SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
minnAy iLavEyiraNdAy iNaichcheppAy
munnAya thoNdaiyAyk keNdaikkulamiraNdAy 79
anna thiruvuruvam ninRadhu aRiyAdhE
Word by word meaning
idai min Ay – like lightning, in the beauty of her waist
iLa iraNdu vEy Ay – like two bamboo shoots (for shoulder)
iNai seppu Ay – like two domes (for bosoms)
mun Aya thoNdai Ay – like the fruit of the hedges creeper in the front (for lips)
kulam keNdai iraNdAy – like two great keNdai (fresh-water fish, carp or barbus) (for the eyes)
anna – such
thiru uruvam – the divine form of SrIdhEvi (Sri mahAlakshmi)
ninRadhu aRiyAdhE – not knowing that (she) is standing (nearby)
idaiyE min Ay – just like lightning amidst clouds, her waist was seen amidst the tresses [described in the previous verse]
Angu – Since there are two parts (upper body and lower body) both above and below, one could, only through guess, know that the waist exists; one cannot see it; its location is so doubtful.
iLa vEy iraNdAy – like two young bamboo shoots. This refers to the beauty of the well rounded, long, fresh and straight hands.
iNaichcheppAy – the beauty of the bosoms where each golden dome matches well with the other. They are like the jewel caskets protecting the gems of the nAyaka. mUnRAm thiruvandhAdhi – 3 says “malarAL thanaththuLLAn” (emperumAn dwells amidst the bosoms of pirAtti); thiruchchandhaviruththam 57 says “sangu thangu mun kai nangai kongai thangaluRRavan” (emperumAn resides in the bosom of SrI mahAlakshmi who has bangles in her forehand); SrI rangarAjasthavam says “SrIsthanAbharaNam” (emperumAn is the ornament on her bosom).
munnAya thoNdaiyAy – in the contest among the limbs, the beauty of the reddish fruit like mouth will stand first.
keNdaikkulam iraNdAy – the beauty of the divine eyes is similar to two carps [fresh-water fish] with regard to their beauty, flourish, length and form.
anna thiruvuruvam – the divine form of such pirAtti. Other than saying “such pirAtti”, there are no words to describe her beauty. Describing the beauty of a few of the limbs will not tantamount to describing her beauty in full.
thiruvuruvam ninRadhu aRiyAdhE – not knowing that such inestimable divine form is standing in close proximity. Earlier, the prabandham had spoken about inniLavanjikkodi. That being the case, is it proper now to say that he is not aware? This is because, while he had spoken of a few with great similes, he is expressing his inability to speak about pirAtti completely. It is possible to speak about emperumAn and pirAtti when they are separate; however, when they are together, it is impossible to speak about them in full. Since this is a matter beyond the grasping power of eyes and mind, and since, as said in periya thiruvandhAdhi 34 “kAl Azhum nenjazhiyum kaN suzhalum” (my legs will stagger, heart will crumble and the eyes will whirl around (in bewilderment)) it will immerse the person who sees them together in an ocean of joy and apply a smokescreen for one’s intellect, it is possible to say “Not aware”. The opinion here is that AzhwAr is saying “When I came looking for emperumAn, I had come without knowing that she will also be with him. Had I known, I would have stayed away and not got entangled in this ocean of beauty).
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
archived in http://divyaprabandham.koyil.org