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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 â?? â??en Seyya tAmaraika kaN permAnArkku..â??.   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 â??su-vAcahâ?? â?? kuyilgAL - those who always instruct their disciples through sweet words.   SrI UV refers us to the SrImad  rAmAyaNa dhyAna Slokam â??kUjantam rAma rAmeti madhuram madhurAksharam |  Aruhya kavitA sAkhAm vande vAlmIki kokilam ||â?? , where vAlmIki is compared to the kokilam bird for his sweet words through SrImad rAmAyaNam.  SrI veâ??nkaTeSAcArya comments:  â??â??samSrave madhuram vAkyamâ?? enkiRa paDi SobhanaiyAna SrI sUktikaLai uDaiya AcAryarkaLai madhura vacassukkaLana kikilaâ??ngaLaga nirdeSittArâ?? â?? where reference is given to Hanumanâ??s sweet words spoken to sItA pirATTi, and AcAryanâ??s SrI sUktiâ??s are compared to the sweet words of kokilam and to Hanumanâ??s words to sItA â?? extremely comforting, revealing truth, conferring benefit to the listener. 
 
In the previous pASuram, the j~nAnam was praised, and in the current pASuram, AcAryanâ??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 â??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 â?? mun Seida muzhu vinaiyAl etc.  (See the previous write-up for this pASuram).  Enjoy the thread â?? the connectivity in the pASuram-s, which is also the purpose of tAtparya ratnAvaLi.
 
·                    svApadeSam for pASuram 1.4.3:  â??vidiyinAl peDai maNakkum..â??  pASuram.  In this pASuram, AzhvAr calls on â??men-naDaiya annaâ??ngALâ?? â?? 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 â??su-carita subhagAnâ?? â??  explained by SrImad tirukkuDanthai ANDavan as â??sAra asAra vivekamuLLa naDattaiyai uLLavargaLâ?? â?? those whose conduct is based on a careful analysis of the desirable and undesirable aspects in everything they undertakeâ??.  SrI veâ??nkaTeSAcArya explains svAmi deSikanâ??s words as follows:  sAra asAra vivekam paNNi sAra-taramAna naDavaDiyai uDaiyarAi irukkiRa AcAryarkaLai nIra kshIra vibhAga kshamaâ??nkaLAi manoharaâ??nkaLAi saâ??ncariA ninRa hamsaâ??nkaLAga aruLic ceidAr (veâ??nkaTeSAcArya) â?? 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 â?? 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 â?? vastra pUtam jalam pibet dRshTi pUtam padam nyaset.
 
·        svApadeSam for pASuram 1.4.4: - â??en nIrmai kaNDu iraâ??ngiâ?? pASuram:  In this pASuram, AzhvAr is sending the blue-colored krauâ??nca bird as the messenger.  In the pASuram, nammAzhvAr describes bhagavAn with the words â??en nIla mugil vaNNarkkuâ?? â?? 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 â??nan-nIla maganRilkALâ?? â?? the dark-blue hued krauâ??nca birds.  As in previous pASuram-s, the messenger here is a reference to AcAryan, and the dark-blue hue of the krauâ??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 â??kRshNa sArUpya saumayAnâ?? â?? AcAryan who resembles emperumAn in all respects, and who is gentle, pleasing, agreeable (saumya â?? 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 â??kRshNa sA-rUpya saumyanâ??, 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 â??kRshNa sA-rUpamya saumayamâ?? emphasize this resemblance between bhagavAn and AcAryan.  As an example, SrI UVâ??s description is:  avan mugil pOlE tApaâ??nkaLaip pOkkukiRavan;  AcAryarkaLum tApam nIâ??nga dayaiyinAlE nanmaiyai varshippar  (UV) â?? 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 kRshNamAcAryan
(To be continued)


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