SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
ponnanaiyAr pinnum thiruvuRuga – pOrvEndhan
Word by word meaning
pon anaiyAr thAm – those who are fortunate
pinnum thiru uRuga – let them shine with more and more of physical beauty
pOr vEndhan – rAma, who is like a tiger in war
pon anaiyAr – since they are sleeping on the bed of flowers which is like sleeping on fire, they are similar to gold which gains lustre after being burnt in fire. Alternatively, the term pon anaiyAr would refer to those who are fortunate. AzhwAr is mocking them saying that since these people are capable of sleeping even amidst forest fire, they are indeed fortunate ones!
pinnum thiruvuRuga – let this fortune be with them forever.
The prabandham now talks about sIthAppirAtti who followed SrI rAma to the forest. As a precursor to it, the prabandham talks about the quality of SrI rAma wherein he does not expect anything from anyone.
por vEndhan – one who has great valour, like a tiger, in war. One who is called as raNamukharAman [rAna is war; mukham is face]
vEndhan – even though dhaSaratha chakravarthy was ruling ayOdhyA, rAma had the strength to rule the country, making dhaSaratha to remain aloof. Just as bharatha had said “na mantharAyA na cha mAthrasyA dhOshO na rajyO na cha rAghavasya I mathpApapamEvAthra nimiththamAsIth vanapravESa raghunandhasya II” (it was not due to the fault of mantharA (servant of kaikEyi) or of my mother that SrI rAghava (SrI rAma) had to leave the kingdom and go to the forest. It was purely due to my sins that he had to go) the opinion of bharatha is that one who was capable of piercing seven sAla trees with one arrow could not have gone to the forest because of lack of any strength.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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