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Correct Ravana being an Extreme Mahaeswhar bhaktha had many flaws, another similar example is Banasur from Dwaparak Yuga, during Krsihna avatarQuote:
Originally Posted by viggop
but both(ravana /banasur) of them had super EGO, and SUPER DEVOTION towards Eshwar!!
அவர்தம்
நீல நிறத்தை எல்லோரும் நினைக்க, அதுவாய் நிரம்பியதோ
Very beautiful isn't it? Kambar is to Thamizh what Kalidasar is to Sanskrit.
This is the only problem of everyone. One can be well versed in scriptures or talents, but if this Ego is not transcended then everything is lost. Mastering ego one gains everything. Ravana is a typical example that by birth and life style he was a very learned person. He also was a great warrior but could not master his ego and battle with it. If we understand that all spiritual practice is to master the ego , then we reap the benefits.Quote:
super EGO,
Exactly, well said pradheep :thumbsup:Quote:
Originally Posted by pradheep
The opposite is Rama who transcended this Ego and so was able to give up easily his kingdom for his family (dad and step-mom's wish) and later in life gave up family (sita) for kingdom. This is how a person acts when he or she transcend's the Ego. Ravana on the other hand sacrificed both his family and kingdom for his Ego. This is the essence of Ramayana.Quote:
Super Ego-2
Questions arise of of whether Ram and seethas marriage was love marriage or arranged marriage.When Rama broke the bow he did not know that he is about to marry the girl he saw yesterday evening.Seetha should have married anybody who broke the bow.Rama broke the bow.What if somebody had broken the bow?
Was seetha ready to marry anybody who broke the bow?'No.She wasnt' writes kamban.
Rama and other princes are ready to break the bow.Seetha doesnt care about what was happening .She was talking to herself.She even starts scolding Rama.She even questions his manhood."Are you a male" she asks Rama.
'பஞ்சு அரங்கு தீயின் ஆவி பற்ற, நீடு கொற்ற வில்
வெஞ் சரங்கள் நெஞ்சு அரங்க, வெய்ய காமன் எய்யவே,
சஞ்சலம் கலந்தபோது, தையலாரை, உய்ய வந்து,
"அஞ்சல்! அஞ்சல்!" என்கிலாத ஆண்மை என்ன ஆண்மையே?
Then she hears the news that somebody has broken the bow.What was her mentality?
Seetha's friend neelamalai tells her that the bow was broken.But from her description seetha knows that it was rama who broke the bow.But she swears to herself that if it was somebody else she will commit suicide.
'கோமுனியுடன் வரு கொண்டல்' என்ற பின்,
'தாமரைக் கண்ணினான்' என்ற தன்மையால்,
'ஆம்; அவனேகொல்' என்று, ஐயம் நீங்கினாள்-
வாம மேகலையினுள் வளர்ந்தது, அல்குலே!
'சொல்லிய குறியின், அத் தோன்றலே அவன்;
அல்லனேல், இறப்பென்' என்று, அகத்துள் உன்னினாள்
Neelamalai said that the one who broke the bow came with the saint and was as blue as a cloud.She said he had eyes like lotus.
Seetha remembered Rama's eyes.How can she forget them?Earlier Kamban wrote about meeting of eyes in many verses
கண்ணொடு கண் இணை கவ்வி, ஒன்றை ஒன்று
உண்ணவும், நிலைபெறாது உணர்வும் ஒன்றிட,
அண்ணலும் நோக்கினான்; அவளும் நோக்கினாள். 35
நோக்கிய நோக்கு எனும் நுதி கொள் வேல் இணை
ஆக்கிய மதுகையான் தோளின் ஆழ்ந்தன;
பருகிய நோக்கு எனும் பாசத்தால் பிணித்து,
ஒருவரை ஒருவர்தம் உள்ளம் ஈர்த்தலால்
So she easily identified the lotus eye.Even the descriptions like 'one who came witha saint' 'blue in color' did not satsify her doubt.
Not many of kings who came to the swayamvara would have come with a saint.None of them would have been blue in color.But even such peculiar descriptions did not satify her.Only the 'thamarai kannan' (lotus eyed one) satsified her doubt writes kamban.
'கோமுனியுடன் வரு கொண்டல்' என்ற பின்,
'தாமரைக் கண்ணினான்' என்ற தன்மையால்,
'ஆம்; அவனேகொல்' என்று, ஐயம் நீங்கினாள்
Thus this is love marriage says kamban.
"'கோமுனியுடன் வரு கொண்டல்' என்ற பின்,
'தாமரைக் கண்ணினான்' என்ற தன்மையால்,
'ஆம்; அவனேகொல்' என்று, ஐயம் நீங்கினாள்-"
Scholars say that these two words, 'கோமுனியுடன் வரு கொண்டல்',
'தாமரைக் கண்ணினான்' have distinct meaning and only kamban coulsd have brought out such profound meanings to these two words!
The first one, 'கோமுனியுடன் வரு கொண்டல்', signifies the human aspect of Seetha. being now in the human form, she was elated to know that the same handsome man whom she saw the previous evening when a saint entered the city of Mithila, followed by two men of whom she had looked at the one with the 'lotus eyes'!
Then the divine aspect of Seetha, who is none other than Lakshmi who has spent Her entire time sitting at His feet and looking at His "Lotus Eyes" all the time , back in vaikuntA , revealed it to her that this 'தாமரைக் கண்ணினான்' is the same Hari who has now come for her!
Thus, both the human and divine aspects of these two characters are explained in just two words by this great poet!
In an earlier verse of the previous evening, kamban also indicates the 'prior' relationship in "pirindhavar koodinaal pEsavum vENdumO?". In th eramayana story, that is the very first time Ramaand Seetha are seeing each other but Kamban saysas above, thereby subtly indicating to us that these two are none other than that Hari and Lakshmi!
it seem that somebody have problem to answer me...
in anyway, thank you very much.
Viggop , you do a great work of pasting , thank you too...
valmiki when writing about seetha being abducted by ravana,wrote that ravana lifted seetha by her hair and touched her legs.The parama bhagavatha in kamban couldnt tolerate this,How can he write that somebody other than Rama touched seetha?See how these 2 poets handle this incident.
Valmiki writes about this as
vaamena siitaam padmaakSiim muurdhajeSu kareNa sah
uurvoH tu dakSiNena eva parijagraaha paaNinaa
tataH taam paruSaiH vaakyaiH abhitarjya mahaasvanah
a.nkena aadaaya vaidehiim ratham aaropayat tadaa
(Valmiki writes as Ravana dragged vaidehi's hair, legs and waist and lifted her into the charriot)
How can the parama bhakthain Kamban tolerate this?
ஆண்டு, ஆயிடை, தீயவன் ஆயிழையைத்
தீண்டான், அயன் மேல் உரை சிந்தைசெயா;
தூண்தான் எனல் ஆம் உயர் தோள் வலியால்,
கீண்டான் நிலம்; யோசனை கிழொடு மேல். 72
கொண்டான் உயர் தேர்மிசை; கோல் வளையாள்
கண்டாள்; தனது ஆர் உயிர் கண்டிலளால்;
மண் தான் உறும் மின்னின் மயங்கினளால்;
விண்தான் எழியா எழுவான் விரைவான்
Kamban writes as ravana lifted the entire hut along with one yojana of land without touching seetha and carried it in his charriot.Kamban did not allow ravana to touch seetha.
kamban even loses his temper and abuses Ravana here.In other places he hails ravana.But here he calls him as "Theeyavan" meaning evil one.
1. Hanuman describing to rAman after his visit to Lanka
கண்டனென், கற்பினுக்கு அணியை, கண்களால்
தெண்திரை அலைகடல் இலங்கைத் தென் நகர்
அண்டர் நாயக இனீ துறத்தி, ஐயமும்
பண்டு உள துயரும், என்று அனுமன் பன்னுவான்.
Not satisfied with his efforts to stress the value of chastity, Kampan once again makes Hanuman to reinforce his points in the course of his report to rAman of what he saw in asOka Vanam and how SIthai was getting along. Hanuman said, " I did see SIthai with my very eyes; I did see SIthai, the embodiment of chastity, across the sea in ilankai. Please forget your sorrow and doubts".
2. Hanuman reassuring to rAman about sItha pirati
உன்பெருந் தேவி என்னும் உரிமைக்கும், உன்னைப்பெற்ற
மன் பெரு மருகி என்னும் வாய்மைக்கும், மிதிலை மன்னன்
தன்பெருந் தனயை என்னும் தகைமைக்கும் தலைமை சான்ள்
என்பெருந் தெய்வம் ஐயா இன்னமும் கேட்டி என்பான்.
(திருவடி தொழுத படலம் 25,26.)
To assure rAman that SIthai had not changed at all during her confinement, Hanuman continued, " Her behaviour was impeccable becoming of your wife, becoming of the daughter-in-law of King Dasarathan and becoming of the daughter of the King of Mithilai Janakan. Please rest assured she is all right".