Закрытая запись, не предназначенная для публичного просмотра

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Из серии - любимые эпизоды

После смерти Дашаратхи братья встретились вновь - на похороны и шраддху.

@темы: Рамаяна

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Джай Шри Кришна - сериал

Значит, в каком моменте я туда вписался.
Демон Аништхасур замышляет недоброе и разыскивает дорогу в гокулу, где живут Кришна и Баларама.
Матушка Ямуна просит Кришну дать имя её новорожденному сыну, а отец Кришны - Васудева, совершил побег из тюрьмы Кансы и скрывается в джунглях.
Главная зацепка этого сериала - кто будет играть подросшего Кришну. Мама дорогая, сколько же споров и пожеланий!! Но Сагары стоят насмерть и имени не выдают! Хехехе

@темы: Джай Шри Кришна

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Дакини, ты была права!!
Блин, почему же я не сделал этого раньше!!
Они же все там и там - весь нектар!!

Yahoo!!

@темы: Джай Шри Кришна

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Ладно, так и быть!

Расскажу вам про Джай Шри Кришну.
Это - зрелище ещё то!
Канса - такой злодей, что все страшилки Голливуда отдыхают!
Кришну - ребёнка играет девочка (я напишу про кастинг), которая ну очень народу полюбилась. Как полюбилась и мать Яшода.
Кришна - подрастает и скоро, скоро будет неминуемая разборка с дядюшкой.
Слухи упорные ходят - что разбираться с Кансой будет Гурмит, но то - слухи.
Загружаюсь в канал "Colors"!
А знаете, какой рейтинг у сериала?
У канала - 285, у сериала 4,5.

@темы: Джай Шри Кришна

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Рабочее - проматываем!

Bara Hanuman Temple Amritsar Sthal Puran

First story: Summary from Tribune News Service, Chandigarh

Loongoorwala Mela is celebrated in the city of Amritsar in the Hanuman temple called Bara Hanuman temple. In this temple Hanumanji is in a seated position. The only other temple that has a seated Hanuman is in Ayodhya. Parents come here to pray for a son and if a son is born with Hanumanji's blessing they bring their sons to this temple every year. The sons are dressed up like langoors with tail and all and they dance in the Navratra procession which begins in Spetember or around that time frame.

This is where the story resembles what the Sagars are going to show (the scene we saw when Gurmi was being interviewed). Hanuman was tied to a Banyan tree by Lav and Kush when they captured him. According to legend, the Banyan tree in (near) the temple is the same Banyan tree where Luv and Kush tied Hanumanji. Even today, couples tie a red thread to this Banyan tree. The temple itself is supposed to be standing in the place where Hanumanji was captured by Luv-Kush. The Banyan tree is supposed to be as old as the temple.

The temple is a replica of the Golden temple in Amritsar.


Sthal Puran of Bedi (chained, bound) Hanuman temple in Orissa.

The Bedi Hanuman temple is a small temple near Jagannath temple in Puri. This is the Sthal puran from that temple.

When the Jagannath temple was built, the sea-god wanted to enter the temple and pay his respects to Jagannath. However, when he entered, the waves damaged the temple. So, Vishnuji had the temple moved to the interior. A small temple for Hanuman was built nearby and Hanumanji was asked to stay in the temple and guard the Jagannath temple from any water damage.

Once Varundev wanted to enter the temple, Hanumanji used his gadha to shoo him off. Orissa, being a poor place, the people of that area were able to offer Hanumanji only dhal and rice as prasad. Hanumanji started to miss the fine cuisine of Ayodhya. So, he left his post and went back to Ayodhya. Using his absence as a excuse, Varundev decided to enter the Jagannath temple. Vishnuji had to intervene and He moved the temple further inland. He met Hanumanji and scolded him for leaving his post. Hanumanji was very repentant and went back to Orrisa. However, he could not forget his hunger pangs or the cuisine of Ayodhya. He kept abandoning his post and Varundev kept entering. Vishnuji had to constantly move the temple inland. This happened for some time.

Eventually, Vishuji got really upset and chained Hanumanji so that he will not escape again. Apparently, he is standing chained to a stake near the ocean standing guard between the sea and the Jagannath temple of Puri.

I have never been to Puri. If anyone on the forum has, please let us know if u have seen this Bedi Hanuman.

I love all the tales of Hanuman I am reading. They are so cute.

Another story:

Once Sitaji decided to serve a big meal to some guests in the palace at Ayodhya. Hanumaji ate all the delicacies up. So, Sitaji made more and Hanumanji kept eating it all up. Sitaji got worried that others invited to the feast will not have anything. So she goes to Ramji and tells him of the situation. Ramji asks Sita to serve Hanumanji some Tulsi. Sitaji does so. When Hanuman hears that Ramji had asked Sitaji to serve just Tulsi to him to stop his hunger, he stops eating.

This is another story to show that Hanumanji will do anything for Ramji, even when he is hungry.

I remeber one folk tale of Hanumanji that when he burns Lanka, the fire from his tail doesn't extinguish however hard he tries to so he goes to Sitaji ,complaining about it ;so Sitaji advises him to put his tail in his mouth and when Hanuman does so ,the fire extinguishes but his face goes all black and again Hanumanji complains that his companions would laugh at him and Sitaji consoles him saying that from then on all Vanars would have a black face. This folk tale is incorporated in one of the recenssions of Krittivasa Ramayan.

@темы: Рамаяна

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Главы Уттара Канды по Сагарам

Итак:
1. Коронация Рамы и Ситы - оценка 5+
2. Каркати и Лаванасура - неизбежное зло - оценка 4-
3. Рагхукула - дела семейные - оценка - Браво!
4. Слухи - хотя Гурмит - на драматическом пике - оценка 5-
5. Изгнание Ситы - потрясает, конечно, но в целом оценка - 5
6. Противоречивый эпизод на Рама навами, - оценка 5 (только за ветер и окно) Рам-мандир манифест провозглашён БДП.
7. Выборы в Индии. Оценки - нет

@темы: Рамаяна

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Размышления по сериалу

Мне жалко Рамаяну.
Искренне сочувствую Сагарам. Сделать сейчас что-то легально им нельзя. Я вообще рассматриваю переключение на Джатаки как своеобразный протест.
Но, к сожалению, рейтинг у шоу сейчас 1,4 на канале с рейтингом 90. (Что это значит? Это- хреново). Ещё немного - и можно снимать с показа на законных основаниях. Может - это будет и к лучшему.
Про сегодняшний эпизод мой любимый Вришасена сказал ( да вот, люблю его цитировать), что даже хиндуфобы лучше бы не сделали.
Хотя, я люблю Куберу. Но это только я один.

@темы: Рамаяна

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А что показывают?

«It was a composite of stories taken from "Hatim-tai" Arabian nights, Vikram -Betal ...and sort of Yaksha prashna from MBH
and the rakshasas in Kuber sabha looked like they'd escaped from Spiderman or superman stories »

До тех пор, пока Сагары показывают Куберу, я ихние Jataka Tales смотреть буду.
Хотя про недавние эпизоды уже шутки родились, что никто деток, кроме Шивы с Парвати, больше не смотрит ( и это - так), ну а Хануман, мимикрирующий под Бетала - дело вовсе в индийском эпосе неслыханное. Артиста, Паванапутру играющего, Викрам Шарма зовут, что и послужило поводом для восторгов.

@темы: Рамаяна

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Приговор сегодняшнему эпизоду

«RAMAYAN OR VIKRAM BETAAL!!!!!!!!!!»

Ха!
Честно говоря, я никогда не думал, что Рамаяна и истории про Викрамадитью сольются в моём дневнике, как Ганга и Сарасвати!!



Ай да я! Ай да сукин сын!

@темы: Рамаяна

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Ну, в общем, я не знаю.
Ходят очень упорные слухи, что Кришну в нынешнем блокбастере "Джай Шри Кришна" (у которого рейтинг сейчас в поднебесье) будет играть Гурмит Чоудхари. А я в это не верю.
Переключится и мне что-ли на Кришну?

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Рабочее - проматываем!

You mean that after throwing Valmiki under the bus and plugging Ananda Ramayan and the K-L as superheroes who handle snakes as toddlers to their treks to Alkapuri, the Sagars still can't beat a show like Bandini? Only reason it's #2 is that all the other shows on the channel suck (Jyoti showed some promise, but is degenerating by the day even faster than Ramayan).

I thought that changing the story was going to fix their TRP problems. What happened? Ying Yang

oh man chandra and his bouncersErmmErmm


but the trps had gone down since the time lavansur appeared out of blue

upto rajyabhishek it was fine

the highest it was when ram ravan laxman indrajeet battle was on

during war times it was highest

but it went down totally

and sagars r showing fairy tales or mayb vikram betal show now

thanks for info anyways

@темы: Рамаяна

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А что показывают?

Баба Рамдас, асур Сармат, долгий путь на Кубера Локу и вечный золотой лотос!
А главное - Шива и Хануман.
И вот, пожалуйста, со скоростью национальной новости!
Ох, индийский эпос витиеват и затейлив, мне даже сия Сагара Пурана нравится начинает!

@темы: Рамаяна

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Вот она - Кубера Лока!

И мой локапала!

@темы: Рамаяна

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А что показывают?

Браво Сагарам! Рамаяна - Уттара Канда 2009 занимает достойное место на моей фанфикшеновой страничке!
Интерпретируют известный сюжет с хвостом Ханумана из Махабхараты, в переложении к Лаве и Кушу.
Плюсы эпизода - Шива. Я начинаю любить этого актёра. Надо проверить, кто играет.
И Хануман!
Минусы - всё остальное. Хотя Кубера и его обитель и золотой лотос... А знаете, что..
А пожалуй.. Ладно - подробный отчёт будет позже.
А достало всех до стадии бунта "видхи ка видхан" Гы!...

А меню вместе с рекламой у меня отключено полностью. Я теперь профильной страничкой пользуюсь! Хехехе

@темы: Рамаяна

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Как неудобно писать, когда порнуха перед глазами пляшет. Вот уж антиреклама. Идиоты.

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Рабочее - проматываем

all authors after Valmiki modified the Ramayan to fit 2 things:

1. the soci-political aspect of their time
2. their own creativity and levels of their own bhakthi
3. dramatic effect

Most of the writers of the Ramayan, from what I am reading, seem to be great Vishnu bakhts. They are not just writing for the sake of writing fiction. Many of the translations seem to be very beautiful poetry and verse, coming from the heart as it were. It is not the ramblings of people who just want to write fiction.

The later writers had to do this, or else how would their Ramayana be considered as 'different' or 'special'? Correct Socio-political aspect of prevailing time does matter and it helps form a personal opinion of individuals. 'Bhakti' too plays a major role and when Ramayana is presented as a story 'dramatic' effect too matters.

Maharishi Kamb did not have Ravan touching Sita like he does in Valmiki. He has Ravan lifting the whole kutiya instead to please the South Indian conservative sensibilities. Because Sita is a pati-vrata, she cannot be touched even if she was not at fault, by another man. So Kamban changes it for socio-political reasons.
Valmiki has no such problem and he has Sita defending being touched by Ravan, during the agni-pravesha scene after the battle, saying she was unconscious and it was not her fault because she was also defenseless.
Maharishi Kamban making Ravan cleave the earth while taking away Sitaji, is not just because of socio-political aspect, its his personal opinion that his much adored mata Sita should be touched by a sinner like Ravana; agree socio-political( is) one of the aspects that influences an individual's opinion .
Its not that Valmiki had no such problem depicting Ravan lifting Sitaji, its because he has written the life of Sita-Rama "as it is" . Writing something with an unbiased mind is the most difficult thing, only a person who has conqured his mind can do that and thats why Valmiki is "Brahmarishi"
Valmiki does have a soft corner towards Sitaji because he had seen her plight with his own eyes yet he mentions Sitaji's tongue lashing on Lakshman (3-45) if he was really biased he wouldn't have mentioned that chapter at all! Valmiki even includes the harshest words spoken by Rama to Sita before agnipravesha while you can note that all other writers of Ramayana changing it so heavily because they couldn't imagine their god Rama saying something so harsh that too to Sita; even Griffith excludes some verses from his translation for obvious reasons.
One more point, if we go just by the logic of socio-political aspect then we shouldn't blame avadhis for slandering mata Sita because according to those times ,there , women were categorized nay stereotyped as being infidel if a husband was not able to provide his wife the worldly pleasures. Kaushalya categorizes such women while she imparts duties of a faithful wife to Sita before leaving to forest. During agnipravesha of Sitaji , she too pleads with Rama that he shouldn't stereotype her as those women who slipped in their ways.... so we can see that people had a 'general' opinion of such women and sadly Sitaji became a victim of such stereotyping.
Originally posted by Khalrika

However, u don't get too much of the bhakthi bhav when reading Valmiki. It is very beautiful work but I do not get the bhakti bahv too much when reading Valmiki as I do when I am reading Tulsidasji. Many poets used their creativity to fit the Ramayan to their level of bhakthi.
I agree and disagree to this , agree becoz Valmiki Ramayan is not drenched in bhakti like Ramcharitmanas, in VR Rama is a human being with verses to hint his divinity while RCM has it that he is fully aware of his divinity thats why its written the way it is.
But I disagree that it does not invoke 'bhati-rasa' there are quite a number of celebrated verses which are used to this day few examples from VR, are:
kausalyaa suprajaa raama puurvaa sa.ndhyaa pravartate |
uttiSTha nara shaarduula kartavyam daivamaahnikam || 1-23-2

Blessed is Kaushalya(and Dasharatha too, even though not mentioned) to have you, (as their son) Rama ; The morning dawn is (fast) approaching, wake up O tiger among men ,your daily (religious) duties beckon you, do wake up soon.

This verse is an opening invocation of 'Venkatesha-Suprabhatam' and most importantly our southern movies would have been deprived of this trade-mark morning song had Valmiki not written it
The verse recited in marriages :
iyam siitaa mama sutaa saha dharma carii tava || 1-73-26
pratiicCha ca enaam bhadram te paaNim gR^ihNiiSva paaNinaa |

This Sita, my daughter, will equally share the duties you undertake; take her(hand) wishfully ,let safety betide you.
pativrataa mahabhaagaa Chaaya iva anugataa sadaa || 1-73-27
iti uktvaa praakshipat raajaa ma.ntra puutam jalam tadaa |

she who is husband-devout and prosperous will follow you like your own shadow;having said thus king Janaka poured the consecrated waters on Rama's hand.

These are recited even today in marriages.
Then there is 'Aditya hridaya stotra' which is one of the most magnifiscent invocation of Surya ,is first propounded by rishi Agastya but is penned down by Valmiki
There are many more verses which are of religious importance ; when we read each chapter of Sundar-kand ,its customary to read shri Rama-pattabhishekam of valmiki as its considered very auspicious; women are specialy advised to read Sundar-kand of Valmiki to get blessing from Hanuman and thus ward away troubles just as in Sundarkand he warded away troubles of mata Sita.
Ofcourse Ramayana is not only a treatise for bhakti, as it is made one; bhakti is not the only aspects of a human being's life.
VR is complete is all aspects ; it has socio-political, geographical , astronomical information of that era and that is why the researchers dominantly refer VR only as a basis of their research.

@темы: Рамаяна

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А что это такое - отключение рекламных баннеров на 15 дней за деньги?

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Порнография зависла на неделю. Жаль.

А я работаю на нескольких компах и не всегда могу баннеры отрезать.

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Рабочее - проматываем

Chandra, about the different versions:

Adbhuta Ramayan was supposed to have been authored by Valmiki himself. Also, Adhyatma Ramayan is said to be authored by Ved Vyas. Tulsidasji was highly influenced by Adhyatma Ramayan.

If u read the different versions, all authors after Valmiki modified the Ramayan to fit 2 things:

1. the soci-political aspect of their time
2. their own creativity and levels of their own bhakthi
3. dramatic effect

Most of the writers of the Ramayan, from what I am reading, seem to be great Vishnu bakhts. They are not just writing for the sake of writing fiction. Many of the translations seem to be very beautiful poetry and verse, coming from the heart as it were. It is not the ramblings of people who just want to write fiction.
When I was reading some of the poetry translated into English, I was sad that I did not know Sanskrit to read all the verses in the original. It was that beautiful.

Soci-political changes:

Many later poets changed the Ramayan to fit the mood of the society they were living in. For examples, Kamb Ramyan has Ravan lifting the whole kutiya with Sita inside it and placing it on the Pushpak viman. There is a reason for this change. People in the South are more conservative than people up North. Now, don't howl because I am going to explain that remark. In the north, it is okay to put a friendly arm around friends and relatives without people looking at u weird. My dad is from Delhi so don't get upset. I still have uncles and other relatives in Delhi. (My mom is from Chennai and I have seen both sides). I am not trying to be rude but trying to explain the changes made by the poets.

U can see that in Bollywood movies too. U will find the heroine putting a friendly arm around her jeejaji. U do that in the South (even today) and people will give u very weird looks. This is what I meant by being very conservative. So, Maharishi Kamb did not have Ravan touching Sita like he does in Valmiki. He has Ravan lifting the whole kutiya instead to please the South Indian conservative sensibilities. Because Sita is a pati-vrata, she cannot be touched even if she was not at fault, by another man. So Kamban changes it for socio-political reasons.
Valmiki has no such problem and he has Sita defending being touched by Ravan, during the agni-pravesha scene after the battle, saying she was unconscious and it was not her fault because she was also defenseless.

Similar changes are made by the Ramayan versions from South-East Asia like Indonesia, Bali, Malaysia, and other places.

Creativity and level of Bhakthi:

Many poets were great bakhts of Krishna and they have Ramji doing many things that Krishna did.
Kumaradasa who wrote Janakiharana was also a great bhakht who changed the story because he did not want Sita to say those very harsh words to Lakshman when she asks him to go in search of Rama after hearing the voice of Marica shouting for help in Ramji's voice.

This is not because they were making things up but many of these authors saw Ramji and Sitaji as avatars of Vishnu and Mahalakshmi only. Valmiki, on the other hand, treats both of them as examples of perfect humans even though he does mention here and there that Ramji is an avatar of Narayana. However, u don't get too much of the bhakthi bhav when reading Valmiki. It is very beautiful work but I do not get the bhakti bahv too much when reading Valmiki as I do when I am reading Tulsidasji. Many poets used their creativity to fit the Ramayan to their level of bhakthi.
Dramatic Effect:
Many of the writers like Bhavabooti were dramatistst. The Ramayan was changed to fit the stage. Therefore it needed to have over-the-top special effects and creative things for the sake of drama. Many Sanskrit scholars including western scholars think Bhavabooti was a great dramatist. In fact, many of them are singing his praises when he introduced the technique of the alter ego coming out of the person to talk.

@темы: Рамаяна