tAtparya ratnAvaLi - Submission 34, Slokam 15 Part 5, svApadeSam for tiruvAimozhi 1.4 contd.

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SrImate ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 34, Slokam 15 Part 5, svApadeSam for pASuram 1.4 continued. · svApadeSam for pASuram 1.4.9 – “nADAda malar nADi” pASuram: AzhvAr invokes the “UDADu pani vADAi” – the cool

breeze that is moving back and forth between him and perumAL, as his messenger in this pASuram. svAmi deSikan captures the AcArya guNam conveyed as the inner meaning in this pASuram through the words “abhigata SiSirAn” – AcArya-s act like a cool soothing breeze to anyone who approaches them and seeks their guidance. This is conveyed through the words “ASrayitta pErgaLukku atyanta SIta svabhAvarAna AcAryagaL” by SrI ve’nkaTeSAcArya, and through the words “kuLircci porundiya vADaik kARRu pOlE aDiyAr tirattil kuLirnda (irakkam pUNDa) cintai uDaiyAr” by SrI PBA. SrI UV captures the significance of the words “UDADu’ in “UDADu pani vADAi” by pointting out that the AcAryan graces the disciples by ‘coming to them’ – “SishyarkaLik kuRittu ezhundaruLiyavarAi”, or, alternately, ‘having been approached by the Sishya-s’ – ‘SishyarkaLAl ASrayikkap paTTavar’. Or, the word can be enjoyed as referring to the AcAryan coming back and forth to greet the many Sishya-s repeatedly. SrI UV gives another interpretation also – AcArya-s interact with perumAL through their offering of worship beautifully – uDADi.

· svApadSeSam for pASuram 1.4.10 – “uDal Azhip piRappu” pASuram:

In this pASuram, AzhvAr addresses his mind which is the most intimate thing he can communicate with – “Azhi maDa ne’njE!”, unlike in the previous pASuram-s where external entities were being asked to convey messages to emperumAn. svAmi deSikan identifies the AcArya guNam conveyed in this pASuram as “antara’nga ukti yogyAn” – AcArya-s with whom intimate rahasya-s can be shared very freely. As for the words ‘UDADi’ in the previous pASuram, this aspect of sharing of intimatcy applies to both the relationship between perumAL and AcAryan, and the relationship between AcAryan and the Sishyan. SrImad tirukkuDandai ANDavan summarises the AcArya guNam in this pASuram by noting that the AcAryan is one with whom intimate thoughts can be shared –

antara’ngamAna Sollukku ucitarAna AcAryargaL. This covers the relation between perumAL and AcAryan, and also between AcAryan and disciple. Just as our mind is intimate to us, AcAryan is intimate both to bhagavAn and to the disciple. AcAryan communicated to tirukkacci nimbi the answers to the six questions raised by bhagavad rAmAnuja because of this intimacy. AcAryan instructs the disciple on rahasya-s (secret meanings of SAstra-s), and shows the path to surrender to emperumAn to the disciple. The disciple also feels free to share his intimate questions, doubts, issues, etc., with the AcAryan because the AcAryan is a sulabhan. Azhi means ‘deep’, and maDam refers to innocence, tenderness etc. Just as the mind keeps information without letting out indiscriminately, AcAryan also will not divulge the faults (dosham) of his disciple to others – Azhi maDa ne’nju –antara’nga ukti yogyan. Thus, the following ten guNa-s of AcArya-s have been conveyed as svApadeSam in tiruvAimozhi 1.4. The AcAryan: - is easily accessible to the disciple –(maDa nArai) - is endowed with sweet and kind words to instruct the disciple – (kuyil) - clearly distinguishes between way of life that follows SAstra-s and that

does not, and leads a way of life consistent with the SAstra-s – (annam) - resembles Lord kRshNa Himself in guNa-s such as infinite mercy etc.(kRshNa sArUpa saumyam) - considers kaNNan as his sustenance in all ways (uNNum SORu, parugum nIr, tinnum veRRilai ellAm kaNNan) – those who are pure in what they eat for sustenance - has the marks of SrIman nArAyaNan on his tirumEni (Sa’nkha, cakra etc.) – Azhi vari vaNDu - displays the innocence of a child by hiding his greatness (iLam kiLi) - becomes subservient to the will of his disciples (pUvai bird, SarikA) - have a cool and comforting nature – pani vADai - has the disposition that makes him suited for intimate exchange of thoughts (Azhi

maDa ne’nju). Having thus described 10 guNa-s of AcAryan that make him ideally suited to convey our message of surrender to bhagavAn and to make Him accept our surrender, svAmi deSikan summarizes the glory of the AcAryan in the last line of the Slokam – AcAryAn kRshNa labdha avavRNuta SaThajit preyasI dUta nItyA – SaThakopa muni who is deeply intoxicated in love with Lord kRshNa is approaching the AcAryan to serve as the messenger to facilitate his surrender to emperumAn, just as the nAyaki in deep love with her separated nAyakan will send all the birds around her as her messenger to him – avarkaLai SaraNam pukku dUtyattilE niyOgittu

aruLinAr.

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