SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama:<\/p>\n\n\n\n
periyAzhwAr thirumozhi<\/a>\u00a0>>\u00a0Third Centum<\/a> >> Ninth decad<\/a><\/a><\/p>\n\n\n\n Previous<\/a><\/p>\n\n\n\n avathArikai<\/strong><\/p>\n\n\n\n thiruvAimozhip piLLai says, in his svApadhESam, that AzhwAr reminisces SrI rAma entering the forest, utilising fulfilment of his mother\u2019s words as an excuse, to spend some time in private, in line with [sIthAp] pirAtti\u2019s thinking and to carry out the task for celestial entities.<\/p>\n\n\n\n mARRuth thAy senRu vanam pOgE enRida<\/em> Word-by-Word Meanings<\/strong><\/p>\n\n\n\n mARu thAy<\/em> \u2013 sumithrAp pirAtti, who is like his mother Simple Translation<\/strong><\/p>\n\n\n\n sumithrAp pirAtti went to SrI rAma and told him to go only to the forest. SrI kausalyAp pirAtti, who gave birth to him, followed him and cried loudly, saying \u201cOh, my lord! How will I sustain myself, without you?\u201d SrI rAma mercifully proceeded to the cruel forest, taking the words of kaikEyi, who looked like yama, the lord of death. Sing about the one, who did not have any anger, thinking \u201dShe allowed me to go to the forest\u201d. Sing about the one who is the beloved of sIthAp pirAtti.<\/p>\n\n\n\n vyAkhyAnam (Commentary)<\/strong><\/p>\n\n\n\n [Translator’s note: There are two interpretations for the first three lines of this pAsuram, given by maNavALa mAmunigaL, one based on nAlUrp piLLai\u2019s explanation, and the other, based on thiruvAimozhip piLLai\u2019s explanation. We shall consider both the explanations of maNavALa munigaL in this article, and then consider thiruvAimozhip piLLai\u2019s explanation, in the next article].<\/p>\n\n\n\n mARRuth thAy senRu vanam pOgE enRida<\/strong> \u2013 the term mARRuth thAy<\/em> refers to \u201cother\u201d mother. Alternatively, the term mARu<\/em> refers to \u201cequivalent\u201d; thus, mARRuth thAy<\/em> refers to one who is like one\u2019s mother. sumithrAp pirAtti had great affection towards perumAL [SrI rAma], just as SrI kausalyAp pirAtti had. Such a mother went to SrI rAma and told him \u201cYou go to the forest\u201d<\/p>\n\n\n\n The entire capital of ayOdhyA was decorated well, as a prelude to the auspicious and divine coronation ceremony of making SrI rAma as the king of ayOdhyA. Emperor dhaSaratha, along with his council of purOhiths [those who conduct the vaidhika (based on vEdham) ceremonies] starting with vasishta et al, had tied the divine protective cord on SrI rAma\u2019s wrist and conducted all the preparatory activities for the coronation ceremony. They were waiting for the arrival of the auspicious time, thinking \u201cNow, only the main coronation ceremony remains to be carried out\u201d. Due to the words of kubjA, her maid, kaikEyi became bewildered in her heart and told the emperor \u201cYou had granted me two boons, earlier. You should carry out my wishes now. In other words, SrI rAma has to go to the forest, instead of getting coronated; bharatha should be coronated\u201d. Emperor dhaSaratha, being one who always abides by the path of truth and justice, was bewildered, as if struck by thunder, and did not know as to what he should do. Feeling highly distressed, he asked his minister, sumanthra, to get SrI rAma to his place.<\/p>\n\n\n\n sumanthra went to SrI rAma\u2019s quarters and told him \u201cYour father desires to see you now\u201d. perumAL, being ready with all the decorations for the divine coronation, on his divine form, left for dhaSaratha\u2019s quarters. [sIthAp] pirAtti followed him, carrying out mangaLASAsanam for him, till the entrance of his private quarters. SrI rAma went mercifully, to the quarters of emperor dhaSaratha, with great celebration [from the people of ayOdhyA]. Seeing the condition of dhaSaratha, he became frightened and asked kaikEyi \u201cWhat is the reason for this?\u201d kaikEyi responded, telling him \u201cHe had earlier granted me two boons. To get those two boons, I desired that you should go to the forest and that bharatha should get coronated. Since he is one who does not cross the path of truth, he has granted those. He sent for you to tell you that you should proceed to the forest. Having seen you now, he is unable to say those words to you and is lying down\u201d. SrI rAma told her \u201cAlas! Is this the way that I had shown my dependence on him fully? Should he feel distressed to ordain me to carry out anything? Had he asked me to jump into fire, would I not have carried out that order?\u201d kaikEyi told him \u201cIn that case, let me tell you on his behalf. You proceed to the forest\u201d. SrI rAma told her that he would do accordingly and went to meet his mother. As he was telling her about these incidents, iLaiya perumAL [lakshmaNa] went to his mother sumithrAp pirAtti and told her \u201cSince father has ordained him, SrI rAma is preparing to go to the forest. I would like to follow him, worshipping him all the way\u201d. sumithrAp pirAtti told him, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 40.5 \u201csrushtathvam vanavAsAya svanuragrathas suhruj janE<\/em> l rAmE pramAdham mAkArshI<\/em>: puthra brAtharigachchathi<\/em>\u201d (Oh, my son! You have been sired by me to dwell in the forest; you are much fond of your brother. Do not be careless when you go along with him to the forest), and as mentioned in SrI rAmAyaNam ayOdhyA kANdam 40.9 \u201crAmam dhaSaratham vidhdhi mAm vidhdhi janakAthmajam<\/em> l ayOdhyAm atavIm vidhdhi gachcha thAtham yathA sukham<\/em>\u201d (Consider SrI rAma as your father dhaSaratha. Consider sIthAp pirAtti, the daughter of king janaka, as myself. Consider the forest as ayOdhyA. Depart happily). After preparing lakshmaNa this way, sumithrAp pirAtti went to see SrI rAma. Looking at the way in which he was readying himself to proceed to the forest, thinking in her heart, with sadness, about the cruelty done to him by dhaSaratha and kaikEyi, she told him \u201cYou do not need the kingdom, which was usurped by a wife who demanded it for her son. Only the forest, which is not desired by anyone, will stand in good stead for you. Hence, proceed only to the forest\u201d. The term vanam pOgE<\/em> has been modified to vanamE pOgu<\/em>. This affirmation [vanamE<\/em>, only to the forest] indicates the meaning given here.<\/p>\n\n\n\n iRRuth thAy pin thodarndhu empirAn enRu azha<\/strong> \u2013 SrI kausalyAp pirAtti, who gave birth to SrI rAma, followed him, telling him about her anguish due to the separation. She hugged him and cried out aloud, saying \u201cOh, my lord! I, who am having only one son, cannot suffer in separation from you\u201d.<\/p>\n\n\n\n kURRuth thAy solla<\/strong> \u2013 mother kaikEyi, who was like yama, the lord of death, told him\u2026 She is referred to as kURRuth thAy<\/em> since she said, in a cruel manner, not considering his tenderness and the cruelty all along the way inside the forest, to SrI rAma, to stay in the forest for fourteen years. While it is said that \u201cSrI rAma went to fulfil the words of his father\u201d, the purpose of saying here that he went to the forest, heeding her words, is to indicate that while dhaSaratha did not himself say the words, he remained silent, acknowledging, when kaikEyi told SrI rAma to go the forest.<\/p>\n\n\n\n Now, maNavALa mAmunigaL gives the second interpretation, based on thiruvAimozhip piLLai\u2019s explanation.<\/p>\n\n\n\n mARRuth thAy<\/em> refers to kaikEyi and kURRuth thAy<\/em> refers to sumithrAp pirAtti. In this case, kaikEyi becomes mARRuth thAy<\/em> since she is one of the consorts of dhaSaratha. For SrI kausalyAp pirAtti, she becomes mARRAndhAy<\/em> \u2013 equivalent of step mother. For bharathAzhwAn, since kaikEyi has gone beyond the level of being addressed as thAy<\/em> \u2013 mother, she has become mARRAndhAy<\/em>. After calling her as mARu<\/em> [another], the reason for addressing her still as thAy<\/em> [mother] is due to SrI rAma\u2019s thinking. He will always refer to her as \u201cnaduvil Aychchi<\/em>\u201d [middle mother].<\/p>\n\n\n\n senRu vanam pOgE enRida<\/em> \u2013 to ordain him to go only to the forest. In other words, she tells him \u201cDo not think of the enjoyments in the regal arrangements; go to the forest itself\u201d. She is not telling him to \u201ccome<\/em>\u201d or \u201ccome again and then return<\/em>\u201d [these are verses from kulaSEkhara AzhwAr\u2019s perumAL thirumozhi 4th pAsuram from the ninth decad]. She is only telling him to \u201cGo\u201d.<\/p>\n\n\n\n IRRuth thAy<\/em> \u2026 – SrI kausalyAp pirAtti, who gave birth to him, tells him \u201cOh, my lord! I, having only one child, would not bear the sorrow of separation from you. How could I sustain myself, without you\u201d and goes behind him, crying out.<\/p>\n\n\n\n kURRuth thAy solla<\/em> \u2013 these words are mentioned by sumithrAp pirAtti. kURRu<\/em> refers also to distribution. Since sumithrAp pirAtti had consumed the pAyasam<\/em>, given twice by dhaSaratha when he conducted the ritual to beget children and distributed it among his three consorts, she becomes kURRuth thAy<\/em> [while kausalyAp pirAtti and kaikEyi took the pAyasam only once and gave birth to one son each, sumithrAp pirAtti had the pAyasam distributed to her twice, by emperor dhaSaratha and gave birth to two sons; hence, she is kURRuth thAy<\/em>]. Unlike SrI kausalyAp pirAtti, who had initially forbidden SrI rAma from going to the forest and later allowed him to go, sumithrAp pirAtti told him \u201cA lady, on account of her ego and possessiveness, had said of something [ayOdhyA] as \u2018It is for me\u2019. What do you have to do with it?\u201d Since her words appealed greatly to his divine mind, SrI rAma was very pleased; however, those who were scared of being separated from him considered her as kURRuth thAy<\/em> [one who is like yama]. SrI rAma went to the forest, listening to her words.<\/p>\n\n\n\n maNavALa mAmunigaL, in his vyAkhyAnam, here, says the following:<\/p>\n\n\n\n The first interpretation is based on nAlUrp piLLai\u2019s vyAkhyAna prakriyai<\/em> [mode of explanation]. The latter interpretation is based on thiruvAimozhip piLLai\u2019s vyAkhyAna prakriyai<\/em>. In the first interpretation, for the term \u201csenRu vanam pOgE<\/em>\u201d, the explanation given [by nAlUrp piLLai] is full of flavour; the term kURRuth thAy solla kodiya vanam pOna<\/em> synchronises well with pAsurams such as periyAzhwAr thirumozhi 3.9.8 \u201cdhaNdaka nURRavaL sol koNdu pOgi<\/em>\u201d (mercifully going to dhaNakAraNyam, listening to the words of kaikEyi), periyAzhwAr thirumozhi 3.10.3 \u201ckulakkumarA kAduRaiyappO enRu vidai koduppa ilakkumaNan thannodum angu Egiyadhu<\/em>\u201d (as kaikEyi ordained him and bade him \u201cOh, one who came into this clan to make it splendorous! Go to live in the forest\u201d, he mercifully went to dhaNdakAraNyam, along with lakshmaNa) and periyAzhwAr thirumozhi 4.8.4 \u201ckodiyavaL vAy kadiya sol kEttu \u2013 kAn thoduththa neRi pOgi <\/em>\u201d (hearing the sharp words of the cruel kaikEyi, he proceeded to dhaNakAraNyam through dense forests) [which are mentioned in the pAsurams which we shall consider later]. Even if sampradhAyam<\/em> is looked at [traditional observances], nAlUrppiLLai had taken instructions from the son of siRiyAzhwAn appiLLai, who in turn had listened directly to the instructions from nampiLLai himself [these are eminent preceptors in our sampradhAyam]. Thus, this predominance also adds to the greatness of this vyAkhyAnam. Moreover, naLurppiLLai was the divine father of AchchAn piLLai, who was thiruvAimozhip piLLai\u2019s AchAryan; thus, nAlUrppiLLai becomes the paramAchArya for thiruvAimozhip piLLai. Hence, his vyAkhyAnam was taken up first and then, thiruvAimozhip piLLai\u2019s vyAkhyAnam.<\/p>\n\n\n\n While in both the interpretations, it has been mentioned that sumithrAp pirAtti had looked at SrI rAma and told those worlds, this has not been mentioned in SrI rAmAyaNam. It is possible that it is mentioned in some other epic or some other purANam or in some other kalpam [a day in the life of brahmA], since this has been mentioned by AzhwAr who has been showered with knowledge with devotion, without any fault by emperumAn.<\/p>\n\n\n\n kodiya vanam pOna<\/strong> \u2013 just as it has been mentioned in periya thirumadal \u201ckanniraindhu thIyndhu kazhai udaindhu kAl suzhanRu, pinnum thirai vayiRRUp pEyE thirindhu ulavAk konnavilum vengAnam<\/em>\u201d (cruel forest which is full of stones, grass having been burnt, with bamboo cracking up, with ghosts roaming around with empty stomachs, looking for food, and with the sound of killing being heard continuously), the cruelty of forest is like this. It was in this forest that SrI rAma went, with sIthAp pirAtti and lakshmaNa following him, as mentioned in perumAL thirumozhi 9.2<\/a> \u201cneyvAya vEl nedum kaN nErizhaiyum iLangOvum<\/em>\u201d (with sIthAp pirAtti, having wide eyes which are sharp like a well-oiled spear and appropriately decorated with ornaments, and lakshmaNa following).<\/p>\n\n\n\n sIRRam ilAdhAnaip pAdippaRa<\/strong> \u2013 he was one who did not have even a little bit of fury in him since \u201cHe had been pushed into the forest, with the protective cord tied to his wrist\u201d. SrI rAma tells lakshmaNa, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 22.29 \u201cmAcha lakshmaNa santhApam kArshIr lakshmyA viparyayE \u2013 rAjyam vA vanavAsOvA vanavAsO mahOdhaya<\/em>:\u201d (Oh, lakshmaNa! Do not worry that wealth has gone away. Whether it is kingdom or inhabiting forest, to me, living in the forest is supreme joy), confirming that he left for the forest, with joy.<\/p>\n\n\n\n sIthai maNALanaip pAdippaRa<\/strong> \u2013 living in the forest was desirous for SrI rAma since sIthAp pirAtti went with him. He looked at the forest as a place where he could enjoy privacy with pirAtti. He has mentioned in SrI rAmAyaNam ayOdhyA kANdam 95.12 \u201cdharSanam chithrakUtasya mandhAkinyA<\/em>: cha sObhathE<\/em> l adhikam puravAsAch cha manyE thava dharSanAth<\/em>\u201d (Oh, the beautiful one! I consider the sight of chithrakUtam and of mandhAkini, particularly due to your sight, to be more delightful than dwelling in a city). The girl, who is singing this pAsuram, tells her competitor, to sing about such a person.<\/p>\n\n\n\n We shall next consider the second part of 4th<\/sup> pAsuram of this thirumozhi.<\/p>\n\n\n\n adiyEn krishNa rAmAnuja dhAsan<\/p>\n\n\n\n archived in https:\/\/divyaprabandham.koyil.org<\/a> <\/p>\n\n\n\n pramEyam (goal) \u2013 http:\/\/koyil.org<\/a> SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: Sri varavaramunayE nama: periyAzhwAr thirumozhi\u00a0>>\u00a0Third Centum >> Ninth decad Previous avathArikai thiruvAimozhip piLLai says, in his svApadhESam, that AzhwAr reminisces SrI rAma entering the forest, utilising fulfilment of his mother\u2019s words as an excuse, to spend some time in private, in line with [sIthAp] pirAtti\u2019s thinking and to … Read more<\/a><\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[10,717,724],"tags":[],"class_list":["post-60733","post","type-post","status-publish","format-standard","hentry","category-mudhalayiram","category-periyazhwar-thirumozhi","category-periyazhwar-thirumozhi-3rd-centum"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60733","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=60733"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60733\/revisions"}],"predecessor-version":[{"id":60782,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60733\/revisions\/60782"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60733"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60733"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60733"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
IRRuth thAy vandhu empirAn enRu azha<\/em>
kURRRuth thAy sollak kodiya vanam pOna<\/em>
sIRRam ilAdhAnaip pAdippaRa sIthai maNALanaip pAdippaRa<\/em><\/p>\n\n\n\n
senRu<\/em> \u2013 went [to SrI rAma]
vanamE<\/em> \u2013 to the forest only
pOgu<\/em> \u2013 go ahead
enRida<\/em> \u2013 as she ordained him
InRu thAy<\/em> \u2013 SrI kausalyAp pirAtti, who gave birth to him
pin thodarndhu<\/em> \u2013 following him
empirAn<\/em> \u2013 oh, my lord! (how will I sustain myself, in separation from you?)
enRu azha<\/em> \u2013 even as she cried loudly
kURRuth thAy solla<\/em> \u2013 taking the words of kaikEyi, who was like yama, the lord of death
kodiya vanam<\/em> \u2013 to the cruel forest
pOna<\/em> \u2013 one, who went mercifully
sIRRam ilAdhAnai<\/em> \u2013 sing about him who did not show any fury of \u201cShe allowed me to go to the forest\u201d
sIthai maNALanai<\/em> \u2013 sing about the one, who is the beloved of sIthAp pirAtti<\/p>\n\n\n\n
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