Bharat Ek Khoj

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Ramayana Part - 1
(Episode 7)

O hunter- don't dare brake the love-chain, by killing mail-dove immersed with its consort in the conjugal bliss, proclaims the meditating saga Valmiki, outraged by the sudden forest- carnage and is amazed at his own utterance, for, he has just composed the word's first time of verse! Nehru consider the Ramayana, its written by Valmiki, as a unique epic poem and loved by the people. He coated from the French historian Michelet extolling the Ramayana: there lies my grate poem, as vast as the Indian ocean, blessed, gilded, with the son, the book of divine harmony wherein is no dissonance. A serene peace reigns there, and in the midst of conflict an infinite sweetness, a bound less fraternity. Which spreads over all leaving things, an ocean of love, of piti, of clemency.

Here are the Ramkatha singers from the north, with Rama's name emblazoned on there apparels, praising enthusiastically the sterling virtues of Rama, the maryada purushottam, one of infinite purity, self control, sincerity, affection and boundless love. In the production of bhasa's play, Abhishek, Sita is play fully tring out a valkal (arboreal skin) and accosting Rama on his impnding Abhishek (coronation). There is an evasive reply from Rama refring to a whisper of the made Manthara in to king Dashartha's years and the foreboding of evil in Rama's for a valkal, meant only for mendicants. Soon the premonitions prove true with brother Lakshmana storming in and accusing Rama of his nonchalance, when there is a conspiracy going on against his coronation. Rama stands by the parental commitment and abdicates the throne in favour of brother Bharata. It is clear now, Rama is proceeding to the forest for 14 years and wife Sita and Brother Lakshamana have instead on joining hands.

The repentant king, having taking to his deth bed, is ranting about Rama, Bharta, on return, is beside himself with rage at his mother machinations and refuses to recognize her in the eventual coronation as there has to be king on the throne to protect the subjects, as inevitably as clouds have to be present to yield rains, he resolves to put Rama footwear on the throne and remain its 'parton guardion'.

Next, the forest-dweller Rama is to protect the medicating sagas against the marauding rakshasas(demns) against sita's remonstrations. Intrusting contrast is visible between unban Ayodhya and the thickly-wooded Dandakaranya, and the forest-dweller demons are perhaps non Aryans : then part of an Aryanaisation Process. Yet Sita argument is quite valid: what is the rational for Rama to take upon himself the risk of eradicating the forest dwellers who are disturbed by the Aryans : advancing to the forest with there occupations and ritul? The Rama ends on the note of 'clash of civilization'.