SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
konnavilum mUvilai vEl kUththan podiyAdi
annavan than ponnagalam senRAngu aNaindhilaLE 71
Word by word meaning
kol navilum mU ilai vEl – one who has the weapon sUlam (spear), which has three leaves [sharp edges], which indulges in the occupation of killing
kUththan – one who is famously called as a dancer
podiyAdi – one who is famous for applying ash all over his body
annavan than – sivapirAn (rudhra) who is like that
pon agalam Angu senRu aNaindhilaLE – did she not go to him and embrace his beautiful chest?
kol navilum – it will prompt to kill; it is a weapon which keeps instructing him to kill since he is the deity for bringing AthmAs to their end. It is unlike the weapon which is praised by nammAzhwAr in thiruviruththam 33 as “aruLAr thiruchchakkaram” (the divine chakra (disc) which is full of mercy) and in thiruvAimozhi 2-10-5 as “aRamuyalAzhi” (the divine disc which is always engaged in the righteous path of protecting devotees). Even those who desire to see it will be overcome with fear and grief [it is that cruel].
mUvilaivEl – just as he is virUpAksha, one with three eyes, his weapon too has three leaves.
kUththan – is his dance similar to the beautiful dance as enunciated mercifully by periyAzhwAr in periyAzhwAr thirumozhi 1-6-6 “thUya nadam payilum sundhara” (Oh one who has the beauty of dancing beautifully to attract the mind!)? His dance is like that of a ghost’s.
podiyAdi – Please see the enjoyment which she (umA) is going to get after attaining rudhra. He has applied ash as sandalwood paste. Did she not take so much of efforts to attain this?
annavan – instead of saying with her (parakAla nayaki’s) mouth that he (rudhra) has decorated himself with various other materials such as Umaththai (bush plant, thorn-apple), erukkam (Indian madddar plant, whose exuded sap is very poisonous), bones, tiger skin etc, she turns her face away so as not to see what he has worn and says “Someone like that”.
than ponnagalam – she considers his chest which has all the above mentioned decorative features as greatly enjoyable, since she is his wife.
senRAngu aNaindhilaLE – did he come even after she had performed this much of penance? Did she not go on her own volition and embrace him as if it is one-sided exhibition of love? He is not the akAravAchyan (one who is referred to by the single syllable ‘a’ (emperumAn, the supreme entity)) who will melt and fall head over heels [in doing great things for his devotee] once the devotee performs an anjali (saluting with cupped palms). Is it not to attain such an entity that she (umA) had performed such great penance? When she had taken such efforts, is it any wonder that I (parakAla nAyaki) am engaging in madal to attain emperumAn?
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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