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Oppiliappan List Archive: Message 00124 Jul 2006

 
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SrI:

Dear BhakthAs: 

Let us start with the first of the 12 chapters of SubhAshitha Neevi 
of Swamy Desikan : ANIPUNA PADDHATHI DESCRIBING THE STATE OF
ASAMARTAN . In this paddhathi , Swamy illustrates for our
benefit some of the ignoramus , who engage in stupid acts .
An AchAryan has to help his sishyAs with upadEsam on who to avoid 
and who to get closer to for advancement in one's Saahanaa . 
In this Paddhathi , he lists a dozen prototypes to be avoided . 

1.1 PraTama -sujanaaya pumsE mahyamapi praTama-dhurjanaaya nama:
      sarvam hatha: krutham yow sakruthupakAraarabhakaarAbhyAm 

( Meaning): One who forgets the upakAram (help) rendered by others 
is a despicable one(dhurjanan)  . One who overlooks and forgives 
the bad deeds done by the others is one worthy of respect . He is a  good 
citizen/ 
sujanan . My praNAmams are for the first among the Sujanan , who is the Lord 
Himself. I am the first among the dhurjanan or despicable one.Why is that ?
Both the Lord and myself have the power to nullify some thing . In the case of  
the Lord ,
He overlooks thousands of offenses , when some one performs a good deed 
such as anjali or offering of a leaf of TuLasi . He does not hold all the 
aparAdhams
against the erring Jeevan. As for me , I forget the thousands of the acts of 
help
rendered by some one and bear grudges against that person because he
committed one aparAdham ( misdeed). I am therefore the first among 
the despicable persons (dhurjanam).

1.2 Pramithiparishkruthi mudhrA sahrudhaya hrudhayai: samarpithA kavibhi:
      bhavathy subhAshithaneevee paraguNa chOrai: ahaaryaartthaa 

( Meaning): This SubhAshitha neevi is presented by one with the long range 
well being of all in mind. Therefore , it can not be stolen by those thieves , 
who 
misappropriate other's good deeds as their own .SubhAshitham is the core
fund. One can steal other wealth .If any one steals this SubhAshitha neevi , 
they will
be readily caught because these upadEsams have a stamp of their own and 
therefore are
readily identifiable .The knot associated with these subhAshithams can not be 
loosened.
It is presented to fellow good hearted ones ( Suhruths) with a good heart and 
hence it can not
be appropriated by other kavis  and be branded as their own . There is no match 
for these 
subhAshithams. Any one who tries to steal them is a dullard and anipuNan .

1.3: paSyathi parEshu dhOshAn asathOapi janas-sathOapi naiva guNAn
       vipareetham idham svasmin mahimaa mohAnjanasyaisha:

( Meaning) : Here Swamy Desikan describes another kind of dullard (anipuNan)
who does things driven by his moham ( driving desire). Such a deluded man
sees blemishes in people , where none exists. He fails to recognize the 
auspicious 
features inhered in these righteous souls . In his case , this situtation is 
totally reversed.
He does not recognize the dhOsham that he possesses and pretends that he has 
guNams 
that he does not possess.He is faulty on both counts, when he evaluates himself 
.Moham
makes him committ these errors. With his Moham , he becomes   an anipuNan 
(incompetent  one).

1.4: Yathra bhaya: prabruthi svam bhukthvaa sathyAnushaktha-dhees chOra:
        Pasu vrutthi gaNE tasmin api naama yasO dayaa vruttham

(Meaning) : Here Swamy Desikan asks : How  can one show compassion 
to an anipuNan , who is false , lacks good will , ungrateful and shows 
enimity to the very same person , who showed compassion ? This ungrateful 
person ate at the house of his benefactor , recieved much help and yet 
showed hostility towards that benefactor and told lies about latter and
created unhappiness. Swamy Desikan comes down harshly on such 
an ungrateful wretch and states that such a person is an animal edition of
a human being . Animals alone eat , sleep and reproduce and do nothing
else . This behavior is called Pasu Vrutthi ( the way of animals). Swamy 
Desikan adds this ungrateful and hypocritical wretch and thief to Pasu Vrutthi
group and says categorically that such a person does not deserve any
compassion as a member of the assembly of ignoramus ( MooDa OParamparai). 

1.5: Harikara pushkara hamsam haaramaNeenAm prasoothimiva LakshmyA:
        pitthEna Paanchajanyam peetham pasyan bijashyathy kam 

(Meaning): Here Swamy Desikan describes another kind of fool ( anipuNan).
He is the one argues that the Lord's white conch ( Paanchajanyam) has 
the yellow color .This fool does not recognize that he has  jaundice disease ,
which makes every thing look yellow. Without awareness of this distorting
effect of the disease , he insists that nothing is wrong with him and the conch
is truly yellow in color . Swamy Desikan asks : Who can cure this fool ? How
can he help others as a curing physician ? 

1.6: spatika: svabhAva suddha: sa yeva sann vahathy sarvamArOpam
        tadhapi na tAthrAnAstthA tadhupAthishA vaa bhavathyAstthaa

(Meaning): Sphatika gem has an intrinsic white hue. No body can question
this .If  a colored object comes near it , the spahtikam takes on the hue of 
that object. The intrinsic color of Spatikam does not change at all as a result
of the aarOpam of (superimposition of) the colored object . Similarly , Even if 
a fool accuses a good man of all kinds of wrong doings , that good man 
does not transform into a wrong doer. The one that accuses falsely 
is the anipuNan . 


1.7: sthala parisEshitha jaladhE: savithE sanjAthaDambharam jaladham
        prahasanthy PaanDyanadhya: Sukthimukhair moukthikasdhyAnai:

 (Meaning): Here Swamy Desikan equates the stupidity ( anipuNathvam) of
the Clouds , who can not comprehend the greatness of Sage Agasthyar ,
who swallowed in one sip ( aachamanam) the entire waters of the Oceans
due to the power of his penance .   Sage Agasthyar had swallowed the entire 
volume of sea waters through a single aachamanam . The floors of the ocean 
were visible with all its shells and pearls now to the observer. Meanwhile , 
the cloud assembly promises to fill the dried up ocean with their rains without 
being
aware of their incompetence to take on such a gigantic task . The clouds in
their role as anipuNan do not comprehend the power of Sage Agasthyar's
tapas . Swamy states : If a man of limited intellect sits next to a great 
scholar
( Mahaa VidhvAn) and considers himself to be the equal of that genuine scholar ,
then this insignificant one can only be described as an anipuNan (an idiot) .
The clouds can only take in a small quantity of the ocean water and can never
come anywhere near the feat of Sage Agasthyar.

1.8: Prathipanna vaamadhrushti: sthana iva kaschith samunnathOpyadhikam
        pathanam adhigamya samayE parihAsa-rasaAvahO bhavathy 

(Meaning): Even a nipuNan can slide into becoming an anipuNan .There might be 
a great scholar , who is recognized widely for his scholarship .If he is 
overtaken by
pride/ego and insults others , he is bound to stumble and will become the 
object of
laughter/ridicule by others. The situation is similar to beautiful , full 
breasts of   
a young woman slumping as old age advances .With the passage of time , a 
nipuNan 
can easily slide thus into being an anipuNan .

1.9: bahuvidhyathyupakArAn gupthyA dhuritham prakAsya Bhithathi cha
        suhrudhi vihithAhithamathi: yannaprathyupakarOthi na tath 

( Meaning): Swamy Desikan talks about an avivEki (anipuNan) , who resents
a true friend , who helps him always , tells him that he is doing the wrong 
thing , 
when this anipuNan pursues a wrong thing . This good friend tries to bring his
friend to the right road and tries to prevent this embarassing event get too 
much
attention . He thus behaves as a true friend to the anipuNan  although the 
anipuNan 
does not recognize him as one who means well . If he does not recognize the 
true help of 
his friend , then this person is a true avivEki.

1.10: yEthAn dahanthy SaanthAn yEbhya: siddhyEurasitha vardhamAna:
          agaNitha nijapraNAsai: kimAsrayAsai: anAsyamiha 

(Meaning): Swamy talks here about other kind of anipuNan , who will be 
destroyed 
when he harms the person , who brought him up. This is in reference to 
the  ungrateful one) , who forgets the upakArams done by the others and 
attempts to
destroy those helpers . Swamy compares this situation to the fire that destroys 
the logs ,
which is the cause for its existence. Swamy asks : What would these kruthagnAs 
not do , when they attack the very person , who puts them in their positions 
.There is
nothing that they will not stop at.They themselves will be destroyed if they 
persist 
with their foolish way of life .

1.11: nava-taLa-putE kalpyaa yasya prabhOrapi dalpathee:
          naDapariBruDO yasyaatasthAth Sramam SamayishyathE
          vaDaviDapina: tasyAngurAn anuthgatapallavAn
          sthaputaSaDasAbhEkshi bikshu: prathikshaNam yeekshathE 

( Meaning): Here , Swamy Desikan talks about another kind of anipuNan
( ignoramus) , who thinks about making a dhonnai for holding food from
the leaves  , even before the tender shoots appear. Here he focuses on 
a sanyAsi or BrahmachAri with such hasty and impatient thoughts .
Swamy says: It is the new , tender leaf on which the Lord floated on
PraLayam waters ( nava DaLa puDE kalpyaa: yasya PrabhOrapi talpathee ) .      
This is the same Pupil tree full of tender leaves under which Lord NatarAja 
rests after His strenous TaaNDavam. A SanyAsi or celebiant , who keeps 
looking impatiently at the sprouting seeds of the Pupil tree every second 
for making his leaf container ( dhonnai) to hold his bikshai . He waits 
impatiently for the time , when he can stitch the donnai togethr from
the mature leaves of the pupil tree. The status of such a person is that of
an anipuNan.

1.12: niravadhi guNa-grAmE RaamE nirAgasi vaagasi
          spharaNa-mushithAlOkaa lOkaa vadanthy sadanthikE
          Varatanuhathim Vaali dhrOham manaak apasarpaNam
           parimitha guNEna sphashtaavadhyE mudha kimudhAsuthE !

(Meaning): Lord Raaman is an ocean of abundant , auspicious guNams.
He is devoid of any sins and blemishes .The uncotrollable anipuNaas
accuse the Lord of three blemishes relating to (1) killing of a woman
named Taadakai (2) Destroying Vaali by deciet and (3) Stepping back
from Kara DhUshaNan in His fight with them because of their bad
odour arising from their flesh eating habits ( A Veeran is not take 
a back step duirng the fight ) . Swamy asks: If they can question
the spotles Raamaa of these dhOshams , how come they are tongue tied , 
when it comes to those , who are an ocean of dhOshams ? 

Swamy Desikan ThiruvadigaLE SaraNam ,
Oppiliappan Koil V.Sadagopan 

  

  





    

  
        
    


  


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