Guest guest Posted March 15, 2008 Report Share Posted March 15, 2008 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' mAmunigal on his commentary for periyAzhwAr thirumozhi 3-9 pAsuram " mARRuththAi " wherein twointerpretations are given. There is an arguement both in favour and against of the 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 enrida ERRuththAi 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 kaikEyi ordains 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 may go the forest which nobody desires " This is refereed in, " vanam pOghE enrida " 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 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 kingdom is 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 the second 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 but also proves his greatness.First interpretations is asper nAlUr pillai s commentary.Second interpretation is as per pillai bhattar.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 more popular. 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 as a 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, manavAla mAmunigal giveus prominence to the coherence and other factors. The fact that the interpretationis in conjunction with other pAsurams is emphasised. These things should be keptin mind before just going on to explain the meanings as one thinks . Sri PeriyAzvAr ThiruvadigaLEA CharaNam Sri Periya jEyar ThiruvadigaLEA CharaNamvAnamAmalai padmanabhan Quote Link to comment Share on other sites More sharing options...
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