SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
mannu malarmangai maindhan kaNapuraththup 90
pon malai pOl ninRavanRan ponnagalam thOyAvEl
ennivai thAn vALA enakkE poRaiyAgi 91
Word by word meaning
malar mangai mannum mandhan – being the supreme being who is firmly attained by periya pirAtti (SrI mahAlakshmi) who resides on a flower
kaNapuraththup ponmalai pOl ninRavan than – emperumAn who stands as a golden mountain in thirukkaNNapuram, his
pon agalam thOyAvEl – we have not attained his beautiful, divine chest
vALA ivai thAn en – what is the use of these wasted things?
ivai – these bosoms
enakkE poRaiyAgi – they have become an unwanted burden even for me
mannum malarmangai maindhan – the words are to rearranged as malarmangai mannum maindhan – he is the forever young entity in whom pirAtti who resides on a lotus flower dwells permanently.
maindhan – Just as vishNu sUktham in rig vEdham says “yuvA kumAra:” (he is forever youthful )and just as yajur vEdham says “yuvA suvAsA:” (he is always youthful since periya pirAtti dwells in him forever), he is forever young.
kaNapuraththup ponmalai pOl ninRavan – one who stood at thirukkaNNapuram forever, with a distinguished form such as mEru mountain (a celestial mountain).
kaNapuraththu – it is not a mountain which is very difficult to reach such as mEru. He is a mountain who is seen by everyone.
pon agalam – When water is very sweet to taste, one who drinks it will repeatedly cry out “Water”. In the same way, his divine chest is so distinguished that pirAtti who resides on it permanently, will keep thinking about it.
thOyAvEl – I have not attained! The long syllable at the end (El) denotes the pain suffered by parakAla nAyaki in not embracing with that divine chest.
thOyAvEl – Since emperumAn is referred to as “maragadha maNiththadam” (pond made of emerald gem), “vAsaththadam” (pond where pirAtti dwells) and “SIthamiva hradham” (cool pond), she laments that she has not wet herself in the cool pond of his chest to get rid of the pangs of separation. Just as thirunedundhANdagam 13 says “melliyal thOl thOyndhAy” (embracing the slender pirAtti’s shoulders), whenever emperumAn feels the pangs of separation, it is on the cool pond of her shoulders that he embraces. azhagiya maNavALap perumAL nAyanAr, one of the commentators for this prabandham says “ Since he has beautiful chest, she thinks that she can embrace him when she melts down due to the pangs of separation. Isn’t she too a hiraNyavarNai (golden hued)?” hiraNyavarNAm is from SrIsUktham. Based on the SlOkam from SrI vishNu purANam “sthrInAmnI lakshmi” (all women are attributes of lakshmi), this interpretation assumes prakAla nAyaki to be pirAtti herself.
ennivaidhAn vALA – just as SrI rAma told lakshmaNa in SrI rAmAyaNam kishkindhA kANdam 1-44 “paSya lakshmaNa pushpANi nishpalAni bhavanthi mE” (lakshmaNa! Look at the flowers which are of no use to me), since the flowers which sIthAppiratti did not enjoy are of no use to him, parakAla nAyaki too says that there is no use of her qualitites, her femininity and her bosoms which are not enjoyed by him.
enakkE poRaiyAgi – I carry these bosoms because they are to be enjoyed by him. When he is not enjoying them, could I carry them on my own? They are an unnecessary burden even for me. Did not ANdAL too say in nAchchiyAr thirumozhi 13-8 “koLLum payan onRillAdha kongai thannaik kizhangOdum aLLippaRiththittu avan mArvil eRindhu en azhalai thIrvanE” (I will uproot these useless bosoms , throw them on that krishNa’s chest and get rid of my suffering)?
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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