Third Verse
“மந்திபாய் வடவேங்கடமாமலை வானவர்கள்
சந்திசெய்யநின்றான் அரங்கத்தரவினணையான்
அந்திபோல்நிறத்தாடையும் அதன்மேல் அயனைப் படைத்ததோர் எழில்
உந்திமேலதன்றோ அடியேனுள்ளத்தின்னுயிரே”
The Lord reclining on the Serpent conch in Srirangam is the Lord who stood on the great Vengada mountain in the north, with monkeys running hither and thither, -in order that the celestials may meet Him there;
The twilight – coloured garment of theat Lord and the shining navel above it which created the (four faced) Brahma, -on them rest my mind’s sweet soul.
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Enjoyment of the Peetambaram persists and also leads to the enjoyment of the Navel above it.
அரங்கத்தம்மான் of the first two verses gives place to அரங்கத்தரவினணையான். The Navel of the Lord projected a lotus upwards when the Lord, who was in Sayana pose during pralaya, bethought himself of ச்ருஷ்டி or creation. Moreover the நாபி or navel of a standing or sitting person cannot be seen to go up into the form of a lotus. So pointed attention is now focused to the அரவின் அணை on which Lord Ranganatha lies stretched.
Here He is seen stretched on the Serpent Couch. But earlier He was seen standing on the top of Tiruvengadam Hill in order to give audience to the celestials who wanted not being full. There it was transcendent glory only. Here it is easy accessibility – Saulabhya and Sauseelya. The Nityas and Muktas come to Tirumalai to enjoy this pleasing aspect of the Lord denied to them in Vaikunta.
When the Alwars refer to வான் they do not think of swarga and the devas there, but only of Paramapada and the nityas and muktas there.
The high hill of Vengadam is referred as the “north Vengada hill” north of Tamilnadu, the region where all the Alwars took birth.
Vengadam is also referred to as the hill wherein monkeys jump from place to place, tree to tree, or hill to hill. The reference to monkeys must be taken to be a reference to fickle-minded men who jump from one vishaya sukam (material pleasure) to another restlessly and ceaselessly.
My mind which was engaged in monkeying with wordly pleasures all these days has now got fixed up in one place – the navel of the Lord.
A steady contemplation of the Peetambaram to which the mind was drawn in the previous verse leads to the enjoyment of the navel above it (அதன்மேல்). It is an எழில் உந்தி and beautiful. It is great as it gave birth to அயன், Brahma. We see Desika translating these sentiments into Sanskrit in his Bhagavat dhyana sopana –sloka 5.
The reference to the ஆடை garment in this verse is even more significant and enjoyable than in the previous verse. The garment that is like twilight with its ruddy glow. Which twilight? Morning or evening? Desika says both. It is morning twilight destroying the darkness of ignorance and heralding the dawn of gnana. It is the evening twilight putting an end to our taapatraya and bringing in its wake coolness, quiet and peace.
அடியேன் occurs for the first time in this verse. The first two verses used only என். As reference is made in this third verse to உயிர் or soul, its daasya aspect impels the Alwar to use அடியேன் and not நான் or என். ஆத்மதாஸ்யம், ஹரே : ஸ்வாம்யம்– our servitude and Hari’s overlordship have been ordained to be always kept in mind (ஸதா ஸ்மர)
உள்ளத்தின்னுயிர் The sweet soul or core of my heart is now on that navel. (3)
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(Pausing here for a moment we shall enjoy certain beauties emerging out of the opening words of the first three verses. The letters அ,உ, and ம are the first three letters in that very order. (The first verse of Tiruvoimozhi gives them as உ – ம – அ). Put together they constitute the mystic letter ஓம் known as Pranava. Vedanta Desika draws attention to this fact in his Munivahana bhogam and states that Amalanadipiran is not only a poem of ecstatic enjoyment but an esoteric treatise dealing with the meaning and significance of the three chief mantras, Ashtakshara, Dwaya and Charamasloka: and in his usual masterly way demonstrates how it is so in the course of his commentary.. That is how and why his commentary Munivahanabhogam is regarded not merely as a vyakhyana grantha, but as Rahasya (esoteric treatise), – one out of 32.
If we take the opening words of the first three verses we get அமலன் உவந்த மந்தி– the monkey that the Lord very much liked, or the moneky that greatly loved the Lord. Who but Hanuman can answer to that description? Indirectly the verses appear to contain a veiled reference to that great Bhakta who is the ideal of unflinching love and devotion to the Lord. As the Prabandham in its closing words echoes Hanuman’s fine sentiment பாவோநாந்யத்ரகச்சதி (my feelings do not turn towards any one or anything else than my Lord Sri Rama) we can very well enjoy the indication even if the Alwar did not intend it.
Moreover the first letters of the next four verses make for another idea சபாதுகை. “ச” in Sankstrit is the conjunction “and”. அமலன் உவந்த மந்தி சபாதுகை . Or even அ.உ.ம.ச. பா.து.கை (taking the first letters alone are very meaningful.)
தென்னன் தமிழ் 