SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
periya thirumozhi >> Eighth centum >> Second decad
Highlights from avathArikai (Introduction)
You said “ivarkku ivaL kavadhu en” indicating “Is there any aptness in him taking away her sleep?” Are there no exchanges between him and her? She remains saying “kArkkadal vaNNar mEl eNNam” (thoughts are on the one who has dark ocean’s complexion), “kaNNapuram thozhum” (worships thirukkaNNapuram), “kaNNapuram enRu pEsinAL” (she says thirukkaNNapuram) and as said in thiruvAimozhi 6.5.11 “sindhaiyAlum sollAlum seygaiyinAlum” (by mind, words and actions) on Saurip perumAL only; can we say that there is no aptness between them? [No] Let that be aside. Is your daughter capable of handling these sufferings? The mother is asking “Will these weaken her?”
pAsuram
tharanga nIr pEsilum thaN madhi kAyinum
irangumO? eththanai nAL irundhu eLginAL?
thurangam vAy kINdu ugandhAnadhu thonmaiyUr
arangamE enbadhu ivaL thanakku AsaiyE
Word-by-Word meanings
tharangam – having rising tides
nIr – the ocean
pEsinum – even if it roars
thaN – cool
madhi – moon
kAyinum – even if it pours fire (this girl)
irangumO – will she weaken?
eththanai nAL – for a long time
irundhu – from these
eLginAL – suffered;
thurangam – kESi who was in the form of a horse
vAy – mouth
kINdu – tore (by that)
ugandhAn adhu – for krishNa, who became joyful
thonmai – ancient
Ur – temple
arangamE enbadhu – that it is SrIrangam
ivaL thanakku – for her
AsaiyE – remains the desire
Simple translation
Will she weaken even if the ocean which has rising tides roar and the cool moon shines? For a long time, she remained in such a situation and suffered. She only desires for SrIrangam which is the ancient abode of krishNa, who became joyful tearing the mouth of kESi who was in the form of a horse.
Highlights from vyAkyAnam (Commentary)
tharanga nIr pEsilnm thaN madhi kAyinum irangumO – After waking up from sleep, she opened her eyes and saw. The place where those who are separated from their lovers will go is the seashore. Hence, she was tormented by the roar of the ocean which reminds her about the shoulder which eagerly embraced her when they were sitting on the seashore and conversing, and reminds her about his lowly romantic talks such as “adiyEn, kudiyEn” (servitor) during their union, and the coolness which was derived by the comforting embrace. If these aspects such as the roar of the ocean and the coolness of the moon torment her, will she weaken? [No]
tharanga nIr pEsinum – Even if the ocean which has rising tides, roars.
thaN madhi kAyinum – Isn’t the moon born from that ocean.? Just as bhagavAn, who is the well-wisher of all entities, has become harmful towards her, even if the moon who causes coolness for everyone, is pouring fire. If bhagavAn’s nature is [cruel] like this, we need not talk about the nature of his followers [like moon etc]. It is said “yachcheelaswAmy thachcheelAprakruthi:” (the dependants of the lord are like him only).
irangumO – She said “Will she weaken?”
When asked “What is the reason for her not becoming weak?”
eththanai nAL irundhu eLginAL – Will she, who got beaten up by these previously and became stiff, suffer?” eLgudhal – suffering. When a clamp (a kind of instrument named vidunagam in thamizh) is mounted, the one who is not used to it, will suffer. But the one who got used to it, will remain indifferent about it.
thurangam … – When said “If she is suffering in this manner, should you not find a remedy for it? You are her mother and hence you should do it. Tell us about that remedy” parakAla nAyaki’s mother says “I am the one who knows her remedy”.
arangamE enbadhu ivaL thanakku AsaiyE – She desires to say “thiruvarangam“, “thiruvarangam“. If that is the case, what is stopping her from saying that? That is because, since she is a noble person who will break down if we speak about him, her relatives will silence her.
AsaiyE – If she tries hard and starts telling, they will remain close and say “vAy, vAy” (Watch out your mouth). He is the same krishNa who is present in thirukkaNNApuram.
When asked “Is there any difference between that krishNa and SrI ranganAtha?”
thurangam vAy kINdu ugandhAnadhu thonmai Ur – As said in nArasimha purANam “kESava: klESa nASana:” (one who eliminates our sorrows), did he not kill kESi, who was the hurdle for his enjoyment? As he enjoyed along with the girls in SrI brindhAvanam, bhagavAn did not think “Let me eliminate these enemies who came and do something good for the gOpas and gOpikAs”; instead he thought “I eliminated the hurdle for my enjoyment” and became joyful.
thonmai Ur – Ancient temple. Just as old as thiruvAyppAdi and having connection with purANams. thirukkaNNapuram is similar to SrI dhvAravathI (dhvArakA) where people inhabited newly in the middle of the ocean; the town is reminded as said in thiruvAimozhi 9.10.1 “vElai mOdhum madhiL” (the fort which is banged by the tides) and in thiruvAimozhi 9.10.2 “veLLi Eyndha madhiL” (sliver fort) and reminds the moon and ocean which tormented her; will he still be considered as the one who killed kESi if he fails to shut the ocean’s mouth? While pacifying the moon who poured fire, as he was suffering from the curse of dhaksha prajApathi, bhagavAn helped the moon by making him take a dip in chandra pushkariNi and eliminated the moon’s suffering.
arangamE enbadhu ivaL thanakku AsaiyE – She said thirukkaNNapuram. In her natural form as parakAlan, she will talk about SrIrangam; that is kaNNanUr; this is SrIrangam. This is the abode which is ruled by a woman (sIthAp pirAtti) who says in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed). For those who have attained true knowledge without any confusion and are said as in “ArUda yOgar” (one who is in advanced state), the mUla prakruthi, is indicated by the creation of water as said in manu smruthi “apa Eva sasarjAthau” (he first created the ocean); the next stage of that mUla prakruthi is Sabdha et al. Unless these primordial matter and enjoyments derived from that viz Sabdha (sound), sparSa (touch), rUpa (form), rasa (taste) and gandha (smell), are eliminated, the enjoyment will not be complete. Here ocean is compared to matter and the moon who is born from the ocean represents the sense enjoyments.
In the next article we will enjoy the next pAsuram.
adiyen sarathy ramanuja dasan
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