SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
mannan naRundhuzhAy vAzhmArban mAmadhikOL
munnam viduththa mugil vaNNan kAyAvin 96
chinna naRum pUndhigazhvaNNan vaNNam pOl
Word by word meaning
mannan – being great
naRu thuzhAy vAzh mArban – having his chest decorated with the fragrant thuLasi
munnam mA madhi kOL viduththa mugil vaNNan – having the complexion of rain bearing clouds, who, in earlier times, had removed chandhra (moon)’s distress.
kAyAvin chinna naRu pU thigazh vaNNan – having a complexion similar to the small flower with sweet fragrance, from the flowering plant kAyA (a bilberry plant)
vaNNam pOl – similar to his complexion
vyAkyAnam
idhu viLaiththa mannan – he is a great, valorous person who made entities such as southerly breeze, love-birds, sound from the bull’s bell, moon, sandalwood paste etc to wage a war on me, who by nature is very weak. Alternative explanation – it was he who made me engage with madal. Another interpretation – he created in me love for him, made me like this and enslaved me.
mannan – he is the king for making those who see him, to engage in madal, to attain him.
mannan – he shines more and more as his beloved becomes distressed more and more.
narum thuzhAy – this is the brahmASthram (a highly potent weapon) which he donned in order to torment me like this. As soon as he wears this garland on his chest, the fragrance pervades everywhere. Isn’t he the one with all fragrances!
vAzh mArban – Should only thuLasi survive on his chest? Shouldn’t I survive?
vAzh mArban – Once thuLasi touches his chest, it sprouts more than ever before. If one sees his shoulders and the garland on the shoulders, how is it possible not to engage in madal?
naRum thuzhAy vAzh mArban – he is donning the garland to manifest his victory of making her to engage in madal. Just as madal is for her [inseparable from her due to her distress], the crown and garland are for him [signs of his supremacy].
mAmadhi – did she not say that there were enemies for them when she stated at the beginning of this verse idhu viLaiththa? She is now citing an example of such an enemy.
mAmadhi – He [mAmadhi, the moon] is great in distressing weak girls. Even if you [this term refers to emperumAn, as stated by parakAla nAyaki] had not removed their sorrow, he is capable of tormenting us. If sorrow is removed for such a person [moon], should one ask for the extent to which he will go to cause trouble to others?
mAmadhi kOl munnam viduththa mugil vaNNan – emperumAn is the magnanimous entity who removed chandhran’s sorrow caused by rAhu.
munnam – once upon a time. He had removed chandhran’s sorrow once upon a time. emperumAn, who was a protector for others earlier, has now become the trouble creator. He, who had protected a prayOjAnanthaparan (one who looks for other benefits) such as chandhran earlier, is hurting an ananyaprayOjanan (one who considers only emperumAn as the ultimate benefit) such as prakAlanAyaki, now.
mugil vaNNan – one who has the nature of cloud. Just as cloud pours its rain on a water body (such as a river or ocean) and keeps the fields dry, emperumAn also protects a prayOjAnanthaparan and causes distress to an ananyaprayOjanan. Alternative explanation: one who has the nature of cloud, who protected chandhran earlier without expecting anything in return, is hurting me now.
kAyAvin chinna naRumpUndhigazh vaNNan – one who has the divine complexion of the small kAyAm pU (flower of a bilberry plant) which is small and very fragrant. Even if the entire town is against her, his divine form is such that he cannot be given up.
chinna pU – small flower. Even though emperumAn is a great entity, he makes himself easily approachable. chinnam – pollen dust; flower with pollen grains.
chinna naRum pU – even though it is small, the flower has lot of fragrance. Fragrance is not limited to the size of flower; in the same way, emperumAn’s fame is not limited to him.
In the next article, we will discuss the next part of this prabandham.
adiyEn krishNa rAmAnuja dhAsan
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