Bharata - Part 1 - திருத்த வரலாறு

16:37, 10 ஏப்ரல் 2010 இல் Dev

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16:37, 10 ஏப்ரல் 2010 இல் Dev

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16:20, 10 ஏப்ரல் 2010 இல் Dev

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06:33, 9 ஏப்ரல் 2010 இல் Dev

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06:31, 9 ஏப்ரல் 2010 இல் Dev

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06:30, 9 ஏப்ரல் 2010 இல் Dev

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06:25, 9 ஏப்ரல் 2010 இல் Dev

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@@ வரிசை 137: / வரிசை 137: @@
 The list of sins that Bharata invokes on himself – had he had a foretaste of what Kaikeyi did – is pretty long. They serve to reveal the heart of Bharata as well as the values that were cherished by our ancestors, what they considered as heinous offences – robbing the poor, eating away trust property, king robbing the charitable foundations of his country, losing the independence of the nation… Excepting the last one – namely, losing the independence – I am afraid what else is valued in our days.
-That apart. What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence, to those who are endeared, close to our hearts, on whom we place all our respect, admiration and affection. We are surrounded by guilt feelings and troubled by thoughts of how to prove our innocence to the person whom we respect. Actually, that propelled Bharata into hatred against Kaikeyi. As remarked by VVS Aiyar, these guilt feelings never left Bharata for the rest of his times, till he returned the kingdom to Sri Rama. In his words,
+That apart. What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence, to those who are endeared, close to our hearts, on whom we place all our respect, admiration and affection. We are surrounded by guilt feelings and troubled by thoughts of how to prove our innocence to the person whom we respect. Actually, that propelled Bharata into hatred against Kaikeyi. As remarked by V V S Aiyar, these guilt feelings never left Bharata for the rest of his times, till he returned the kingdom to Sri Rama. In his words,
 “Bharata’s filial affection, tenderness, sweetness, joy in life, all have gone to the winds. After this revelation of Kaikeyi, he cannot look at the world except in terms of her double guilt. And he cannot forget that he is the son of Kaikeyi and that it is for his sake that she executed her cruel plot. He begins to be obsessed with the idea that none would believe that he had no hand in his mother’s conspiracy, and the idea oppresses his heart every minute with an increasing intensity. So self-reproach and self-condemnation become his normal state of mind.”

@@ வரிசை 125: / வரிசை 125: @@
 = Bharata and Kausalya II  =
 <blockquote>What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence… </blockquote>
-Let us see a few more of the oaths that Bharata made before Kausalya when she asked him if he was not aware of what Kaikeyi did. (Translated by Sri VVS Aiyar)
+Let us see a few more of the oaths that Bharata made before Kausalya when she asked him if he was not aware of what Kaikeyi did. (Translated by Sri V V S Aiyar)
 May I be roasted in hell even as he who fills his maw while his mother suffers from hunger in dire indigence, as the follower who flees from his master when he is attacked by foes, as he who betrays to his foes the man who has taken refuge with him!
@@ வரிசை 139: / வரிசை 139: @@
 That apart. What is most painful in life is being accused of bad intentions when we are genuinely innocent. Having to prove our innocence, to those who are endeared, close to our hearts, on whom we place all our respect, admiration and affection. We are surrounded by guilt feelings and troubled by thoughts of how to prove our innocence to the person whom we respect. Actually, that propelled Bharata into hatred against Kaikeyi. As remarked by VVS Aiyar, these guilt feelings never left Bharata for the rest of his times, till he returned the kingdom to Sri Rama. In his words,
 “Bharata’s filial affection, tenderness, sweetness, joy in life, all have gone to the winds. After this revelation of Kaikeyi, he cannot look at the world except in terms of her double guilt. And he cannot forget that he is the son of Kaikeyi and that it is for his sake that she executed her cruel plot. He begins to be obsessed with the idea that none would believe that he had no hand in his mother’s conspiracy, and the idea oppresses his heart every minute with an increasing intensity. So self-reproach and self-condemnation become his normal state of mind.”
 = Recall Rama  =

@@ வரிசை 227: / வரிசை 227: @@
 The situation is peculiar here. Bharata has been given the kingdom by his scheming mother though he was not for it. And because of the same act of his mother, he lost the rights of a son, for no fault of his. Bharata’s heart was bleeding and at least in the innermost recesses he should have felt that he should have been given an opportunity to be heard before such a cruel punishment was pronounced on him. His heart was lacerated and bleeding and was lamenting inwardly, ‘What did I do to deserve this?’ Though he did not mention it explicitly, his words on various occasions confirm it.
-When he met Kausalya, he started with the pleading, ‘Mother! Have you not stopped him (Rama) from going to the forest? ‘pidithu ileer pOlum neer’ You have done a great mistake. ‘pizhaithiraal.’ So saying, he fell at her feet and rolled on the ground out of anguish. This was an accusation. But it was not direct. He could not say so, for he knew very well that Kausalya would have tried to stop Rama and that Rama would have been firm on his decision. But nonetheless, the words slip from his mouth, indicating the gash that his heart had suffered and exhibiting the need to find a source that could at least partake in this pain.
+When he met Kausalya, he started with the pleading, ‘Mother! Have you not stopped him (Rama) from going to the forest? ‘பிடித்திலிர் போலும் நீர் ’ You have done a great mistake. ‘&nbsp;பிழைத்திரால் ’ So saying, he fell at her feet and rolled on the ground out of anguish. This was an accusation. But it was not direct. He could not say so, for he knew very well that Kausalya would have tried to stop Rama and that Rama would have been firm on his decision. But nonetheless, the words slip from his mouth, indicating the gash that his heart had suffered and exhibiting the need to find a source that could at least partake in this pain.
 It was not his intention to hold somebody else responsible for this situation. Self-reproach and self-condemnation soon took over him and these became his normal state of mind. It was too much for him – as could be for any son bound by filial affection and tender feelings towards his parents – to have been prevented from performing the funeral rites, and to have been told in the presence of a large number of people that Dasaratha disowned him. That is probably why we hear him mentioning ‘thanthai’ (the sentence is framed in such a manner that the word ‘my’ is implicit. Of course, it can also be interpreted to mean ‘our father.’) That would have applied a soothing lotion on his heart.

@@ வரிசை 189: / வரிசை 189: @@
 Guha was infuriated by the crowd that followed Bharata and in a trice he came to the conclusion that he was marching with his army to engage Rama in battle, to retain the kingdom forever with him. The grand poetic skills of Kamban come into full play. The verses are set in a rhythm that matches his fury, his fits of rage and the entire surrounding. The reader has to just read the verses aloud and he can see the hunter jumping like jack-in-the-box amidst his followers, and preparing them for a war with Bharata.
-‘Shall they cross today the deep waters of the Ganga, and are we bowmen afraid of the army because it is strengthened by elephant divisions? And shall we treat it as an empty breath – the declaration of lasting friendship made by Rama with us? And will not the world mock at me saying that the wretched hunter did not at least give his life for the sake of his friend?’ ‘unju ivar pOyvidin naaik kugan endru enai OdhaarO?’ Will the world not call me a dog, a cur, if I allow them to cross this Ganges?
+‘Shall they cross today the deep waters of the Ganga, and are we bowmen afraid of the army because it is strengthened by elephant divisions? And shall we treat it as an empty breath – the declaration of lasting friendship made by Rama with us? And will not the world mock at me saying that the wretched hunter did not at least give his life for the sake of his friend?’ ‘&nbsp;உஞ்சு இவர் போய்விடின், "நாய்க்குகன்" என்று, எனை ஓதாரோ?’ Will the world not call me a dog, a cur, if I allow them to cross this Ganges?
 Notice his statement about Sri Rama’s declaration of lasting friendship! He is not able to really believe, nay, accept that he could be a brother of Sri Rama. Though he was more than contented with describing it as ‘friendship’ and mentioned even that with awe, veneration and admiration, he did just what the other brother of Rama – Lakshmana – did. Suspecting Bharata of bad intentions! But that makes Guha all the more loveable.
 = Touching the feet of Guha…  =

@@ வரிசை 171: / வரிசை 171: @@
 Sastriyar observes, “Now for a young fellow like Bharata to censure the old man in the midst of an assembly takes a deal of courage, a deal of self-confidence. But he was except on this one subject, a very good man.”
-Kamban’s Bharata is no exception. ‘ யான் மகுடம் சூடுதல் சான்றவர் உரைசெயத் தருமம் ஆதலால் ’, if scholars and wise men like you feel that it is apt for me to wear the crown, ‘ஈன்றவள் செய்கையில் இழுக்கு உண்டாகுமோ?'<br>would my mother’s behaviour deserve a censure? If you say so, it would justify what Kaikeyi did. It would absolve her of her guilt.
+Kamban’s Bharata is no exception. ‘ யான் மகுடம் சூடுதல் சான்றவர் உரைசெயத் தருமம் ஆதலால் ’, if scholars and wise men like you feel that it is apt for me to wear the crown, ‘ஈன்றவள் செய்கையில் இழுக்கு உண்டாகுமோ?'would my mother’s behaviour deserve a censure? If you say so, it would justify what Kaikeyi did. It would absolve her of her guilt.
 ‘I would go to the forest myself,’ declared Bharata. Sastriyar interprets it this way. “The fourteen years that he has to stay in the forest, I will stay instead of him.” The object seems to be this. “My mother shall not attain her purpose, she who is only a mother to me in name.”

@@ வரிசை 114: / வரிசை 114: @@
 ‘Where is my father,’ cried ‘and where my brother? Came I to Ayodhya only to see this misery? Show me a balm to my bleeding heart, O mother! The race whose glory was brighter than the sun has now become blackened by the birth of Bharata,’ says the opening verse. (Translated by V V S Aiyar.)
-<blockquote>‘He is guileless. He has no part in the conspiracy of Kaikeyi’ thought she and asked him ‘kaikayar kOmagal izaitha kaidhavam iya nee arindhilai pOlumaal’ ‘Child it looks like you were not aware of what Kaikeyi did.’ The question is half-genuine and half-sarcastic. It has an underlying sarcasm ‘so you mean to say that you were not aware of what she did and everything was done without your knowledge.’ </blockquote>
+<blockquote>‘He is guileless. He has no part in the conspiracy of Kaikeyi’ thought she and asked him ‘&nbsp;கைகயர் கோமகள் இழைத்த கைதவம் ஐய! நீ அறிந்திலை போலுமால்? ' Child it looks like you were not aware of what Kaikeyi did.’ The question is half-genuine and half-sarcastic. It has an underlying sarcasm ‘so you mean to say that you were not aware of what she did and everything was done without your knowledge.’ </blockquote>
 The observation of Sri V V S Aiyar is worth noting. “Here we should remark that by stopping short with these words, Kamban makes Kausalya more dignified in character… At the same time, by making Bharata eat his own heart and protest his innocence by many a terrible oath the moment he heard even these words, Kamban makes his Bharata also seem more sensitive…”
@@ வரிசை 121: / வரிசை 121: @@
 If I had known the evil planned by that evil one, may I fall into the hell reserved for men that show not mercy, for those who endeavour to destroy charities, for those who corrupt the wife of another man, and for those who destroy life in wanton cruelty.
 May I suffer the torments reserved for those who do harm to the holy ones who have renounced everything and do tapas, for those who flee from before their enemies in war, and for those who rob the poor!
 = Bharata and Kausalya II  =

@@ வரிசை 217: / வரிசை 217: @@
 <br>'What brings you here?' (&nbsp; எய்தியது என்னை? ) enquired Guha. At last, for once, Bharata had an understanding heart before him. '&nbsp;&nbsp;முழுது உலகு அளித்த தந்தை ' 'my father who ruled the world without any flaw, '&nbsp;முந்தையோர் முறையினின் றும் வழுவினன் ' for once set at naught the traditions of our ancient line. His feelings were mixed when he thought of Dasaratha. Pride and pain. 'My father swerved from the path of rectitude,' he wanted to say. But he could not do so. In fact, he was fully ware that his father had no choice before him. Even then he is not able to reconcile to the fact that he should have sent Rama on exile. Therefore, he starts with words of praise. 'My father, (it has to be observed that very rarely Bharata refers to Dasaratha as 'my father' and he had in almost all the earlier instances referred to him as 'the Emperor') had never moved away from Dharma. It was only once he did so and he died immediately thereafter.' <br>
-<br>Then what brings him here? '&nbsp;அதனை நீக்க மன்னனைக் கொணர்வான்&nbsp; என்றான்.&nbsp; ' I have come here to correct what he (my father) did, by calling the King (Rama) back home. Now the reader understands why Bharata referred to Dasaratha as his father. As far as Bharata was concerned, it was Sri Rama who was the emperor now. The late emperor who had swerved from the path of Dharma was no fit to be called an emperor and therefore, he is referred to as 'my father.' Though he could not be called an emperor from a dispassionate standpoint, he still could be called 'my father.' Why? Let's see.
+<br>Then what brings him here? '&nbsp;அதனை நீக்க மன்னனைக் கொணர்வான்&nbsp; என்றான் ' I have come here to correct what he (my father) did, by calling the King (Rama) back home. Now the reader understands why Bharata referred to Dasaratha as his father. As far as Bharata was concerned, it was Sri Rama who was the emperor now. The late emperor who had swerved from the path of Dharma was no fit to be called an emperor and therefore, he is referred to as 'my father.' Though he could not be called an emperor from a dispassionate standpoint, he still could be called 'my father.' Why? Let's see.
 = ‘The Emperor’ and ‘my father’ II  =

@@ வரிசை 197: / வரிசை 197: @@
 It is difficult to imagine the mental state of Bharata, who is being looked at with askance by each and everyone that he meets. He is the object of suspicion everywhere. He has to prove his intentions again and again with severe oaths.
-Of course, Guha spared him of the trouble, though he had at first suspected his motives, like Lakshmana. He was however, quick to recognise the fact that Bharata was not in his royal attire, but was only wearing the tree-bark, as did Sri Rama. Guha looked at Bharata as if to study every little aspect of his appearance. ‘&nbsp;வற்கலையின் உடையானை &nbsp; ’ He was clad in tree-bark. ‘&nbsp;மாசு அடைந்த மெய்யானை ’ His body was dirty and not washed. ‘&nbsp;நற் கலை இல் மதி என்ன நகை இழந்த முகத்தானை ’ His countenance was without a smile like the lustreless moon. ‘&nbsp;கல் கனியக் கனிகின்ற துய ரானைக் கண்ணுற்றான் ’ on perceiving whose anguished looks even stones would melt. And, the banded bow slipped off from his hands ( வில் கையினின்று இடை வீழ ) He trembled and sobbed (&nbsp;விம்முற்று நின்று ஒழிந்தான் ).
+Of course, Guha spared him of the trouble, though he had at first suspected his motives, like Lakshmana. He was however, quick to recognise the fact that Bharata was not in his royal attire, but was only wearing the tree-bark, as did Sri Rama. Guha looked at Bharata as if to study every little aspect of his appearance. ‘&nbsp;வற்கலையின் உடையானை &nbsp; ’ He was clad in tree-bark. ‘&nbsp;மாசு அடைந்த மெய்யானை ’ His body was dirty and not washed. ‘&nbsp;நற் கலை இல் மதி என்ன நகை இழந்த முகத்தானை ’ His countenance was without a smile like the lustreless moon. ‘&nbsp;கல் கனியக் கனிகின்ற துய ரானைக் கண்ணுற்றான் ’ on perceiving whose anguished looks even stones would melt. And, the banded bow slipped off from his hands (வில் கையினின்று இடை வீழ) He trembled and sobbed (&nbsp;விம்முற்று நின்று ஒழிந்தான் ).
 ‘I should have realised this earlier,’ Guha cursed himself. ‘&nbsp;நம்பியும் என் நாயகனை ஒக்கின்றான் ’ He looks so much like Rama and the other one that stands by his side resembles Lakshmana. He wears the hermit’s weeds. It appears that there is no end to the anguish that his heart suffers. He joins his hands in worship and looks reverently towards south, where Rama has gone in exile. And, finally his innocent – call it illiterate if you wish – but intuitive mind passes the verdict. ‘&nbsp;எம்பெருமான் பின் பிறந்தார் இழைப்பரோ பிழைப்பு? ’ Will ever a brother of Rama swerve from the path of righteousness.

@@ வரிசை 199: / வரிசை 199: @@
 Of course, Guha spared him of the trouble, though he had at first suspected his motives, like Lakshmana. He was however, quick to recognise the fact that Bharata was not in his royal attire, but was only wearing the tree-bark, as did Sri Rama. Guha looked at Bharata as if to study every little aspect of his appearance. ‘&nbsp;வற்கலையின் உடையானை &nbsp; ’ He was clad in tree-bark. ‘&nbsp;மாசு அடைந்த மெய்யானை ’ His body was dirty and not washed. ‘&nbsp;நற் கலை இல் மதி என்ன நகை இழந்த முகத்தானை ’ His countenance was without a smile like the lustreless moon. ‘&nbsp;கல் கனியக் கனிகின்ற துய ரானைக் கண்ணுற்றான் ’ on perceiving whose anguished looks even stones would melt. And, the banded bow slipped off from his hands ( வில் கையினின்று இடை வீழ ) He trembled and sobbed (&nbsp;விம்முற்று நின்று ஒழிந்தான் ).
-‘I should have realised this earlier,’ Guha cursed himself. ‘nambiyum en naayaganai okkindraan’ He looks so much like Rama and the other one that stands by his side resembles Lakshmana. He wears the hermit’s weeds. It appears that there is no end to the anguish that his heart suffers. He joins his hands in worship and looks reverently towards south, where Rama has gone in exile. And, finally his innocent – call it illiterate if you wish – but intuitive mind passes the verdict. ‘em perumaan pin pirandhaar izaipparaO pizaippu’ Will ever a brother of Rama swerve from the path of righteousness.
+‘I should have realised this earlier,’ Guha cursed himself. ‘&nbsp;நம்பியும் என் நாயகனை ஒக்கின்றான் ’ He looks so much like Rama and the other one that stands by his side resembles Lakshmana. He wears the hermit’s weeds. It appears that there is no end to the anguish that his heart suffers. He joins his hands in worship and looks reverently towards south, where Rama has gone in exile. And, finally his innocent – call it illiterate if you wish – but intuitive mind passes the verdict. ‘&nbsp;எம்பெருமான் பின் பிறந்தார் இழைப்பரோ பிழைப்பு? ’ Will ever a brother of Rama swerve from the path of righteousness.
 Then there comes a verse, which remains a point for heated discussion among scholars. It says that Guha paid his respect to Bharata and Bharata fell at the feet of Guha in reverence. Some are not able to reconcile to the fact that Bharata should fall at the feet of Guha who is not in any way equal to him, leave alone be superior, to be worthy of being prostrated at. More over, Bharata represents the Lord himself, whereas Guha is of a low origin, is their argument.

@@ வரிசை 241: / வரிசை 241: @@
 Bharata saw the mind of Guha and wanted to reassure him. He conveys what is in his (Bharata's) mind to Guha. 'Do not think that I have taken the crown from my brother. I am not for it. I do not consider myself the king. As far as I am concerned it is Sri Rama who is the King. Only the King is in forest. I have come here to take the King back to the throne, for him to rule from there.'
-That was what Guha needed. He was convinced even before that Bharata could not have come for engaging Rama in a battle, as he misconstrued earlier. He was doubly happy now and sad that he suspected this noble soul. 'en pugazhgindradhu ezhai eyinanen' How am I to praise you, me the humble hunter.' You have outshone the fame of all your ancestors' 'iravai enbaan than pugazh katrai matrai oligalaith thavirikkumaa pol' as the Sun outshines the stars and makes them invisible.
+That was what Guha needed. He was convinced even before that Bharata could not have come for engaging Rama in a battle, as he misconstrued earlier. He was doubly happy now and sad that he suspected this noble soul. '&nbsp;என் புகழ்கின்றது, ஏழை எயினனேன்? ' How am I to praise you, me the humble hunter.' You have outshone the fame of all your ancestors'&nbsp; 'இரவி என்பான் தன் புகழ்க் கற்றை, மற்றை ஒளிகளைத் தவிர்க்குமாபோல், ' as the Sun outshines the stars and makes them invisible.
 Pardon me for the digression; but it is worth mentioning it. Kamban wrote these lines at least a thousand years before. It was a time when people were under the impression that the sun rises in the morning and goes away in the evening while the stars come up in the evening, to vanish in the morning. It is extraordinary that Kamban was aware of he fact that the stars are still in the sky even when the sun rises and it is the comparatively powerful rays of the sun that screens them off and that the stars do not disappear from the sky in the morning. Compare this idea with any other piece of his time and the difference can be seen.