u/BackgroundAlarm8531

I see people saying that Lila is one of the most well written character in the show; I would be a bit cautious while saying the same. Until her character isn't explored, her backstory isn't shown, I can't consider her well written

My issues with her character

• Over-the-top lies: Her lies are superficial and rarely believable; everyone acting dumb around her, not questioning her, makes it worse. Her lies aren't backed by any evidence either. And everyone believing it except Marinette is weird

• Why does she has so many moms? It's shown in the show that she has multiple mothers, around 4 till now. The show doesn't even provide answers to it. Is her plan too big that she requires multiple residences in the same city? Why can't she has one? Why does her plan requires multiple mothers? These are big questions, if left unanswered, her character wouldn't make any sense.

• what does she writes so much? Although it's shown that she writes about about marinette, and other characters, where they were during a particular event and about the miraculer team. But why does she has piles of notebooks (I take it as an aggregation to depict how well organised she is and not throwing stones randomly and how smart she is)? If she looses after doing this much, then what's the point of her writing all such stuff.

• Lack of backstory - I would blame writers for not showing any backstory of her or not even glimpse. Where and how she was born? who are her real parents? When did she acquire such a mastery in fencing? What's her motivation?

Makers have introduced a lot of elements in her character, without giving any explanation about it in the show YET. (Oh yeah, I forgot that major stuff happens offscreen)

If they won't address points 2, 3, and 4. I can't really consider her a well written character. She has great premises, potential and elements, no doubt. But explanations should be provided about them. If she gonna loose at the end, then what's point of having multiple mothers? Why does she complicates her life so much?

चिन्म्यस्याद्वितीयस्य निष्कलस्याशरीरिणः । उपासकानां कार्यार्थं ब्रह्मणो रूपकल्पना ।।7।।

Although the cit-svarūpa Paramātmā is advitīya (non-dual), niṣkala (without divisions or distinctions), and aśarīrī (bodiless), nevertheless, for the practical purposes of upāsakas (worshippers), various forms (rūpa) of such Brahman are imagined or conceived (rūpa-kalpanā).

रूपस्थानां देवतानां पुंस्त्र्यङ्गास्त्रादिकल्पना । द्विचत्वारिषडष्टानां दश द्वादश षोडश ॥৪॥ अष्टादशामी कथिता हस्ताः शङ्खादिभिर्युताः । सहस्त्रान्तास्तथा तासां वर्णवाहनकल्पना ।।9।। शक्तिसेनाकल्पना च ब्रह्मण्येवं हि पञ्चधा । कल्पितस्य शरीरस्य तस्य सेनादिकल्पना ।।10।।

In that Brahman whose essential nature has been described above, conceptions are made of deities possessing form (rūpavān devatāḥ), of male forms (puṁ-rūpa), female forms (strī-rūpa), bodily limbs such as hands and feet (aṅga), and weapons such as arrows (astra).

In the various forms assumed by Paramātmā, forms are conceived as having two, four, six, eight, ten, twelve, or sixteen arms. Forms with eighteen arms are also described. These hands are said to hold objects such as the śaṅkha and other divine emblems.

When Brahman is conceived in the form of the Virāṭ-rūpa, those arms may even number in the thousands.

In these various manifestations (vigraha-rūpas) of Paramātmā, different colours (varṇa) and vehicles (vāhana) are also imagined. Likewise, various powers (śakti) and armies or retinues (senā) are conceived.

Furthermore, five principal forms of divinity are imagined in Brahman—namely Viṣṇu, Śiva, Durgā, Sūrya, and Gaṇeśa. Along with these conceptions, their respective attendants, armies, and associated retinues are also imagined.

कदा ध्यानाभ्यासैः क्वचिदपि सपर्यां विकसितैः सुगंधैः सत्पुष्पैः क्वचिदपि दलैरेव विमलः । प्रकुर्वन्देवस्य प्रमुदितमनाः संनतिपरो मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥ ६॥

Sometimes engaged in the practices of Abstract meditation; sometimes in the worship of the Lord, in joy and humility; with fragrant flowers in bloom or with good petals and leaves; The sage, with ignorance dispelled by Guru's grace (dèkshá), is not at all deluded.

शिवायाः शंभोर्वा क्वचिदपि च विष्णोरपि कदा गणाध्यक्षस्यापि प्रकटितवरस्यापि च कदा ।
पठन्वै नामालिं नयनरचितानन्दसरितो मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥ ७॥

Chanting the many names with tears of joy welling in the eyes, Sometimes of the consort of shiva (Sakti), at times of Sambhu (shiva), sometimes of Vishnu, And then of Ganapati and sometimes of the visible Sun; The sage, with ignorance dispelled by Guru's grace (dèksá), is not at all deluded.

क्वचिच्छैवैः सार्थं क्वचिदपि च शाक्तैः सह वसन्क दा विष्णोर्भक्तैः क्वचिदपि च सौरैः सह वसन्। कदा गाणापत्यैर्गतसकलभेदोऽद्वयतया मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥ १४॥

Living at ease somewhere in the company of shaivas and elsewhere with sháktas, And still in another place with the devotees of Vishnu or the Sun, Sometimes with Ganapati's worshippers and thus with all difference gone with the feeling of one-ness; The sage, with ignorance dispelled by Guru's grace (dèkshá), is not at all deluded.

Sita on the real nature of Rama (32-43)

Sita said: 32. Know Rama to be the Supreme Brahman-the Existence-Know-ledge-Bliss Absolute, the One without a second. He is Pure Existence devoid of all adjuncts, whom the senses cannot perceive as their object.
33. Know Rama as pure Bliss, as devoid of all impurity, as peace, as changeless Substance, as free from the stain of ignorance, as all-pervading Spirit, as devoid of all disvalues, and as self-revealing Conscious-ness.
34. Know me to be the Primeval Prakriti, the material and instrumental cause of the creation, sustentation and dis-solution of the universe. In the mere presence of Rama the Supreme Brahman, His Prakriti (Power), create the universe un-wearied.

35. What I create in His mere presence, the ignorant super-impose on Him. (Now hear about what is thus super-imposed). He was born in the city of Ayodhya in the very pure line of the Raghus.
36. He helped Visvamitra to conduct the sacrificial rites safe from the obstruction of Rakshasas. He then terminated the effects of the curse that was on Ahalya. Next he broke asunder the great bow of Mahesvara at the court of Janaka, my father.
37. Thereupon he solemnised his marriage with me, humbled the pride of Bhargava Rama on his way to Ayodhya after the marriage, and lived with me in Ayodhya for twelve years.
38. Then took place his exile to Dandakaranya, followed by the destruction of Viradha, the slaughter of the demon Maricha who came to deceive us in the form of a deer, and the abduction of Maya-Sita by Ravana.
39. Next he gave salvation to Jatayu and Kabandha. accepted the worshipful adora-tion of the ascetic woman Sabari, and entered into a treaty with Sugreeva.
40. Afterwards took place the destruction of Vali, the search for Sita, the spanning of the ocean with a bridge of rocks, and the siege of Lanka.
    (41-42). Next took place the destruction of the evil-minded Ravana with all his progeny, the gift of the Kingdom of Lanka to Vibhishana, the departure with me to Ayodhya in the aerial vehicle called Pushpaka, and finally the crowning of Rama as the King of Ayodhya. All these achievements, though accomplished by me (Prakriti), are superimposed on Rama, who is really changeless in Himself and is the soul of all beings.
41. Rama walks not, He sits not; He sorrows not; He desires not; He abandons not; there is no trace of any activity in Him. Being Pure Bliss itself, there is no movement, no transformation in Him. As He is the sub-stratum of Maya, the changeful Nature of His, He underlies all these transformations of the constituents of Maya, as their sub-stratum; and for those who cannot distinguish the substratum from the changeful constituents of Maya, He seems to get trans-formed, whereas in fact it is only the constituents of Maya that undergo transformation.

adhyatma ramayana, balakanda, sarga 1