SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:
avathArikai (Introduction)
Further, nAyanAr mercifully explains the benefits received by the world by AzhwAr’s birth.
chUrNikai 83
Adhithya rAma dhivAkara achyutha bhAnukkaLukkup pOgAdha uLLiruL nIngi SOshiyAdha piRavikkadal vaRRi vikasiyAdha pOdhil kamalam malarndhadhu vakuLabhUshaNa bhAskarOdhayaththilE.
Simple Explanation
The internal darkness, i.e., ignorance which was not removed and the ocean of samsAra which did not dry out, by the Sun, rAma dhivAkara (SrI rAma, the sun) and achyutha bhAnu (krishNa, the sun), were removed and dried out respectively by the birth of vakuLabhUshaNa bhAskara (nammAzhwAr, the sun, who wears vakuLa garland), and the internal lotus (heart) blossomed.
vyAkyAnam (Commentary)
That is – as said in thiruppaLLiyezhuchchi 1 “kadhiravan guNadhisaich chikaram vandhaNaindhAn kana iruL aganRadhu” (The sun has arrived at the peak on the eastern side dispelling the heavy darkness of the night), the sun rises eliminating the external darkness; but the internal darkness, which is ignorance, did not get eliminated. That internal darkness also got removed as said in “thamO bAhyam vinaSyEththu pAvakAdhithya sannidhau | bAhyamApyantharanchaiva vishNu bhakthArkka sannidhau ||” (In front of fire and sun, the external darkness will be eliminated; in front of the devotee of vishNu, who is also a sun, in addition to the external darkness, the internal darkness will also be destroyed).
As said in SrI rAmAyaNam sundhara kANdam 37.16 “Sara jAla amSumAn SUra: kapE rAma dhivAkara: | Sathru rakshOmayam thOyam upaSOsham nayishyathi ||” (Oh hanuman! The powerful SrI rAma, like the sun, with his multitude of ray-like arrows, will dry the water in the form of enemy rAkshasas; but such SrI rAma could not dry out the ocean of samsAra which is said in periyAzhwAr thirumozhi 5.4.2 as “piRavi ennum kadal” (the ocean of birth). Even such ocean of samsAra became dry on AzhwAr’s birth.
As said in SrIvishNu purANam 5.3.2 “thathOkila jagathpadhma bOdhAyAchyutha bhAnunA | dhEvakI pUrva sandhyAyAm AvirbhUtham mahAthmanA ||” (After dhEvakip pirAtti became pregnant, to make the lotus of the worlds blossom, krishNa, the radiant sun appeared from dhEvaki, the eastern direction), the lotus of the universe blossomed when achyutha bhAnu who is krishNa appeared through dhEvaki, the pUrva sandhyA (eastern direction); but the flower of our hard heart as said in periyAzhwAr thirumozhi 5.3.2 “pOdhil kamala van nenjam” (the flower of our hard heart, which is the abode of knowledge), which did not blossom, then, has now blossomed on AzhwAr’s birth.
All of these happened on the birth of AzhwAr, the sun; AzhwAr is said to be a sun with rays as in parAnkuSa ashtakam “yadhgOsahasram apahanthi thamAmsi pumsAm | nArAyaNO vasathi yathra saSankhachakra: || yanmaNdalam Sruthigatham praNamanthi viprA: | thasmai namO vakuLabhUshaNa bhAskarAya ||” (The one whose thiruvAimozhi’s thousand pAsurams relieve the darkness of ignorance of the people, in whom SrIman nArAyaNa who has divine discus and conch is residing, the abode of which AzhwAr is well heard by the ears, is worshipped by brAhamaNas, I worship such AzhwAr, who is the sun), is having SrIman nArAyaNa along with his consorts, ornaments, weapons, in his heart as said in thiruvAimozhi 8.8.1 “kaNgaL sivandhu“, is having the greatness of being worshipped by most knowledgeable scholars of vEdham, towards the direction of his abode, and is decorated by vakuLa garland.
As AzhwAr is said to be bhAskara (one who shines and makes others shine) instead of Adhithya (adhithi’s son), dhivAkara (day maker) and bhAnu (one who shines), it is understood that he will cause radiance to all those who are related to him as said in thiruvAimozhi 6.7.2 “Urum nAdum ulagamum thannaip pOl avanudaiya pErum thArgaLumE pidhaRRak kaRpuvAn idaRi sErum nal vaLam sEr pazhanath thirukkOLUrkkE pOrungol? uraiyIr kodiyEn kodi pUvaigaLE!” (Oh mynAs! My daughter who has given the suffering of separation to me and who cannot sustain herself without him like a creeper which requires support, making the town, the country and the world blabber his name and garland, crossed the feminine modesty which was boundless like sky, and reached thirukkOLUr which is having distinguished opulence and water bodies. Would she return? Please tell).
adiyen sarathy ramanuja dasan
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