Закрытая запись, не предназначенная для публичного просмотра

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Дополнения

Gurmeet: Playing Ram was the biggest break

Gurmeet Chaudhary, who got the chance to play Hindu mythology's biggest hero Ram in the serial Ramayana (NDTV imagine), has won the hearts of millions across the nation with his wholehearted performance. The show is finally coming to an end so we caught up with Gurmeet, who talked about his experience playing such an importance character.

He says, "It's been an honour and my pleasure to have the chance to play lord Ram. It was one of the biggest breaks in my career. I have done films and TV shows down south but this was special in many ways. I will miss the show and the entire cast of the Ramayan."

As for his favourite part of the serial, he says, "The entire experience was great but the best part according to me was the vanvas part; the cosmic design to kill Ravan!"

Talking about his costars, Gurmeet says, "I am friendly with everyone but I am closest to Debina Banerjee (Sita) and Ankit Arora (Lakshman) because we have the maximum amount of scenes together. We three get along really well and have a lot of fun."

He talks about his future projects, saying, "I have done a yet-to-be released film called Cycle Kick, directed by Subhash Ghai. There are also a couple of more projects that I have in hand but I can't let out any details about them right now."

On his relationship status, Gurmeet says that he is happy to be single. He adds, "I am not in any relationship but when the right girl comes along, everyone will know about it."

Гурмит утверждает, что он, что называется "on market", девочки раскатали губки, а действительность такова, что ему будет трудно жениться, ибо суровы законы карна- каястхи... И родители не нашли ему ещё подходящую брахманшу, и по- другому не будет! Дебина? Какая-такая Дебина ?? Нет, серьёзно, когда такие подводные течения знаешь, так смешно про все эти слухи читать..

@темы: Рамаяна

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По славянскому гороскопу я Велес-Коляда

Велес-Коляда
22 июня - 6 июля и 8 июля - 22 июля



Велес - это один из величайших богов древнего мира. Его главным деянием стало то, что Велес привел сотворенный Родом и Сварогом мир в движение. День стал сменять ночь, за зимой неизбежно следовали весна, лето и осень. Этот закон правильности движения дал миру Велес. Он записан в священной "Книге Велеса" ("Велесовой Книге"). А напоминали о нем и толковали людям волхвы (от слова Велес), служители великого бога.

Таким образом, Велес был не только помощником в практической жизни, но и изначальным, вечноживущим мудрецом, а также учителем Закона. Есть все основания полагать, что именно Велес следит за исполнением законов и договоров, он отец и рассудитель истины, подобный Гермесу и Одину.

Велес - бог-оборотень, хозяин магии и сокровенного, властитель перекрестков, навий бог. И сам Велес, выступающий в сказках, как старик с путеводным клубком - бог Удачи. Местами устройства жертв Велесу и посвящений ему являются густые хвойные леса с валежником, зачастую непролазные.

Велес любит мхи, лишайники, а также грибы. Возможно, ставили ему кумир или клали требы на развилке и перекрестках трех лесных дорог. Три вечнозеленых дерева (часто сосны - отсюда и "заблудиться в трех соснах") и муравейники - тоже знаки Велесовы.

Если на равнинной местности - то те же перекрестки, но с одиноким деревом или камнем на них. Велесу жертвовали медью, ибо он - бог благополучия и достатка, шерстью и мехом, а также возливали пивом и квасом - теми напитками, которые он научил людей готовить по одной из легенд.

Люди, получившие по времени рождения покровительство волхва богов Велеса, склонны к оккультным наукам. Очень трепетно относятся к дому, любят детей. Очень ласковые. Опасность для этого типа людей состоит в склонности к бегству от реальности в глубины собственного подсознания. Романтичны и мечтательны. Страстные и чувственные. Способны заставить любить себя. Это еще и люди богемы. Склонны к алкоголизму.

Месяцу липецу (июлю) покровительствует еще божество Коляда. Коляда - это воплощение закона времени. Благодаря его заботам, Солнце из года в год следует заведенной дорогой и снова приносит лето. Именно поэтому обряд колядок проводился в противоположное времени Коляды "темное" время года - дабы поддержать силы божества и целостность круга жизни.

Он научил людей понимать язык звезд и дал им небесную науку. Те, кто родился под его покровительством, тонко чувствуют законы природы и мироустройства, и страдают от любой дисгармонии.

Их призвание - поддерживать в мире все старое и доброе, следить за тем, чтобы не прервалась традиция. Ведь, если кто-то поступит поперек заведенного, и нарушит устроенный богами порядок, как знать, может быть, и Солнце собьется с правильного пути.

Другие знаки славянского гороскопа.

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Поздно

Ну вот. Канал, как и обещал показал полный эпизод и 29-го. Но было поздно - все уже уехали, вылогились и вообще закрылись, так что несмотря на объявление, кино не записал никто. Кина не будет!

@темы: Рамаяна

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Рамаяна не отпускает

Короче, народ - поднялся, канал - извинился и будут показывать эпизод полностью, а вот когда, якобы объявят дополнительно.
Так что - за NDTV - ещё должок, а мы - пользуемся моментом и общаемся дальше..

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Закрытая запись, не предназначенная для публичного просмотра

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Вот ведь

не хотелось на такой ноте про сериал заканчивать. Отдать такую вещь буквально на растерзание светскому ( и не просто светскому, а АГРЕССИВНО антирелигиозному (вспоминаем историю с Варуном Ганди)) каналу, было огромной ошибкой Sagar Arts. В результате, зрители должны расплачиваться, дом Сагаров потерял кучу денег, когда отсняв эпизоды, не смог ничего показать по причине цензуры. Надеюсь, что в следующий раз (через 20 лет) они будут умнее, если они вообще будут.

@темы: Рамаяна

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Ох, мать!!

Оказывается, в пятницу показали не весь эпизод джал-самадхи. Вырезали 15 минут.
А весь эпизод целиком показали в воскресенье на повторе. И в результате NDTV обмануло всех нас и ни у кого нет полной записи.
Стрелять их там всех надо!
Короче, они показали уход Сугрива и Арьи Суманты, наставления Вишну Хануману, Джамбавану и Вибхишану, Вишну, возлежащего на Шеше, а также - вознесение всех жителей Айодхьи, которые вроде как стали теми, кем они там были: якшами, гандхарвами, киннарами, нагами...

Вздыхая тяжко, как змея, посаженная в кувшин.

Ну вот, после чтения всех мнений, стало ясно, почему канал повырезал все самые значимые минуты из последнего эпизода.
Печально всё это. Хорошо, что хоть в воскресенье и хоть кому-то замысел Сагаров показали. Двадцать лет тому назад всё было совсем по-другому..

@темы: Рамаяна

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Момент, которого я ждал

Фанарт по "Рамаяне" стал появляться. Знаете, его ведь раньше не было. Картинки с цветочками и закатами - не в счёт. И ведь что интересно. Скажем, на ю-тюбе, фанарт появляется сейчас у юзеров, у которых раньше и намёка на Рамаяну не было. Вдруг- бум, out of the blue, на каком-то левом аккаунте - фанарт по новому сериалу. Чудно.
А как же народ джал-самадхи-то смотрит! Мама дорогая, у меня счётчик третий день, как сумашедший крутится. Чего это все??!

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Рамаяновая генетика

или: а был ли Равана ракшасом?

Итак, проследим родословную нашего Ланкеша.
О! Вначале были ракшасы!
1. И началась генеалогия всех ракшасов с Хети и Прахети = 100% ракшасы
2.Хети женился на сестре Ямараджи Бхайе.
получаем:сына Видьюткешу = 50% ракшас + 50% сура
3. Видьюткеша женился на Шалакатанкате, которая, в свою очередь была дочерью Сурьи и Сандхьи.
получаем: сына Сукешу= 25% ракшас+ 75% сура
4. Сукеша женился на Девавати, дочери гандхарва по имени Грамани.
Получаем: 3-х сыновей: Мали, Сумали и Мальявана = 12,5% ракшасы+ 37,5 % суры+ 50% гандхарвы
5. Все три брата женились на дочерях гандхарвихи Нармады и имели кучу детишек.
И вот из Сумалиевских 10 сыновей и 4х дочерей для нас представляет интерес Кайкеши
Дочь Кайкеши = 6,25% ракшаска + 18,75 % сура + 75% гандхарва
6. Кайкеши вышла замуж за риши Вишраву. У них было несколько детей и
Их сын Раван = 3,125% ракшас + 9,375% сура+37,5% гандхарва + 50% брахман.

Такие пироги!
А теперь посмотрим на сына Раваны - Индраджита:
Мандодари - жена Равана и мать Индраджита была дочерью Майи Данавы и апсары Хемы.
получаем: Индраджит= 1,5625% ракшаса + 4,6875 % сура + 18,75 % гандхарва + 25% брахман + 25% данава + 25% апсара.

А вы говорите, с ракшасами воевали! Ага! Щас!

@темы: Прикладная индоэпосология, Рамаяна

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Дополнения

Про рабочий момент съёмок и интервью Гурмита.
SBS поступило с ним действительно жестоко, выудив из воды и поставив перед камерой. Он же, бедолага, даже из образа ещё не вышел, и плакал и всхлипывал, когда говорил про Лакшмана. Так вот. Он же брата только что похоронил. Ах да! То, что показали в новостях, отличалось от нарезки сериала. Помните, у Рамы в руках были два пучка травы куша? Так это он шраддху по Лакшмане проводил. Только, в финальный монтаж эта шраддха не вошла.

@темы: Рамаяна

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Части первая вторая и третья

Уход Лакшмана.
Строго говоря, Дурваса муни Лакшмана не проклял. Дурваса только пригрозил испепелить Айодхью. Лакшман его остановил, решив, что уж лучше принять смерть ему одному, чем всем жителям стольного города. Поэтому радж- кумар и нарушил приказ. И вот теперь, Раме надо его казнить, потому что таково было условие Калы - тот, кто увидит вместе Калу и Рама, должен умереть.
Игра наших главных, как всегда - на высоте. Но два ещё кусочка сахару добавляют роскошные крупные планы. Это самые лучшие крупные планы за весь сериал. Как близко может быть "крупный план", а?














И что же сделал наш Лакшман?
Пошёл, и в реке утопился, только так...








И вот вам всем - напоследок: (помните! Рама всегда благославляет ПРАВОЙ рукой)

@темы: Рамаяна

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Последний эпизод 26-го июня 2009 года

Часть последняя - уход Рамы:

Рама погрузился в воды реки Сараю и вознёсся оттуда как Вишну в свою небесную обитель, забрав с собой Бхарату и Шатругхану.
Хор богов во главе с Нарадой муни прославляет деяния Шри Рамы и осыпает сцену лепестками цветов.




Рабочий момент съёмки:




А про уход Лакшмана я расскажу позже.

Laxman goes inside to inform Ram about Durvasa's arrival. Kaal is also there, when Laxman enters the room. Ram is devastated to see his dear brother there because of his vow of giving death punishment to anybody who heard or saw Ram and Kaal talking.

Laxman - Bhaiya, Maharshi Durvasa has come. He wants to meet you now itself.
Ram cries - Laxman, what is this you have done?
Laxman - Bhaiya, Maharshi Durvasa was going to burn the whole Ayodhya with his curse. Therefore, I thought that if my sacrifice can save the whole of Ayodhya, then that will be worth it. I did not obey your order. I am ready to take any punishment you give me.
Ram - Laxman, bring him inside with respect.

After Durvasa has met Ram and gone, there is a meeting to discuss on the punishment to Laxman. Laxman is standing with folded hands. Laxman looked very cute throughout today's episode.
Sumant - The situation is very serious, Maharaj. Laxman is not only a member of the family but also a very dear prince. People respect him a lot because of his bravery. He is a gem in the kingdom. When needed, he can protect the state. It is not a small thing to give death punishment to such a highly brave and honourable person.
Bharat - Bhaiya, I agree with Sumant ji. The decision must be made taking political considerations. Once again there is dharm-sankat on Raghukul. It is my request that whatever Sumant ji has said must be considered while taking any decision.
Ram - Whatever Sumant ji and Bharat has said is what I also feel. It is very difficult for me to take a tough decision in this situation. That is why, I have called all of you for your guidance. (With folded hands)Please guide me.
Laxman - Forgive me, bhaiya but there is nothing to discuss on it. A king made a promise, he took a vow. That must be kept. Otherwise, who will trust the king? The people's trust in the king should be maintained - that is more important than my life.
Ram - Gurudev, the situation is very serious. I will do as you say.
Vashishth - Using my yogic power, I had already seen the great destruction in Ayodhya. But still my suggestion is that you should not your vow be broken. If the vow is not kept, then righteousness is lost. If righteousness is lost, then the entire three worlds will be destroyed. Therefore Ram, you should keep your words because Suryavanshis never go back on their words.
Hanuman - Gurudev, if you permit, shall I make a request?
Vashisht - Yes, Hanuman.
Hanuman - According to scriptures, rejecting a saintly person is like giving him death punishment. Gurudev, if you consider this matter ...
Vashishth - Ram, Hanuman's suggestion is good. You should exile Laxman. That will be equivalent to giving him death punishment.
Ram is in tears.
Ram - O Laxman, the son of Sumitra and Dashrath, I Ram reject you.
Ram pronounced this order in a grave voice the way a king should in spite of the tears in his eyes.
Laxman - As you order, Maharaj.

Laxman enters into the water of Saryu river. He stops his breath using pranayam and takes the form of Sheshnaag.

Shwason ki gati rok li kar ke pranayam.
Saryu aake ant se Lakhan chale nij dhaam

This part was very rushed. I was expecting Sheshnaag to be shown for longer time and in more detail.

Ram - Gurudev, it is time for me to depart. Therefore, allow me to go.
Vashishth - Ram, you live in the whole universe and the whole universe is in you. You do not come and go anywhere. You are without attributes, and without any blemish. This coming and going of yours is only a leela of Mayapati. This leela of yours is for the benefit of the whole world. Om namo Bhagvate Vasudevaya.

Ayodhyavasis - Please do not leave us, Ram. Take also with you. Prabhu we will go wherever you go. For us, there is nothing without you. If you have any affection towards us, then please take us with you. Otherwise, we will think that we have been killed by Yam's rod.
Vashishth - Ram, your people are your dear devotees. Many of them are the sons of gods, many of gandharvas and many of great serpents. By Brahma ji's order, they were born on Earth in the forms of humans, vanars and bears so that they could serve your leela. Ram, fulfill their wishes. Otherwise your devotees will be shattered. And you are always affectionate towards your devotees. Let them go with you.
Ram - As you say, gurudev. (To the people)So be it.
People - Jai Sri Ram.

Ram, Bharat and Shatrughan wear the dress of sages and they go to Saryu. All gods and apsars are saluting.
Narad sings. All gods and apsaras join him.
Chintan kar Maha Kaal ka
Swayam kiya aahvaan
Kaarya yahaan ke purn kar
Chal diye kripa-nidhaan
Jayati Ram Bhagvaan
Aaj prabhu ka maha prayaan
Apne dhaam chale bhagvaan
Nar leela ka kar avashaan
Apne dhaam chale bhagvaan
Apne dhaam chale bhagvaan
Sri Ram Hare, Jai Jai Ram Hare

Ram enters into Saryu. He is holding kusha grass. Brahma, Shiv and Parvati are watching.

Naam maha mani jag ko dekar
Ram gaye vidaai lekar
Ram katha ki aviral dhaara
Shudh karegi kali mal saars
Ram Siya Ram Siya Ram Jai Jai Ram

Ram enters inside water and comes out as Vishnu. This part was shown very nicely. The gods shower flowers.
Hey shaantakaram, bhujang-shayanam
Sakal mangal kaaranam
Tubhyam namaami namaami Sripati
Trijagpati Narayanam
Tubhyam namaami namaami Sripati
Trijagpati Narayanam

Bharat and Shatrughan join Lord Vishnu as Shankh and Chakra.

Valmiki is writing.
Nityanand Ram ka sagar agam apaar
Triganit ho anand sukh
Dubo jitni baar
Hooooo
Ram katha ka kahaan samapan
Tribhuvan mein har yug mein gaayan
Vishnu hare Sri Vishnu hare
Laxmikaant Sri Vishnu hare
Jai Sri Ram

Vishnu and Laxmi are shown together in their supreme abode.
Some things were rushed but overall a beautiful episode. The songs were very good. Smile

@темы: Рамаяна

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Рабочее

I hope you guys are aware that there are multiple versions of the Valmiki text. There are dozens of manuscripts. In general, the text has come down to us in two major recensions: the Northern and the Southern. The Northern recension is further split into the Norther-Eastern/Gaudian and the North-Western recensions. The Souther recension is also known as the "vulgate". Some scholars are of the opinion that there is an independent Western recension but the manuscript evidence for this is debatable.

Each recension and subrecension consists of multiple manuscripts and these manuscripts are in different scripts e.g. Sarada, Maithili, Bangla, Nepali, Grantha, Telugu, Malayalam, Devanagari. Some manuscripts are complete while others are not. There are also many commentaries written over the centuries. These commentaries are very useful in analyzing the Ramayana manuscripts in terms of pin pointing the meanings, context, interpolations, etc. Some commentaries remain unpublished by the way.

Most of the Ramayana books that you find are based on the Southern recension because it remains the most popular one.

Here is a list of important Sanskrit editions (yes I know you are looking for translations but I think it is important to be aware of the Sanskrit text editions):


Ramayana of Valmiki - critically edited North Western recension. Seven Volumes. Lahore: D.A.V. College Sanskrit Series. Edited by Vishva Bandhu Shastri & Bhagvat Datta.

Valmiki Ramayanam - North Eastern/Gaudian recension. Edited by Narendachandra Bhattacharya & Amareswar Thakur. Calcutta: Metropolitan Publishing House (Calcutta Sanskrit Series), 1932. Seven Volumes.
Ramayanam - Critically edited Southern Recension, by Narayana Swamy Aiyar, 1933. Two volumes.
The Valmiki Ramayan: Critical Edition (1960-1975) - edited by G.H. Bhatt et al. Seven volumes. Baroda: Oriental Institute.


As far as the Western recension is concerned, it is disputed whether such a classification is correct or not. I don't think there are any Sanskrit publications identified as a purely Western text. I only know of a Bangla translation that is supposedly based on the Western recension. It is Valmiki Ramayana, translated by Tarakanta Bhattacharya, Calcutta, 1928.

The Critical Edition (4th in the above list) is one of the most important editions of the text available. It was the product of painstaking work wherein all manuscripts were studied in order to produce an authentic version. It is not without its flaws however. Over the years the methods they used have come under criticism and debate. The basic assumption they used is that the Southern Recension is the least distorted version (given the largely homogenous nature of the manuscripts). Consequently it is similar to the vulgate but shorter since a lot of verses have been removed due to various reasons. And it is these methods of deciding which verses to keep and which to remove that are hotly debated.

Some choices were made based purely on the number/distribution of supporting manuscripts regardless of whether it makes contextual or syntactic sense. Sometimes the inclusion of a sarga actually creates contextual problems but it was still kept due to scriptural evidence. The basic principle (any verse without significant support from all recensions was to be removed) was sometimes ignored creating further controversy.

Despite its flaws however, the Critical Edition is of immense academic value. As I mentioned above, it is based on analysis of ALL manuscripts available which makes it a great source for Ramayana research. The additional notes, appendices, lists,etc provided are of immense value. No student of the Ramayana should ignore this version.

Strangely enough, there is only one English translation of the Critical Edition available. It is being published by the Princeton University Press. It is a collaboration between five American Scholars (Robert Goldman et al). The work started in the mid 1980s and is now nearing completion. I cannot stress the importance of this enough. For one, it opens up the Critical Edition to a lot of people. Second, they translated sloka-by-sloka. There is no abridgement. Each book has 3 sections. Part I provides background information on the Critical Edition, commentaries used, annotations, analysis of the text and the methods used in translation, literary and historical aspects, analysis of the characters, story, etc. Part 2 is the actual translation itself. Part 3 is the "Notes" section where extensive notes are provided on a sarga-by-sarga and sloka-by-sloka basis. In cases where they had to make difficult choices (due to the inconsistencies of the Critical Edition because of the problems in their methods I mentioned above), they provide the full reasoning behind their final decisions. In cases where a literal translation did not seem to fit well and they had to compromise a bit, the full literal translation is provided in the notes.

There are detailed glossaries, bibliographies and notes on any corrections they had to make to the critical edition.

Also, despite being western scholars, they have shown utmost respect for the text. They even criticize the traditional western bias against subcontinental religion and culture.

I strongly urge people to get this version. The first 5 volumes were finished by the late 1990s. The remaining two are being published this year.

Here are the Princeton University Press listings of this work. The publication date for Book 6 is Sept 2009.

For some reason, Book 7 hasn't shown up on the Princeton University Press website but it is listed on Barnes & Noble with a date of May 2009.

The first 5 volumes are also available at various libraries in USA/Canada.

The Princeton University Press publications do not provide the Sanskrit text or transliteration. New York University is publishing the same translation as part of their Clay Sanskrit Library series (scroll down to find them). The Clay Sanskrit books are smaller in size and don't have any of the background material, discussions or the extensive notes but it does provide transliterations of the Sanskrit text (transliteration on the left-hand page and translation on the right-hand page).


Sacred Texts has provided the full Ralph T. H. Griffith translation online. It is based on the Northern recension (I am not sure exactly which subrecension). It is from the 1870s. Quite difficult to read archaic Victorian English. I'm just mentioning it here since is a freely available complete text.

Other English translations and some comments:


Ramayana of Valmiki - Manmatha Natha Dutt, edited and revised by Dr. Ravi Prakash Arya. Four volumes. The original translation of M.N. Dutt was published in the late 19th century but it has now beeng completely revised and edited by Dr. Arya in 1998. The archaic Victorian English has been transformed into modern English. Dr. Arya has provided his own translations in some places. This is based on the Vulgate Southern text using the Tilaka, Amrtakataka and Tika (Ramamuja) commentaries. The original Sanskrit verses (in Devanagari) are also provided.
Srimad Valmiki Ramayana - The Gita Press Edition, Gorakhpur, 1974. Two volumes (1969, 3 volumes). This is also based on the Vulgate and the commentaries mentioned above. Please take note: Gita Press also incorporates many Tilaka commentary interpretations into the translation itself.
The Ramayana of Valmiki - Hari Prasad Shastri. London: Shanti Sadan, 1957 (2nd edition, 1969). Three volumes. Also based on the vulgate and commentaries mentioned above for the M. N. Dutt translation.
Srimad Valmiki Ramayana - N. Raghunathan, 1981. Madras: Vighneswara Publishing House. Three volumes. Based on Southern text using the Bhusana, Tattvadipika and Tika commentaries.



Originally posted by Chandra

Online, I follow 2 sources:

valmikiramayan.net/

www.geocities.com/bhagvatjee/vraamaayan/index.h...

I generally use the former, but it is only partially complete until the killing of Meghnad. For anything subsequent to that, I use the latter link.



These seem predominantly based on the Southern Recension with some mixing going on at various places.

For a condensed version, I recommend The Ramayana of Valmiki by P. Lal, New Delhi, Vikas Publishing House, 1981.


You know, it is a great tragedy that no one has done for the Ramayana what Padma Shri P. Lal did to the Mahabharata. For those who are not aware, I am referring to the well known scholar, teacher, poet, author, translator, essayist and publisher, Padma Shri Dr. Purushottam Lal, Jawaharlal Nehru Fellow and Distinguished Visiting Professor at many universities in USA. He started a Mahabharata translation project in the 1970s, although he prefers to call it a "transcreation". This is a sloka-by-sloka transcreation of the entire Mahabharata using all slokas in all recensions, making it the most complete version of the Mahabharata available in any language. The importance of this work cannot be overstated! It was originally published in 338 fascicules but it is now being collected into 18 volumes corresponding to the 18 parvas of the text. Now don't expect the original Sanskrit text as well. Remember, he used all recensions. So if he had provide the original text then the book would be overflowing with Sanskrit in various scripts (Devanagari was not the only sсript used for Sanskrit in history, as I have mentioned in another thread).

It is available from Writers Workshop, a publication house founded by P. Lal.

Some day I hope someone will do the same thing for the Valmiki Ramayana: a complete sloka-by-sloka transcreation using all slokas of all recensions.

@темы: Рамаяна

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ПОСЛЕДНИЙ ЭПИЗОД

Утопился..
Всё.






Ну, а если серьёзно, то очень красиво снятый и сыгранный эпизод.
Даже я поддался эмоциям. И ни шутить, ни злословить, ни стебаться, ни придумывать "alternate ending", как вчера с Чандрой, абсолютно не хочется.
Как ни странно, оптимистичный конец.

Vishnu forever..

@темы: Рамаяна

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Сагары - не унимаются!

"Махавир Хануман" на канале Colors
Хмм.. Артисты - те же?

@темы: Рамаяна

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А вот и само проклятие

@темы: Рамаяна

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... чем дальше - тем страшней

Ганга никогда не пересохнет.
Ох, Гурмит Чоудхари. Да заткнитесь все, кто его критикует.
Брахме - мои аплодисменты! ( Вот уж никогда не думал, что напишу такое, хехе)
Смотрю дальше...

Заливаюсь слезами и бьюсь головой об стену. Я всегда любил Лакшмана. Нельзя так много отрицательных событий в одну серию вкладывать, подумайте о людях!!!
Итак, эпизод называется "Дурваса муни проклинает Лакшмана". Хорошо так проклял. С чувством и с оттягом.
Похоже на то, что завтра закончат Сагары Рамаяну. И утопят всех в Сараю реке.

tbc







Ram screams Sita's name. He cries. Ram, Luv and Kush fall on the floor calling out to Sita.
Valmiki, who treated Sita as his daughter, is also sad.
Valmiki - Daughter.
Ram cries - Do not leave me, Site. Ram is incomplete without you.
He pleads to mother Earth.
Ram - Dharti Ma, you cannot do this. Return my Sita to me.
He gets angry.
Ram - Do not test my patience. For Sita, I will destroy the whole world. (Brahma, Vishnu and Mahesh are looking at Ram.) So long, everybody has seen Ram's love. Do not provoke my anger. If you do not answer me, then I will destroy the whole Earth. A single arrow of mine will destroy the entire biosphere. There will be such huge flames of fire that even the gods in heaven will be frightened.
Ram reads some mantra. A bow and an arrow come in his hand. Everybody is shocked. Ram is ready to shoot the arrow.
Gods cry - Protect us, Prabhu. Protect us.
Brahma - Please stop Ram, please stop. You are so mighty that a single arrow of yours can cause many periods of dissolution. But, is your anger justified? Will your anger not destroy the order of the entire creation? (Valmiki nods in agreement.) You have no reason to do this, Sri Ram because you were never separate from Sita and you will never be separate from her. Sita is going to her destination. Soon, she will reach your supreme abode via Naag-lok and you will meet her there. Then why this anger?
Ram gives up anger and does not shoot the arrow. He is crying remembering Sita.
I was expecting Ram's anger to be shown in more effective manner.

Vashishth - Ram, what all Maharshi Valmiki did not try to make you and Sita meet? But even he did not succeed. Ram, this is destiny. We must accept it.
Valmiki - Maharshi is right, king. Respecting what is written in destiny, please accept your sons Luv and Kush.
Ram spreads his arms towards his sons. Luv and Kush look at each other for a moment and then go to Ram. Ram hugs them.

Kiya antatah Ram ne putron ko swikar
Kitna kiya vilamb prabhu dene mein adhikar
Tab putron ko kanthh lagaya
Vida le gayi jab Mahamaya
Sukh ke pichhe kitni bhir
Jan jan ke nainon mein neer

Luv and Kush wear royal clothes and go to Sita's statue with Ram. Though, for a short moment, at least they were shown in royal clothes.

Ma ki pratima ke nikat aa gaye rajkumar
Tyagmayi nij maat ko sadar rahe nihar
Garv se rahe nihar

Luv and Kush offer flowers to Sita's statue.

Pushpon jaise haath mein pushpon ka uphaar
Naman maat Sri ko push charan dono rajkumar

Sita's sisters and the rajmatas look at Luv and Kush lovingly. Luv and Kush touch Kaushalya's feet.

Putra aur pita ka ye milan alaukik hai
Sita kare mano is milan ki aarti
Teen teen mataon ki, teen teen dadion ki
Ek tak drishti do kumaron ko niharti
Luv, Kush Kaushalya ka charan vandana karein
Daadi ma, dularon par snehashish vaarti
Is avasar par shraddha bhaav bharkar
Atma sabhi ki Sita ko pukarti

It is shown that Valmiki is back to writing. The narrator explains how the story moved forward.
Narrator - The very thought of Ram-rajya fills the heart with spiritual joy. In Ram-rajya, there was no limit to people's happines. Lion and deer dranks water on the same ghat. Nobody had any fear. Nobody had any misery. With time, all of Sri Ram's mothers left their mortal coil. A time came when Sri Ram left the kingdom for his and his brothers' sons. He gave Takshila to Bharat's son Taksh, Pushkalavati to Pushkal, and Karupath to the sons of Laxman. A time came when Kaal set his eyes on Ayodhya.

Kaal comes to Ayodhya disguised as a rishi.
Laxman - Pranam, rishivar. Let me know what I can do for you?
Kaal - Mahabali Laxman, I am a messenger of highly glorious Maharshi Atibal.
Laxman - Please wait, rishivar. I will tell bhaiya about your arrival.
Laxman goes inside. There is evil smile on Kaal's face.Shocked
Laxman - Bhaiya, a highly resplendant mahatma wants to meet you. He says that he is Maharshi Atibal's messenger.
Ram - Laxman, bring him with respect.

Laxman brings Kaal inside. Ram and Sumant bow to Kaal.
Ram - Mahamuni, you are welcome. Please tell the message, which you have brought.
Kaal - The message is highly confidential. Therefore, I will tell you the message only when we are alone. Therefore, you have to take a decision that while we are talking, if somebody overhears us (he looks at Laxman for a moment) or even sees us talking, then you will have to give him death sentence.
Ram - Laxman, replace the sentry at the gate and be there yourself. I have taken a vow that if anybody overhears us or even sees us talking, I will give him death sentence.
Laxman - As you wish, Maharaj.
Laxman goes out.
Ram - Sumant ji.
Sumant - As you wish, Maharaj.
Sumant also goes out. Now Ram and Kaal are alone.
Ram - Now please say what you want to say.
Kaal - Prabhu, I am your son. When Hiranyagarbh was created, then with the help of your Maya, you created me first of all. I am Kaal. Destroying everybody is my duty.
Kaal comes to his real form. He bows to Ram.
Kaal - O Master of the entire cosmos, accept the obeisances from Kaal.
Raam raising his hand in the gesture of giving blessings.
Kaal continues - Parampita Brahma has sent me with the message that O, the master of the three worlds Vishnu, the purpose for which you decided to come on Earth is now over. The age, which you had decided for this incarnation of yours is over. Therefore it is time for you to go back to your supreme abode. But if you wish to stay here for more time, then it is your wish.
Ram - Maha Kaal, I myself thought of you so that you can come here. That is why you came here. I want to go back to my abode. Please give this message to Brahma ji.

Maharshi Durvasa comes. (Expect him to come on such occasions.Angry)
Laxman - I, Laxman, the son of Dashrath, bow to Maharshi Durvasa's feet.
Durvasa - My blessings to you. I want to meet Sri Ramchandra ji. Give him my message.
Laxman - Lord, I am at your service. Let me know the purpose of my visit. I will do that.
Durvasa (angrily) - I have to meet Sri Ramchandra ji now itself. Do only this much that go and let him know that I have come.
Laxman - Forgive me, Prabhu. Bhaiya is busy in some special task. Therefore, you will have to wait for some time.
Durvasa shouts - You are asking me to wait, foolish Laxman? How dare you stop me from going inside? You do not know my power. If I Durvasa, get angry and pronounce a curse, then at this very moment, together with Raghukul, the entire Ayodhya will be destroyed.
Laxman - No no, rishivar. (Thinks)If Ayodhya can be saved by my death, then my death is justified.
Laxman - Please do not get angry. I know your strength well. I will go and tell Bhaiya about your arrival.
(It is real greatness to take such a big decision and that too in such a short time.Clap)
(If I had been in Laxman's place, I would have shot Durvasa before he could get time to pronounce a curse.Wink)
Laxman goes to Ram. Kaal is there, who disappears when he sees Laxman.
Laxman - Bhaiya.
Ram is very sad on seeing his dear brother Laxman because of his vow of giving capital punishment to anybody who sees Ram and Kaal talking.
Tomorrow is the last episode.Unhappy

запись создана: 25.06.2009 в 22:30

@темы: Рамаяна

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Говорят, что..

Говорят, что последний эпизод - это что-то с чем-то.
Народные восклицания по поводу показанной сегодня передачи про то, как этот самый эпизод снимали, зашкаливают по децибелам.
Ибо вынырнув из реки ( а Гурмит Чоудхари туда с головой погрузился) наш герой интервью дал, как есть, мокрый, хоть выжимай. А одет он был в белое дхоти и (дупата, кажись называется) в тот самый оранжевый кусок ткани через плечо, которое он носил в изгнании, ну и без драгоценностей.
Я себе это даже представить не могу..

@темы: Рамаяна

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