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       SrImate ra'nga rAmAnuja mahA deSikAya namaH.
    tAtparya ratnAvaLi - Submission 31 - Slokam 15 Part 2, 
          svApadeSam for tiruvAimozhi 1.4 contd.

·       svApadeSam for pASuram 1.4.2 ? "en Seyya tAmaraika kaN 
permAnArkku..".   In this pASuram, AzhvAr sends the sweet-voiced 
cuckoo as his messenger to emperumAn.   svAmi deSikan describes the 
AcArya guNam reflected in this pASuram as "su-vAcah" ? kuyilgAL - 
those who always instruct their disciples through sweet words.   SrI 
UV refers us to the SrImad  rAmAyaNa dhyAna Slokam "kUjantam rAma 
rAmeti madhuram madhurAksharam |  Aruhya kavitA sAkhAm vande vAlmIki 
kokilam ||" , where vAlmIki is compared to the kokilam bird for his 
sweet words through SrImad rAmAyaNam.  SrI ve'nkaTeSAcArya 
comments:  "'samSrave madhuram vAkyam' enkiRa paDi SobhanaiyAna SrI 
sUktikaLai uDaiya AcAryarkaLai madhura vacassukkaLana kikila'ngaLaga 
nirdeSittAr" ? where reference is given to Hanuman's sweet words 
spoken to sItA pirATTi, and AcAryan's SrI sUkti's are compared to the 
sweet words of kokilam and to Hanuman's words to sItA ? extremely 
comforting, revealing truth, conferring benefit to the listener.  

In the previous pASuram, the j~nAnam was praised, and in the current 
pASuram, AcAryan's skill in communicating that j~nAnam in a way that 
appeals to the disciple is being brought out.  

SrI UV comments that AcArya-s are re-incarnations of Lord hayagrIva, 
and resemble vAlmIki in their skills of expression.  He points out 
that in one onpadAyirappaDi vyAkhyAnam, the pAThanm given for thie 
guNa is sad-AptAn.  One meaning for the word Aptan is "received, 
accomplished, abundant, full.  Sad-Aptan would mean those who are 
abundant in the necessary good attributes.  The attributes of 
relevance here are: the realization of the dharma-s as laid down in 
the SAstra-s, the magnanimity and compassion to share these 
truthfully as they have realized them, and the propagation of these 
accordingly.  

SrImad tirukkuDanthai ANDavan points out that in the first pASuram of 
this yiruvAimozhi, AzhvAr in his nAyikA bhAvam only asked the crane 
to go to Him as a messenger, but in this pASuram he is giving his 
message ? mun Seida muzhu vinaiyAl etc.  (See the previous write-up 
for this pASuram).  Enjoy the thread ? the connectivity in the 
pASuram-s, which is also the purpose of tAtparya ratnAvaLi.

·       svApadeSam for pASuram 1.4.3:  "vidiyinAl peDai maNakkum.."  
pASuram.  In this pASuram, AzhvAr calls on `men-naDaiya anna'ngAL" ? 
the swans with their gentle gait, to be the messenger to emperumAn.   
svAmi deSikan characterizes the AcArya guNam expounded in this 
pASuram through the words "su-carita subhagAn" ?  explained by SrImad 
tirukkuDanthai ANDavan as "sAra asAra vivekamuLLa naDattaiyai 
uLLavargaL" ? those whose conduct is based on a careful analysis of 
the desirable and undesirable aspects in everything they undertake".  
SrI ve'nkaTeSAcArya explains svAmi deSikan's words as follows:  sAra 
asAra vivekam paNNi sAra-taramAna naDavaDiyai uDaiyarAi irukkiRa 
AcAryarkaLai nIra kshIra vibhAga kshama'nkaLAi manohara'nkaLAi 
sa'ncariA ninRa hamsa'nkaLAga aruLic ceidAr (ve'nkaTeSAcArya) ? those 
who analyse the aspects of interest and those not of interest in 
everything, and implement those that are worthy of implementing, 
those who can separate the good from the bad like the hamsa birds 
that can separate the milk from a mixture of milk and water, and that 
lead a dharmic way of life that resembles the beautiful gait that 
thrills the mind of the observer.    

SrI UV comments that in their intellect, the AcArya-s are like the 
hamsa bird that is able to separate milk from a mixture of milk and 
water - they can separate the good from a mixture of good and bad, 
they are pure like the pure while color of the hamsa pakshi, and they 
conduct their life with sadAcAram ? exemplary conduct according to 
dharma and SAstra-s, by treading their path carefully like the gentle 
walk of the swan.   Careful treading of the path followed is stressed 
in the following quote attributed to mahAbhArata ? vastra pUtam jalam 
pibet dRshTi pUtam padam nyaset.

·       svApadeSam for pASuram 1.4.4: - `en nIrmai kaNDu ira'ngi' 
pASuram:  In this pASuram, AzhvAr is sending the blue-colored 
krau'nca bird as the messenger.  In the pASuram, nammAzhvAr describes 
bhagavAn with the words "en nIla mugil vaNNarkku" ? My Lord whose hue 
is that of the dark-blue water-laden clouds, a reference to His guNa 
of showering His Mercy on all without distinction; AzhvAr is sending 
as the messenger the "nan-nIla maganRilkAL" ? the dark-blue hued 
krau'nca birds.  As in previous pASuram-s, the messenger here is a 
reference to AcAryan, and the dark-blue hue of the krau'nca bird is 
to bring out the resemblance of the AcAryan to the dark-hued 
emperumAn.  It is this aspect that svAmi deSikan chooses to bring out 
as the svApadeSam in this pASuram, and the AcArya guNam he describes 
is "kRshNa sArUpya saumayAn" ? AcAryan who resembles emperumAn in all 
respects, and who is gentle, pleasing, agreeable (saumya ? handsome, 
pleasing, agreeable, gentle, soft, mild).    svAmi deSikan reveals to 
us in his nyAsa vimSati Slokam 2, that AcAryan should be worshipped 
the same way as we worship bhagavAn, and he gives the reasons for 
this:

aj~nAna-dhvAnta-rodhAt agha-pariharaNAt Atma-sAmya-AvahatvAt 
janma-pradhvamsi-janma-prada-garimatayA divya-dRshTi-prabhAvAt | 
nishpratyUha-AnRSamsyAt niyata-rasatayA nitya-Seshitva-yogAt 
AcAryah sadbhiha-pratyupakAraNa-dhiyA deva-vat syAt-upAsyah || (nyAsa
 vimSati 2) 

- The AcArya removes the darkness of ignorance in us, 
- leads us in the right path and thus removes our sins, 
- helps us lead a life like him by helping us adopt the life that is 
conducive     to realize Him, 
- gives us a new birth that will lead us to moksham by imparting the 
right kind of knowledge, 
- bestows his kaTaksham on us no matter how sinful a life we have led 
before and redeems us, 
- is unlimited in bestowing his kindness to his Sishya-s no matter 
how undeserving they may be for this, 
- is the non-satiating sweet nectar for those who surrender to him, 
and 
has the natural relation to the Sishya as Seshi to a Sesha. 

All these are no different from the role of emperumAn with respect to 
His devotee.  BhagavAn Himself has taken the form of AcAryan, and 
thus he is `kRshNa sA-rUpya saumyan', and should be respected and 
surrendered to as such. This point is repeatedly stressed by SrImad 
nammANDavan (AcAryan of SrImad tirukkuDanthai ANDavan) in his pAdukA 
sahasram commentary also.  

The commentaries for the AcArya guNam described by svAmi deSikan 
through the words `kRshNa sA-rUpamya saumayam' emphasize this 
resemblance between bhagavAn and AcAryan.  As an example, SrI UV's 
description is:  avan mugil pOlE tApa'nkaLaip pOkkukiRavan;  
AcAryarkaLum tApam nI'nga dayaiyinAlE nanmaiyai varshippar  (UV) ? 
emperumAn removes our sorrows by drenching us with His unbounded 
mercy, and the AcAryan also removes our sorrows by soaking us with 
his mercy.  

-dAsan kRshsNamAcAryan
(To be continued)



 
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