SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
His highness fully showed all the greatness in Him, and took away all the greatness in me, she says.
minnilangu thiruvuruvum periya thOLum
kari munindha kaiththalamum kaNNum vAyum
thannalarndha naRunthuzhAy malarin keezhE
thAzhndhilangu makaram sEr kuzhaiyum kAtti
en nalanum en niRaivum en sindhaiyum
en vaLaiyum koNdu ennai ALum koNdu
ponnalarndha narumcherunthip pozhilinUdE
punal arangam UrenRu pOyinArE 25
Word by word meaning
min ilangu thiru uruvum – Divine body that shines and looks wonderful like lightning,
periya thOLum – and big divine shoulders,
kari munindha kaiththalamum – and divine arms that hit with anger the elephant named kuvalayApeetam,
kaNNum – and divine eyes,
vAyum – and divine coral-like mouth,
makaram sEr kuzhaiyum – and the ear rings
thAzhndhilangu – hanging with brightness,
thannalarndha naRunthuzhAy malarin keezhE – under the garland of thiruththuzhAy which is more fragrant and brighter than the place it grew in,
kAtti – showing all these to me,
en nalanum – my beauty,
en niRaivum – and my humility,
en sindhaiyum – and my heart,
en vaLaiyum – and the bangles in my hand,
koNdu – He stole all these; not only that –
ennai ALum koNdu – after also making me His servant,
punal arangam UrenRu pOyinAr – after saying that thiruvarangam that is rich in water resources is my place, He went away,
naru serunthip pozhilinUdE – through the fragrant garden of surapunnai
ponnalarndha – that blossomed like gold.
minnilangu thiruvuruvum – Divine body that is bright like lightning, and; In earlier pAsuram “kAr vaNNam thirumEni [thirunedunthANdakam – 18]” and “karumugilE oppar vaNNam [thirunedunthANdakam – 24]”, it talked based on generosity and nature of removing stress; here – by the example of lightning, it talks based on His non-approachability. But then is His divine body not like dark clouds? Like dark clouds getting completely covered by reddish rays, the divine discus’ reddish light is spread completely in His divine body, so, it says minnilangu thiru uru. It is said too as “vadivAr sOdhi valaththuRaiyum sudar Azhi [thiruppAllANdu – 2]“. In the previous pAsuram she said too as “oru kaiyil sangu oru kai maRRu Azhi Endhi [thirunedunthANdakam – 24]”. Showing His big supremacy as said in “thamasa: paramO DhAthA [SrI rAmAyaNam – yudhDha KANdam – 114-15]” ((This SrI rAmapirAN) is being supreme than the root material of prakruthi, and being One who enables sustenance..).
minnilangu thiruvurum – She enjoyed How He matched dark clouds in colour when He had come to be with her as she said “peruvayiRRa karu mugilE oppar [thirunedunthANdakam – 24]”. But after He started leaving, He is like a short-lived lightning – this also could be taken as what she is saying.
periya thOLum – (and big shoulders); (By the adjective ‘big’ it means – ) its sweetness and enthusiasm in protecting His devotees that even if one enjoys His big shoulders till the entity of time exists, it would not let them move on to enjoy other parts of His divine body. Having more shadow for those who take shelter under the shoulders.
As said in “pariGOpamA: [SrI rAmAyaNam – kishkindhA KANdam – 3-14] (having strength) and in “sarvaBhUshaNa bhUshArhA: [SrI rAmAyaNam – kishkindhA KANdam – 3-15] (suitable for decorating with all types of divine ornaments etc.), is how hanUman enjoyed His shoulders; likewise, His shoulders give shadow (protection) to the whole world, but at the same time being sweet that it may cast veil eyes. It is the idea that the shoulders identify that He is of great valour, and is sweet for enjoyment.
This is also said in ‘chakAsatham [sthOthra rathnam – 33]” ((emperumAn) being bright (with His four arms by the side extending up to His knees); and parakAla nAyaki also said “kai vaLaiyum mEkalaiyum kANEn [thirunedunthANdakam – 22], that is, that His arms remove the hindrances, and by “nAngu thOLum” in the same pAsuram she said that the shoulders are very sweet.
kari munindha – Him showing anger at the elephant named kuvalayapeetam.
kari munindha kaiththalamum – To kill kuvalayApeetam it was enough to push it with anger using His hands. For killing this elephant, He did not do all the acts of battle He did for killing king kamsa, and the wrestlers chANura-mushtika. By this it shows the valour of His hands. By “periya thOLum” it showed the sweetness of His arms. This is also as said by nammAzhvAr in “pugarch chemmugaththa kaLiRatta ponnAzhik kai [thiruvAimozhi – 8.10.6]”.
thirunedunthANdakam – 21 kaiyum – It is with the hand wearing ring that He killed the elephant named kuvalayApeetam. Also when He came and joined her, as said in “eyvaNNa venjilaiyE thuNaiyA [thirunedunthANdakam – 21]”, He showed the bow that represents His valour, and as said in “kai vaNNam thAmarai [thirunedunthANdakam – 21]” He showed His hand that represents enjoyment.
vAyum – To her who lost to His beauty and became subservient only to Him, the mouth that said calming words that showed He cannot sustain Himself without her. When He joined her, she herself said “vAi kamalam pOlum [thirunedunthANdakam – 21]”.
thannalarndha etc. – by this it says about His beauty with decoration of thiruththuzhAy and ear-ornaments.
thannalarndha naRunthuzhAy malarin keezhE – Under the garland made of thiruththuzhAy which is being brighter and more fragrant compared to the land in which it grew.
malarin keezhE thAzhndhilangu magaram etc. – Showing the divine ear-ornaments that hung from ears up to His shoulders, and being bright with the combination of colours. He did not just leave after that, but He did only after climbing on garudAzhvAn, walking around on the left and on the right, thus showing His whole beauty, and stealing everything in me, she says. By this it says about the beauty of decoration along with the beauty of divine ornaments. From what she said earlier, “puLLUrum kaLvA nee pOgEl [thirunedunthANdakam – 23]”, it was said how emperumAn showed His beauty while sitting on garudAzhvAn.
en nalanum etc. – Coming here as if someone planning to giving everything, He stole away everything, she says.
ennalanum – (and He stole) my good qualities. That is – beauty, fragrance, softness and such qualities of form; and, qualities of self as woman such as fear, feigning ignorance, shyness, and sensitiveness (achcham, madam, nANam, payirppu). nalam – quality. ennalam – Her qualities that none can destroy. By her qualities only, the lover’s qualities would be destroyed; her qualities could not be destroyed by anyone. Such is her characteristic.
en niRaivum – and my womanliness. Her womanliness is such that it would destroy His manliness.
niRaivu – humility
en sindhaiyum – and the mind that is the reason for such humility.
en vaLaiyum koNdu – and also took the bangles which would have calmed me down if He left.
ennai ALum koNdu – Is it not enough to steal everything of me? Do I have to be that luggage’s carrier too? It is like entering someone’s house, oppress him, and make that person carry his own belongings for the thief. Or, since she thinks of it as subservience to mingle and talk with Him, He accepted me as His servant – this could be what she is saying. This is as said in “kommai mulaigaL idar theera gOvindharkOr kuRREval [nAchchiyAr thirumozhi – 12.9]”, ANdAL too considered the exchange of love with emperumAn as Her subservience. Or even another meaning is – When robbing everything from me and leaving, He made me think “When He is taking His own property only, what is there in it for me”, so He made me fully His too, and then left.
pon etc. – We stole everything, but she should be able to live, He thought; so He told the name of His place and then left, she says. He went through the garden that is suitable for the delegate nature of His divine body. He went saying that His place is kOyil that is in the middle of river kAviri that removes tiredness, and left through the serunthi garden, having flowers fragrant and blossoming like gold. Was it all gardens from thirunagari all the way to kOyil? SrI parASara Bhattar’s nirvAham (explanation) here is – “If a rainy cloud (emperumAn) went raining His kindness, wouldn’t the whole place sprout and blossom?”. In thamizh literature, those who separated would stay under serunthi tree while they are being sad. So she is talking about the garden of these trees.
pOyinArE – He went such that one could learn that the beauty of His back side is more compared to His front side.
punal-arangam – dhivyadhESam that is surrounded by river kAviri that removes all tiredness. The place where He is always present with the two pirAttis.
pOyinArE – Even though He is having all types of relationships with me, Oh! He left me like this – was her sadness, that she is saying, “Either being here with me and not leave, or when leaving take me with Him – He did not do either of these, but Oh! He left me”, could be another meaning for this phrase.
pon etc. – my place is for plucking flowers, and playing in the water – saying so He left – this could be another meaning.
pozhilinUdE punal – It is a garden full of serunthi flowers above, and below near the feet it is kAviri water; so He went away from me.
Oh dear friend, you did not get to see the beauty of His back! – she says. A king named vikrama chOzha dhEvan was very interested in thamizh literature. He would often ask various people in his assembly to talk about their religion. There were some Saivite poets and SrIvaishNavite poets in His assembly. He asked them to talk about the poetry in their respective literature about what the lover-girl says when the lover-boy leaves her. A Saivite poet replied that the lover-girl says with hatred “He is one with bones and ashes”. But the SrIvaishNavaite poet replied that the lover-girl said “minnilangu thiruvuru”, quoting thirunedunthANdakam pAsuram. Upon listening to both, the king concluded “When explaining to her friend about the lover-boy who had fell on her feet when together, referring to Him as ‘thiruvuru’ is wonderful! She is the one that is a great lover. The other girl who said about Him as one having bones and ashes is like one who eats dead bodies”.
Translation by raghurAm SrInivAsa dhAsan.
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