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><\/u><\/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 In the previous part, we had seen the vyAkhyAnam of maNavALa mAmunigaL, based on the interpretations of nAlUrp piLLai and thiruvAImozhip piLLai.<\/p>\n\n\n\n We shall now consider the vyAkhyAnam of thiruvAimozhip piLLai.<\/p>\n\n\n\n mARRUth thAy \u2026<\/strong> – this refers to mother who is an enemy; it also refers to one who is another mother; since she is a co-consort of emperor dhaSaratha, she is a mother who is different from SrI kausalyAp pirAtti; since kubjA is her servant maid, she is a different mother; in the view of SrI bharathAzhwAn, she is mARRuth thAy<\/em> [inimical]. She is still referred to as mother, since that is SrI rAma\u2019s opinion.<\/p>\n\n\n\n senRu vanam pOgE enRida<\/strong> \u2013 [vanamE pOgu<\/em>] she ordained him to go only to the forest. She ordained him not to think about the capital city of ayOdhyA and to go to the forest. She is not asking him to come; she is not asking him to come once and then return [this has been taken from perumAL thirumozhi 9.4<\/a> when dhaSaratha tells SrI rAma, when he was a child, to keep coming towards him and to go back, in order look at his beauty, both from the front and from the back]. She is ordaining him to go only to the forest.<\/p>\n\n\n\n IRRu \u2026<\/strong> – SrI kausalyAp pirAtti, who had given birth to him, tells him \u201cOh, my lord! I have only one son. I cannot bear the sorrow of your separation. I do not know of the difficulties and sorrows for you at the place where you are going to. If your father\u2019s words are to be apt to be fulfilled for you, so should be your mother\u2019s words. If, on the other hand, you say that \u2018Mother had asked me to go\u2019, since I am also your mother, you should listen to me too. Compared to the harshness of that argument, this is more acceptable. If you ask \u2018Is there harshness in that ordainment\u2019 you should understand that for a wife who travels the path of righteousness with her husband, serving her husband alone is important; would granting or taking boon be a part of this? Even if it is offered with affection, isn\u2019t saying \u2018This is for me; this is for you\u2019 going above the line of acceptance? At the time of holding hands (at the time of marriage) wouldn\u2019t both the man and the woman be of same mind, in line with the words of those who speak from SAsthram? Is it correct to go against SAsthram? Did your father look at your face and ask you to go to the forest? You should listen to my words, from whichever angle you look at\u201d SrI rAma responds to her, saying \u201cIf his words and his permission due to the ordainment are considered, they should be acceptable to you too\u201d. She tells him again \u201cWill the hurdle created because of you, get removed without you?\u201d He says, as in \u201crAmO dhvirnAbhi bhAshathE<\/em>\u201d (SrI rAma doesn\u2019t speak a second word, viz. his words are true and are final) \u201cI will return at the end of the ordained time; you should comfort yourself with that thought\u201d. At that time, sumithrAp pirAtti comes there thinking \u201cEven if I oppose, he is not going to stop. For one who is going against the words of vasishta and his mother, there must be something running in his mind\u201d. She tells him, \u201cYou could go\u201d. Hearing this, SrI rAma says \u201cWe have been ordained by her [SrI kausalyAp pirAtti] with sorrow; we have been ordained with happiness by her [kaikEyi]. While both father and mother have permitted to go, with sorrow, what she [sumithrAp pirAtti] has said is very much to be taken\u201d and decides to go.<\/p>\n\n\n\n kURRuth thAy<\/strong> \u2013 [kURu<\/em> \u2013 distribute in proportions] since sumithrAp pirAtti had consumed the pAyasam<\/em> (offering from the ritual for begetting children) in proportions, she is termed as kURRuth thAy<\/em>. Since all three are co-consorts of chakravarthi, they are considered as kURRuth thAy<\/em>. Unlike SrI kausalyAp pirAtti who initially opposed and then permitted him to go, sumithrAp pirAtti told him \u201cDue to her [referring to kaikEyi] ego and possessiveness, and being subservient to someone else, she has claimed something [the kingdom] as hers. Do you need it?\u201d Since her words appealed to him, SrI rAma took her words in his divine heart. In the words of those who feared separation from SrI rAma, she is kURRam<\/em>, like yama, the deity of death. It was she who told lakshmaNa, as mentioned in SrI rAmAyaNam ayOdhyA kANdam 40.5 \u201csrushtathvam vanavAsAya svanurakthas 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).<\/p>\n\n\n\n kodiya \u2026<\/strong> – just as it has been mentioned in perumAL thirumozhi 9.5<\/a> \u201cporundhAr kaivEl nudhi pOl<\/em>\u201d (stones which are sharp like a spear in the hands of enemies, will pierce the soles as one walks in the forest) and periya thirumadal \u201cthunnu veyil vaRuththa vem paral mEl<\/em>\u201d (sIthAp pirAtti walked in the forest, with her divine feet stepping on small stones which were fried in the heat), forest is inhabited by (1) animals which take shelter there, fearing the towns, (2) by people who indulge in deceitful activities [to give them protection], (3) by sages [who carry out penance there, undisturbed by anyone] and (4) by those who desire protection as part of three layered protection for a country from mountain, forest and water. SrI rAma is going desirously to forest, which is not desired by anyone, due to the cruelty in the capital [city of ayOdhyA]. The term kodiya vanam<\/em> [cruel forest] has been given by those who live in the capital, which SrI rAma was leaving now, as their opinion. Just as it has been mentioned in periya thirumozhi 1.5.1<\/a> \u201ckalaiyum kariyum parimAvum thiriyum kAnam<\/em>\u201d (inside the forest, wild animals such as deer, elephants, horses etc roam around), since wild animals roam around, forest has to be given up, knowingly.\u00a0 In the divine city of ayOdhyA, one could live by one\u2019s desire. However, in the forest, one has to follow rules such as what could be done and what should not be done [for SrI rAma, it was ordained that he should not sleep under a tree, he should not eat cooked food, he should wear only tree barks as dress, he should eat only raw vegetables from plants etc]. For SrI rAma, forest was very much acceptable since it provided him the arena to manifest his valour, and defeat his enemies. thiruvAimozhip piLLai says here that mARRuth thAy<\/em> is to be considered as mARRuk kURRuth thAy; kURRu mARRuth thAy<\/em>. In other words, mARRuth thAy<\/em> who is like yama. The cruelty of yama would appear as nothing compared to the cruelty of kURRuth thAy<\/em>.<\/p>\n\n\n\n sIRRam ilAdhAnai<\/strong> \u2013 when kaikEyi told SrI rAma \u201cYour father said that you should go to forest\u201d, SrI rAma told her \u201cIt is perfectly acceptable to me if you ask me to go to forest; I must have carried out deceitful activities towards you such that you have to say this way. However, emperor dhaSaratha is in a bewildered state now. Could we bring him back to normal state, and then could I go, after telling him that it is indeed correct for him to ask me to go to forest?\u201d kaikEyi told him \u201cThat is not possible. I will comfort him; you go immediately to forest\u201d. SrI rAma felt unhappy with himself, saying \u201cI am not correct, hence she is suspecting me like this\u201d [When it was proper on his part to become angry with kaikEyi, he was blaming himself for his condition]. At a time when he was furious with kaikEyi, SrI bharathAzhwAn, who was an expert in all SAsthrams, decided that killing his mother is an acceptable act. However, he desisted from carrying out that act since he felt that perumAL [SrI rAma] would have given up on him, had he killed his mother. [On the shores of thiruppullANi] When his supporters such as sugrIva mahArAja et al recommended to SrI rAma that they should kill vibhIshaNa [when he came seeking refuge], SrI rAma said that he will not give up on anyone. Even there, he did not feel furious with sugrIva et al and narrated the story of doves to them [a hunter had killed one of two doves when they were together. Later, when it was raining, the hunter came for shelter, under the tree where the surviving dove was sitting. Seeing his pitiable condition, the dove set fire to a few twigs and jumped into that fire, offering itself as food to the hunter], to highlight the importance of accepting one who came for refuge. When iLaiya perumAL [lakshmaNa] told SrI rAma that he would kill SrI bharathAzhwAn [when bharatha came with all the people of ayOdhyA and the armies, to plead with SrI rAma to return to ayOdhyA], SrI rAma did not become furious with lakshmaNa. Instead, he mercifully told lakshmaNa that he could return to ayOdhyA, taking SrI bharathAzhwAn\u2019s place and that he would proceed to the forest with SrI bharathAzhwAn. When SrI bharathAzhwAn surrendered to SrI rAma, asking him to return to ayOdhyA, he had not taken sIthAp pirAtti\u2019s purushakAram [recommendatory words for acceptance of the surrendered person]. Knowing the inner thoughts running in the divine mind of SrI rAma, bharatha had intentionally left that part. While SrI rAma should have become furious since it appeared like a perfunctory surrender [and not one carried out in line with SAsthram], SrI rAma told him about a few rules and regulations and allowed him to return to ayOdhyA. Thus, on many occasions, SrI rAma did not show his anger, when the situations warranted him to be furious.<\/p>\n\n\n\n The verse says that he is one without fury. It is not that he had fury within him, and tolerated it, not manifesting his fury. It was just not present in him. He had only auspicious qualities with him and there was no space for fury. When SrI rAmAyaNam said that his fury was \u201ckAlAgnisadhruSa<\/em>:\u201d [his anger equalled the fury of fire during deluge], it was against his enemies. Fury will come when he requests it to come to him, just as it has been said in SrI rAmAyaNam \u201ckrOdham AhArayath<\/em>\u201d [he invoked anger in order to decimate rAvaNa, when rAvaNa started hurting hanuman with his weapons].<\/p>\n\n\n\n sIthai maNALanaip pAdippaRa<\/strong> \u2013 it is this connection [with sIthAp pirAtti] which is the reason for his not getting angry at any point of time.<\/p>\n\n\n\n We shall next consider the 5th<\/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-60791","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\/60791","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=60791"}],"version-history":[{"count":2,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60791\/revisions"}],"predecessor-version":[{"id":60798,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/60791\/revisions\/60798"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=60791"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=60791"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=60791"}],"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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pramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
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