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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