tAtparya ratnAvaLi - Submission 33, Slokam 15 Part 4, svApadeSam for tiruvAimozhi 1.4 contd.

[Guest guest]

SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 33, Slokam 15 Part 4, svApadeSam for tiruvAimozhi 1.4 continued. ·

svApadeSam for pASuram 1.4.7, pASuram starting with “enbu izhai kOppadu pOla”. AzhvAr addresses the ‘young parrot’ (iLam kiLi) as the messenger in this pASuram. svAmi deSikan captures the AcArya guNam conveyed as the inner meaning in this pASuram through the words ‘bAlya guptAn” – those who hide their greatness and present theselves as if they were just young children. SrI ve’nkaTeSAcAya explains the phrase as “sva-mAhAtmya gopana, pradarSita bAla bhAvarAna AcArya-s” which conveys the meaning explained earlier. In the phrase “yAn vaLartta iLam kiLiyE”, SrI UV interprets the word ‘yAn’ as referring to the disciple, and ‘iLam kiLi’ as a reference to the AcAryan; in other words, the AcAryan is sustained and grown by the affection and dedication of the disciples, and they reciprocate by being dedicated to the welfare of the disciples, hiding their greatness, and behaving like young children by being simple and easily accessible to the disciples. The upanishad declares: “tasmAt brAhmaNah pANDityam nirvidya bAlyena tishThAset” (bRha. 3.5.1, subAlo. 13) – “Therefore, a knower of the veda-s must wish to lead an innocent and childlike

life”. In his vyAkhyAnam for nAma 35 of SrI deSikan sahasra nAmam, nAvalpAkkam SrI vAsudevAcArya explains that even after mastering all the four aspects of learning (learning the SAstra-s, understanding their deep inner meanings, leading a life consistent with that knowledge, and imparting the knowledge to others interested in learning), svAmi deSikan lived the life of an innocent child, without displaying his pANDityam. That is the AcArya lakshaNam that is brought out in this tiruvAimozhi through the words (iLam kiLi – bAlya guptAn). AcArya-s present themselves with the ease of accessibility of children, ready to perform whatever they are asked to do by the Sishya-s. SrI UV notes that the term “iLam” – bAlya, also refers to the attribute of the AcArya-s, that even though they may be young by age, because of their pANDityam and anushThAnam, even their elders go and surrender to them seeking guidance. Manu smRti declares that one who imparts the knowledge of the veda-s, though young in age, is to be respected like a father even by those who are older than him: brAhmaNasya janmanah kartA svadharmasya SAsitA | bAlo’pi vipro vRddhasya pitA bhavati dharmatah || (manu. 2.150) SrI PBA’s anubhavam is that “bAlya guptAn” is

like “neeRu pUtta neruppu” – like red-hot coal that is coated outside by white ash that hides the red-hot fire underneath. Their pANDityam is concealed by their simplicity. · svApadeSam for pASuram 1.4.8 – “nI alaiyE Siru pUvAi” pASuram: In

this pASuram, AzhvAr sends the SarikA bird as the messenger. svAmi deSikan captures the svApadeSam conveyed in this pASuram through the words “chAtra svac-chanda vRttIn” accoding to SrI ve’nkaTeSAcAya’s pATham, and as “chAtrac-chanda-sva vRttIn” according to SrI UV’s pATham. ‘chAtra’ means ‘disciple’; vRtti is way of life; sva means self; and chandah means ‘pleasure, desire, will’ etc. SrImad tirukkuDandai ANDavan conveys the meaning through the words “Sishya jana’gaLukku vaSam Agum paDiyAga vyApAram SeibavargaL” – AcArya-s who lead a life that subjects them to their disciples’ will. SrI UV explains this idea by

pointing out that AcArya-s just sustain themselves with whatever their Sishya-s offer them on a day-to-day basis, without worrying about their sustenance for the following day; they don’t accumulate or gather anything for their sustenance in the future. This is conveyed by AzhvAr’s words “ini unadu vAi alagil in aDiSil vaippArai nADAyE” – the life of dependence on the Sishya-s, without caring for themselves because of their vairAgyam. At the same time, it should be understood that they are not ‘expecting’ or dependent on the Sishya-s either – their vRtti or life is one of utter lack of concern about their own welfare and survival. SrI UV notes that in the previous pASuram, AzhvAr refers to ‘iLam kiLi’, and in the current pASuram, the reference is to ‘SiRu pUvAi”, and points out that “SiRu” conveys the same meaning as “iLam” – ‘bAlya guptAn’ explained earlier. -dAsan kRshNamAcAryan (To be continued)

Need a vacation? Get great deals to amazing places on Travel.