Vali – Part 1 - திருத்த வரலாறு

17:50, 18 ஏப்ரல் 2010 இல் Dev

2010-04-18T17:50:46Z

14:54, 18 பெப்ரவரி 2010 இல் Dev

2010-02-18T14:54:19Z

14:52, 18 பெப்ரவரி 2010 இல் Dev

2010-02-18T14:52:21Z

14:38, 18 பெப்ரவரி 2010 இல் Dev

2010-02-18T14:38:15Z

14:33, 18 பெப்ரவரி 2010 இல் Dev

2010-02-18T14:33:48Z

08:39, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T08:39:26Z

08:38, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T08:38:18Z

08:37, 6 பெப்ரவரி 2010 இல் Hariki

2010-02-06T08:37:13Z

08:34, 4 பெப்ரவரி 2010 இல் Dev

2010-02-04T08:34:57Z

08:34, 4 பெப்ரவரி 2010 இல் Dev

2010-02-04T08:34:13Z

மாற்றங்களைக் காட்டு

@@ வரிசை 30: / வரிசை 30: @@
 Kabandha does not fail to mention that Vali was “high-minded”. In fact Valmiki’s Kabandha gives a detailed account of the nature and qualities of Sugriva and even tells Rama that in no circumstance should Sugriva be disregarded. He clearly makes a statement that Sugriva would help him to find Sita, by sending his Vanara army to scour the world and to retrieve her from the abode of Ravana.
-Kamban prefers his Kabandha to stop with the advice that Rama should seek the friendship of Sugriva. ‘kadhiravan siruvan aana kanaga vaaL nirathinaanai’ Sugriva (is) the son of Sun and of golden hue ‘edhir edhir thazuvi’ meet him in person. ‘natpin inidhu amarndhu’ make friends with him ‘avanin eeNda vedhir porum thOLinaaLai naaduthal vizhumithu’ and search for the one with shoulders like the tender shoots of bamboo (Sita). That is the best of things to do.
+Kamban prefers his Kabandha to stop with the advice that Rama should seek the friendship of Sugriva. ‘ கதிரவன் சிறுவனான&nbsp; கனகவாள் நிறத்தினானை ’ Sugriva (is) the son of Sun and of golden hue ‘எதிர் எதிர் தழுவி&nbsp; ’ meet him in person. ‘ நட்பின் இனிது அமர்ந்து&nbsp; ’ make friends with him ‘ அவனின் ஈண்ட வெதிர் பொரும் தோளி னானை நாடுதல்&nbsp; விழிமிது ’ and search for the one with shoulders like the tender shoots of bamboo (Sita). That is the best of things to do.
 The great dramatist that he is, Kamban reserves the details for a later scene, to be heard from the mouth of Hanuman. He builds up the drama with an eye on the criticism that Rama was too quick to promise Sugriva that he would dispatch Vali. He builds up the story very slowly and systematically to forestall the kind of criticisms that were advanced against the Vali episode. This is not to deny the fact that he had the advantage of the literary polemics of several thousand years that followed Valmiki’s creation of the epic.
 = The meeting of the heroes  =

@@ வரிசை 48: / வரிசை 48: @@
 It was such a difficult life for Sugriva and his followers who chose to remain with him against all odds. That Hanuman chose to leave the side of Vali and left with Sugriva was something that shows Sugriva did not do anything that was wrong against Vali. Hanuman, in private, prepares Sugriva mentally before he brings him to meet Rama and Lakshmana. He was aware that this poor soul would not act properly otherwise in the presence of these excellent warriors who have come to them, seeking their help in their search of Sita.
 Hanuman knew fully well that unless Sugriva became the Vanara king again, he would not be able to help Sri Rama in any manner, for the search would require superhuman (or should we call it super ape!) efforts to scour the world. That would require the empowerment of Sugriva to command the forces. Hanuman’s farsightedness also told him that they might also have to fight the demons to retrieve Sita. He therefore made it a precondition that Sugriva should be made the king of Vanaras, if anything fruitful is expected to result from their alliance.
 = The unintended faux pas  =

@@ வரிசை 4: / வரிசை 4: @@
 The loser plunges into gambling with an increased zeal, says Valluvar. The more the loss, the higher the intensity. He says
 <blockquote>இழத்தொறூஉம் காதலிக்கும் சூதேபோல் துன்பம்<br>உழத்தொறூஉம் காதற்று உயிர்</blockquote><blockquote>&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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ( குறள்-940)</blockquote>
-The passion for gambling increaseth with the losses incurred in bettings; even so doth the craving of the soul for life grow with the grief that it suffereth therein. (Tr. by Sri VVS Aiyar) The gambler plunges deeper and deeper into gambling with every loss. It is not unlike the desire of the person who is afflicted with the most painful of diseases, whose desire to live increases with the increase of his pains and sufferings due to the disease. Is it very difficult to read the central message? ‘Gambling is not any different from the most painful disease. Once you are afflicted, it is not easy to be cured unless you have the guidance and assistance of an expert. Sometimes the disease may be so strong as to elude any cure. Therefore be careful.’ <br> <br>We have come a very long way away from our pursuit. Let us get back to the subject in hand. The message of the epics is clear. None is above a closer and dispassionate examination and questioning. Actually the Poets want us to probe deeper and deeper into the drama they have created on purpose. The deeper one delves, the richer the treasure that he gets. Let us therefore get along with our pursuit. Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama? <br> <br>We should first see how Rama happened to meet Sugriva. How he became friends with Sugriva rather than with Vali. Becoming a friend of Vali would have been a better choice for Vali was one among the two who had overpowered Ravana. Then why should he seek the alliance of Sugriva? Why should be declare his vow to annihilate Vali?
+The passion for gambling increaseth with the losses incurred in bettings; even so doth the craving of the soul for life grow with the grief that it suffereth therein. (Tr. by Sri V V S Aiyar) The gambler plunges deeper and deeper into gambling with every loss. It is not unlike the desire of the person who is afflicted with the most painful of diseases, whose desire to live increases with the increase of his pains and sufferings due to the disease. Is it very difficult to read the central message? ‘Gambling is not any different from the most painful disease. Once you are afflicted, it is not easy to be cured unless you have the guidance and assistance of an expert. Sometimes the disease may be so strong as to elude any cure. Therefore be careful.’ <br> <br>We have come a very long way away from our pursuit. Let us get back to the subject in hand. The message of the epics is clear. None is above a closer and dispassionate examination and questioning. Actually the Poets want us to probe deeper and deeper into the drama they have created on purpose. The deeper one delves, the richer the treasure that he gets. Let us therefore get along with our pursuit. Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama? <br> <br>We should first see how Rama happened to meet Sugriva. How he became friends with Sugriva rather than with Vali. Becoming a friend of Vali would have been a better choice for Vali was one among the two who had overpowered Ravana. Then why should he seek the alliance of Sugriva? Why should be declare his vow to annihilate Vali?
 = Who can be the perfect ally?  =

@@ வரிசை 18: / வரிசை 18: @@
 When he was cremated, he assumed his original ethereal form and advised Sri Rama that he should look for an ally in his search for Sita, for without an ally nothing could be achieved. ‘puNai ilaadhavarku vElai pokku aridhu annadhE pOl’ Just as it is impossible for anyone to cross the ocean without the help of a float, ‘thuNai ilaadhavarukku indral pahaip pulam tholaiththu neethal’ it is impossible to cross the battlefield without being assisted by a suitable ally.
-<blockquote>“Hear O scion of Raghu, how in reality you will be able to recover Sita. There are six expedients by recourse to which everything can be had after (due) deliberation (by monarchs) in the worlds. One who is overtaken by the height of misfortune is served only by another who has met with a similar fate. You along with Lakshmana are fallen in the height of adversity, deprived as you are of sovereignty and amenities of life. Because of this adverse fate a misfortune in the shape of abduction of your wife (Sita) has been suffered by you. Therefore such an individual (who has reached the culmination of adverse fate like you) must be made an ally. O jewel among the kind-hearted! Even though reflecting, I do not anticipate success for you without having an ally.” (Valmiki Ramayana, Aranya Kanda, Canto 72, Sloka 6-10) </blockquote>
+<blockquote>“Hear O scion of Raghu, how in reality you will be able to recover Sita. There are six expedients by recourse to which everything can be had after (due) deliberation (by monarchs) in the worlds. One who is overtaken by the height of misfortune is served only by another who has met with a similar fate. You along with Lakshmana are fallen in the height of adversity, deprived as you are of sovereignty and amenities of life. Because of this adverse fate a misfortune in the shape of abduction of your wife (Sita) has been suffered by you. Therefore such an individual (who has reached the culmination of adverse fate like you) must be made an ally. O jewel among the kind-hearted! Even though reflecting, I do not anticipate success for you without having an ally.”</blockquote><blockquote>&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;&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; (Valmiki Ramayana, Aranya Kanda, Canto 72, Sloka 6-10)</blockquote>
 = Who can be the perfect ally? II  =
 <blockquote>Only a person who has gone through a particular kind of suffering would be able to understand the suffering of the other person… </blockquote>

@@ வரிசை 4: / வரிசை 4: @@
 The loser plunges into gambling with an increased zeal, says Valluvar. The more the loss, the higher the intensity. He says
-<blockquote>‘izhath thorum kaadhalikkum soodhe pOl thunbam<br>uzhaththorum kaadhatru uyir.’ (Kural 940) </blockquote>
+<blockquote>இழத்தொறூஉம் காதலிக்கும் சூதேபோல் துன்பம்<br>உழத்தொறூஉம் காதற்று உயிர்</blockquote><blockquote>&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;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; ( குறள்-940)</blockquote>
 The passion for gambling increaseth with the losses incurred in bettings; even so doth the craving of the soul for life grow with the grief that it suffereth therein. (Tr. by Sri VVS Aiyar) The gambler plunges deeper and deeper into gambling with every loss. It is not unlike the desire of the person who is afflicted with the most painful of diseases, whose desire to live increases with the increase of his pains and sufferings due to the disease. Is it very difficult to read the central message? ‘Gambling is not any different from the most painful disease. Once you are afflicted, it is not easy to be cured unless you have the guidance and assistance of an expert. Sometimes the disease may be so strong as to elude any cure. Therefore be careful.’ <br> <br>We have come a very long way away from our pursuit. Let us get back to the subject in hand. The message of the epics is clear. None is above a closer and dispassionate examination and questioning. Actually the Poets want us to probe deeper and deeper into the drama they have created on purpose. The deeper one delves, the richer the treasure that he gets. Let us therefore get along with our pursuit. Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama? <br> <br>We should first see how Rama happened to meet Sugriva. How he became friends with Sugriva rather than with Vali. Becoming a friend of Vali would have been a better choice for Vali was one among the two who had overpowered Ravana. Then why should he seek the alliance of Sugriva? Why should be declare his vow to annihilate Vali?
 = Who can be the perfect ally?  =

←முந்தைய தொகுப்பு		08:39, 6 பெப்ரவரி 2010 இல் நிலவும் திருத்தம்
வரிசை 220:		வரிசை 220:

	Hari Krishnan<br><br>		Hari Krishnan<br><br>
−
−

	[[Category:Vali]]		[[Category:Vali]]

@@ வரிசை 1: / வரிசை 1: @@
-= &nbsp;Vali Episode<br>  =
+= Vali Episode<br>  =
 <blockquote>Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama? </blockquote>
 The killing of Vali has been one of the incidents in the Ramayana that has generated enough heat in the past. Critics and commentators have not been tired in presenting argument after argument both against and in defence of Sri Rama. Mixed are the pursuers of the epic and the purposes of their pursuits have been widely and markedly different. A devotee of Sri Rama is contented with reading perhaps portions of the Sundara Kanda. Chanting would be the right word here. His purpose is totally different. He looks at Ramayana as a source for helping him to tide over a crisis. Undoubtedly the Ramayana does help everyone to tide over personal crises and there is nothing wrong in chanting Sundara Kanda with a fixed purpose in mind. Ramayana has been the source of strength for the poorest, lowliest and the lost. <br> <br>The critic is basically a devotee too. But he needs something more than the benefits that Ramayana bestows. He studies the epic in toto. He holds each and every character under different lights and carefully and dispassionately allows light from different angles to fall on them. He knows for certain that his efforts would bring out the dazzling qualities of the gem that he is holding in hand. Sometimes such an effort brings out the hidden facets of the gem that were not seen in proper light at all, earlier. <br>Both the epics, the Ramayana and the Mahabharata have carefully built the characters in such a manner that there is not a single hero without the slightest blemish or a villain without at least a trace of goodness in him. If Dharmaputra was the embodiment of all that is good, the epic underlines his desire for the game of dice, playing it with all an equal zeal if not more than that of the gamblers in any of the casinos around the world. The history of Nala maharaja, narrated in the Vana Parva of the Mahabharata depicts Nala playing the game of dice with Pushkara so enthusiastically that he plays the game for months on end till he loses his all. But fortunately for him, sanity returned when Pushkara asked him to continue the game with Damayanthi, his queen, as the stake. He called it quits and walked out of it immediately.
@@ வரிசை 5: / வரிசை 5: @@
 The loser plunges into gambling with an increased zeal, says Valluvar. The more the loss, the higher the intensity. He says
 <blockquote>‘izhath thorum kaadhalikkum soodhe pOl thunbam<br>uzhaththorum kaadhatru uyir.’ (Kural 940) </blockquote>
 The passion for gambling increaseth with the losses incurred in bettings; even so doth the craving of the soul for life grow with the grief that it suffereth therein. (Tr. by Sri VVS Aiyar) The gambler plunges deeper and deeper into gambling with every loss. It is not unlike the desire of the person who is afflicted with the most painful of diseases, whose desire to live increases with the increase of his pains and sufferings due to the disease. Is it very difficult to read the central message? ‘Gambling is not any different from the most painful disease. Once you are afflicted, it is not easy to be cured unless you have the guidance and assistance of an expert. Sometimes the disease may be so strong as to elude any cure. Therefore be careful.’ <br> <br>We have come a very long way away from our pursuit. Let us get back to the subject in hand. The message of the epics is clear. None is above a closer and dispassionate examination and questioning. Actually the Poets want us to probe deeper and deeper into the drama they have created on purpose. The deeper one delves, the richer the treasure that he gets. Let us therefore get along with our pursuit. Was Rama right in killing Vali? How does Valmiki present the case and how Kamban builds the scenes and adds his own touches to enrich the drama? <br> <br>We should first see how Rama happened to meet Sugriva. How he became friends with Sugriva rather than with Vali. Becoming a friend of Vali would have been a better choice for Vali was one among the two who had overpowered Ravana. Then why should he seek the alliance of Sugriva? Why should be declare his vow to annihilate Vali?
 = Who can be the perfect ally?  =