Lakshmana - Part 9 - திருத்த வரலாறு

03:01, 5 மார்ச் 2010 இல் Hariki

2010-03-05T03:01:06Z

06:13, 4 மார்ச் 2010 இல் Dev

2010-03-04T06:13:27Z

Hariki: Lakshmana Vs Indrajit - Part 2, Lakshmana - Part 9 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: The old title Lakshmana Vs Indrajit, moves the study away from the seriatim of

2010-02-26T03:42:24Z

Lakshmana Vs Indrajit - Part 2, Lakshmana - Part 9 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: The old title Lakshmana Vs Indrajit, moves the study away from the seriatim of

14:34, 25 பெப்ரவரி 2010 இல் Hariki

2010-02-25T14:34:27Z

07:29, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T07:29:11Z

மாற்றங்களைக் காட்டு

Dev: "Lakshmana Vs Indrajit - Part 2" காக்கப்பட்டது ([edit=sysop] (indefinite) [move=sysop] (indefinite))

2010-01-30T06:04:33Z

"Lakshmana Vs Indrajit - Part 2" காக்கப்பட்டது ([edit=sysop] (indefinite) [move=sysop] (indefinite))

Dev: புதிய பக்கம்: = Goodbye to your Dharma = Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colos…

2010-01-30T06:03:09Z

புதிய பக்கம்: = Goodbye to your Dharma = Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colos…

மாற்றங்களைக் காட்டு

@@ வரிசை 1: / வரிசை 1: @@
 = Goodbye to your Dharma  =
-Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. '&nbsp;சித்திரத் தன்மை உற்ற சேவகன், உணர்வு தீர்ந்தான் ' Rama turned into nothing more than a painting (so motionless was he) and went blank. ' மித்திரர் வதனம் நோக்கான் ' He would not look at the faces of his friends. ' இளையவன் வினவப் பேசான்'&nbsp; He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive.<br>As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: Nothing is greater than Rama) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration.<br>How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. '&nbsp;தருமக் கற்பின் தெய்வதம் தன்னை, ' The very goddess of purity. '&nbsp;மற்று உன் தேவியை ' Above all this she is your consort. 'திருவை' One who is the very embodiment of Mahalakshmi. 'தீண்டி&nbsp; i' If that fellow could touch her, '&nbsp;கொன்றான் என்றால் ' and killed her also, ' வேதனை உழப்பது இன்னம்,' and if you grieve over it (and turn inactive) what for are you adopting this posture? ' உய்யவோ? ' Is it for the sake of love of this life? '&nbsp;கருணையாலோ? ' Or is due to the fact that you have mercy for the rakshasa clan? '&nbsp;தருமத்தோடு உறவும் உண்டோ? ' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? <br>Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother!<br>'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother!<br>Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!
+Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. '&nbsp;சித்திரத் தன்மை உற்ற சேவகன், உணர்வு தீர்ந்தான் ' Rama turned into nothing more than a painting (so motionless was he) and went blank. ' மித்திரர் வதனம் நோக்கான் ' He would not look at the faces of his friends. ' இளையவன் வினவப் பேசான்'&nbsp; He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive.<br>As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_1#Nothing_is_greater_than_Rama Nothing is greater than Rama]) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration.<br>How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. '&nbsp;தருமக் கற்பின் தெய்வதம் தன்னை, ' The very goddess of purity. '&nbsp;மற்று உன் தேவியை ' Above all this she is your consort. 'திருவை' One who is the very embodiment of Mahalakshmi. 'தீண்டி&nbsp; i' If that fellow could touch her, '&nbsp;கொன்றான் என்றால் ' and killed her also, ' வேதனை உழப்பது இன்னம்,' and if you grieve over it (and turn inactive) what for are you adopting this posture? ' உய்யவோ? ' Is it for the sake of love of this life? '&nbsp;கருணையாலோ? ' Or is due to the fact that you have mercy for the rakshasa clan? '&nbsp;தருமத்தோடு உறவும் உண்டோ? ' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? <br>Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother!<br>'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother!<br>Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!
 = Stand by your Dharma<br>  =
@@ வரிசை 13: / வரிசை 13: @@
 = Rama is my Dharma<br>  =
-As the intensity of the battle was gaining and as Lakshmana could not be contained, Indrajit naturally thought of the option open to him. 'He cannot withstand the Brahmastra,' he thought. 'mudhar pOdhu than valaththaal mIttan alan.' I know it. I have used it earlier. When I used it for the first time, he did not counter it. 'thaduththaan alan.' He did not even do anything to stop it. 'mudindhaan ena vittaan.' So this is what I have to do. This is the end of him, so saying Indrajit once again set on firing the Brahmastra. <br>'If I don't counter it this time,' thought Lakshmana, 'he would take me for granted.' There of course was the condition of Rama, but still Lakshmana could play it according to the rules set down by his brother. He commenced his counter preparation. 'nandru aaguga ulagukku,' was what he chanted by way of initiation of the astra. 'Let all be well with the world.' And the remarkable thing about Lakshmana is the strength of character that he displays in specifying what the astra is supposed to do and also what not it is supposed to do. <br>'pindraadhavan uyir mEl selavu ozhiga,' is what he lays down as his instruction. 'You are not supposed to harm Indrajit - who stands his ground, who does not retreat - in any manner.' 'ondraaga im mudhalOn padai thanai maaikka.' Just do only one thing. Destroy the Brahmastra that he (Indrajit) is letting loose. Nullify its effect and do nothing more than that. And his weapon did just what it was commanded. This kind of controlling the divine weapon, as we have cited earlier a parallel incident from the Mahabharata, requires mastery of another kind and it is not easy for even great masters to achieve it. The celestials were overjoyed with what Lakshmana did. The fact that Lakshmana put the welfare of the world even before his own life is something remarkable indeed.<br>And compare this with his use of the same weapon earlier in his battle with Atikaya, (See: 'The reason for his rage' and 'The killing of Atikaya') where Lakshmana is advised by the Wind God that Atikaya could not be killed excepting by the use of Brahmastra. Lakshmana had no trouble at that time in putting the weapon to use. He did it unhesitatingly. As far as Lakshmana is concerned, he is more a warrior and a strategist than anything else, for he never worries anything other than the interest of Rama in this world. But when it comes to the word of Rama, his law giver, he is extremely careful about not violating it even to the letter. Observe his instruction: 'Do not harm the life of Indrajit.'<br>Lakshmana, even if he has his own opinion in any matter, is not prepared violate the words of Rama even at the risk of death, for Rama is his Dharma.
+As the intensity of the battle was gaining and as Lakshmana could not be contained, Indrajit naturally thought of the option open to him. 'He cannot withstand the Brahmastra,' he thought. 'mudhar pOdhu than valaththaal mIttan alan.' I know it. I have used it earlier. When I used it for the first time, he did not counter it. 'thaduththaan alan.' He did not even do anything to stop it. 'mudindhaan ena vittaan.' So this is what I have to do. This is the end of him, so saying Indrajit once again set on firing the Brahmastra. <br>'If I don't counter it this time,' thought Lakshmana, 'he would take me for granted.' There of course was the condition of Rama, but still Lakshmana could play it according to the rules set down by his brother. He commenced his counter preparation. 'nandru aaguga ulagukku,' was what he chanted by way of initiation of the astra. 'Let all be well with the world.' And the remarkable thing about Lakshmana is the strength of character that he displays in specifying what the astra is supposed to do and also what not it is supposed to do. <br>'pindraadhavan uyir mEl selavu ozhiga,' is what he lays down as his instruction. 'You are not supposed to harm Indrajit - who stands his ground, who does not retreat - in any manner.' 'ondraaga im mudhalOn padai thanai maaikka.' Just do only one thing. Destroy the Brahmastra that he (Indrajit) is letting loose. Nullify its effect and do nothing more than that. And his weapon did just what it was commanded. This kind of controlling the divine weapon, as we have cited earlier a parallel incident from the Mahabharata, requires mastery of another kind and it is not easy for even great masters to achieve it. The celestials were overjoyed with what Lakshmana did. The fact that Lakshmana put the welfare of the world even before his own life is something remarkable indeed.<br>And compare this with his use of the same weapon earlier in his battle with Atikaya, (See: '[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_reason_for_his_rage The reason for his rage]' and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_6#The_killing_of_Atikaya 'The killing of Atikaya']) where Lakshmana is advised by the Wind God that Atikaya could not be killed excepting by the use of Brahmastra. Lakshmana had no trouble at that time in putting the weapon to use. He did it unhesitatingly. As far as Lakshmana is concerned, he is more a warrior and a strategist than anything else, for he never worries anything other than the interest of Rama in this world. But when it comes to the word of Rama, his law giver, he is extremely careful about not violating it even to the letter. Observe his instruction: 'Do not harm the life of Indrajit.'<br>Lakshmana, even if he has his own opinion in any matter, is not prepared violate the words of Rama even at the risk of death, for Rama is his Dharma.
 = Lakshmana the Supreme<br>  =
@@ வரிசை 23: / வரிசை 23: @@
 Indrajit did not expect this quite. He was taken aback. But he persisted in his war efforts and aimed the Narayana astra at Lakshmana. ‘You stopped Brahmastra. If only you can stop this, I tell you, there can be not a single individual who can excel you in warfare.’ It is said that the Narayana-astra would not harm the person who bows down to it. The Mahabaratha gives an account of such an incident. The famed Erich Van Daniken in his ‘Return to the Stars’ compares the Narayana astra with the hydrogen bomb, whose gases remain about three feet above the ground and would be harmless if the persons in that area fall facedown on the ground.
-Kamban mentions this. The celestials and others bowed down to the Narayana astra for it doesn’t harm the person who pays obeisance to it. But Lakshmana, being the very reincarnation of Vishnu, walked towards the astra that came flying towards him. ‘nEmith thani ari thaan ena ninaindhaan edhir nadandhaan.’ He realised that he is none other than Vishnu and walked towards it. This is the second time that Lakshmana realises the fact that he is the embodiment of Vishnu. (See: His divine nature I and His divine nature II, for an account of the first time.)
+Kamban mentions this. The celestials and others bowed down to the Narayana astra for it doesn’t harm the person who pays obeisance to it. But Lakshmana, being the very reincarnation of Vishnu, walked towards the astra that came flying towards him. ‘nEmith thani ari thaan ena ninaindhaan edhir nadandhaan.’ He realised that he is none other than Vishnu and walked towards it. This is the second time that Lakshmana realises the fact that he is the embodiment of Vishnu. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_I His divine nature I ]and[http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_II His divine nature II], for an account of the first time.)
 ‘mIch chendriladhu.’ The missile did not harm Lakshmana. ‘ayal sendru adhu vilangaa,’ It went away from him and ‘valam kodu mEl pOyththu angu adhu kanal maaNdahu,’ circumambulated him and went to the sky where its fire was spent and died. Indrajit was shocked beyond words. ‘avan annadhu kaNdaan.’ Indrajit saw this happening. He could not believe his eyes. ‘ivan aarO endru ayirththaan.’ ‘Who could he be,’ he thought with awe. ‘ivan annadhu mudahlE udai irayOn ena viyavaa,’ Is he the Lord, the Lord Supreme?’ surprise filled his heart. ‘Let that be so. If he is Vishnu, his own weapon would not harm him. But I have the Pasu-patha-astra with me. I received it after performing severe penance from Lord Shiva himself. What can he do, if I use it against him?’
@@ வரிசை 31: / வரிசை 31: @@
 = Lakshmana the Supreme II  =
 <blockquote>'My dear father,’ said Indrajit, please do not think (and say) that I am afraid. If only you can wipe your heart of the desire for Sita, their anger would be pacified…’ </blockquote>
-Indrajit had already expressed that Rama and Lakshmana are nothing but the Lord Supreme in human form. ‘sEgu arath theLindhadhu andrE.’ I am convinced of this. I have no doubts. I am very clear and have understood this fact now. (See: ‘Is Vibishana right, after all?’) But at that time, that is before setting for the sacrificial fire at Nikumbhila, he didn’t simply care. Though he was concerned, he did not care. His Rakshasa pride, his enormous self-confidence and the fact that Ravana, Kumbakarna – himself not excluding – have already established their victory over celestials by their might and their boons were providing them ample immunity against the Trinity as well.
+Indrajit had already expressed that Rama and Lakshmana are nothing but the Lord Supreme in human form. ‘sEgu arath theLindhadhu andrE.’ I am convinced of this. I have no doubts. I am very clear and have understood this fact now. (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_8#Is_Vibishana_right.2C_after_all.3F ‘Is Vibishana right, after all?’]) But at that time, that is before setting for the sacrificial fire at Nikumbhila, he didn’t simply care. Though he was concerned, he did not care. His Rakshasa pride, his enormous self-confidence and the fact that Ravana, Kumbakarna – himself not excluding – have already established their victory over celestials by their might and their boons were providing them ample immunity against the Trinity as well.
 But now, for the first time, Indrajit thought of reversing his stand. What he saw in battle that day was something new for him. If Narayana-astra could move away from a person and go around him in respectful pradhakshina, if a person could stop the mightiest of weapons, all the three of them that he had, then he must the Supreme one in human form. This realisation, for the first time, troubled him. He was not afraid about his safety. But he was concerned about the welfare of his father and his race as a whole.
@@ வரிசை 121: / வரிசை 121: @@
 Ravana at that time was away in his mission of testing his new found power, was extensively marching on all directions and establishing victories, killing incessantly and molesting any woman on whom he set his eyes. It was at this time that he had killed the husband of his sister Surpanakha, while he was engaged in a war with Kalakeyas. ‘I was intoxicated with my victories and did not notice my son-in-law,’ admits Ravana later.
-When Ravana was away, wreaking terror all around, Indrajit was performing penance. There are seven such Yagas that are said to endow the performer with unlimited power. Agnistoma, Aswamedha, Bahusuvarnaka, Rajasuya, Gomedha and also the Yaga that was intended to propitiate Lord Vishnu. Indrajit, as we have already seen, (See: His exploits and boons) had received, right at the beginning of the sixth Yaga from Lord Mahadeva, a ‘lasting heavenly car’ that moved according to his will, on the earth and up in the air, bows and arrows and other divine weapons and also was blessed with the ‘Tamasi Maya’ which he employed over and over again in the battle with Lakshmana.
+When Ravana was away, wreaking terror all around, Indrajit was performing penance. There are seven such Yagas that are said to endow the performer with unlimited power. Agnistoma, Aswamedha, Bahusuvarnaka, Rajasuya, Gomedha and also the Yaga that was intended to propitiate Lord Vishnu. Indrajit, as we have already seen, (See: [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_8#His_exploits_and_boons His exploits and boons]) had received, right at the beginning of the sixth Yaga from Lord Mahadeva, a ‘lasting heavenly car’ that moved according to his will, on the earth and up in the air, bows and arrows and other divine weapons and also was blessed with the ‘Tamasi Maya’ which he employed over and over again in the battle with Lakshmana.
 Indrajit was not satisfied with having performed six of the most important of all Yagas. He wanted to complete the seventh and the most difficult of them all, the Nikumbhila Yaga. The benefits that would accrue to him on completion of the Yaga were stupendous – invincibility by means of Brahmasiras and a chariot from Agni.
@@ வரிசை 171: / வரிசை 171: @@
 <br>
-[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]
+[[Category:Lakshmanan:Indrajit]] [[Category:Lakshmanan]]

@@ வரிசை 1: / வரிசை 1: @@
 = Goodbye to your Dharma  =
-Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. 'chithirath thanmai utra sEvagan uNarvu thIrndhaan.' Rama turned into nothing more than a painting (so motionless was he) and went blank. 'mithirar vadhanam nOkkaan.' He would not look at the faces of his friends. 'iLayavan vinavap pEsaan.' He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive.<br>As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: Nothing is greater than Rama) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration.<br>How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. 'dharumak kaRppin dheivadham thannai.' The very goddess of purity. 'matru un dhEviyai.' Above all this she is your consort. 'thiruvai.' One who is the very embodiment of Mahalakshmi. 'thINdi' If that fellow could touch her, 'kondraan endraal' and killed her also, 'vEdhanai uzhappadhu innam,' and if you grieve over it (and turn inactive) what for are you adopting this posture? 'uyaavO' Is it for the sake of love of this life? 'karuNayalO?' Or is due to the fact that you have mercy for the rakshasa clan? 'dharumathOdu uravum uNdO?' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? <br>Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother!<br>'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother!<br>Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!
+Rama is crestfallen at this point of time, when quick decisions were to be taken. Naturally so. It was a shock of unexpected and colossal proportion. Retrieving Sita meant not only retrieval of his wife. It was retrieval and reestablishment of his personal honour and family pride. He is shocked beyond words and action now. '&nbsp;சித்திரத் தன்மை உற்ற சேவகன், உணர்வு தீர்ந்தான் ' Rama turned into nothing more than a painting (so motionless was he) and went blank. ' மித்திரர் வதனம் நோக்கான் ' He would not look at the faces of his friends. ' இளையவன் வினவப் பேசான்'&nbsp; He would not answer the anxious enquiries of his brother. He was overcome by a grief that would make even the unrealising minds of the mentally deranged, inactive.<br>As we know, this is the only situation that Lakshmana cannot bear and makes him volatile. It is the interest of Sri Rama at stake and he is dulled beyond action now. As we have already seen, for Lakshmana, Dharma is in the form of Rama and Rama alone. (See: Nothing is greater than Rama) He doesn't care for Dharma of any other kind. If at all he is firmly set in the path of rectitude, it is because his brother is so. And if his brother is affected by - what he perceives as - practising that Dharma, he is unable to contain himself. He bursts forth with his serpent energy taking complete hold of him now. Here are a few pieces from his long peroration.<br>How can I bear this? Who did that Indrajit kill? 'thaiyalai.' A woman. 'thuNai ilaaLai.' One who had none to protect her. 'thavaththiyai.' She is no ordinary woman either. She had set her mind in penance of moral strength. '&nbsp;தருமக் கற்பின் தெய்வதம் தன்னை, ' The very goddess of purity. '&nbsp;மற்று உன் தேவியை ' Above all this she is your consort. 'திருவை' One who is the very embodiment of Mahalakshmi. 'தீண்டி&nbsp; i' If that fellow could touch her, '&nbsp;கொன்றான் என்றால் ' and killed her also, ' வேதனை உழப்பது இன்னம்,' and if you grieve over it (and turn inactive) what for are you adopting this posture? ' உய்யவோ? ' Is it for the sake of love of this life? '&nbsp;கருணையாலோ? ' Or is due to the fact that you have mercy for the rakshasa clan? '&nbsp;தருமத்தோடு உறவும் உண்டோ? ' Is your mind still set in the path of that (despicable) dharma? Is there any point in pursuing it still? <br>Let me go forth and turn this city to ashes in a moment and put to fire the very directions in which the demon went. If we do not do this, and if we continue to be immersed in this kind of grief, with our hands holding our heads in utter and pathetic helplessness, 'sirumayaith thOndrum' it will be looked at as cowardice. Enough! Enough of this my brother!<br>'angum iv aramE nOkki,' We observed this very same Dharma, there in Ayodhya also. 'arasu izhandhu,' And what did we get in return? We lost our kingdom. 'adavi eydhi' Took to the life in the forests. 'mangayai arakkan patra,' (Even when) the lady of our house was carried off by Ravana, 'varambu azhiyaadhu vazhndhOm,' we observed restraint in the name of Dharma. 'ingum ith thunbam eydhi,' And even after going through this kind of a suffering here 'iruththumEl,' and continue to observe the same kind of restraint in the name of your Dharma, 'eLimai nOkki,' we will be taken for weaklings 'van thaLayil pUtti,' and will be shackled 'aat seyap pugalvar andrE' and they will very easily enslave us. This is no time for your Dharma brother!<br>Lakshmana is concerned with the welfare of Rama and Rama alone. All other things are secondary. In fact they cannot be called secondary. As far as he is concerned, they do not exist at all!
 = Stand by your Dharma<br>  =

←முந்தைய தொகுப்பு		14:34, 25 பெப்ரவரி 2010 இல் நிலவும் திருத்தம்
வரிசை 171:		வரிசை 171:
	<br>		<br>

−	[[Category:Lakshmanan:Indrajit]]	+	[[Category:Lakshmanan:Indrajit]][[Category:Lakshmanan]]