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Oppiliappan List Archive: Message 00094 Aug 2008

 
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ï
 
(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 two
interpretations are given. There is an arguement both in favour and against of
the two interpretations and instead of just going on to give the commentary
greatest 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 azha
kORRuththAi sollak kodiya vanam pOna
sERRam ilAdhAnaip pAdip paRA sEthai maNALanaip padip paRA"
 
âàààààààà àààà àààààà ààààà àààà ààààà
ààààààààà àààà àààààààààà ààààààààà ààààà àà
àààààààààà ààààà àààààà àààà ààà ..â
 


Summary: Interpretation 1
 
ààààà ààààààààà ààààà

. 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 also
starts 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" -ààààà àààà ààààà
ERRuththAi= The Mother who gave birth= kowsalyA dhEvi who followed srE rAma when
he started for the forest and cried thinking of the separation.
kORRuththAi= kORRam pOnRa kodiyavaLAna kaikeyiyagira thAi solla ; Without
thinking the difficulties in the forest the ordain by kaikEyi to go to the
forest for 14years
.

Interpretation II
 
àààààààà ààààààààà

mARRuththAi=kaikEyi.How? As per srE rAmAs thinking kaikEyi is also mother like
and hence mARRuththAi indicates kaikEyi.
Further, bharadhAzhwAn thinking mARRAn thAi = replaced mother.
kORRuth thAi= kORu = portion. sumithrA dhEVi who consumed a portion of the havis
Further, 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 hence
sumithrA termed as kUTRRuththAi.

Thus it may be seen that in the first instance mARRuththAi is indicated as
sumithrA and kORRuththAi as kaikEyi and in the
second interpretation mARRuththAi is indicated as kaikEyi and kORRuththAi as
sumithrA.

It is very pertinent to note that the vyAkyAna kartha could have left the
vyAkyAnam but he adds further which not only gives justice to the commentary but
also 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 vidai
koduppa"
3-10-4.
Since, nAlUr pillai =first interpretator= was a disciple of sirizhAzhwAn pillai
kumarar who in turn was a disciple of nampillai this interpretation is more
popular. Further, it is also mentioned that first interpretation was written
first and second later on.
In  both the thinking , the words of sumithrA dhevi is not
mentioned 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 the
LOrd 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 and
not 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
 
ààààà
àààààààà ààààààààà





 


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