Rama - Part 1 - திருத்த வரலாறு

05:15, 21 ஜனவரி 2013 இல் Dev

2013-01-21T05:15:18Z

05:04, 21 ஜனவரி 2013 இல் Dev

2013-01-21T05:04:27Z

04:56, 21 ஜனவரி 2013 இல் Dev

2013-01-21T04:56:51Z

04:04, 16 பெப்ரவரி 2010 இல் Dev

2010-02-16T04:04:48Z

09:29, 15 பெப்ரவரி 2010 இல் Hariki

2010-02-15T09:29:31Z

09:26, 15 பெப்ரவரி 2010 இல் Hariki

2010-02-15T09:26:34Z

மாற்றங்களைக் காட்டு

Dev: "Rama - Part 1" காக்கப்பட்டது ([edit=sysop] (indefinite) [move=sysop] (indefinite))

2010-02-14T18:09:16Z

"Rama - Part 1" காக்கப்பட்டது ([edit=sysop] (indefinite) [move=sysop] (indefinite))

18:08, 14 பெப்ரவரி 2010 இல் Dev

2010-02-14T18:08:22Z

Dev: புதிய பக்கம்: === Rama the righteous === “Was it a vision or a waking dream?” wondered John Keats in his Ode on a Nightingale. The story of Rama does fill us with a wonder…

2010-02-14T18:07:07Z

புதிய பக்கம்: === Rama the righteous === “Was it a vision or a waking dream?” wondered John Keats in his Ode on a Nightingale. The story of Rama does fill us with a wonder…

மாற்றங்களைக் காட்டு

@@ வரிசை 210: / வரிசை 210: @@
 Manimekalai, one of the five major epics of Tamil, goes about the life of Manimekalai, the daughter of Madhavi of Cilappadhikaram. It speaks of Manimekalai obtaining an amudhasurabhi, something similar to the akshyapatra that Draupadi had when the Pandavas were on exile, from which welled up endless quantities of food, for the appeasement of hunger of one and all. Now, there was a woman by name Kayachandikai who was suffering from a strange disease known as ‘யானைத் தீ,’ or a hunger that makes one consume food like an elephant, like fire. Her insatiable hunger comes to an end on consuming a morsel from the amudhasurabhi that Manimekalai had. Kayachandikai narrates her pathetic state to Manimekalai and describes her un-appeaseable hunger. ‘My hunger never ceases,’ she says, ‘Even mountains of food disappear in a trice in my belly.’ And how? Here is how she puts it:
-<blockquote>'nediyOn mayangi nilamisaith thOnRi <br>adal aru mun nIr adaiththa njAnRu <br>kurangku koNarnthu eRintha nedu malai ellAm <br>aNangku udai aLakkar vayiRu pukkAngku <br>ittathu ARRAk kattu azal kadum pasip <br>paddEn...’<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (manimEkalai, ulaga aRavi pukka kAdhai, lines 9 – 14) </blockquote>
+<blockquote>'நெடியோன் மயங்கி நிலமிசைத் தோன்றி<br>அடல் அரு முந்நீர் அடைத்த ஞான்று <br>குரங்கு கொணர்ந்து எறிந்த நெடு மலை எல்லாம்<br>அணங்கு உடை அளக்கர் வயிறு புக்காங்கு<br>இட்டது ஆற்றாக் கட்டு அழல் கடும் பசிப்<br>பட்டேன்.........<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (மணிமேகலை : உலக அறவி புக்க காதை)<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </blockquote><blockquote>‘You know, Lord Vishnu (நெடியோன்) assumed a human form and was born on earth. He constructed a bridge across the ocean. The monkeys collected mountains and threw them into the sea for constructing the bridge. Even as those mountains got immersed and disappeared in seconds under the bowels of the sea, so do mountains of food disappear in my stomach.’ </blockquote>
 ‘You know, Lord Vishnu (நெடியோன்) assumed a human form and was born on earth. He constructed a bridge across the ocean. The monkeys collected mountains and threw them into the sea for constructing the bridge. Even as those mountains got immersed and disappeared in seconds under the bowels of the sea, so do mountains of food disappear in my stomach.’
-−
 That simile captures several facts from Ramayana. That Rama constructed a bridge across the sea; that the monkeys brought mountains and threw them into the ocean; and on top of all, Rama was known as an avatar of Vishnu, at that time.
@@ வரிசை 223: / வரிசை 221: @@
 That very clearly mentions not only the Rama avatar, but the idea of dasa-avatar – the ten incarnations – referring to the Trivikrama avatar here and the Krishna avatar and the Mahabharata incidents in other stanzas.
 Therefore, the conclusions of researchers like Jacobi, who places the Ramayana in the 6th century BC, Winternitz who believes that it belongs to 3 BC, Macdonell who argues that it should be placed in 5 BC, sound more valid. In fact Winternitz challenges the calculations of Max Muller. But we do not know which one is the closest, almost correct, somewhat precise conclusion! All that we know is, Ramayana is as old as hills. Has been around from time immemorial and will be there sustaining the interest of generations to come, until the last human being breathes on this earth.
 === A story that belongs to all  ===

@@ வரிசை 184: / வரிசை 184: @@
 ‘This reminds me, O king, something similar that happened in the past,’ the poet says.
-<blockquote>kadun theRal irAman udanpuNar sIthaiyai<br>valiththakai arakkan vauviya njAnRai,<br>nilam sEr mathar aNi kaNda kurangin<br>semmukap perungkiLai izaippolinthu aangu,<br>aRAa aru nakai inithupeRRu ikumE </blockquote>
+<blockquote>கடுந்தெறல் இராமன் உடன்புணர் சீதையை<br> வலித்தகை அரக்கன் வௌவிய ஞான்றை<br> நிலஞ்சேர் மதரணி கண்ட குரங்கின்<br> செம்முகப் பெருங்கிளை இழைப்பொலிந் தாஅங்(கு)<br> அறாஅ அருநகை இனிதுபெற்(று) இகுமே<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; [புறநானூறு: 378:13-21]<br><br></blockquote>
 The lines are quite terse and give the minimum details. Properly supplemented and paraphrased, these lines would read thus. ‘Sita, the wife of the mighty warrior Rama, was taken away by force by that demon, Ravana. On that day, while being taken away, she dropped her ornaments in a bundle from the Pushpaka Viand, among a group of monkeys. The monkeys opened the bundle; and found many ornaments, which they had not seen at all. Knowing, however, that they are meant to be worn, they tried to wear the bangle on their ears, earrings on their fingers, necklace on the waist and frolicked about with a beaming smile. These innocent bards do the same thing here in your presence. Look at them, their act and their smile!
 The ease with which the poet is able to put this vivid scene in quite a few words, the quick references and joy of communication that is made possible through a very terse account, testify to the ready familiarity to the story of Rama in the land of Tamils, about a thousand years before Kamban.
 And then look at this piece from that ancient collection, பரிபாடல்.
 === Ahalyä, Ravana and Sangam classics  ===

@@ வரிசை 69: / வரிசை 69: @@
 With such a purpose in view, Markandeya tells this to Yudhishthira. “O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jataayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.” (Mahabharata, Vana Parva, Section 272 – translated by Kisari Mohan Ganguli) On this, Dharmaputra wants to know the story of Rama and here is how the birth of Rama is narrated by Markandeya.
 "Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwäku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. <br>
-<blockquote>
+<blockquote>விதேஹராஜோ&nbsp;&nbsp; ஜநக:&nbsp;&nbsp;&nbsp; ஸீதா&nbsp;&nbsp;&nbsp; தஸ்யாத்மஜா விபோ | <br>யாம் சகார ஸ்வயம் த்வஷ்டா ராமஸ்ய மஹிஷீ ப்ரியா ||<br> </blockquote>
 விதேஹராஜோ&nbsp;&nbsp; ஜநக:&nbsp;&nbsp;&nbsp; ஸீதா&nbsp;&nbsp;&nbsp; தஸ்யாத்மஜா விபோ | <br>யாம் சகார ஸ்வயம் த்வஷ்டா ராமஸ்ய மஹிஷீ ப்ரியா ||<br>
 </blockquote>
 And Janaka was the king of Videha, and Sita was his daughter. And Tvashtaa ( Brahmaa) himself created her, desiring to make her the beloved wife of Rama. I have now told thee the history of both Rama's and Sita's birth.” (Ibid)
 This portion does not speak anything about the ‘aswamedha’ and the ‘putra kameshti’ sacrifices conducted by Dasaratha; the emergence of the ‘payasa’ from the sacrificial fire and the way the king shared it among the queens. It just says Dasaratha, son of king Aja, had three queens, by whom he had four sons. And it also does not say anything about the celebrated ‘ayoni sambhava’ that Sita is. It just says that she is the daughter of king Janaka of Videha. The narration of birth ends there, which is emphasised by the Rishi’s saying, “I have now told thee the history of both Rama's and Sita's birth,” who then moves on to narrate the birth of Ravana and his ancestry.
 That lends credence to the claims of Brockington indeed. But then, as we have always been emphasising, it is always necessary to look at the picture in toto rather than basing our conclusions on a sloka here and a sloka there. That is where the whole structure of the eminent scholar of Ramayana collapses. A well tessellated platform; but without cement.
 === How does that prove!  ===
@@ வரிசை 168: / வரிசை 166: @@
 These epics were so well-known to the masses that the poets of the Sangam classics have employed the events in them either in passing, making a casual mention, or in similes. For instance, in ‘கலித்தொகை’, the sixth compilation of ‘எட்டுத் தொகை’ the poet சோழன் நல் உருத்திரன் ( Rudran, the good Chola, in modern terms) describes a bull fight. There, speaking of the fighter twisting the neck of the charging bull, he likens the fighter to Aswatthama.
-<blockquote>‘aariuL ennan arum kangul vandhu than<br>thaaLiR kadandhu, attuth thandhayaik kondraanaith<br>thOLiR thiruguvaan pOnm… <br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (kalith thogai, Verse 101, mullaik kali) </blockquote>
+<blockquote>‘ ஆர் இருள் என்னான் அருங் கங்குல் வந்து, தன்<br>&nbsp; தாளின் கடந்து அட்டு, தந்தையைக் கொன்றானைத்<br>&nbsp; தோளின் திருகுவான் போன்ம்’<br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; (கலித்தொகை:101 முல்லைக்கலி)&nbsp; </blockquote>
 ‘Like Aswatthama who went (into Panadava’s camp) in the inky night and twisted the neck of the one who killed his father (Dhrishtadyumna who killed Drona)…’
@@ வரிசை 302: / வரிசை 300: @@
 <br><br>
 [[Category:Rama]]

@@ வரிசை 69: / வரிசை 69: @@
 With such a purpose in view, Markandeya tells this to Yudhishthira. “O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jataayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.” (Mahabharata, Vana Parva, Section 272 – translated by Kisari Mohan Ganguli) On this, Dharmaputra wants to know the story of Rama and here is how the birth of Rama is narrated by Markandeya.
-"Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwäku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. And Janaka was the king of Videha, and Sita was his daughter. And Tashtri himself created her, desiring to make her the beloved wife of Rama. I have now told thee the history of both Rama's and Sita's birth.” (Ibid)
+"Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwäku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. <br>
 This portion does not speak anything about the ‘aswamedha’ and the ‘putra kameshti’ sacrifices conducted by Dasaratha; the emergence of the ‘payasa’ from the sacrificial fire and the way the king shared it among the queens. It just says Dasaratha, son of king Aja, had three queens, by whom he had four sons. And it also does not say anything about the celebrated ‘ayoni sambhava’ that Sita is. It just says that she is the daughter of king Janaka of Videha. The narration of birth ends there, which is emphasised by the Rishi’s saying, “I have now told thee the history of both Rama's and Sita's birth,” who then moves on to narrate the birth of Ravana and his ancestry.
 That lends credence to the claims of Brockington indeed. But then, as we have always been emphasising, it is always necessary to look at the picture in toto rather than basing our conclusions on a sloka here and a sloka there. That is where the whole structure of the eminent scholar of Ramayana collapses. A well tessellated platform; but without cement.
 === How does that prove!  ===

←முந்தைய தொகுப்பு		09:29, 15 பெப்ரவரி 2010 இல் நிலவும் திருத்தம்
வரிசை 299:		வரிசை 299:
	<br><br>		<br><br>

−	[[Category:~~Ramayana_Characters~~]]	+
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		+
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		+	[[Category:Rama]]

@@ வரிசை 324: / வரிசை 324: @@
 ===== From this point onwards, the narrative is in the future.  =====
-<blockquote>
+<blockquote>“(During the reign of Sri Rama) people will be positively much delighted and cheerful, contented and well-fed, exceedingly pious, free from mental agony and bodily ailments and rid of (the scourge of) famine and fear (of theft etc.). Nowhere will any men witness the death of their son or daughter, women will never be widows and will be ever devoted to their husband. There will be no fear from fire nor will living beings drowned in water. There will be neither fear from wind nor any fear of fever. Nor will there be neither fear of starvation in his kingdom nor that of thieves. Nay, cities and states will be full of riches and food-grains. All will be ever extremely happy as in Satyayuga. Having propitiated the Lord through hundreds of horse-sacrifices and (other) sacrifices involving the use of abundant gold, (nay) bestowed with due ceremony a billion cows on the learned and given away untold riches to the Brahmanas, the highly renowned Rama will establish royal dynasties a hundred times more prosperous than before (by not only recognising and confirming their sovereignty but even by liberally subsidising them). Nay, he will direct the people belonging to (all) the four grades of society to follow their respective duties on this terrestrial plane. Having served his kingdom for eleven-thousand years, Sri Rama will ascend to Brahmaloka (the highest heaven).” (Ibid, Sloka 90 – 97) </blockquote>
 “(During the reign of Sri Rama) people will be positively much delighted and cheerful, contented and well-fed, exceedingly pious, free from mental agony and bodily ailments and rid of (the scourge of) famine and fear (of theft etc.). Nowhere will any men witness the death of their son or daughter, women will never be widows and will be ever devoted to their husband. There will be no fear from fire nor will living beings drowned in water. There will be neither fear from wind nor any fear of fever. Nor will there be neither fear of starvation in his kingdom nor that of thieves. Nay, cities and states will be full of riches and food-grains. All will be ever extremely happy as in Satyayuga. Having propitiated the Lord through hundreds of horse-sacrifices and (other) sacrifices involving the use of abundant gold, (nay) bestowed with due ceremony a billion cows on the learned and given away untold riches to the Brahmanas, the highly renowned Rama will establish royal dynasties a hundred times more prosperous than before (by not only recognising and confirming their sovereignty but even by liberally subsidising them). Nay, he will direct the people belonging to (all) the four grades of society to follow their respective duties on this terrestrial plane. Having served his kingdom for eleven-thousand years, Sri Rama will ascend to Brahmaloka (the highest heaven).” (Ibid, Sloka 90 – 97)
 </blockquote>
 And therefore, one can say with certainty that Sri Rama had ascended the throne of Ayodhya when Valmiki heard this story from Narada and the series of events that are to follow were yet to be seen; heard and recorded. That gives us a clue as to how the Uttara Kanda might have been added later, by the poet himself, and of course, expanded by bards, down the years.
@@ வரிசை 333: / வரிசை 331: @@
 With this, we shall now move into the study of one of the grandest of all characters that the literature of the world has known, Sri Rama.
 <br>Hari Krishnan
 <br><br>