SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
How is that done? For AzhwAr who desired to enjoy emperumAn’s forms which were distant in place and time, since emperumAn is known as “kAla chakkaraththAn” (having the chakra to control the wheel of time), he presented everything as happening in current time, and manifested his great love where he considers AzhwAr’s sustenance as everything for him, AzhwAr became fully satisfied, enjoys emperumAn’s quality of being the beloved and out of great bliss of such enjoyment, speaks about the same in thiruvAimozhi 4.3 “kOvai vAyAL“. mAmunigaL mercifully explains this briefly, starting with “kOvAna Isan“.
kOvAna Isan kuRai ellAm thIravE
OvAdha kAlaththu uvAdhithanai – mEvik
kazhiththadaiyak kAtti kalandha guNam mARan
vazhuththudhalAl vAzhndhadhindha maN
kOvAna Isan – emperumAn who is sarvaSEShi (lord of all)
kuRai ellAm thIravE – to eliminate all worries
OvAdha kAlaththu – as time continues to move forward
uvAdhithanai – great limitations
mEvi kazhiththu – uniting with him and eliminated
adaiyak kAtti – manifested all his activities which were desired by AzhwAr previously
kalandha guNam – united (with AzhwAr)
mARan vazhuththudhalAl – as AzhwAr praised
indha maN – this world
vAzhndhadhu – sustained itself [seeing that]
emperumAn who is sarvaSEShi united with AzhwAr and eliminated the great limitations while time continues to move forward, to eliminate all worries of AzhwAr, and manifested all his activities which were desired by AzhwAr previously; as AzhwAr praised this quality of emperumAn uniting with him, this world sustained itself.
Highlights from vyAkyAnam
- kOvAn Isan – sarvESvaran became the controller of everything thinking “only by sustaining AzhwAr, the world will be sustained”.
- kuRai ellAm thIravE – To eliminate all the worries which are caused by the sorrow in not enjoying the enjoyable emperumAn due to being distant in place and time; since he is “kAla chakkaraththAn” [5th pAsuram].
- OvAdha kAlaththu uvAdhi thanai – the great restrictions in time which continues to move forward.
- mEvik kazhiththu – Uniting with AzhwAr and eliminating the limitations based on time as said in SrI rAmAyaNam yudhdha kANdam 127.19 “akAla palinO vrukshA:” (the trees blossomed in non-season).
- adaiyak kAtti – Saying “manifesting the activities which were previously desired by AzhwAr”; alternatively saying – as said in “pUsum sAndhu” (sandalwood paste which is applied) [2nd pAsuram] and “kaNNi enadhuyir” (my life is his garland) [5th pAsuram], manifesting that AzhwAr’s senses and life being emperumAn’s limbs, desire, ornaments, clothes etc. AzhwAr mercifully said “un AgamuRRum agaththadakki Avi allal mAyththadhE” (After having consumed and enjoyed your full beautiful form, the sorrows of my AthmA are gone) [3rd pAsuram] – my soul became freed from sorrows.
- kalandha guNam – As said in “unnadhennadhAviyum ennadhunnadhAviyum inna vaNNamE ninRAy enRuraikka vallEnE” (My AthmA’s nature is enjoyable for you and your divine AthmA’s nature is enjoyable for me; how will I sing/praise this situation?) your quality of uniting with me so that we appear as a single entity. kalandha guNam – the quality of romantic union.
- mARan vazhuththudhalAl – AzhwAr, having sustained himself, after having relieved from previous sorrows, praised emperumAn saying “yAnum empirAnaiyE EththinEn yAn uyvAnE” (I too glorified emperumAn who is great benefactor, to uplift myself) [10th pAsuram].
- vAzhndhadhu indha maN – Those who lived in this world too sustained themselves; the palaSruthi (benefit) of this decad is “vaiyam manni vIRRirundhu” (will firmly remain for a long time in this world in a distinguished manner) [11th pAsuram]. Alternatively, as said in “viSvambarA puNyavathI” (the earth being fortunate), as AzhwAr sustains himself, the earth became fortunate and regained its glory.
adiyen sarathy ramanuja dasan
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