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PeriyAzhwAr Thirumozhi 3.9- paadip paRa- Part 2 of 3

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Madhavakkannan V • February 27, 2003 


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 servantÂ’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 
loudlyÂ… 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 
BharathaÂ’s words [when the messengers went to Kekaya Desam to call Bharatha 
back] KaikeyiÂ’s bad inherent qualities can be seen. Even then, she was 
loving and affectionate towards Rama because of RamaÂ’s greatest qualities 
and kalyANa guNas. Also it can be interpreted that she was good earlier and 
then changed due to MantharaÂ’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 KousalyaÂ’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 LakshmanaÂ’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 PillaiÂ’s commentary (as Maarru thaay as Kaikeyi) alone can be 
more correct – says Sri Manavala mamunigaL. He memntioedn this commentary of 
Naloor PillaiÂ’s also being one of the AcharyasÂ’ of Jeer.

Who asked Rama to go the forest? Kaikeyi or Dasaratha? – Actually both. 
First it was Kaikeyi. But she asked for DasarathaÂ’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. ThatÂ’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 fatherÂ’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 BharathaÂ’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 BharathaÂ’s such grandest 
deed. Ayodhyaa vaasis asked Bharatha to be the king; He made the Paadhukas 
as his king. Thus, paadhukas are AydohyaÂ’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 
umbarkOmAnEÂ… Balarama is addressed as umbarkO + maan.

[ayOdhyA kaanDaÂ’s second part was taken in this pasuram, while the earlier 
pAsuram (of Rama) had first part of Ayodhya kaaNdam). Similarly, last 
PAsuram of KaNNanÂ’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 KaNNanÂ’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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