SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
thunnu madhiyuguththa thUnilA nINeruppil 43
thammudalam vEvath thaLarAdhAr kAmavEL
mannum silaivAy malar vALi kOththeyyap 44
ponnedu vIdhi pugAdhAr tham pUvaNaimEl
Word by word meaning
thunnu madhi uguththa – emitted by moon which has dense rays
thU nilA nIL neruppil – in the huge fire, also known as pure moon
tham udalam vEvath thaLarAdhAr – those who do not weaken such that their bodies are burnt
Who are such appreciative people?
kAmavEL – manmadha (cupid)
silai vAy mannum malar vALi kOththu eyya – even when manmadha strings arrows of flowers on his bow and shoots (affirming that engaging with madal is the purushArtham (benefit) now)
pon nedu vIdhi pugAdhAr – those who do not enter the beautiful, long streets
tham pU aNai mEl – on their bed of flowers
thunnu madhi uguththa thU nilA nIL neruppil – moon, which has densely packed rays, emitted pure moonlight which was like cruel fire.
madhi uguththa thUnilA nIL neruppu – unable to bear the heat of the rays, she thinks that the moon too is emitting out the hot rays, instead of keeping them with it.
thUnilA – the moon becomes pure, after the hot rays have been emitted.
nIL neruppil – it is a fire which does not die down even after rendering to ashes, all the materials which were to be burnt.
neruppu – nIL neruppu – one could say that fire is very cold when compared to the heat emitted by this moon. Fire becomes moon and moon becomes infinite fire. Fire will burn down only the body; the infinite fire nIL neruppu is capable of burning out the inner soul too and hence, she is calling it as nIL neruppu. Normal fire would be put down by water. This infinite fire cannot be put out by water. nIr vaNNan (emperumAn who has the complexion of water) is required for putting out this fire.
tham udalam vEvath thaLarAdhAr – it is not a body which has been borrowed. It is their own bodies (tham udalam). When it is being burnt, how is it possible to stand and not be affected! Unlike nammAzhwAr who had mentioned mercifully in thiruvAimozhi 8-8-3 “uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm uNarvaippeRa” (knowledge about worldly matters, vital air (life), body, all other entities relating to primordial matter are all wasted), these people are not the ones who have attained the knowledge to hate their bodies; these people nurture their bodies.
kAmavEL silai vAy mannum malarvALi kOththeyya pon nedu vIdhi pugAdhAr – unlike those people who, as soon as cupid shoots fitting arrows of flowers from his bow at them, will walk down the beautiful and long streets with madal in their hands, they will stay indoors, after latching their houses.
pon vIdhi – beautiful street; the street will welcome those who step on it, engaging with madal, beckoning them repeatedly, manifesting its beauty.
nedu vIdhi – the street is so long that one could engage with madal for a kalpa kAlam (day of brahmA).
pugAdhAr – they will not enter the street at all, even if manmadha keeps shooting arrows of flowers at them. They lack in the knowledge to enter the street which is like a fort of stones.
tham pUvaNaimEl . . . ponnaNaiyAr – they are the fortunate ones who are capable of lying on the bed of flowers, imagining the touch of northerly winds on their bodies as the touch of their beloved’s hand.
tham pUvaNaimEl – when separated from their beloved, while they are expected to sleep on the floor, they prepare their beds of flowers themselves and lie on them.
tham pUvaNai – while the bed is meant for two (nAyaka and nAyaki), only one (nAyaki) is lying on it.
pUvaNai – Just as seen in thiruvAimozhi 9-9-4 “menmalarp paLLI vempalli” (the soft bed of flowers is like a bed of fire), how are they lying on a bed which appears to be pouring molten fire for us!
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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