Ravana - Part 6 - திருத்த வரலாறு

13:17, 25 பெப்ரவரி 2010 இல் Hariki

2010-02-25T13:17:14Z

Hariki: Ravana - Part 5, Ravana - Part 6 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: Ravana Part 4 was split into two because of formatting problems. And hence, this change in title

2010-02-25T09:45:05Z

Ravana - Part 5, Ravana - Part 6 என்றத் தலைப்புக்கு நகர்த்தப் பட்டுள்ளது: Ravana Part 4 was split into two because of formatting problems. And hence, this change in title

07:32, 25 பெப்ரவரி 2010 இல் Hariki

2010-02-25T07:32:27Z

07:39, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T07:39:26Z

07:38, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T07:38:29Z

13:54, 3 பெப்ரவரி 2010 இல் Hariki

2010-02-03T13:54:33Z

மாற்றங்களைக் காட்டு

12:47, 2 பெப்ரவரி 2010 இல் Hariki

2010-02-02T12:47:33Z

12:36, 2 பெப்ரவரி 2010 இல் Hariki

2010-02-02T12:36:14Z

11:41, 2 பெப்ரவரி 2010 இல் Dev

2010-02-02T11:41:52Z

11:19, 2 பெப்ரவரி 2010 இல் Dev

2010-02-02T11:19:29Z

@@ வரிசை 217: / வரிசை 217: @@
 While on this, I am reminded of another question by another reader, Mr. Sivakumar Kaviyappa (kavisiv@iit.edu) who says: “There was one point where you wrote Sita Devi was shivering with fear and withdrawn. I am not able to agree to this even though great poets might have written that way.” How at all, the Great Mother, the protector of the Universe, act like a mortal, is the point he wants to raise.
-It has to be remembered that they were playing their roles. The very important condition that Ravana could be vanquished only by human force, made it highly necessary for Rama and of course, his consort, to remain in deep oblivion of their divinity. We have pointed this out while we were discussing Lakshmana, who twice identified himself with what he originally is, that he is none other than Narayana. (See: His divine nature. There are three instalments.) Valmiki shows us Rama not recalling his divine nature, despite being implored by Lakshmana, when he is plunged in sorrow and even decides to disband action.
+It has to be remembered that they were playing their roles. The very important condition that Ravana could be vanquished only by human force, made it highly necessary for Rama and of course, his consort, to remain in deep oblivion of their divinity. We have pointed this out while we were discussing Lakshmana, who twice identified himself with what he originally is, that he is none other than Narayana. (See: His divine nature. [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_I Part I], [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_II Part II] and [http://www.heritagewiki.org/index.php?title=Lakshmana_-_Part_5#His_divine_nature_III Part III].) Valmiki shows us Rama not recalling his divine nature, despite being implored by Lakshmana, when he is plunged in sorrow and even decides to disband action.
 As we have been maintaining from the beginning, such elements are woven into the divine characters and they played their part so convincingly well, breathed and lived exactly like human beings and went through all sufferings just to set a splendid example before us. When in trouble, just pick up the book and leaf through the pages. If the very Rama and if the very Mother of all went through all this suffering, what are ours before what they underwent! We get solace. And we see them quickly coming out of such depressions and shining like a bright star. We get our inspiration from them. In fact that is the reason why people are asked to read Sundara Kanda when in trouble.

@@ வரிசை 239: / வரிசை 239: @@
 But not a single word of theirs evoked a response from Ravana that indicated compliance. He will not leave you Sita, says, Sarama, unless he is killed. “Ravana is not prepared to leave you unless he gives up his ghost in combat, O princess of Mithila! Such indeed is the resolve of the ruthless ogre made in consultation with his ministers.” (Ibid, Sloka 24) In consultation with his ministers. That phrase speaks volumes of the ‘service’ rendered by his ministers to Ravana. They did not have any respect for the scripture, morality or the shamefulness of coveting the wife of someone else. ‘What would please the master,’ was all that they were worried about. That is an important factor, which goes into the blind lust that governed him throughout, till the time Indrajit was killed.
-In fact, Rama, even at this distance of time gave peace a chance. He sent Angada as emissary. (See: The Last attempt for Peace and The tale of the tail). At the end of his long but fruitless discussion with Ravana, Angada comes back to Rama and tells him the same thing that Sarama tells Sita. ‘mUrgan mudith thalai atra pOdhu andri aasai araan.’ The idiot would not stop doting unless his heads roll on the ground.
+In fact, Rama, even at this distance of time gave peace a chance. He sent Angada as emissary. (See: [http://www.heritagewiki.org/index.php?title=Angada#The_last_attempt_for_peace The Last attempt for Peace ]and [http://www.heritagewiki.org/index.php?title=Angada#The_tale_of_the_tail The tale of the tail]). At the end of his long but fruitless discussion with Ravana, Angada comes back to Rama and tells him the same thing that Sarama tells Sita. ‘mUrgan mudith thalai atra pOdhu andri aasai araan.’ The idiot would not stop doting unless his heads roll on the ground.
 And that takes us to the first war between Rama and Ravana.

@@ வரிசை 245: / வரிசை 245: @@
 <br>Hari Krishnan<br><br>
 <br>
 [[Category:Ravanan]]

@@ வரிசை 245: / வரிசை 245: @@
 <br>Hari Krishnan<br><br>
-[http://www.heritagewiki.org/index.php?title=Ravana_-_Part_4 Ravana Part IV]
+<br>
-[http://www.heritagewiki.org/index.php?title=Ravana_-_Part_6 Ravana Part VI]
+[[Category:Ravanan]]

@@ வரிசை 95: / வரிசை 95: @@
 = Why Ravana  =
 <blockquote>Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty… </blockquote>
-It is my duty to tell readers of the purpose behind this exercise. I owe an explanation.
+(This portion was written in answer to queries from readers, when this series was being published for the first time, on the purpose and necessity to discuss Ravana in detail. &nbsp;I retain this portion for the sake of continuity and also in order that our purpose is made clear.)
 I am sure that readers would not have failed to notice that we are not narrating the story of Ramayana as it is in a chronological sequence. Our purpose has from the very beginning been to study the intricacies of each character and at the same time to bring out the beauty of the epic in its unexplored regions, what it holds for us and also to bring to light the many, many, many unexplored, undiscussed and unstated truths enshrined in it. The conventional ways of discussing the epic in a discourse or even through the print medium have not yet brought out the intricate details of the story. This is not to in any way underestimate or pooh-pooh the great, great scholars who have enriched us so far. This has been so simply because in a discourse of ten days it is not possible for the Bhagavata to cover even all the most important highlights in the epic. There are quite too many of them.

@@ வரிசை 103: / வரிசை 103: @@
 Our Poets, who cannot be rivalled by even the best of their European or any other counterparts, have created our epics, mammoth in size and with so many characters, giving each character its own importance and shaping it with all forte, frailties and foibles in a natural mix, which only a creative genius who has reached heights that have not been scaled by any other, could achieve. It is with this in view that we have so far dealt with almost all the important characters in the epic, including Kaikeyi and several minor characters like Guhan. This is because each character has a message – either good or bad, example or warning for our everyday life, one way or the other.
-Reason for focusing Ravana&nbsp;&nbsp; - He is the second most important character of the epic. If there was no Ravana, there would have been no Ramayana. Unless this character is properly understood, it is not possible to understand more fully, the role played by Rama. The beauty of his character. The strength of his character. And how it blossoms into the most adorable and adoptable role model for everyone. Rama was not an automaton that could only be worshipped and not followed.
+A question may arise here. &nbsp;'Why should Ravana be discussed in detail, &nbsp;and what could be the purpose of doing so' &nbsp;The reason is simple. &nbsp;He is the second most important character of the epic. If there was no Ravana, there would have been no Ramayana. Unless this character is properly understood, it is not possible to understand more fully, the role played by Rama. The beauty of his character. The strength of his character. And how it blossoms into the most adorable and adoptable role model for everyone. Rama was not an automaton that could only be worshipped and not followed.
 And more. Our Poets have seen to it that how this seemingly incorrigible character Ravana, finally takes a different shape. This is a fact that has not been spoken about. This turn of attitude is to be seen, if Rama’s greatness is to be understood more fully. That would help us to understand why Rama sent Ravana back on the first day of war.

@@ வரிசை 203: / வரிசை 203: @@
 Barefaced lie. Though it is a blatant and downright lie, it gives a clue to read into the mind of Ravana. Look at that! His yarn describes his army, his valiant general, killing Rama in sleep! He could not think of a better story!
-= The werewolf within =
+= The werewolf within  =
-<blockquote>
+<blockquote>Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish. </blockquote>
-Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.
+Of course it was a lie and it was a serious error of judgement that Ravana hoped to earn the love of Janaki for his ‘valour’ of killing her husband. But look at that. Look at the flamboyance with which Ravana announces how Rama was killed. ‘Your husband was sleeping. My valiant man, Prahasta, disposed him off with just one sweep of his sword.’ It is simply regurgitating. Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.
 </blockquote>
 Of course it was a lie and it was a serious error of judgement that Ravana hoped to earn the love of Janaki for his ‘valour’ of killing her husband. But look at that. Look at the flamboyance with which Ravana announces how Rama was killed. ‘Your husband was sleeping. My valiant man, Prahasta, disposed him off with just one sweep of his sword.’ It is simply regurgitating. Killing a person while he was asleep and shamelessly proclaiming it too! That was something, which even Duryodhana did not relish.
-After the fall of Duryodhana, Aswatthama requested him to be made the Commander-in-chief of Kauravas, though there was no ‘army’ left to be commanded anywhere. He crept into the camp of Pandavas stealthily in the dark of night when all were asleep, severed the heads of Upapandavas while they were still sleeping and presented the heads to the dying Duryodhana. Says the Bhagavata Mahapurana: “When in course of the Mahabharata war the warriors of the Kaurava and Pandava hosts had fallen like heroes and when Duryodhana (son of Dhrtharastra) had his thigh broken by a stroke of the mace dealt by Bhima (who had the appetite of a wolf), Aswatthama (the son of Drona) severed the heads of Draupadi’s sons and presented them to Duryodhana – an act which he imagined would please his master (Duryodhana) but which really proved most distasteful to him.” (Srimad Bhagavata Mahapurana, Book One, Discourse VII, Sloka 13, 14)
+After the fall of Duryodhana, Aswatthama requested him to be made the Commander-in-chief of Kauravas, though there was no ‘army’ left to be commanded anywhere. He crept into the camp of Pandavas stealthily in the dark of night when all were asleep, severed the heads of Upapandavas while they were still sleeping and presented the heads to the dying Duryodhana. Says the Bhagavata Mahapurana: “When in course of the Mahabharata war the warriors of the Kaurava and Pandava hosts had fallen like heroes and when Duryodhana (son of Dhrtharastra) had his thigh broken by a stroke of the mace dealt by Bhima (who had the appetite of a wolf), Aswatthama (the son of Drona) severed the heads of Draupadi’s sons and presented them to Duryodhana – an act which he imagined would please his master (Duryodhana) but which really proved most distasteful to him - UpAharad vipriyamEva tasya jugupsitam karma vigarhayanti” (Skandha 1, Adhyaaya VII, Slo.13, 14)
 This quality in Ravana really makes one wonder about the standard by which he was accepted as ‘one of the most chivalrous and valorous persons who trod the earth.’ The fact that he could not come out with a more plausible yarn that he disposed his enemy off in a single combat only shows his strong liking for playing the werewolf. “So strong is the attraction of a little craft or cunning to some natures that Ravana fell a victim to that nature,” observes Right Hon’ble Srinivasa Sastriyar. “’Your husband’s hope was to kill me. Here is his head, bleeding, taken from the earth with all the dust gathered round it.’ We have to remember that the whole of this was an invention of Ravana and he narrates with being ashamed. Even if Prahasta had don all that, it was a shameful thing,” he adds.
 But that shamelessness, was what made him err in the first instance of coveting Janaki in the absence of Rama and Lakshmana. Later, in the final war, Rama twits Ravana. The verses – though mere translation – are to be read for the beauty of not only expression, but also for the dignity with which they are uttered, and despite the translation the vibrant emotions come through so very beautifully well.
 “Since my consort was borne away by you from Janasthana, helpless as she was, through ignorance (about my real strength), O vile ogre, hence you are not heroic. Having carried away by force the miserable Sita, (a princess of Videha territory) while she was in the great forest away from me, you think: ‘I am a hero’. Having perpetrated the cowardly act of laying your hand on another’s wife, O ogre, posing as a champion on relation to ladies without a protector, you think: ‘I am a hero’. O shameless creature, who have transgressed the bounds of morality and are unstable of character, having laid hold through vanity of death (in the form of Sita) you think: ‘I am a hero’. (Indeed) a laudable, momentous and glorious act has been performed by you, a heroic (half-) brother of Kubera (the god of wealth) rich in might.” (Valmiki Ramayana, Yuddha Kanda, Canto 103, Sloka 11 – 15)
 You come from such a renowned family and what you have done befits the reputation of your lineage indeed!