Sri Suki Sivam is not only a charismatic orator and powerful speaker but also a provocative thinker who challenges various norms and offers practical insights for life. During a Pattimandram held on Mega T.V. on the evening of 21-10-2015, he shared two profound thoughts worth pondering.
The first thought is particularly striking. In Tamil, non-living things are referred to as ‘Ahirinai,’ while humans are termed ‘Uyarthinai.’ However, the correct antonym for ‘Uyarthinai’ should be ‘Thaazthinai’ or ‘keezh thinai.’ Yet, Tamil does not use these terms for non-human beings or objects like animals and materials. This avoidance stems from the belief that all humans are inherently equal and worthy, though those who strive for greatness stand out among them.
The second point holds more personal significance. The greatness of humans is demonstrated by how we interact with non-living things. For instance, when someone is upset with others, they may slam a door—an expression of anger that cannot be directed towards others directly. Similarly, the way we maintain our tables, wardrobes, and other possessions reflects our character. The core theme of the Pattimandram debate was which among the three non-living entities—stone, throne, or bow, related to Rama’s story in Ramayana—teaches the greatest lesson to sentient beings like us.
Sri Sivam did not explicitly argue that the term ‘Uyarthinai’ should be translated as ‘great or noble,’ as its common usage refers to humans possessing a sixth sense, distinguishing them from non-sentient beings (‘ahirinai’).
In rendering his verdict, Sivam demonstrated not only his prowess as a judge but also his unconventional thinking. Departing from tradition, he invited the organizer of the Kamban Kazhagam to explain why these three entities were chosen over others. Though the organizer provided a compelling rationale, Sivam concluded that Rama’s ‘Paduka’ (wooden sandals) taught more profound lessons than the bow, which never left Rama’s hand, or the throne, which perpetually awaited him. When Bharata placed Rama’s Paduka on the throne to rule on his behalf, it symbolized justice without causing harm to anyone in the kingdom. In contrast, Rama’s return to Ayodhya led to injustice when Sita was banished to the forest. Under the Paduka’s rule, however, righteousness prevailed.
Such insights from speakers like Sri Sivam often offer valuable lessons, sometimes more effectively than extensive reading. This sentiment is echoed by Valluvar in the Thirukkural:
கற்றிலன் ஆயினும் கேட்க அஃதொருவற்கு
ஒற்கத்தின் ஊற்றாம் துணை.—குறள், 414
“Though unlettered, one should heed,
It is a prop in hours of need.”—Kural, 414, Translated by M. Rajaram, Thirukkural, New Delhi, Rupa & Co. 2009, p. 86
22-10-2015
Revised on 9-7-2024
Gurukulam
Sri Suki Sivam is not only a charismatic orator and powerful speaker but also a provocative thinker who challenges various norms and offers practical insights for life. During a Pattimandram held on Mega T.V. on the evening of 21-10-2015, he shared two profound thoughts worth pondering.
The first thought is particularly striking. In Tamil, non-living things are referred to as ‘Ahirinai,’ while humans are termed ‘Uyarthinai.’ However, the correct antonym for ‘Uyarthinai’ should be ‘Thaazthinai’ or ‘keezh thinai.’ Yet, Tamil does not use these terms for non-human beings or objects like animals and materials. This avoidance stems from the belief that all humans are inherently equal and worthy, though those who strive for greatness stand out among them.
The second point holds more personal significance. The greatness of humans is demonstrated by how we interact with non-living things. For instance, when someone is upset with others, they may slam a door—an expression of anger that cannot be directed towards others directly. Similarly, the way we maintain our tables, wardrobes, and other possessions reflects our character. The core theme of the Pattimandram debate was which among the three non-living entities—stone, throne, or bow, related to Rama’s story in Ramayana—teaches the greatest lesson to sentient beings like us.
Sri Sivam did not explicitly argue that the term ‘Uyarthinai’ should be translated as ‘great or noble,’ as its common usage refers to humans possessing a sixth sense, distinguishing them from non-sentient beings (‘ahirinai’).
In rendering his verdict, Sivam demonstrated not only his prowess as a judge but also his unconventional thinking. Departing from tradition, he invited the organizer of the Kamban Kazhagam to explain why these three entities were chosen over others. Though the organizer provided a compelling rationale, Sivam concluded that Rama’s ‘Paduka’ (wooden sandals) taught more profound lessons than the bow, which never left Rama’s hand, or the throne, which perpetually awaited him. When Bharata placed Rama’s Paduka on the throne to rule on his behalf, it symbolized justice without causing harm to anyone in the kingdom. In contrast, Rama’s return to Ayodhya led to injustice when Sita was banished to the forest. Under the Paduka’s rule, however, righteousness prevailed.
Such insights from speakers like Sri Sivam often offer valuable lessons, sometimes more effectively than extensive reading. This sentiment is echoed by Valluvar in the Thirukkural:
கற்றிலன் ஆயினும் கேட்க அஃதொருவற்கு
ஒற்கத்தின் ஊற்றாம் துணை.—குறள், 414
“Though unlettered, one should heed,
It is a prop in hours of need.”—Kural, 414, Translated by M. Rajaram, Thirukkural, New Delhi, Rupa & Co. 2009, p. 86
22-10-2015
Revised on 9-7-2024
Gurukulam
Leave a Reply