k¢l¢vfØbnm¯ KALIVIDAMBANAM
 
ON   HYPOCRITES--Part   I  
S¤ÝkaEpvasaE   DmIx¤   BWxÇyEx¤   c   lHGnm¯   .
jpyMà   yMEx¤   raEctE   laEBSa¢lnam¯   ¡75¡

S¤ÝkaEpvas:

scanty observance

DmIx¤

in rituals

BWxÇyEx¤

in the matter of treatment

c

and

lHGnm¯

fasting

jpyM:

engaging in chanting of Lord's names

c

and

yMEx¤

in sacrifices

raEctE

they welcome

laEBSa¢lnam¯

those given to miserliness

 
The   miserly   make   nominal   observances   of   rites   and   rituals;   they
fast   as   a   substitute   for   treatment   of   illnesses   and   chant   secret   formulae in   the   place   of   performing   elaborate   sacrifices   (75).
¢k|   vßyt£¢t   D¢nkaE   yavѤ¢¹jtE   mn:   .
¢k|   p#ßyt£¢t   l¤ÖDaE{¢p   tavѤ¢¹jtE   tt:   ¡76¡

¢k|

what

vßy¢t

says

i¢t

thus

D¢nk:

the rich

yavt¯

in that manner

u¢¹jtE

torments

mn:

mind

¢k|

what

p#ßy¢t

seeks

i¢t

thus

l¤ÖD:

the miser

A¢p

also

tavt¯

likewise

u¢¹jtE

worries

tt:

there

 
The   mind   of   the   seeker   is   beset   with   the   fear   as   to   how     the   rich   man would   respond   and   that   of   the   miserly   rich   man   is   assailed   by   the   apprehension   as to   what   (the   seeker)   would   ask       (76).  
svIma¢tÐySaÞæOaTI|   saXaÏkvI¢Ót   laE¢Bn:   .
¢BXakblmEkWk|   yE   ¢h   pÜy¢Ót   mEâvt¯   ¡77¡

svI|

every

Aa¢tÐySaÞæOaTI|

the import of the instructions on honouring guests

saXaÏkvI¢Ót

picturises

laE¢Bn:

the misers

¢BXakbl|

ball of rice given as alms

ek|	every single

ek|	every single

yE

they

¢h

indeed

pÜy¢Ót

consider as

mEâvt¯

mountainous like Meru

 
With   reference   to   the   rules   of   right   conduct   regarding
entertaining   guests;   the   miserly   rich   man   perceives   each   ball   of   rice   he   gives   in   alms   to be   as   bog   as   the     mountain   Meru  (77).
Dnpal:   ¢pSacaE   ¢h   däOE   Þva¢mÓy¤p¢ÞTtE   .
Dnl¤ÖD:   ¢pSacÞt¤   n   kÞmWcn   ¢dÏs¢t   ¡78¡

Dnpal:

one guarding riches

¢pSac:

ghost

¢h

indeed

däOE

gives up

Þva¢m¢n

when the claimant

up¢ÞTtE

is at hand

Dnl¤ÖD:

the miser

¢pSac:

ghost

t¤

even

n

no

kÞmWcn

to anyone

¢dÏs¢t

gives

 
The   one   guarding   riches,   even   he   be   a   ghost,   will   part   with   it,   when   the claimant   arrives.   But,   the   miser   will   not   relent,   even   if   a ghost   itself   were   to   come   (78).  
dataraE{¢TI¢BrÐyIÓtE   dat¦¢B:   p¤nr¢TIn:   .
kt¦IkmIÛyt£haradhaE   ¢nØnaE°t|   ¢kyt¯   ¡79¡

datar:

the munificent

A¢TI¢B:

by the seekers

AÐyIÓtE

are sought

dat¦¢B:

by the givers

p¤n:

again

A¢TIn:

the seekers

kt¦I

the doer

kmI

the act

Ûyt£harat¯

because of interchange

AhaE	what a wonder!

¢nØn

the lowly

u°t|	the higher

¢kyt¯

how inexplicable

 
Munificent   people   are   approached   (for   alms)   by   the   needy   and   later,   these givers   approach   the   seekers   for   help.Due   to   the   change   of   status   of   the actor   and   the   act,   what   a   wonderful   thing   is   this,   the   phenomena   of   ups and   downs   in   life   (79).  
Þv¢Þm°s¢t   naTIÞy   rXk:   s|BvEd¢t   .
¢n¢àÏyWv   Þvym¢p   B¤E   l¤ÖD:   kT|cn   ¡80¡

Þv¢Þmn¯

in his own case

n

not

s¢t	even though there is

n

not

ATIÞy

riches

rXk:

guardian

s|BvEt¯

may happen

i¢t

thus

¢n¢àÏy

deciding

ev

also

Þvy|

for him

A¢p

also

B¤E

enjoys

l¤ÖD:

miser

kT|cn

hardly

 
Thinking   that   during   his   absence,   there   will   be   none   to   safe-guard   his riches,   the   miser   does   not   part   with   it,   even   to   satiate   his   hunger   (80).  
p#ÞTaÞyman:   p#¢vSEt¯p#¢t¿Et   ¢dnE   ¢dnE   .
¢v¢cæOan¤¢ÚlKE¢¹G"a|¢Þt¿as¤r¢t¢T¢àrm¯   ¡81¡

p#ÞTaÞyman:

the one, even though leaving

p#¢vSEt¯

re-enters

p#¢t¿Et

will stay long

¢dnE

daily

¢dnE

daily

¢v¢cæOan¯

various

u¢ÚlKEt¯

anecdotes

¢vG"an¯

illomens

¢t¿as¤:

with idea to stay long

A¢t¢T:

guests

¢crm¯

for long

A   guest   who   has   decided   to   stay   on   for   long   will   say   good-bye   daily   to the   host   but   will   return   soon,   with   stories   of   illnesses or   other   impediments   to   his   journey   (81).  
p#d£ytE   ¢vѤÝyEk|   kvaW   dS   nzE   Stm¯
sh*|   da¢ØBkE   laEkE   ½aE¢æOyE   t¤   n   ¢k|cn   ¡82¡

p#d£ytE

is given

¢vѤ¢x

to the scholar

ek|

one unit

kvaW	to the poet

dS

ten units

nzE	to an actor

Stm¯	a hundred units

sh*|	a thousand units

da¢ØBkE

to the hypocrite

laEkE

in this world

½aE¢æOyE

to the vedic scholar

t¤

however

n

not

¢k|cn

anything

 
In   this   world,   a   scholar   is   honoured   with   one   unit   of   wealth,   a   poet   with ten,   an   actor   with   a   hundred   and   a   hypocrite   with   a   thousand   but   a   master in   scriptural   learning   with   none   (82).    
Gzk|   sØygaraÒy   vWraÂy|   prm|   vhEt¯   .
tavdTaI:   p#¢sÒy¢Ót   yavÅcaplmav¦tm¯   ¡83¡  

Gzk|	the relevant factors

sØyk	comprehensively

AaraÒy

meditated upon

vWraÂy|

renunciation

prm|	of a high order

vhEt¯

amy bear

tavt¯

to that extent

ATaI:

wealth

p#¢sÒy¢Ót

are achieved

yavt¯

till

capl|

desire

Aav¦tm¯

envelops

 
By   external   manifestation   of   renouncement,   but   secretly   engaging   men   or means,   one   gains   (a   lot   in   this   world);   because   one's   efforts   wil   continue   to bear   fruit,   as   long   as   he   is   able   to   hide   his   weaknesses   (83).
ekt:   svISaÞæOa¢N   t¤ls£ka¿mEkt:   .
v³Ûy|   ¢k|¢c¢dÏy¤³|   vÞt¤tÞt¤ls£   pra   ¡84¡

ekt:	in one way

svISaÞæOa¢N

all scriptural texts (are mastered)

t¤ls£ka¿|

the beads made out of Tulsi twigs

ekt:	in another way (for success in this world)

v³Ûy|

should be said

¢k|¢ct¯

if there is any

iÏy¤³|

it is said

vÞt¤t:

in reality

t¤ls£

(the beads made of) Tulsi

pra	is superior (successful)

   
One   way   of   earning   money   is   by   mastering   all   scriptural   texts   and   the   codes and   manuals   of   rites   and   rituals;   and   the   other   is   by   sporting   a   garland of   tulsi   beads   round   the   neck.   If   it   is   to   be   frankly   stated,   in   to-day's world,   the   Tulsi   garland   is   superior   (84).  
¢vÞm¦t|   vahzEnEd|   t¤lÞya:   pZta   g¤Nan¯   .
¢vás|maE¢hn£   ¢väOda¢yn£¢t   g¤N¹ym¯   ¡85¡

¢vÞm¦t|

was forgotten

vahzEn

by Vahata (an ancient teacher of Indian system of medicine)

id|

this fact

t¤lÞya:

of Tulasi

pZta	while describing

g¤Nan¯

qualities

¢vá	of the world (masses)

s|maE¢h¢n

deluder

¢väO

wealth

da¢y¢n

giver

i¢t

thuis

g¤N

qualities

¹ym¯

twin

 
Vahata,   the   master   teacher   of   Indian   medicine,   while   describing   the   potency of   tulsi,   has   forgotten   its   twin   capabilities,   viz.   delusion   of   the   masses   and production   of   wealth   (85).    
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