PeriyAzhwAr Thirumozhi 3.9- paadip paRa- Part 2 of 3

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SrI:

SrImathE Ramanujaya namah:

Dearest Srivaishnavas,

Let us continue to enjoy the 3.9 of PeriyAzhwAr Thirumozhi:

maaRRuththaaysenRu vanampOkE_enRida

eeRRuththaaypin_thodarndhu empiraan! enRu_azha

kooRRuththaaysollak kodiyavanampOna

seeRRamilaadhaanaippaadippaRa

seedhaimaNaaLanaippaadippaRa. 4.

 

[baala kaaNdam was briefed in second PAsuram; Now it is AyodhyA kaandam]. An

excellent pAsuram! Sri UttamUr Swamy narrates very beautifully and in great

details. Let us enjoy in full as well.

 

maaRRu thaay- (Kaikeyi) the mother who changed herself (she was loving

towards Rama first and was changed by Mantharai- the maid servant’s brain

washing).

senRu- get out of the way [and go]

vanam E pOgu- Go to the forest

enRida- instructed

eeRRu thaay- the one who gave birth (Kausalya)

pin thodarndhu- when He came to inform her that he needs to go the forest as

instructed by Dasaratha through Kaikeyi- she also followed him crying

loudly… unable to bear the separation from Rama

empiraan! enRu azha- en appA! My darling! My Swamy! She loudly wept and

cried..

kooRRu thaay- SumithrA (the mother who shared the paaayasam in yaaga

earlier)

solla- said the correct one as if she addressed Lakshmana

kodiya vanam pOna- went to the dense dark wild forest

seeRRam ilAdhAnai- Rama piraan- the one who never became angry (at

anyone-Kaikeyi or Darasaratha) in the process at all.

Seethai maNALanai paadhi paRa.. Sing dancing in praise of divine consort-

Priya bhartthA -of SitA PiraaTTi.

 

Let us enjoy this in detail.

maaRRu thaay- Even in her nature, she was different- Kaikeyi was proud and

did not show reverence and respect towards her father and mothers. From

Bharatha’s words [when the messengers went to Kekaya Desam to call Bharatha

back] Kaikeyi’s bad inherent qualities can be seen. Even then, she was

loving and affectionate towards Rama because of Rama’s greatest qualities

and kalyANa guNas. Also it can be interpreted that she was good earlier and

then changed due to Manthara’s dhurbOdhana (advice). Even Mantharai can be

changed back to good nature. KaikEyi has already been changed and it is

point of not return at all. She has changed completely. She does not mind

and care about her sowmangalyam. She did not care about Raja dharmam that

the eldest son alone can become the king. She did not care about what others

– elders may think. She wanted and ensured that she would get back the two

boons that were supposed to be granted to her by Dasaratha. She was adamant

that Ramam had to leave.

 

seNru pOgu- Go to the forest. Leave ayOdhyA and go to the forest. Even if

thousands from Ayodhya ask you to stay here, do not stay and you go to the

forest. Do not stop at Chithra kootam; Go to the dhaNdaka Aranyam. Go right

up to lankA and complete your mission.

 

Pin thodarndhu- Rama was stauch and firm in going as instructed to him by

Kaikeyi (as told by Dasaratha) and whatever Kousalya said, he did not agree

or listen to her pleas. She cried and finally saind, “ I would also come

with you, Rama”. appA! Without you, what am I going to do here? Whatever I

have suffered is enough. – thus she kept on crying.

 

kooRRu thaay solla- She shared the havis- in puthrakameshti yaaga. Also like

Kousalya (unlike Kaikeyi) she was the second Pattamahishi of Darasaratha

next to Kousalya. Thus she shared that position. Kaikeyi was the most

favorite one of Dasaratha. Thus, Kousalya and Sumithra were like Rama and

Lakshamana- close to each other. She shared Kousalya’s sorrows and happiness

at all times.

Solla- When Rama, Lakshmana and Sita went around Kousalya (pradhakshina) and

Kaikeyi and Dasaratha and finally came to SumithrA, Lakshmana looked at his

mother. She also cried looking at her son and said” appA! LakshmanA! How can

I say that you do not go to the forest? You are meant to be with Rama at all

times. Seeing yoyr love and concern for Rama, how can I stop you? Go with

Him and have no less care in your work and kaimkaryam to Rama and SitA. Do

with greatest love and care all kaimkaryams. Where Rama stays, it is

ayOddhi; Rama and SIta are your parents. Go positively with them.” When Rama

stops, you stop. If he goes you go- that is the message from Lakshmana’s

mother. The maaRRu thaay- (Kaikeyi) said, “Go”. The actual mother Kousalya

said, “d not go.”. The shared mother (SumithrA) saind, “If you go, go with

your brother.”. Thus Sri Manavala mamunigaL beautifully interprets AzhwAr

who is blessed with mayarvaRa mathinalam by the Lord, in the words of

SumithrA (to Lakshmana) telling Rama.

 

Here, SumithrA gaccha gacchEthi puna: punaruvAcha tham”- SumithrA tells

Lakshmana again and again “Go with Rama and Go with Rama”. Even if Rama had

a slightest inclination and desire to rule AyodhyA, she wanted to to say

hitham to Rama as to what is good for Him in the long run. When father has

already been forced to instruct Rama to go the forest and let the kingdom

come as when it comes on its own. How can I stop you, Rama! – all this was

going on in SumithrA’s mind. To go – alone is the solution now. Also,

Lakshmana! If you stop here without going with Rama that may be more

dangerous for Bharatha, as you may do something with your anger and due to

your greatest love for Rama. Thus both Rama and Lakshmana have been asked to

go by SumithrA- can be interpreted here. One mother asked Him to go; The

next one asked not to go. Third one permitted Him to proceed (indirectly by

telling her son..)

 

Naaloor Pillai (Sumana:kOlEsar) - a sishya of SiRiyAzhwAn (who was a sishya

of Nampillai), thus Paramacharya of Thiruvaymozhi Pillai- interpreted as

SumithrA as maaRRuthaay and Kaikeyi as KooRRu thaay. MaaRu- oppu- a mother

like one- SumithrA is like Kousalya. KooRRu- Yaman- Kaikeyi like a Yama- she

sent Rama to the forest.

 

Since it was KaikEyi who asked Rama first to go to the forest. Hence,

Thiruvaymozhi Pillai’s commentary (as Maarru thaay as Kaikeyi) alone can be

more correct – says Sri Manavala mamunigaL. He memntioedn this commentary of

Naloor Pillai’s also being one of the Acharyas’ of Jeer.

 

Who asked Rama to go the forest? Kaikeyi or Dasaratha? – Actually both.

First it was Kaikeyi. But she asked for Dasaratha’s permission as his two

boons (that were to be granted to her before). But it was Rama who said,

“ammA! Even if you had said, I would have gone. You also have the authority

to tell me. “. Yath rAjAnam avOsasthvam mamEswaratharA sathI”. Dasaratha

also begged the kingdom back from Rama. SitA tells this in Sundara kaaNda-

“thathas thu sthavirO rAjA sathyE dharma vyavasthitha: jyEsthtam yasasvinam

puthram ruthan rAjyA mayasatha”. In SankshEpa rAmAyaNa also, vivAsayAmAsa,

pithurvachana nirdhEsAth: are mentioned. Dasaratha only requested for

staying back one night in Ayodhya and proceed next day only. Whereas Kaikeyi

asked them not to stay with a fear that the PattAbhisheka sankalpam failed

in one night; similarly this may also go away next morning. Hence, Rama need

to start now to the forest was her instruction. Rama agreed as well.

 

Kodiya vanam- The wild cruel animals, strong raakshasas, the paths full of

hard stones, thorns and there is no place to eat comfortably and sleep on.

seeRRamilAthan- The previous day only father called him (Rama) and informed

of the PattAbhishekam. The same father has now (through KaikEyi) asked him

to go to the forest. Since he has now fallen unconscious, it could be the

handiwork of Kaikeyi herself. But Rama did not get angry at her nor at his

father. manasA pUrvamAsAdhya vAchA prathigruheethavAn- the mind, the face

and eyes – neither of them had any semblance of anger towards Kaikeyi. It

was not just his words; Also the words of Lakshmana also did not fuel his

anger (as there was none in his mind). Seethai maNAlan- He wedded to sitA

not to leave her in AyodhyA and but for her to accompany Him in the forest.

 

Rama thus had undergone so much suffering for his near and dear ones; -

KaNNan also underwent the same – as explained in the next pAsuram.

 

panchavar_thoodhanaayp paaradhamkaiseydhu

nanchumizhn^aakamkidandha nalpoykaipukku

anchappaNaththinmEl paayndhittu_aruLseydha

anchanavaNNanaippaadippaRa

asOdhaithan_singaththaippaadippaRa. 5.

 

By Becoming the messenger for Pancha paaNdavaas, and made way for the battle

field of Bhaaratham; (kaiseidhu) [before that] jumped into the pond and on

the poison exhaling heads of KaaLingan snake (when everyone else got scared

looking at that apprehending that KaNNan had fallen unconscious and perhaps

even be dead) [paayndhu]; thus mercifully helped Pancha paanDavas and the

KaaLingan (to get rid of it sins- also blessed to have His feet on the

heads) (aruLseydha).. Sing dancing in praise of that dark collyrium colured

LordHug me.. the lion cub of YasOdhai.. sing dancing in praise of Him!

 

mudiyonRimoovulakangaLum aaNdu un

adiyERkaruLenRu avanpin_thodarndha

padiyilkuNaththup paradhan^ampikku anRu

adin^ilaiyeendhaanaippaadippaRa

ayOththiyar_kOmaanaippaadippaRa. 6.

 

anRu- aNNA! (That day- you) having adorned the divine crown on Your head,

should rule the three worlds and should command and instruct this eternal

servant of yours (ananhaarya sEshan)- I prayed like that to Chithra kootam

behind you. – Like that said the unparalleled, most auspicious the divine

younger brother, Bharathan- and to such a grand and greatest younger

brother- Bharatha nambhi, Sri Rama gave the divya padhukas as the king in

lieu of Himself. Sing dancing in praise of that greatest Lord Rama! Sing

dancing in praise of the king of AyodhyA vaasis (residents)!

 

[Yet another brilliant pAsuram! And the most beautiful anubhavam by Acharyas

in their commentaries.]. Father has passed away. Hence, now there is no

king; you need to come right now to Ayoddhi. Please forgive the mother who

committed that mistake. I can not accept the raajyam and rule Ayoddhi even a

fraction of a second. I am your eternal servant and have been so (since time

immemorial, naturally and not enforeced by anyone or entrusted by external

agency); you are the Lord and I amd your dAsan; You are the master and I am

your servant. You should rule as my king and instruct me to serve you and on

the contrary how can I be the king and consider you as subject (prajai)?

Swathanthra bhramam itself is wrong and cruel. How can I have you as

bruthyan (servant)? What else can be adharmam than that? Due to the work to

be carried out for Devas, I need to be in the forest and be the king till

then;- you may say. That’s not acceptable. You be the king and go anywhere

else in three worlds. Then, I can take care of Ayoddhi as your humble

servant, perhaps. Just become the king and come back. – said Bharatha.

 

Rama due to the instruction from Kaikeyi and Dasaratha, left the palace and

the kingdom and came to the forest. Bharatha, on the other hand was given

the kingdom, as obtained by his mother with lots of efforts (in crying in

front of Dasaratha). The parent, the Acharya Vasishta, and everyone else

requested Bharatha to accept the kingdom as there was no one else, Bharatha

refused to accept. He brushed aside the palace, the pleasures and also

dressed like Rama and proceeded to the forest to get back Rama. Rama, in

order not to get his name affected and to give due respect to father’s

instruction to be in the forest for 14 years, most mercifully gave away His

most divine dhivya paadhukas to Bharatha and fulfilled the pithru vaakhya

paripaalanam. Is there any equal to this greatest Bharatha’s such grandest

guNA?- that’s why AzhwAr calls him as “padi il guNatthu Bharatha nambhikku-

Even thousand Ramas can not equal one Bharatha- said Kousalya. The greatness

of Paadhukas thus became greater only due to this Bharatha’s such grandest

deed. Ayodhyaa vaasis asked Bharatha to be the king; He made the Paadhukas

as his king. Thus, paadhukas are Aydohya’s king. (ayOdhyar kO; kO- arasan-

king) Thus, Rama is AyOddhiyar kO +maan. Thus, king of king of AyodhyA. This

is similar to 17th Pasuram of ThiruppAvai- ambaramoodaRutthOngi ulaGaLantha

umbarkOmAnE… Balarama is addressed as umbarkO + maan.

 

[ayOdhyA kaanDa’s second part was taken in this pasuram, while the earlier

pAsuram (of Rama) had first part of Ayodhya kaaNdam). Similarly, last

PAsuram of KaNNan’s was about Kaalingan, and next PAsuram talks about the

second part of kaaLinga narddhanam (AzhwAr compiles so beautifully)]

 

kaaLiyanpoykaikalangappaayndhittu avan

neeLmudiyaindhilumn^inRu nadamseydhu

meeLa_avanukku aruLseydhaviththakan

thOLvaliveeramEpaadippaRa

thoomaNivaNNanaippaadippaRa. 7.

 

KaaLingan was residing permanently along with his spouses in the deep large

pond and KaNNan (the little lad) jumped into it straight and stirred the

waters (and the peace of KaaLingan as well); He jumped, stepped and danced

on top of all five heads of the poisonous snake and danced unparalleled to

the joy of everyone who witnessed. (realizing KaNNan’s Supreme Lordship,

KaaLingan surrendered to Him- also due to the divine touch by His lotus feet

on his heads while dancing). He showered his grace later. Sing dancing in

praise of this grand deed and strength of those shoulders of this most

wonderful Ascharya chEshtithan- KaNNan! Sing dancing in praise of blue hued

purest stone like beautiful coloured Lord

 

Let us enjoy verses 8 to 11 in Part 3 posts -See you morrow.

PeriyAzhwAr ThiruvadigaLE SaraNam

Regards

namo narayana

dAsan

 

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