a tricky tricky in a to show case tryingsomewhere a ṁ cean even as good people do not tolerate the the not tolerate do cean evenasgoodpeople ṁ th the calumny of one with jaundice, who with jaundice, th thecalumnyofone ś the purity, even as the fire shows the purity thepurity,evenasfireshowspurity ṣṇ k odadhe kkacit| kkacit| ṣ ḥ yata ama ṁ || || || ḥ ṁ ḥ || | |

sadagopan. org sadagopan. org tath 29 ka 12-9 १२ manyekinnaramukhy 12-8 १२ ratn 12-7 १२ bangles. does notenhancethegloryoftheseglass of theharem the woman wearing theinex Theyalsodelightin precious gems. (Commentary): Theladiesoftheharemareus laden aabharaNams. gem with precious be adorned arefitto ofqueenwho gracefullyonthehands bangles shines withgreat becauseofassociation Ordinary man the crowandcamel. tears tree doesnotshedany .Mango their enjoyment crows andthecamelsavoidthesedeliciousshoo the in eating (Commentary): Cuckoosdelight bycuckoo;thecrowsandca to betasted tenderleaves whose bother, doesnot tree A mango kalaka 12-6 (Commentary): Thedelectable(with rasa)will vasthu to ke kinnaraas musicians forthebest appropriate is mosquito (Meaning): Whenthehummingof ma kr nimbav - - - ९ ८ ७

तथािप मशकिणत बीडाकणिनमाणकाचोऽिप कटनािमह म राभरणयोग्याना ī ṭ ḍ ś ू un ā ā akakka ā

े pi v bhara िकरमाना ka ā

ṇṭ विन miha s ṛ ṅ ृ ttibhirudr ṛ hagal ka ttirna tath ttirna

साथााम ṇ ṇ ṇ

ं ayogy यऽ

ita ु र् anirm तथा ā ā rthatv र् ṁ sv

र् वीणानिवकित॥

ं

yatrav राजाःपरयोिषता। ā रसज्ञानमितक्षमा॥ ī ā r dye k ā

ं n ā ṇ मौन ṇ ā ā rasajñ e nac ak ṁ ā tk n

ं ā

r भवित ं ā ā ā जगित ī ma co'pi lalit co'pi masy ṁ ā ṇ ु j

ā ū ā ā लिलतायत॥ mauna ु svanavikalpita ṁ ta nta numatik

ḥ समहः। bhavatisa ā

साूत। ḥ stre nij paritapyate|| ं purayo ं ā 66 ṁ ं yate || ं

mels are fond of eatingonlyneemleaves. mels arefond ṣ

ं jagatis

am े

ā ṅ ṣ

sweet and tender shoots of Mango trees.The of shoots andtender sweet ṁ it kure | ā ts. Theychooseinsteadbitterneemleavesfor ep silent in frontof silent ep ṁ || ā areweaponofcupid ed to wearing gold bangles studded with studded ed towearinggoldbangles attain status and regard, like glass used in in andregard,likeglassused attain status graha ṁ considered as enjoyable music, it will be asenjoyablemusic,it considered || ā pensive, colorful glass bangles. This act of colorful glassbangles.Thisactof pensive, | not be of interest to the arasika ghOshti. arasikaghOshti. the not beofinterestto as a result of the rejection of its shoots by its shoots of of therejection as aresult ṁ prata ḥ | ṁ | the arasikaghOshti. (manmatha) andarefit kati v 21 ekay 12-12 १२ it. ithowtodo one taught no milk and practice itformany to not need did sip. He theentireocean in a shine asaSukavi.ThepowerofpenanceSage Agasthya lethimdrink andPrathi Poorvajanmasukrutham (Commentary): inonesip? hedrankthemightyocean practise before agasthya thesage daysdid many How fate. by otherwise except swannot to the taught ofapersonarenotacquiredbygo Innate powers vidhimantare 12-11 १२ n 12-10 १२ acceptlatter. nothowever appeal tolowerpassions.RasikAswill Kaavya (Commentary): Onemaycreatehighlevel of taste. bymen and appreciated world.Even thenthesubject plenty inthe The collectionofcompositions People who have not acquired mastery in many br many mastery in have notacquired People who bh

with Rasikaas,whenitcomestoli what (Commentary): Thecityfolksdonotaccept expans trees justliketaalaaisnotusefulinthe from neighbouring thatemanate by thesounds disturbed arenot studies invedic Men steeped - - - १२ ११ १०

भयसीरिप कित ौितक्षमष एकयाऽिप िविधमरण नादमणतालाना ś rutik ā ू ु dama ū yas

ā वा ā 'pi kalay ṣ din ame ī

rapi kal िदनािन ṅ े

kaLat ु मामष कलाः कलया े ā ṣ ni vadaparyacinotkala ni

u gr िवहगन ṇ ā े

a vihagenakuta ā वद ā vi

ु l न ā ḥ कलिताः

ं ā िवशया लालीनटनोिचत। me ś kala

n

मछयित uddhay े पयिचनोलशीसतः ā

ू ṁ ṣ कतः ु u na m u na र् ु र् ṅ l ā kit ṅ

which are which ismade full in ofpassions of the manifestations

पयसोरिशत ā stening to the dhvani of Vedam. ofVedam. tothedhvani stening योऽिप

gal ā गीितवत॥ ूा yo'pi ko'pi bhajategir ko'pi yo'pi ḥ ū pr ī rchayati g na ḥ

payasora ā

किदपचीयत ṭ कोऽिप pya ka anocita ś ं 67 isuta ्

ु matter of those composition will not be approved ofthosecompositionwillnotbeapproved matter

days. Similarly, a Hamsam separates water from waterfrom separates Similarly,aHamsam days. ive sanchaaraaofaraagaabutusefulindance.

ś ḥ कबलयन भजत ī

tivat || िववकिविधः। cidapac ṁ kabalayanjaladhi ś d's gift. Power of separating water from milk milk waterfrom Powerofseparating d's gift. may be appropriate for th may beappropriate ik ms. Some may stillwanttoenjoystoriesthat ms. Some | ṣ े pA sakthi are responsible for some oneto forsome areresponsible pA sakthi

anches of learning slowly forget themin yata vivekavidhi े िगरीशता।

े शन ī

yate जलिध ् īś ः॥ ै at ā

ś ṁ anai ं ॥ ं

|

ḥ ṁ || ḥ || | e village folks. Same e villagefolks.Same

sadagopan. org sadagopan. org || iti सभािषतनीा ॥ sai respected by learningbecomes assiduous through mastery overanyoneof them. Thepersonwho (Commentary): Somesaythatthey have learnt branchoflearningbecomes even inasingle course oftimelikemoonwithallflasheswane bh ve of taste. sections withaviewtopleasetheman andeleg This garlandofwisesayingsbeautifully || ṅ ु

ka इित ṭ an

भावकसाढा स ौी ā षा ै ā ṣ ś thasya k thasya vukasa r

a subh

ु ī सभािषताना kavit किवतािक

ं परीिक्षतपितः ु ā ṅ ṛ ṣ khy ti it ā ṣ ā  rkikasi किसह u subh

n ā िूयपितभिषता

ं माला ā r ū ṁ ḍ ं m h

ṁ ादँय ā ā

महनीयवणवगणा। ā ṣ priyapaddhatibh hasya ved hasya

l itan ā वदााचाय mahan े ू ī

vy पितः ā

ṁ जयित॥ ī र् yavar par ृ 68

ā सपणः॥ famous likegirishawhoisalwayspraised. nt र् ī ं k ā ु ṇ

ू c ṣ ū

av सवत ā in thedarkhalf.Peoplewhoattainsmastery itapaddhati ṣ antly composed shines wi antly composedshines र् ryasya sarvatantra svatantrasya ryasya sarvatantrasvatantrasya all branches of learning. They do not have all branchesoflearning.Theydonothave it

all and attains the state of Sarvaj~nathvam. Sarvaj~nathvam. of all andattainsthestate ṛ masters thoroughly one branch of learning branch oflearning one masters thoroughly ttagu ā र्

jayati||

ṇ त a | ḥ dv ā da

ś ौीमद ya paddhati

् th 144 verses and 12 th 144versesand12 वटनाथ े ḥ sa ṁ p

ś ū r कितष ī r mad mad ृ ṇ a ḥ

ु