Unlocking The Values 11

August 13, 2008

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(Unbiased Reporting 3)

SUMITHRADEVI-KUTRUTHAI-mATRuthAi

SUMITHRAJE-KURUPATTA THAI-MOTHER WHO DRANK THE BALANCE

SUMITHRA-MATRU-DEEMED/EQUAL MOTHER

Sri SumithrA Devi met Sri Chakravarthith Thriumagan and told

'No need to clamour or worry over the kingdom which somebody else.You may go to exile which is not desired by anybody'

mAmunikal on his commentary for periyAzhwAr thirumozhi 3-9 pAsuram" mARRuththAi" wherein twointerpretations are given. There is an arguement both in favour and against ofthe two interpretations and instead of just going on to give the commentarygreatest regard is given to coherence and cogence and other germane factors.Text: periyAzhwAr thirumozhi 3-9-4" mARRuththAi chenru vanam poghE enridaERRuththAi pinthodarndhuembirAn enru azhakORRuththAi sollak kodiya vanam pOnasERRam ilAdhAnaip pAdip paRA sEthai maNALanaip padip paRA"

Summary: Interpretation 1

.. mARRuththAi = Almost like mother. Mother like. SumithrA dEvi. When kaikEyiordains srE rAma to go to the forest for 14 years, and when srE lakshamanA alsostarts along with srE rAma, sumithrA dEvi expresses to srE rAma that"You need not have the kingdom which somebody else desires for her son. You maygo the forest which nobody desires"This is refereed in, "vanam pOghE enrida" -à®µà®©à¯à®®à¯ à®ªà¯‹à®•à¯‡ à®Žà®©à®±à®¿à®Ÿ ERRuththAi= The Mother who gave birth= kowsalyA dhEvi who followed srE rAma whenhe started for the forest and cried thinking of the separation.kORRuththAi= kORRam pOnRa kodiyavaLAna kaikeyiyagira thAi solla ; Withoutthinking the difficulties in the forest the ordain by kaikEyi to go to theforest for 14years.Interpretation II

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mARRuththAi=kaikEyi.How? As per srE rAmAs thinking kaikEyi is also mother likeand hence mARRuththAi indicates kaikEyi.Further, bharadhAzhwAn thinking mARRAn thAi = replaced mother.kORRuth thAi= kORu = portion. sumithrA dhEVi who consumed a portion of the havisFurther, sumithrA dhEVi who shares the status of queen.The words by sumithrA is mentioned as" Yes you may go to forest as the kingdomis being desired by somebody else" Such kind of words are like kORRam and hencesumithrA termed as kUTRRuththAi.Thus it may be seen that in the first instance mARRuththAi is indicated assumithrA and kORRuththAi as kaikEyi and in thesecond interpretation mARRuththAi is indicated as kaikEyi and kORRuththAi assumithrA.It is very pertinent to note that the vyAkyAna kartha could have left thevyAkyAnam but he adds further which not only gives justice to the commentary butalso proves his greatness.First interpretations is as per nAlUr pillai s commentary.Second interpretation is as per pillai (TiruvAimozhip piLLai).First interpretation also fits in with a". dhandagam noRRuval sol koNdu pOghi"periyAzhwAr thirumozhi 3-9-8 and b. "kulakkumarA kAduraiyap pO enru vidaikoduppa"3-10-4.Since, nAlUr pillai =first interpretator= was a disciple of sirizhAzhwAn pillaikumarar who in turn was a disciple of nampillai this interpretation is morepopular. Further, it is also mentioned that first interpretation was writtenfirst and second later on.In both the thinking , the words of sumithrA dhevi is notmentioned in srE rAmAyanam .Notwithsatnading this fact, we have to take this asa base as these words have been blessed by periyAzhwAr who is blessed by theLOrd himself=mayar vaRA mathi nalam arulap peRRavargaL irE"Conclusion:Instead of just reproducing the commentary for the text, Sri manavALa mAmunigal gives prominence to the coherence and other factors. The recording of events in as is where is basis andnot taking sides, just because one nirhAvam is close to ones heart is the highlight of this quality in the

vyAkyAnam-s.

(to be continued)

vAnamAmalai padmanabhan

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