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читать дальшеall 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.
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