SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
kannavil thOL kALaiyaik kaNdAngu kai thozhudhu
ennilaimai ellAm aRiviththAl emperumAn 134
Word by word meaning
kal navil thOL kALaiyai – one who is a youth with his shoulders similar to a mountain
Angu kaNdu kai thozhudhu – seeing him at that thirunaRaiyUr and worshipping him
en nilaimai ellAm aRiviththAl – if I appeal to him, stating my dispositions ..
after hearing that
emperumAn – that perumAn [supreme entity]
After mentioning that divine abode [thinaRaiyUr] which made him engage with madal, AzhwAr, without speaking about any other divine abode, makes known his firmness [of mind].
kannaviL thOL kAlaiyai – one who is celebrating the strength of his shoulders, which are like a rock, having won over a weak woman.
kAlaiyai – he is proud of his youthful state which made her engage with madal.
kaNdu – just as AzhwAr had started [earlier] “en kaN kaLippa nOkkinEn ” (I saw [emperumAn] such that my eyes rejoiced), he says that he will not rest until he saw fully.
Angu kai thozhudhu – worshipping him in his divine presence in order to attain him. This is the first step for destroying his svarUpam (basic nature) and engaging in madal. Performing anjali [saluting with cupped palms] to emperumAn with the interntion of attaining him through one’s own means is equivalent to the queen of an emperor going in for alms.This AzhwAr who said in periya thirumozhi 9-3-9 “Odhi nAmam kuLiththu uchchi thannAl oLimAmalarppAdham nALum paNivOm” (after taking a bath and reciting his divine names, we will worship his effulgent, divine, lotus-like feet, every day) next said “namakkE nalamAdhalil” (it will be our ultimate benefit). [Here, the end syllable of the first word is lengthened (namakkE) since the person who has surrendered is not expected to do anything on his/her own as a means to attaining emperumAn. However, AzhwAr had waited for quite a long time for emperumAn to show himself up to him. Since he did not come, AzhwAr decided to engage with activities which could be construed as anyOpAyam (engaging with other means). emperumAn will not tolerate this]. nammAzhwAr, in his thiruvAimozhi 9-3-9, says “thozhudhu mAmalar nIrsudar dhUpam koNdu ezhudhum ennumidhu migai Adhalin ” (if we worship you with distinguished flowers, water, lamp and smoke, and fall at your divine feet, it would appear to your divine mind that this is excessive [since we are not expected to engage with any means other than your divine feet to attain you]).
kaNdu Angu kai thozhudhu – nammAzhwAr who had dared to engage with madal, had said in thiruvAimozhi 5-3-7 “nam kaNgaLAl kaNdu thalaiyil vaNangavum AngolO thaiyalAr munbE” (will it be possible for us to see him and worship his divine feet with our head?) sIthAppirAtti, being angry with SrI rAma, said [to hanumAn] as in SrI rAmAyaNam sundhara kANdam 39-55 “tham mamArththE sukham pruchcha SirasA chAbhi vAdhaya ” (convey my enquiries to him on my behalf; worship (on my behalf) his divine feet).
en nilaimai ellAl aRiviththAl – If I express all my conditions until the time of engaging with madal. One of the commentators for this prabandham, azhagiya maNavALap perumAL nAyanAr has given a number of quotes from periya thirumozhi under which [thirumangai] AzhwAr has stated his condition to emperumAn.
- periya thirumozhi 1-9-1”unnaik kANbadhOr AsaiyinAl vandhadaindhEn” to show how he desired to see emperumAn
- periya thirumozhi 2-7-1 “Agilum Asai vidALAl”, to show how that desire continued
- periya thirumozhi 3-5-1 “en sindhanaikku iniyAy” and 3-5-6 “pugundhAyaip pOgalottEn”, to show how emperumAn tied him down completely
- periya thirumozhi 4-8-3 “Ayar mAdhar kongai pulgu seNdan” and 4-8-4 “kollaiyAnAL parisazhiththA” to show how she [AzhwAr in feminine mood] crossed limits and lost the esteem of womanhood for his sake
- periya thirumozhi 4-9-3 “ummaik kANum Asai ennum kadalil vIzhndhu” to show how he fell into the ocean of desire even as others were castigating him
- periya thirumozhi 5-5-1 “vAy veruvi vEngadamAE vEAngadamE”, 5-5-2 “adiyEnai vENdudhiyO vENdAyO”, 5-5-6 “thAdhAdu vanamAlai thArAnO” to show how (s)he was babbing to get his mercy
- periya thirumozhi 7-3-1 “sinavil sengaN” to show how he was seeing emperumAn in his dream
- periya thirumozhi 7-5-9 “ennaimbulanum ezhilum koNdu ponnangalaigaL meliveydha” to show how emperumAn left him in distress after taking away the sensory perceptions and beauty [of parakAla nAyaki]
- periya thirumozhi 8-2 “theLLiyIr dhEvar” to show how he wizened after speaking about thirukkaNNapuram and melting inside
- periya thirumozhi 8-3 “karaiyeduththa” to show how he lost his bangles [in feminine mood]
- periya thirumozhi 8-5 “thandhai kAlil” to show how the time passed on with his heart desiring emperumAn’s garland
- periya thirumozhi 9-4 “kAvAr madal” to show how he [in the mood of parakAla nAyaki] suffered mentally after hearing thiruppullANi emperumAn speaking lies to him and how he lost his sleep, losing his complexion, bangles and the dress not fitting the body [since it became so loose]
- periya thirumozhi 9-5 “thavaLa iLampiRai ” to show how he lost everything
- periya thirumozhi 9-9 “mUvaril mun mudhalvan” to show how he desired to unite with thirumAlirunjOlai emperumAn but couldn’t
- periya thirumozhi 10-10 “thiruththAy sembOththu” to show how he was looking for an auspicious time and
how he is now engaging in madal, thus revealing all his states to emperumAn.
emperumAn – the relationship between emperumAn and me is such that I have to attain him, even if it means that I have to destroy my basic nature. He is asking whether he could wait for emperumAn to come to him.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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