Bharata - Part 2 - திருத்த வரலாறு

10:02, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T10:02:50Z

09:30, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T09:30:50Z

07:33, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T07:33:49Z

07:25, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T07:25:40Z

07:09, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T07:09:41Z

07:07, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T07:07:09Z

07:05, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T07:05:19Z

06:43, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T06:43:25Z

04:39, 10 ஏப்ரல் 2010 இல் Dev

2010-04-10T04:39:15Z

19:04, 9 ஏப்ரல் 2010 இல் Dev

2010-04-09T19:04:55Z

@@ வரிசை 111: / வரிசை 111: @@
 And then Bharata took up another stance. ‘ ஆள்பவர் ஆள்க நாடு ’ Let whoever wishes to rule the country do so. I will not leave your side. I will stay with you in the forest. I will also not return to Ayodhya. This is for certain.’ Bharata is not prepared to relent. He is as firm in his resolve as is Sri Rama. That is a quality of Bharata that shows through and shines throughout the epic. With his utterance of this oath, the story stutters for a while. Even the poet is baffled by his stoicism. It appears as though he is not able to resolve this crisis. Neither Rama nor Bharata relent. But he has to move the story&nbsp;! He has to take it to its ultimate end of killing Ravana! He now summons the help of celestials!
-= Let me be the deputy of your sandals… =
+= Let me be the deputy of your sandals…  =
 With Bharata and Rama not moving an inch from their resolve, the poet had no alternative but to call for celestial help. All the celestials (Devas) gathered in the skies, he says. ‘If Bharata persists any more and succeeds in his efforts, it would defeat our purpose. That would set the entire purpose of Rama’s incarnation at nought. Therefore it is high time that we made our voice heard,’ they thought.
 ‘It is your duty Bharata to rule the empire during all the fourteen years that Rama has undertaken to pass in exile, in accordance with the will of his father,’ sounded their incorporeal words, thus giving Rama an opportunity to stay firmer in his position. And just listen to his words to Bharata.
-‘vaanavar uraiththalum marukkar paaladhu andru.’ One should not disobey the words of Devas. ‘yaan unai irandhanen’ I beg of you Bharata. ‘en aanayaal aanadhu Or amaidhiyin aLiththi paar.’ Rule this world with my authority. Let peace prevail under your leadership. So saying, Rama took hold of the hands of Bharata as if to beseech. The reader would observe that Rama says ‘en aanayaal’ once again. But it cannot be interpreted to mean ‘my order’ any more, as he had to use the word ‘irandhanen,’ I beg of you, to Bharata. What he now means by the word ‘order’ is, rule the world with my authority.
+‘ வானவர் உரைத்தலும்&nbsp; மறுக்கற்பாலது அன்று ’ One should not disobey the words of Devas.‘யான் உனை இரந்தனென்’ I beg of you Bharata. ‘ என் ஆணையால் ஆனது ஓர் அமைதியின் அளித்தி, பார் ’ Rule this world with my authority. Let peace prevail under your leadership. So saying, Rama took hold of the hands of Bharata as if to beseech. The reader would observe that Rama says ‘ என் ஆணையால் ’ once again. But it cannot be interpreted to mean ‘my order’ any more, as he had to use the word ‘இரந்தனென்’ I beg of you, to Bharata. What he now means by the word ‘order’ is, rule the world with my authority.
 Bharata carried the sandals over his head. This is how Sri V V S Aiyar writes on the incident -
-<blockquote>
+<blockquote>“Bharata with many a sob requested Rama to give him his Padukas – the wooden shoes that he wore – as he would rule the land in the name of these sacred shoes only as the symbol of Rama’s personal authority; and Rama gave them – those shoes that give temporal as well as spiritual salvation to those worship them in faith and love. And placing them upon his head and shedding tears profusely at the thought of separation from Rama, Bharata at length took his leave with all his host and returned home. But he would not enter Ayodhya, for, was not Rama an exile therefrom? He therefore stopped at Nandigram, placed the Padukas on the throne and conducted the affairs of the state as their vice-regent, himself living the life of an anchorite!” </blockquote>
 “Bharata with many a sob requested Rama to give him his Padukas – the wooden shoes that he wore – as he would rule the land in the name of these sacred shoes only as the symbol of Rama’s personal authority; and Rama gave them – those shoes that give temporal as well as spiritual salvation to those worship them in faith and love. And placing them upon his head and shedding tears profusely at the thought of separation from Rama, Bharata at length took his leave with all his host and returned home. But he would not enter Ayodhya, for, was not Rama an exile therefrom? He therefore stopped at Nandigram, placed the Padukas on the throne and conducted the affairs of the state as their vice-regent, himself living the life of an anchorite!”
 </blockquote>
 And how he spent those fourteen years!

@@ வரிசை 109: / வரிசை 109: @@
 But Rama’s decisions are clear, considered and needed no amendments or bolstering up from others to move away from them. He joined his palms respectfully and pleaded, ‘Then please tell me sir, is it right for me to give up what I have accepted and not honour my own words? I have accepted the order of my parents and am carrying out what they told me. You are now ordering me against it. If I accept what you tell me, I would violate the word of my parents and would make my father a liar. Please guide me as to what I should do.&nbsp; (என் இனிச் செய்வகை? உரைசெய் ஈங்கு). That rendered the old teacher speechless. He had no answer to it.
-And then Bharata took up another stance. ‘aaLbavar aaLga naadu.’ Let whoever wishes to rule the country do so. I will not leave your side. I will stay with you in the forest. I will also not return to Ayodhya. This is for certain.’ Bharata is not prepared to relent. He is as firm in his resolve as is Sri Rama. That is a quality of Bharata that shows through and shines throughout the epic. With his utterance of this oath, the story stutters for a while. Even the poet is baffled by his stoicism. It appears as though he is not able to resolve this crisis. Neither Rama nor Bharata relent. But he has to move the story&nbsp;! He has to take it to its ultimate end of killing Ravana! He now summons the help of celestials!
+And then Bharata took up another stance. ‘ ஆள்பவர் ஆள்க நாடு ’ Let whoever wishes to rule the country do so. I will not leave your side. I will stay with you in the forest. I will also not return to Ayodhya. This is for certain.’ Bharata is not prepared to relent. He is as firm in his resolve as is Sri Rama. That is a quality of Bharata that shows through and shines throughout the epic. With his utterance of this oath, the story stutters for a while. Even the poet is baffled by his stoicism. It appears as though he is not able to resolve this crisis. Neither Rama nor Bharata relent. But he has to move the story&nbsp;! He has to take it to its ultimate end of killing Ravana! He now summons the help of celestials!
 = Let me be the deputy of your sandals… =

@@ வரிசை 101: / வரிசை 101: @@
 = Take your crown, now!  =
-‘Truth has no alternative course,’ continued Sri Rama. ‘I will carry out the order of my father and live in the forest for fourteen years. ‘andha naaL elaam aaL en aaNaiyaal’ And you rule the kingdom all those fourteen years, by my order.’
+‘Truth has no alternative course,’ continued Sri Rama. ‘I will carry out the order of my father and live in the forest for fourteen years ‘ அந்த நாள் எலாம் ஆள் என் ஆணையால் - ‘ And you rule the kingdom all those fourteen years, by my order.’
 ‘Alright. I will come back and take the kingdom from you after fourteen years. But you rule it during that time, by my order.’ The word ‘order’ signifies that Rama has accepted the kingship, though it is deferred for now, which he earlier did not. That Rama could be changed from his original stand was itself a success for Bharata. It was his love for Rama, love for Dharma, love for principles, humility and steadfastness in his pursuit that made this mountain, Sri Rama, budge an inch!
-Vasishtha saw this change and thought a little more persuasion would make him relent. He decided to base his argument on what Rama put forth – the words of one’s parents must be regarded as law and obeyed without a second thought. ‘A teacher,’ he said ‘who educates and trains a person and prepares him for both this world and the next is to be regarded as a higher and better guide. Therefore, listen to what your teacher says. ‘andru enaadhu indru enadhu aanai aiya’ not on a later day, but today, by my order Sire, ‘nandru pOndhu aLi unakku uriya naadu’ go with us for good and govern the country as is your right and duty. His use of the word ‘order’ was obviously inspired by Rama’s usage of it, in his address to Bharata. If Bharata should respect your order because you are elder to him, respect my order because I am elder to you and I am your teacher as well!
+Vasishtha saw this change and thought a little more persuasion would make him relent. He decided to base his argument on what Rama put forth – the words of one’s parents must be regarded as law and obeyed without a second thought. ‘A teacher,’ he said ‘who educates and trains a person and prepares him for both this world and the next is to be regarded as a higher and better guide. Therefore, listen to what your teacher says. ‘ அன்று எனாது இன்று எனது ஆணை ஐய! ’&nbsp; not on a later day, but today, by my order Sire, ‘ நன்று போந்து அளி உனக்கு உரிய நாடு&nbsp; ’ go with us for good and govern the country as is your right and duty. His use of the word ‘order’ was obviously inspired by Rama’s usage of it, in his address to Bharata. If Bharata should respect your order because you are elder to him, respect my order because I am elder to you and I am your teacher as well!
-But Rama’s decisions are clear, considered and needed no amendments or bolstering up from others to move away from them. He joined his palms respectfully and pleaded, ‘Then please tell me sir, is it right for me to give up what I have accepted and not honour my own words? I have accepted the order of my parents and am carrying out what they told me. You are now ordering me against it. If I accept what you tell me, I would violate the word of my parents and would make my father a liar. Please guide me as to what I should do. (‘en ini sei vagai urai sei eengu’). That rendered the old teacher speechless. He had no answer to it.
+But Rama’s decisions are clear, considered and needed no amendments or bolstering up from others to move away from them. He joined his palms respectfully and pleaded, ‘Then please tell me sir, is it right for me to give up what I have accepted and not honour my own words? I have accepted the order of my parents and am carrying out what they told me. You are now ordering me against it. If I accept what you tell me, I would violate the word of my parents and would make my father a liar. Please guide me as to what I should do.&nbsp; (என் இனிச் செய்வகை? உரைசெய் ஈங்கு). That rendered the old teacher speechless. He had no answer to it.
 And then Bharata took up another stance. ‘aaLbavar aaLga naadu.’ Let whoever wishes to rule the country do so. I will not leave your side. I will stay with you in the forest. I will also not return to Ayodhya. This is for certain.’ Bharata is not prepared to relent. He is as firm in his resolve as is Sri Rama. That is a quality of Bharata that shows through and shines throughout the epic. With his utterance of this oath, the story stutters for a while. Even the poet is baffled by his stoicism. It appears as though he is not able to resolve this crisis. Neither Rama nor Bharata relent. But he has to move the story&nbsp;! He has to take it to its ultimate end of killing Ravana! He now summons the help of celestials!
 = Let me be the deputy of your sandals… =

@@ வரிசை 92: / வரிசை 92: @@
 Bharata did not give up. His argumentative skills surfaced. As we observed earlier, though Lakshmana and Bharata were equally devoted to Rama, Lakshmana was a self-effacing person. He did not speak a word against Sri Rama’s injunction, whatever were his personal feelings. In fact, did he have a personal feeling is a question that perplexes many a scholar. Bharata was of a stronger mould. Rt. Hon’ble Srinivasa Sastriyar observes –
-“…Bharata stands on a pedestal of his own. Reading over his speeches and noting the way in which he behaved one might think that he had a great deal of persistence and strength of will. Of these we have had already some proof in the way in which he matched them or tried to match them against his own brother’s. It was only his elder brother, Rama, who could surpass him in resolution, in determined pursuit of the highest. Only to him had Bharata to yield a little. Otherwise he would have held his ground firmly against anybody else as we see. His utterances are all strong, decided and unequivocal. There is no hesitation about them, nothing of the tentative, nothing of the dim, none at all…he does not seem to have been afraid of anybody unless it was Sri Rama himself. And why should he be afraid of anybody? We might even describe him as an untamed youth.”
+Now we see Sri Rama changing his earlier stance. You will remember that he told Bharata that he should have been ruling the world for it belongs to him ‘forever’. He now says, ‘You are doing so (giving the kingdom back to me) out of your love. But it will not be proper for me to accept it. ‘ நான் இசைந்த ஆண்டு எலாம் இன்றொடு ஏறுமோ ? ’ I have accepted to go on exile for fourteen years. Have those fourteen years come to an end now?
-−
-‘OK. Agreed. The kingdom is mine,’ Bharata said. ‘And now I am giving it to you, who does not have an equal in all the three worlds.’ ‘ennadhu aagil yaan indru thandhanen’ If the kingdom is, as you say, mine, I am giving it to you. ‘manna pOndhu nee magudam soodu’ O King! Please go with me and accept the crown. When the entire world is asking you to do a thing, you are doing what you think is right (‘nee unakku uruga seiydhiyO’.) Bharata’s argument is stronger. Put in the mildest form. You can’t continue to stick to your opinion when the entire world thinks otherwise. When all of us want you to return and take the throne.
-−
-Now we see Sri Rama changing his earlier stance. You will remember that he told Bharata that he should have been ruling the world for it belongs to him ‘forever’. He now says, ‘You are doing so (giving the kingdom back to me) out of your love. But it will not be proper for me to accept it. ‘naan isaindha aaNdu elaam inrodu ErumO’ I have accepted to go on exile for fourteen years. Have those fourteen years come to an end now?
 = Take your crown, now!  =

@@ வரிசை 77: / வரிசை 77: @@
 ‘Did you consider that I am your foe?’ asks Bharata. ‘வகை இல் வஞ்சனாய் அரசு வவ்வ ’ To arrogate the crown from you like a cruel conspirator ‘&nbsp;யான் பகைவனே கொலாம்? ’ am I your foe ‘ இறவு பார்க்கின்றேன் ’ waiting for an opportune moment.
 <blockquote>‘Please return to Ayodhya and nullify the wrongs that were done to you by your father (Bharata specifically mentions ‘&nbsp;உந்தை தீமையும் ’ your father’s wrong doing) and by mother, the mother of all evils ( தீவினைத் தாய் ) and adorn the throne.’ </blockquote>
-The reader may remember our mentioning the use of the word forever, when the term Rama was supposed to serve in forest was limited to fourteen years and the quality of Rama, of verifying his own assessments before coming to any conclusion. And the Poet confirms it. When Bharata finished his request, Rama thought – ‘ சொற்ற வாசகத் துணிவு உணர்ந்த பின்&nbsp; ’ After he listened to him and understood the import of what he said, ‘ இற்றதோ இவன் மனம் &nbsp; என்று எண்ணுவான் ’ Oh! And that is how his mind is! He thinks in this manner!
+The reader may remember our mentioning the use of the word forever, when the term Rama was supposed to serve in forest was limited to fourteen years and the quality of Rama, of verifying his own assessments before coming to any conclusion. And the Poet confirms it. When Bharata finished his request, Rama thought –&nbsp; ‘சொற்ற வாசகத் துணிவு உணர்ந்த பின் ’ After he listened to him and understood the import of what he said,‘இற்றதோ இவன் மனம்&nbsp; என்று எண்ணுவான் ’ Oh! And that is how his mind is! He thinks in this manner!
 I wish to stress here that Rama did not suspect Bharata. As we saw earlier, when he admonished Lakshmana, he gave clear indication of the fact that he had already read the intention of Bharata. But he is exercising his abundant precaution to ascertain Bharata’s views, to even out any remote possibility of a pitfall. The human mind has a complex way of functioning and it is not that easy to find out what is lying in which recess, cleft or crevice of its impregnable and baffling number of innermost chambers. There are certain things, which are to be known and understood clearly and without doubt before venturing into the next step. And it does not stop with that. It has to be watched, known and understood when the other step needs to be taken. Rama took this step also – in Valmiki’s version. Any administrator should have to do this and Rama was playing his role. It would not mean that he suspected Bharata. As we said, he was playing his role. He was doing justice to his role.

@@ வரிசை 76: / வரிசை 76: @@
 ‘Did you consider that I am your foe?’ asks Bharata. ‘வகை இல் வஞ்சனாய் அரசு வவ்வ ’ To arrogate the crown from you like a cruel conspirator ‘&nbsp;யான் பகைவனே கொலாம்? ’ am I your foe ‘ இறவு பார்க்கின்றேன் ’ waiting for an opportune moment.
+<blockquote>
-‘Please return to Ayodhya and nullify the wrongs that were done to you by your father (Bharata specifically mentions ‘&nbsp;உந்தை தீமையும் ’ your father’s wrong doing) and by mother, the mother of all evils (‘theevinaith thaai’) and adorn the throne.’
+‘Please return to Ayodhya and nullify the wrongs that were done to you by your father (Bharata specifically mentions ‘&nbsp;உந்தை தீமையும் ’ your father’s wrong doing) and by mother, the mother of all evils&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (தீவினைத் தாய் ) and adorn the throne.’
+</blockquote>
-The reader may remember our mentioning the use of the word forever, when the term Rama was supposed to serve in forest was limited to fourteen years and the quality of Rama, of verifying his own assessments before coming to any conclusion. And the Poet confirms it. When Bharata finished his request, Rama thought – ‘kotra vaasagath thuNivu uNarandha pin’ After he listened to him and understood the import of what he said, ‘ittradhO ivan manam endru eNNuvaan.’ Oh! And that is how his mind is! He thinks in this manner!
+The reader may remember our mentioning the use of the word forever, when the term Rama was supposed to serve in forest was limited to fourteen years and the quality of Rama, of verifying his own assessments before coming to any conclusion. And the Poet confirms it. When Bharata finished his request, Rama thought – ‘ சொற்ற வாசகத் துணிவு உணர்ந்த பின்&nbsp; ’ After he listened to him and understood the import of what he said, ‘ இற்றதோ இவன் மனம் &nbsp; என்று எண்ணுவான் ’ Oh! And that is how his mind is! He thinks in this manner!
 I wish to stress here that Rama did not suspect Bharata. As we saw earlier, when he admonished Lakshmana, he gave clear indication of the fact that he had already read the intention of Bharata. But he is exercising his abundant precaution to ascertain Bharata’s views, to even out any remote possibility of a pitfall. The human mind has a complex way of functioning and it is not that easy to find out what is lying in which recess, cleft or crevice of its impregnable and baffling number of innermost chambers. There are certain things, which are to be known and understood clearly and without doubt before venturing into the next step. And it does not stop with that. It has to be watched, known and understood when the other step needs to be taken. Rama took this step also – in Valmiki’s version. Any administrator should have to do this and Rama was playing his role. It would not mean that he suspected Bharata. As we said, he was playing his role. He was doing justice to his role.
-And Rama had his reasons for staying in the forest. He laid a clear definition of the persons whose words should be regarded as law. ‘paravau kELviyum pazudhil gnaanamum’ (One who has) wide knowledge and flawless wisdom ‘viravu seelamum vinayin mEnmayum’ character of the highest order and (one whose) actions are guided by the best principles. And if you weigh them with deeper perception (sindhai thErvurath theriya nOkkinaal’) none else would more fulfil these qualities than one’s parents. (thandhai thaayar endru ivargaL thaam’)
+And Rama had his reasons for staying in the forest. He laid a clear definition of the persons whose words should be regarded as law. ‘ &nbsp;பரவு கேள்வியும், பழுது இல் ஞானமும் ’ (One who has) wide knowledge and flawless wisdom ‘ விரவு சீலமும், வினையின் மேன்மையும்&nbsp; ’ character of the highest order and (one whose) actions are guided by the best principles. And if you weigh them with deeper perception ( சிந்தை தேர்வுறத் தெரிய நோக்கினால் ) none else would more fulfil these qualities than one’s parents. ( "தந்தை தாயர்" என்று இவர்கள் தாம் அலால் )
 ‘My child! I undertook this exile as my Dharma, at the behest of our father and as conveyed to me by mother. It will not be proper for me to give it up because you are asking me to assume power, as a boon.’ It is another aspect in Sri Rama’s qualities. He never uttered a word of disrespect whenever he referred to Kaikeyi. She was always the loving mother for him. One is simply stupefied at the kind of maturity, clarity and balance that he possessed.

@@ வரிசை 65: / வரிசை 65: @@
 The Pandavas were deprived of their kingdom in a game of dice and walked back from Hastinapur. When Dhritarashtra heard of their appearance when they did so, especially that of Draupadi who walked the streets of Hastinapur with her hair dishevelled and unkempt and a finger pointing to the condition of her hair as if to forewarn the women of Hastinapur of the disaster that was in store for them, he was frightened. So they were called back once again for a game of dice.
-Dhuryodhana so cleverly framed the stake. Indraprasta would be returned to them if they won the game. Otherwise, they will have to live for twelve years in the forest and one more year in exile, when they should not be seen or found by anyone. If they were identified during this time, they should undergo an exile of similar terms. He very shrewdly did not mention that Indraprasta would be returned to them if they successfully complete the exile as prescribed.
+Duryodhana so cleverly framed the stake. Indraprasta would be returned to them if they won the game. Otherwise, they will have to live for twelve years in the forest and one more year in exile, when they should not be seen or found by anyone. If they were identified during this time, they should undergo an exile of similar terms. He very shrewdly did not mention that Indraprasta would be returned to them if they successfully complete the exile as prescribed.
 When they came back from the exile and asked for their property, he quoted this point among others, and said that he did not promise to return the land to them. The stake did not include that condition. And think of it, even Balarama, the elder brother of Sri Krishna supported this view!
@@ வரிசை 71: / வரிசை 71: @@
 Our two epics show us the ways of the world. One presents an ideal situation and the other presents the crude reality that surrounds us. But both the epics have a common purpose, and the purpose needs no reiteration.
-Here is a brother in the Ramayana who readily and gladly gives up his throne without a word of protest, when his stepmother tells him that his father wanted him to give it up in favour of his younger brother saying, ‘en pinnavan petra selvam adiyanEn petradhandrO’ ‘If my brother wears the crown, it is like my wearing it’. And the brother, though it came of its own volition, refuses to touch it on moral grounds.
+Here is a brother in the Ramayana who readily and gladly gives up his throne without a word of protest, when his stepmother tells him that his father wanted him to give it up in favour of his younger brother saying, ‘என் பின்னவன் பெற்ற செல்வம் அடியனேன் பெற்றதன்றோ! ’ ‘If my brother wears the crown, it is like my wearing it’. And the brother, though it came of its own volition, refuses to touch it on moral grounds.
 = It is your kingdom in all wisdom  =

@@ வரிசை 209: / வரிசை 209: @@
 That is the height that the character of Bharata reaches at the hands of Kamban. His steadfastness, his adherence to Dharma, his simple ways of living and his devotion – unswerving devotion – to Rama and undoubtedly towards Kausalya, have moved the heart of the poor mother to forget even her own son, for she is able to see him in the form of Bharata. And she, who is already living away from her most endeared son and who has no answer for the delay in his return, is not able to bear the thought that she might lose Bharata as well, by his falling into the fire. Not a single word more is needed than the most moving statement of Kausalya to describe the strength of character, the love and sincerity of Bharata.
-= The happy reunion =
+= The happy reunion  =
-But Bharata persisted. It would appear that no power on earth could stop him from fulfilling his vow. ‘vaanuL eidhiya mannavan maindhanaal’ I am the son of Dasaratha who saved his word at the cost of his life. And if Rama should live in the forest in keeping with what was ordained, for the sake of his acceptance to live in exile (refer Rama’s answer to Vasishtha in Take your crown, now!) it is also equally important for me to respect my own words. ‘kaanuL Egiya kaagutharkE kadan? EnaiyOrkkum idhu izhukkil vazhakku andro?’ Fulfilling a vow as a matter of duty is not limited to Rama who went to the forest. It applies to all and it is a virtue worthy of following.’
+But Bharata persisted. It would appear that no power on earth could stop him from fulfilling his vow. ‘வானுள் எய்திய மன்னவன் மைந்தனால் ’ I am the son of Dasaratha who saved his word at the cost of his life. And if Rama should live in the forest in keeping with what was ordained, for the sake of his acceptance to live in exile (refer Rama’s answer to Vasishtha in Take your crown, now!) it is also equally important for me to respect my own words.' கானுள் ஏகிய காகுத்தர்க்கே கண்டான் ?&nbsp; ஏனையோர்க்கும் இது இழுக்கில் வழக்கன்றோ ! ’ Fulfilling a vow as a matter of duty is not limited to Rama who went to the forest. It applies to all and it is a virtue worthy of following.’
-It is this capacity for reasoning out and convincing the other person that we saw as a mark of distinction from Lakshmana, earlier. His skills of winning the argument surface again. ‘I am guileless. ‘maasu atrEn. I will prove it by my death. ‘idhu kaatuvEn maaNdu.’
+It is this capacity for reasoning out and convincing the other person that we saw as a mark of distinction from Lakshmana, earlier. His skills of winning the argument surface again. I am guileless ‘ மாசு அற்றேன்’. I will prove it by my death. ‘இது காட்டுவென் மாண்டு ’
-He walked round the fire in preparation for jumping into it. And Hanuman jumps into the scene with his usual communication skills, so selected and precise. ‘ayyan vandhanan, aariyan vandhanan’ My Lord has come. The noble hero has come. ‘meyyin mey anna nin uyir veedinaal’ If your life, which is like the very body for Truth to reside in is shed, ‘uyyumE avan?’ Can he survive such a calamity?’ So saying, he put out the fire and produced the ring of Rama in authentication of his identity.
+He walked round the fire in preparation for jumping into it. And Hanuman jumps into the scene with his usual communication skills, so selected and precise. ‘&nbsp;ஐயன் வந்தனன் ஆரியன் வந்தனன் ’ My Lord has come. The noble hero has come. ‘&nbsp;மெய்யின் மெய் அன்ன நின் உயிர் வீடினால் ’ If your life, which is like the very body for Truth to reside in is shed, ‘&nbsp;உய்யுமே அவன்? ’ Can he survive such a calamity?’ So saying, he put out the fire and produced the ring of Rama in authentication of his identity.
-−
-And after due introduction, Hanuman narrated the entire happenings of the fourteen years to Bharata. I give the rest of the scene in the moving words of Sri V V S Aiyar -
-<blockquote>
-“Bharata grieved that it was not given to him to help Rama like Lakshmana in the destruction of Ravana. But all the grief and sorrow melted away the moment he saw Rama coming in the aerial chariot towards Ayodhya. He then felt as if he saw his father himself returned to life. He fell at Rama’s feet and Rama took him up and unable to utter a word in intensity of his grief and joy, embraced him till their very souls touched. Tears flowed unceasingly from Rama’s eyes at the sight of the twisted knot of hair on the head of Bharata, which had never been untied, all these fourteen years. These tears and the love of Rama’s heart, which was like that of the cow for its calf, were enough compensation to the heart of Bharata for the untold mental anguish that he had been suffering from the moment that he had heard of Rama’s exile. And Lakshmana, who had misunderstood him in the early days of the exile, clasped his feet in loving worship. The tortured heart of Bharata had at length fount its balsam and fluttering with joy he too his brother and the Vanara host to Ayodhya and crowned Rama to the delight of himself and that of the whole world.”
-</blockquote>
-Bharata is an example of what men of wisdom, patience and justice would do in times of test and stress. How they would slowly win over even the heart of those who refused to trust them, those who did not believe in their honesty, and how transparent lives as well as transparent administration wins the world.
 <br>Hari Krishnan

@@ வரிசை 201: / வரிசை 201: @@
 There are not many instances when we see Satrughna speaking his heart out and such occasions can be counted on the fingers in one hand. He was in a fix and his pleadings went did not have any effect on Bharata. Finally, he had to obey Bharata who ordered him to light the fire himself. When he did so, the news reached Kausalya and she came running to Bharata. These fourteen years seem to have caused a sea change in her. She is unable to bear the thought of having to lose Bharata. And see how she tries to dissuade him.
-‘&nbsp;மன் இழைத்ததும் ’ That which was done by the king and ‘&nbsp;மைந்தன் இழைத்ததும் ’ that which was done by the son (leaving to the forest) ‘&nbsp;முன் இழைத்த விதியின் முயற்சியால் ’ are all caused by the design of Fate. ‘&nbsp;பின் இழைத் ததும்&nbsp; எண்ணில்&nbsp; அப் பெற்றியால் ’ that which has happened now is also due to Fate. (She hints that Rama might perhaps not be living now!) And she once again repeats the idea very openly, in her attempt to stop Bharata from what he intends.
+‘&nbsp;மன் இழைத்ததும் ’ That which was done by the king and ‘&nbsp;மைந்தன் இழைத்ததும் ’ that which was done by the son (leaving to the forest) ‘&nbsp;முன் இழைத்த விதியின் முயற்சியால் ’ are all caused by the design of Fate. ‘&nbsp;பின்&nbsp;&nbsp;&nbsp; இழைத் ததும்&nbsp; எண்ணில்&nbsp; அப் பெற்றியால் ’ that which has happened now is also due to Fate. (She hints that Rama might perhaps not be living now!) And she once again repeats the idea very openly, in her attempt to stop Bharata from what he intends.
 ‘If he doesn’t come today, he would do so tomorrow. And if he doesn’t do so tomorrow, there is only one possibility, since he is unfailing in his word – he might have ceased to live.‘ பொன்றும் தன்மை புகுந்தது போய்',&nbsp; ‘&nbsp;ஒருவன் மாண்டனன் என்று கொண்டு ’ Consider that ‘one’ has died. ‘&nbsp;எண்ணில் கோடி இராமர்கள் என்னினும் அண்ணல் நின் அருளுக்கு அருகாவரோ ’ I tell you my child even numberless millions of Rama would not equal your grace. It is your duty now to protect this world. You cannot give it up. You have to live my child to protect Dharma. If you still persist, it would lead to the death of all this world.’