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Sri:
asmat guruparamparAyai namaha

nyastAtmIyabharam varapradagurau vairAgya bhAgyOdadhou
vEdAntAmrta sAravantamanaghAt srIsrInivAsAdgurO: 
SrIshailAnvaya kaustubhasya tanayan srEyOnidhE:
srInidhE:
VandE sAdhu katAkSakELinilayam srIkrShNa saddESikam

Dear all,

ANDavAbhyudayam is a stotra-kAvyam, with about 88
verses, extolling the glories of Thirukkudanthai
ANDavan, Sri Vedanta Ramanuja Mahadesikan, composed by
the great Scholar & Acharya kOTikanyAdAnam Sri
Krishnatatacharya Swamy, who was also a great saint,
who had mastered all the branches of spiritual lores.
This work is the outcome of Sri Krishna Tatacharya's
abundant love (prItyatiSayam) and abundant devotion
(bhaktyatiSayam) towards HH Andavan. Rarely can be
seen a poet in a master of Tarka, Vedanta & other
schools of philosophy. On the contrary, we can see an
excellent poet in Sri Krishnatatacharya Swamy who also
is a master in Vedantha & other schools of philosophy.
Bhakti rasam is the mian rasam in this work. Swamy
Desikan compares his poetic speech to a beautiful
dancer set about to entertain the ManiPaduka of Lord
Sri Rangaraja in his Paduka Sahasram - (Vrutthibhi:
Bahuvidhabhi: Aashritha...) Such is the sweetness of
poetry which is an excellent medium through which one
can express deep devotion & convey the various
feelings despite being rich in Chamatkruthis,
Rhetorics, Prosody & various other aspects. 

Swamy Desikan says ,

kavyeshu Komaladhiya: vayamEva na anyE 
tarkeshu Karkasha dhiya: vayamEva na anyE 
tatveshu Nischita dhiya: vayamEva na anyE 
Krishne Niveshita dhiya: vayamEva na anyE 

Our Acharya has richly inherited these qualities from
Sri Desikan as we can see all these aspects vibrant in
his work. Apart from all these we can also see the
fanciful words woven in a way pleasant to the ears,
Yamaka, Shlesha - Double Meaning, Visheshartha etc. in
plenty which can be seen only in works like
Yadavabhyudayam of Swamy Desikan. Adding flavour to
all these is his Acharya Bhakti which reverberates
throughout his work. Anything devoid of Bhakti even
though rich in all other aspects is not fruitful. This
great work is a conglomeration of Swamy's unparelled
Jnanam, his excellent comprehension of some of the
intricate Upanishadic statements, his deep devotion
towards his Acharyar & Vairagyam. In the first few
verses our Swamy salutes the Lord, His Consort
Mahalaskhmi, Swamy Desikan and all his Poorvacharyas
before commencing the glories of Sri Vedanta Ramanuja
Mahadesikan. 

In this work, the author a is the great acharya,Sri
Krishna Tatacharya and the subject is another great
acharyar HH Andavan swamigal. One can imagine the
importance of this work. This fantastic work composed
by a sadgrhasthar like Sri Krishna Tatacharya,on
paramahamse parivrajakar HH ANdavan, reminds the work
"Yatiraja saptati:;by swamy Desika on Bhagavad
Bhasyakarar. 

Here are a few slokams of ANdavabhyudayam with a brief
gist.

This work could be classified as comprising of the
gunas or qualities of the acharyar and also of his
shishya varga,the glories of acharyar's sancharam and
some incidents ,guna varnanam of Bhagavan,the purpose
of this work etc etc. This is just an attempt to write
a brief gist of a few slokams.( with whatever I could
remember out of his explanations of the same. So any
mistakes are totally mine.)

These two(among many) are sung in the praise of Lord
Hayagriva.

Slokam 9.

ViSAlavakShasthala SobhiltAlaye
nirantarAnanda ramAdharAmrtam |
pAtum sudhIrghIkrta sundarAnanam
hayAnanasyAsya tanotunassukham ||

In this stanza, author aspires for Lord Hayagriva's
blessings. He praises the Lord's beautiful elongated
face and says that "face of Lord Hayagriva" bring
happiniess to us. "Swamy" explains the reason for the
face of Lord Hayagriva being elongated. His consort
Ramaa is residing in His broad vakshasthalam. Our Lord
wanted to enjoy His patni's adharAmrtam (nectar of Her
lips) and to taste that nectar, towards the lips of
thayar, He had His face beautifully elongated.

Slokam 10. 

manoj~na -mandAra
maranda-pUra-mAdhurya-mandAkshada-vAk-pravAham
yasya-kshNArdha smrtirEva sUtE bhAyAt-sa
dhIsa: hrdi sa-prakAram

In this stanza, swamy explains the greatness of Lord
Hayagriva. Yasya-kshNArdha smrtirEva sUtE.Just by the
thought of Him, even for half a kshaNa(moment),
bestows us with such a great vAkpravAham (excellency
of knowledge). Just a thought of Him for a split of
a second, we will be bestowed with such a knowledge,
which can make even a the stream of the the juice of
mandara flowers's madhuryam, feel shy. That is by the
vak pravaham of such devotees, the madhura mandara
maranda feels shy.

We could well recollect swamy Desikan's slokam,
"api kshaNArdham kalayanti ye tvAm???" which has the
same bhAvam. By remembering our Lord Hayagriva, for a
split of a second, the vak pravaham which we get,
makes the mandAkinI pravaham (stream of ganges) feel
shy.

Slokam 49.
nandasUnuriva gA: prachAlayan
rAmavat subhaga lakshmanAnvita:
pakshirAdiva sukIrtisamyuta: cha
Andavan munivarO virAjate

In this stanza, the author compares Srimad Andavan to
nandasUnu i.e Sri Krishna, Sri Rama and GaruDa. Like
Krishna, who is is known for grouping and heading gA:
i.e cows, Simad Andavan is also propagating gA: which
here means as "vAk" . and also as "Upanishad Vakyams'.
Like Rama is always associated with LakshmaNA, Srimad
Andavan is also with lakshmaNA. Here laksmaNa means 
auspicious signs, etc. PakshirAT means "garuDa". 
Garuda's wife is sukiRti. As GaruDa is with sukIrti,
our achryar also is with sukIrti , i.e shObhanA
kiRti:, i.e. good fame. Such munivara, who is like
Rama , Krishna and GaruDa ,is excelling here on earth.

Slokam 50 

panka-mardana vidhAna sampadA 
sAdhu-chakra pari-tOsha krtyata: |
sarva-mOha-tamasAm apOhanAt
tvAm vadAma iha padma-bAndhavam
||

In this Stanza, the author compares the acharyar to
Sun comparing the major tasks undertaken by the Sun
and our acharyar. It is an example of a Sleshai i.e.
having 2 meanings.

Sun has the quality of removing panka i.e marsh .
Srimad Andavan also, like the Sun, removes panka.
Here, panka means "sins". The panka that the prAkrta
Sun removes, will come back. But the panka, which is
our karmas, sanchita?.. etc, which our acharyar 
removes, by way of performing bharasamarpanams, will
never come back. Here, "panka " means marsh in case of
Sun and sins in case of acharyar.

Just like the Sun, who brings joy to the chakra, means
chakra vAka birds, our acharyar also brings immense
pleasure to the "sAdhu chakra", to the community of
saints .Sadhu chakra means the chakravaka bords in
casae of Sun and the community of saints in case of
acharyar.

Just like the Sun removes darkness, our achryar also
removes the darkness called "mOham". With all these
qualities, we shall call you as "padma-bAndhava:" i.e
the Sun. Tamas is darkness in case of Sun and
ignorance in case of acharyar. 

Slokam 51;

dushkarAt bhava-payOdhi-tAraNAt
durjayAksha vijayAt guNAdhikAt |
kshmA-bhavA-abhyadhika-tOsha-dAnata:
tvAm vadAma iha mArutAtmajam ||

In this stanza, the kartA compares charyar as 
"mArutAtmaja:" or "HanumAn", again by comparing the
deeds of Hanumar and acharyar. This is also an example
of Sleshai.

As, Hanumar performed the job of samudratAraNAm, our
acharyar also helps people to cross the samudram
which is none other than "bhava payOdhi", i.e samsara
sagara.
Hanumar did possess victory over "aksha", Ravana's
son, who was "durjaya" i.e.invincible. Likewise, our
acharyar also won over the "aksha", i.e. the indriyas
ot sense organs, which are hard to win over. kshmA
means earth. KshmAbhavA means Goddess Sita. Hanumar
brought immense pleasure to Goddess Sita. Like wise,
our acharyar also brings immense delight to
"kshmAbhavA " i.e. people on earth. With all these
qualities similar to those of Hanumar, we shall call
you as "mArutAjmaja:"

Hanumar represents the acharyar who unites paramatman
(Rama) and jivatman(Sita). The same deed is done by
our acharyar too. If Hanumar killed the aksa, who is a
asura, our achryar won over the aksas, which are the
indriyas. Winning and making someone a subordinate is
greater than killing that person.The one whom Hanumar
killed was in the form of a person but the one whom
acharyar won over, could not be seen even. Such is the
greatness of our acharyars. If Hanumar brought
happiness to one "kshmAbhavA" i.e Sita, our acharyars,
bring happiness to many kshmAbhavars, who are the
people on earth.

Slokam 16:

madhyE dvijAnAm mahita-sva-bhUmnAm
VEdAnta yOgI nitarAm virEjE
TArAgaNAi: samvalita: kshapAyAm
KalAyuta: chandra iva avatIrNa:

In this stanza, Srimad Andavan with his shisya varga
,is described as the "moon surrounded by stars".

Acharyar who is very much illustrious in between the
group of Brahmanas(compared to stars here) who are
themselves illustrious with their mahimAs and lustre,
has descended here.Here the shisya varga is compared
to the stars. Acharyar is shining like the
pUrNachandra , with all the kalais. Acharyar also is
possessed with kalais, i.e talents . Just like the 
moon is shining amongst stars, the acharyar is
illustrious with the dvijas surrounding him. Here even
though, there is a comparison between HH Andavan and
the moon, there is also a "vailakshaNya". That is the
kavi tells that HHAndavan is like "kalAyutha:
chandra:" i.e.moon with kalais. Moon possesses these
kalais only one day in a month, i.e. pournima day, but
our acharyar is brilliant with kalais (different
vidyAs and talents) always.

Slokam 58:

tvat pAdAmbuja rENu rUshita SirA: ya: pUrusha:
sOpyasau
gangA-majjana-sambhavAt na gaNAyEt Suddhim parA
bhUtale |
samyak svAdutamam tvadIya vachasAm AsvAdayEt yO rasam
dhikkuryAt ayam apyahO munivara drAkshAm cha mOchAmapi
||

He, whose head was adorned with the dust of your
lotus feet, doesn't really feel that "the dip in the
Ganges" is as sacred as that. He who tasted the best
and the divine taste in the form of your vAk, i.e.
words, would shun the taste of that "drAkshA(and
mOcha)rasam" juice of grapes, after this. Acharyars's
pAda-dhULi-rajas carries more sanctity than a dip in
Ganga and after enjoying the taste of his
vAkpravAham, the taste of the so-called
"drAkshArasam", became varjya to all.

Slokam 69.

Evam vEdAnta yOgI svapadam-upagatAn bhAsurAn
bhUsurAdIn
samskArai: panchabhirvA manuvitaraNata: pAlayan
SishyavargAn
sastraj~nAn bOdhayan san vakuLadharakrtI: ranganAtham
trikAlam
bhaktyA sampUjayan san apara iva SukO bhUtalE vartatE
sma

Like this, this ascetic, having perfomed
panchasamskArams etc to the radiant disciples, guiding
them appropriately, imparting knowledge on
sAsthaj~nAs, worshipping the Lord three times with
intense devotion, was radiant as if another Suka
maharshi is living on earth.


Slokam 76:

swAmin namaste bhava-dukha-hArin
trailOkya-pUjyA-abhiguNAkarAya
srIvAsayOgISwara- jama- dhanyE
pushyE-abhijAtAya tathA-vidhAya

I bow to you.Swamin, the remover of all the sorrows of
this samsarasamudram, possessing such qualities which
are worshiped by all the three worlds, who was born
in the same pushya nakshattiram, (which was blessed
because of the birth of "Srinivasa
Mahadesikan"i.e.periaNDavan.) and who is similar to
peraiNDavan himself. Here our Swamy tells that the
star pushya attained dhanyatAbhAvam because acharyar
Srinivasa Mahadesikan took birth in that and also our
acharyar is very much like periAnDvan.We could well
recollect that Swamy Desikan tells that the tithi
aSTamI, after the birth of Sri Krishna, became the
foremost among the three worlds."titiraSTamI
yadavatAravaibhavAt prathamA tithi: trijagatAm
ajAyata". 

Slokam 78:

AmnAya-mouLi dEsila bhUmnA vairAgya mukhya guNa
vitatE:
dhAmnA abhinava-nammAnDava nAmnAlam nAthavAnaham
vijayE

I became "nAthavAn", being blessed with an acharyar,
who is brilliant like Vedanta Desika, radiant with
atmaguNas among which "vairAgyam" is the foremost and
popularly known as "abhinava nammANDava", the
incarnation of "tErazhundUr AnDavan". 


Slokam 18.

sasyAni taptAni yathA prthivyAm
drshTvA payOdam pramadam prayAnti |
bhavAgni taptA: sakalAshcha drshTvA
mUrtim tadIyAm muditA: babhUvu: ||

In this stanza, there is the description of the
delight of people after having the darshanam of
acharyar. Having come, leaving all work, the disciples
felt "dhanyatAbhAvam". Swamy describes, as the plants,
which are dried up on this earth, without regular
showers, rejoice when they spot a cloud, those who
were burnt, exhausted, in this fire called samsara,
looking at that sight of acharyar, rejoiced. Can
remember that Swamy Desika also refers to the
SaraNAgatAs as sasyA: or plants in his "dayASatakam"
as SaraNAgata sasaya mAlinIyam???.

Slokam 75:

drshTvA dhanyatamA babhUvima vayam tvAm adya
saddESikam
pUrNENdum SaradIva kairava-kulani-Ananda-nADindhamam
vatsA-gAm-iva vatsalAm-upagatAm ApIna bhArOjvalAm
varshAmbhOdharam ambu sambhrtatanum drshTvA yathA
chAtakA:

By seeing such an acharyar, we became dhanyatamA:, who
brought extreme delight to us as the pUrNAchandra, i.e
full moon of the SaradkAlam to the white lotuses(which
open at moonrise), like the cows which are heavy with
milk to their calves, like the clouds of rainy season
which are abundant with water,to the chAtaka birds. 

Slokam 86:

kalyANai: avalOkanai: sakaruNai:Anandayan bandhurai:
SrI nammAnDava Eva Agata-iva trayyanta rAmAnuja:
Santa-svAnta janAgraNI: sumanasAm stOmArchya
pAdAmbuja:
KshEmANi-AnamatAm vidhAtum-udita: bhUmAvasau rAjatAm

Let him excel on this earth, who brought joy to the
vidvatgohTI by his very kind vIkshaNams, making
everyone feel as if our "nammANDavan" himself has come
back, being the foremost among saints, being praised
by the hymns of scholars and having taken birth only
to bless and bring sakalakshEmams to his disciples .

Slokam 70:

Ananda: kamanIya-vigraha-yuta: chakshutmatAm Aspadam
bhanu: mauDya-maha-andhakAra-daLanE SitAmSu: AnandanE
saumya: satsu matau guru: gururayam
Srutyanta-rAmAnuja:
viSwAsa: sumanastatE: vijayatAm Achandram AtArakam

Let that acharyar, who has a beautiful thirumEni, who
is like the Sun in removing our darkness called
ignorance, who is like the moon in bringing delight,
radiant and calm among sajjanAs, who is a "brhaspati"
(the preceptor of dEvatAs)in intelligence, who is the
asset of the vidvans, be glorified, as long as the
moon and the stars exist. 

Pranamams
Ramanuja dasi
Padmini

==================================================================

Sri HR Sridhar of Bangalore would like to share a few
words on Sri Krishna Tatacharya.Sri Sridhar is not
only a disciple of Sri U.Ve.Krishna Tatachar swamy but
also his grand daughter's husband and my uncle too. 
He has studied the feet of SriKoti Kanyadanam Krishna
Tatachar swamy and learnt divya prabandhams under Sri
P.G.Srinivasan, the great Tamil scholar. Sri HR
Sridhar is training batches of students in
divyaprabandham currently. He is teaching at about
more than 6 places. He not only renders thiruppavai
upanyasams regularly during mArgazhi mAsam but also
talk on various other topics at other times .He is
located at Banglore and works for the Ag's office. He
couild be contacted at 6761160.

VEdAnta vidvAn, vEdAnta vidvanmaNi, vEdAnta
sAraJna.Sri.U.Ve.KoTikanyAdAnam Krishna Tatachar swamy
was one of the rare eminent scholars of viSishTAdvaita
school. He has mastered all the branches of Sanskrit
literature. His knowledge in Swamy DESikan's works was
par excellence. Old timers, while teaching the
sanskrit verses used to explain the verse giving
prominence to the following aspects, padacchEda:
-splitting of words. PadAnvayam - arrangement of the
words to give the desired meaning gUDHArtha: - 
hidden meaning with which they are used vyAkaraNa
viSEsha:- grammatical significance and padaprayOjanam
- proper utilisation of the word.

For any word used by Swamy Vedanta Desika, Sri Krishna
Tatachar swamy was capable of explaining the need for
that particular word for hours, comparing the same
with the works of pUrvAchAryArs. For an anuShTup
SlOkam of Swamy Vedanta Desika, he has explained for
more than five hours and with much reluctance, he used
to conclude his lecture. His statement was that,
atleast one month is required to justify the necessity
of all the words in the SlOkam.

His thiruppAvai kAlakshEpam used to commence in his
residence, to a few highly interested disciples, in
mArgazhi mAsam and used to conclude on Panguni uttiram
day, on an average of 3 hours per day. He would
reluctantly conclude the current pAsuram and proceed
to the next pAsuram by saying, "even the other
pASurams are important, so let us move further". 
He was an ocean of knowledge and master in all fields.
His greatness was to give the knowledge seeker, the
choice to select the field in which he was interested.
Having started from amara, Sabda, dhAturUpAs etc, his
students would become masters in magnumopus works like
Sri Bhasyam too, under his able guidance.

Just as our Lord SrIman nArAyaNa, this great acharyar
also had both paratva and saulabhya guNams. He was
like the mount Everest in knowledge, yet was very
easily approachable to any student. He used to derive
satisfaction in making his students perfect in their
fields. Any teacher would aspire that his student
excles him. That is the real victory since the
teacher is solely responsible for all the glories of
his son/student. Due to God's will,
Dr.N.S.Anantharangachar was such a student of him and
always made him feel proud. The acharyar not only
passed the knowledge to Dr.NSA but also his
AtmaguNmas. It is told that the teacher used to pass
the nectar like inner meanings of great epics , to the
students, along with the noble qualities, inherited by
them.

I also remember having heard one more incident reg,
the great acharyar. When HH SriThEranzhundUr Andavan
visited sOsalai in 1911, this acharyar was about 8
years old. Somebody introduced this boy, who was then
being taught at home itself for AchAram purpose,
"evan vIttilEyE EdO paDicchinDu irukirrAn" HH Andavan
called the boy and asked him about what all he has
learnt. At that age itself, the boy used to tell 1000
pasurams of thiruvoimoZHi, by heart and had learnt a
good deal of Sanskrit too. HH Andavan asked him to
tell "oru nAyagamai" pasuram for which this boy
recited not only that pAsuram but also but the whole
daSakam. HH was very pleased and told"nI inimE
ennOdeyE iru". Later whenevr HH used to visit Sosalai
or the nearby areas, it seemed he would ask "oru
nAyagam sonnAnE anda payyan engE". Thus this acharyar
grew up enjoying the affection of great acharyars.

When Srirangan Srimad Thirukkudanthai Andavan visited
Jayanagar Asramam, Dr.NSA was introduced by SriKrishna
Tatachar swamy, quoting the verse "dayAnighnam
yatIndrasya dEsikam pUrNamASrayE". Mahapurnar is
praised as the teacher of Bhagavad Ramanujar. The
original greatness of MahApUrNar(peria nambi) became
multiplied multifold, after becoming the acharyar of
RamAnujar. This intriduction was gladly acknowledged
by Thirukkudanthai Andavan, who answered, "kAraNA
guNA: kAryE sambhavanti" The greatness in the result
reflects the greatness of the cause.When acharyar was
admiring the very big audience of HH Thirukkudanthai
Andavan, HH told that "Ama swami, naan chillarai
vyApAri, narayya kUttam irukkum, neer vajra vyApAri,
AhaiyAlE konjuthan kUttam konjum, evvalavu pErAlE
vairam vAngamuDiyum" ."you are the seller of procious
gems and there are only a few who can afford to buy
them, but I sell groceries and hence a big crowd".
This may please be taken in a proper sense, just to
show the greatness of our pUrvAchAryars like HH
Andavan who really appreciated and encouraged
scholars.

Even during lectures, HH Thirukkudanthai Andavan used
to start telling the dhyAna SlOkams, his eyes
searching for the achRyar to arrive, continuing the
SlOkams on and on till he arrived , asking in between
"innum Tatachar swamy ELLalliyO". But once he came he
would jokingly tell him "enna swamy, umakku teriyAdadu
naan enna sollappOrEn, yEn en vandu kazhuttu
arukkirIr " .HH always used to tell that, he should
be careful in rendering lectures, if Krishna Tatachar
is around.

HH Andavan would also tell that when HH went to HH
MukkUr AzhahiyaSingar to take "niyamanam" to visit
Bangalore, he asked,"enne irukku bangalore le, neer
aDikkaDi angE pOrIrE". For this it seems HH Andavan
quoted the SlOkam "sA kASIti na chAkaSIti bhuvi sA
ayOdhyEti???..?and told since mahAns like Krishna
Tatachar live there, I am going.
Our beloved acharyar's devotion towards HH
thrikkudanthai Andavan made him compose a great poem
consisting of 89 slokams on Andavan, called
"andavAbhyudayam".We are highly thankful to our Lord
Srimannarayana for keeping us in contact with this
great acharyar nad get his blessings and to live at
the time, this great person lived and to have been
near and dear to him, inspite of our lapses. Let the 
celebration of centenary year make us follow his
ideals and lead a purposeful and a fruitful life. 

daasan Sridhar 




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