SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
kArAr maNi niRak kaNNanUr viNNagaram
sIrAr kaNapuram chERai thiruvazhundhUr 72
kArAr kudandhai kadigai kadal mallai
Word by Word Meanings
thiruviNNagar, which is the divine abode of kaNNapirAn with the complexion of bluish gemstone, the great thirukkaNNapuram, thiruchchERai, thErazhundhUr, thirukkudandhai which is full of water bodies, great kadigai mountain (chOlasimhapuram), thirukkadalmallai
kArAr maNi niRak kaNNanUr viNNagaram – leaving aside paramapadham where the residents are complete [with their knowledge, qualitities, activities etc], emperumAn came to thiruviNNagar so that he could manifest himself to those who have shortcomings [in their knowledge, qualities, activities etc]. Didn’t nammAzhwAr too mercifully mention in his thiruvAimozhi 6-3-9 “thannoppAr illappan thandhanan thana thAL nizhalE” (emperumAn who is non-pareil, gave me the shadow [protection] of his divine feet)! I will show them my form and ask them “Has he manifested himself to me who has shortcomings?”
sIrAr kaNapuram – the great abode of thirukkaNNapuram which is the pukkagam (place of residence of husband) for parakAla nAyagi. I have expressed my excusive existence for emperumAn, as mentioned in periya thirumozhi 8-9-3 “kaNNapuram onRu udaiyAnukku adiyEn oruvarkku uriyEnO” (Will I, a servitor of emperumAn who resides at thirukkaNNapuram, belong to any one else?) I will go to that abode, display my form and tell them “Look at the way he has made me suffer”
thiruchchERai – emperumAn residing at thiruchchERai, is famous for not knowing the difference between the bosom of his mother [yaSOdhA} and others [pUthanA, the demon sent by kamsan to kill him] as a child. This has been brought out in periya thirumozhi 7-4-1 pAsuram ”kaN sOra vengurudhi vandhizhiya vendhazhalpOl kUndhalALai maNsEra mulaiyuNda mA madhalAy” (Oh infant who sucked the life out of pUthanA, the demon with red coloured hair which looked like fire, such that her eyes lost all energy and a flood of blood flowed out of her!) I will go to that place and tell them how he has shown partiality by not even touching me.
thiruvazhundhUr – isn’t this the dhivyadhEsam (divine abode) where he manifested his quality of not sustaining himself if he cannot have butter which has been touched by his devotees? I will go there, tell the people to see my emaciated body and ask them whether he had sustained himself by touching me.
kArAr kudandhai – is invigorating kudandhai not famous as the place where kaNNan, who is the servitor of his servitors, has taken residence? I will go there and prove to them by displaying my form that I, who am his servitor, am not cruel.
kadigai – this divine abode is famous for emperumAn who is as sweet as a sugar candy fruit [fruit which has grown in the plant, which was growon from the seed of sugar candy, a non-existing entity], as brought out by the pAsuram in periya thirumozhi 8-9-4 “kadigaiththadangunRin misaiyirundha akkArakkani” (emperumAn who is known as akkArakkani who has taken residence atop the huge mount of kadigai). I will go there and ask “For whom is he residing here with all his sweetness? Is it for his own enjoyment? Is the well-known term bhakthAnAm (for the sake of his devotees) as mentioned in jithanthE SlOkam a lie?”
kadal mallai – Has he not earned fame in thirukkadanmallai (a divine abode, now known as mAmallapuram) by leaving aside his mattress of thirvandhAzhwAn (AdhiSEhan) and lying on the floor, in order to bless his devotee puNdarIkar? I will go there and ask the people “Is he lying on the floor to attain me or am I lying on the floor to attain him? Look at our forms and decide for yourselves”
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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