VEDANTA DESIKAR'S POETIC GENIUS

   SUBHASHITHANI:636

Desika in his stotra 'Sri Vairagya Panchakam  uses the word dhanam eleven times in an extraordinary poetic excellence.There are six slokas. Only the fifth sloka is taken for mention  here. 

This work cannot be reckoned as a stotram in the same sense in which the other works in this book are. But of course like every work of this great poet of God, it has a divine flavour. Total absence of desire for worldly wealth, and all-absorbing desire for the Lord — that is the vairaagya, freedom from attachment, that is held out as the ideal here. Sage Vidyaranya sent an invitation to Desika to come to Vijayanagaram and take up an assignment under the king. It is in answer to it that these verses were written and sent. Desika’s contempt for kingship (1), his contentment (2), self-respect (3) and feeling of richness engendered by the possession of undying wealth in the shape of the Lord (4 and 6) are amply evident from these slokas. Sloka 5 repeats the sound “dhana” eleven times. 

In Sri VairAgya Panchakam, Swamy Desikan condemned the practice of praising human beings and stooping low to beg the wealthy for one's food and clothing.

शरीर पतनावधि प्रभुनिषेवणापादना-
दबिन्धनधनञ्जयप्रशमदं धनं दन्धनम् ।
धनञ्जयविवर्धनं धनमुदूढगोवर्धनं
सुसाधनमबाधनं सुमनसां समाराधनम् ॥ ५॥

Wealth got by serving the rich till ones body falls to the ground,
Is that wealth which will quell one’s hunger but is sorrow causing,
On the other hand that wealth which made Arjuna great,
That wealth which made it possible to lift Govardhana and that which fills ones,Mind with joy is the real good wealth,which one
should posses. Sri Krishna is the only imperishable wealth.
குலசேகர பெருமாள் தன்னுடைய வித்துவக்கோட்டு அம்மான் பாசுரத்தில் நிலையான செல்வத்தைப்பற்றி  மிக அழகாக பாடியுள்ளார் 
நின்னையே தான் வேண்டி*  நீள் செல்வம் வேண்டாதான்*
தன்னையே தான் வேண்டும்*  செல்வம்போல் மாயத்தால்*
மின்னையே சேர் திகிரி*  வித்துவக்கோட்டு அம்மானே*
நின்னையே தான் வேண்டி*  நிற்பன் அடியேனே.
O Lord of Vittuvakkodu wielding the radiant discus! Just as the wealth renounced by me in my search for you keeps coming back to me, I keep returning to serve you alone.
யாவனொருவன் எம்பெருமானிடத்திலே அன்பைச் செலுத்தி அதனால் ஐச்வர்யத்தை உபேக்ஷிக்கிறானோ, அவன் உபேக்ஷிக்க உபேக்ஷிக்க அவனது நல்வினைப்பயனால் அச்செல்வம் அவனை விடாது விரும்பி வலியத் தொடர்ந்து சேர்தல் இயல்பு. (அபேக்ஷிப்பவனுக்குக் கிடையாதொழிதலும், அபேக்ஷியாதவனுக்கு வலிவிலே கிடைத்தலும் பகவத் ஸங்கல்ப மஹிமையென்பது இங்கு அறியத்தக்கது). அது போலவே, நீ உன் உடைமையாகிய என்னை உபேக்ஷிக்க உபேக்ஷிக்க நான் உன்னையே விடாது நிற்பேன் என்றவாறு. அடியார்களுக்கு நேரும் துன்பங்களைப் போக்கி எங்களைக் காப்பதற்காகவே கையுந் திருவாழியுமாக இங்கே வந்துள்ளாய் நீ என்பது மூன்றாமடியின் உட்கருத்து. இப்பாட்டு விஷயத்தில் வேதாந்த தேசிகனுடைய கருத்து - செல்வத்தை வெறுத்து எம்பெருமானையே வேண்டி நிற்பவனுக்கு அச்செல்வம் தானே வந்து சேர்தல் பொருந்தாதாதலால், இப்பாட்டில் அங்ஙனம் கூறியுள்ளதை, முன்பு நெடுங்காலம் ஐச்வர்யத்துக்காக உபாஸகை பண்ணி அது பெறாமல் அதனை வெறுத்து எம்பெருமான் பக்கல் அன்பு பூண்ட ஒரு அதிகாரி விஷயமாகக் கொள்ளுதல் நலம் என்பதாம். செல்வம் என்பதற்கு ”மோக்ஷலக்ஷ்மி ” என்றுரைப்பாரும் உளர். Tamil vedam
SRI KRISHNAYA THUBHYAM NAMAH

IMPORTANCE OF SARIRAM

  SUBHASHITHANI:635

Maha kavi Kalidasa in Kumarasambhava:

शरीरमाद्यं खलु धर्मसाधनम्
śarīramādyaṃ khalu dharmasādhanam।
 Body is the means of fulfilment of dharma (for all good deeds).

The meaning of these lines 'Shariramadyam Khalu Dharma Sadhanam' is as follows...

It means that the body is the only means to fulfill all the duties. That's why it is very important to keep the body healthy, because all the duties and tasks have to be accomplished through this body only. Therefore, it is the first duty of man to protect this precious body and keep it healthy. 'Pehla Sukh Nirogi Kaya' is the basic mantra to stay healthy. 'om 'om 'om- (Speaking tree)

We have from "Thirumandiram" of Thirumoolar:

உடம்பினை முன்னம் இழுக்கென் றிருந்தேன்
உடம்பினுக் குள்ளே உறுபொருள் கண்டேன்
உடம்புளே உத்தமன் கோயில்கொண் டான்என்
றுடம்பினை யானிருந் தோம்புகின் றேனே. (தி10313002)

725: Why I Preserve Body :

Time was when I despised the body; But then I saw the God within And the body, I realised, is the Lord's temple And so I began preserving it With care infinite. (Dr.Natarajan)

We have in the vedas sacred chants for strengthening our faculties:

भद्रं कर्णेभिः शृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभि
र्व्यशेम देवहितं यदायुः ॥
(ऋग्वेद मंडल 1, सूक्त 89, मंत्र 8)

oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ।
bhadraṃ paśyemākṣabhiryajatrāḥ।
sthirairaṅgaistuṣṭuvāga~sastanūbhiḥ।
vyaśema devahitaṃ yadāyūḥ।

Aum! O gods, may we hear auspicious words with the ears; While engaged in yagnas, May we see auspicious things with the eyes; While praising the gods with steady limbs, May we enjoy a life that is beneficial to the gods.

Ps:Body is compared to a chariot in Katopanisad and the Bhagavad Gita. 

SRI KRISHNAYA THUBHYAM NAMAH

TRANSIENT Vs PERMANANT

 SUBHASHITHANI:634

ऐश्वर्यं अध्रुवं प्प्रप्य ध्रुव धर्मे मतिर कुरु

क्षणादेव विनाशिन्यः संपदो अप्यात्मना सह

Aishvaryam adhruvam praapya Dhruva dharme matir kuru I

Kshanaadeva vinaashinyah sampado apyaatmana saha II Sringeri Acharya

Wealth and the body and positions are impermanent; realising this one should use such possessions towards dharmic activities. Pride and ego can destroy any one in a matter of seconds.

अनित्यानि शरीराणि विभवो नैव शाश्वतः ।

 नित्यं संनिहितो मृत्युः कर्तव्यो धर्मसङ्ग्रहः ॥

anityāni śarīrāṇi vibhavo naiva śāśvataḥ |

nityaṃ saṃnihito mṛtyuḥ kartavyo dharmasaṅgrahaḥ ||

Our bodies are perishable, wealth is not at all permanent and death is always nearby. Therefore, we must immediately engage in acts of merit.

अनित्यं यौवनं रूपं जीवितं द्रव्यसंचय:।

आरोग्यं प्रियसंवासो गृध्येत्तत्र न पण्डितः।। (महाभारत, शा. प. २०५/४)

Transceient are : youth, beauty, life, wealth, kingdom, association with friends, a wise one does not care for them.

अनित्यं यौवनं बाल्यं शरीरं द्रव्यसंचयाः।
भावाभ्दावान्तरं यान्ति तरग्ङवदनारतम्॥ Yoga Vasishtha1.28.10

Our childhood and youth, bodies and possessions are all but transient things, and they change from one state to another, as the ever fluctuating waves of the ocean.

SRI KRISHNAYA THUBHYAM NAMAH

PLEASANT Vs BENEFICIAL

  SUBHASHITHANI:633

It is easy to have people saying what is palatable to us; But difficult to get people who will say what is beneficial in the long run,even if it is unpalatable initially. Ravana had the good luck of people advising him what was in his best interest. but he wouldn't listen and finally lost everything.
We have two identical slokas in Ramayana describing this aspect of human life. 
Maricha to Ravana:

सुलभाः पुरुषा राजन्सततं प्रियवादिनः।

अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः।।3.37.2।।
राजन् O king, प्रियवादिनः sweet tongued, पुरुषाः men, सततम् always, सुलभाः easy to find, अप्रियस्य unpleasant to hear, तु but, पथ्यस्य salutary, वक्ता speaker, श्रोता च audience, दुर्लभः is difficult to find.
O king, it is always easy to find men who speak pleasing words, but it is difficult to get a speaker and a listener who use words unpleasant (to the ears) but beneficial (in life

Vibhershana to Ravana:

 सुलभाःपुरुषराजन् सततंप्रियवादिनः ।
अप्रियस्यचपथ्यस्यवक्ताश्रोताचदुर्लभः ।।6.16.21।।
 राजन् O king, सततम् always, प्रियवादिनः who speak pleasingly, पुरुषाः men, सुलभाः are easily found, अप्रियस्य: that which is unpleasant, पथ्यस्य: good words, वक्ता: speaker, श्रोताच: listener also, दुर्लभः difficult.
"O King Those who speak pleasingly are always easier to find than those who speak unpleasant but good words. Listeners of unpleasant words (though good) are difficult (to find)."
There  is a popular subhashita from Hitopadesa with similar thought but slightly different focus. 

उपदेशो हि मूर्खाणां, प्रकोपाय न शान्तये।
 पयःपानं भुजडाग्नां केवल विषवर्धनम्।।
Upadesho hi moorkhanaanaam  prakopaaya na shaantaye.
Payah paana bhujangaanaam kevalam visha vardhanam.
Advice is of no use to a fool. Instead of placating him, it will only anger him more. If you let a snake drink milk, it will only lead to more venom.

SRI KRISHNAYA THUBHYAM NAMAH

BEST SLOKA FROM RAMAYANA

  SUBHASHITHANI:632

The Ramayana (रामायण) is an ancient Sanskrit poem written by sage Valmiki. The Ram

ayana is one of the largest ancient epics literature in the world. It consists of 24,000 verses, divided into seven Kandas (books) and about 500 sargas (chapters).

 Once upon a time, King Vikramaditya asked Varauchi, a great Sanskrit scholar to select the best sloka in the Ramayana.

Vararuchi tried his best to find the best sloka, but could not arrive at a conclusion. The same day he was sleeping below a tree and 2 Pisach (pret) arrived on the tree and started talking. Vararuchi knew Pisach’s language and he decided the best sloka from their conversation.

रामम् दशरथम् विद्धि माम् विद्धि जनक आत्मजाम् |
अयोध्याम् अटवीम् विद्धि गच्च तात यथा सुखम् || २-४०-९

Sumitra  said  this to Lakshmana :

rāmam to Rama, daśaratham as Dasaratha, viddhi know, janakātmajām Sita, mām as me, viddhi know, aṭavīm forest, ayōdhyām as Ayodhya, viddhi know, tāta child, yathāsukham in peace, gaccha go.

(To Lakshmana she said) Regard Rama as Dasaratha, Sita as me and the forest as Ayodhya. My child, go in peace.

This 

Sloka has many more interpretations. 

SRI KRISHNAYA THUBHYAM NAMAH