Ramayan

   

Valmiki's "Agnipariksha" or RCM's "Agnipariksha"

Poll Question: Which Agnipariksha do you want Zee Ramayan to show?

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..RamKiJanaki..

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..RamKiJanaki..

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Posted: 13 March 2013 at 7:45am | IP Logged
I know there is still a lot of time for the Agni Pariksha sequence of RamayanEmbarrassed, but when the time comes which version do you want Sagar Pictures to follow?

The most popular and known versions of Agni Pariksha are from Valmiki Ramayan and Shri Ramcharitmanas. Here are the differences between both:

In Valmiki Ramayan:
 
1. The real form of Sita is kidnapped by Ravan (there is no Chhaya Sita).
 
2. After Sita is freed from Lanka, Lord Ram renounces her in front of the entire Vanar Sena.
 
3. Unable to bear the humiliation, Sita orders Lakshman to create a fire for her.
 
4. Agni Dev appears from the fire along with Sita and vouches for her chastity to the whole world.

Lord Ram and Devi Sita's conversation in this excerpt of Valmiki Ramayan is heartbreaking. Most people are not comfortable with this version of Agni Pariksha, because Shri Ram is seen as harsh and unloving towards Sitaji, but in his heart he never doubted her. He did this divine leela because he knew the world would say wrong things about his beloved wife, and he wanted to avert that. Shri Ram knew the fire could never harm Sita, because her chastity was divine and moreover, she was the sister of Agni Dev (both were the children of Goddess Earth).

In Ramcharitmanas as well as Adhyatma Ramayan:

1. Shri Ram sends Sitaji to Agni Dev before the entry of Ravan. He keeps a Chhaya Sita (Sita's shadow form) in her place to fool Ravan, because had Ravan touched the real Sita, he would have been burned to death by the power of her chastity.
 
2. After the death of Ravan, Shri Ram orders Lakshman to prepare a pyre. He says that Sita has to cross it before coming to him, but in reality he wants his real Sita back.
 
3. After Chhaya Sita enters the fire, Agni Dev brings back the real Sita and hands her over to Ram.
 
In Ramcharitmanas and Adhyatma Ramayan, there is a more divine element to Sita's Agni Pariksha because she is seen as a form of Adi Shakti. Ravan could never have touched the real Sita, because the power of her chastity was so fierce.
_____________________________________________________________________________
 
So which Agni Pariksha scene would you guys like to see in this Ramayan?
 
1986 Ramayan followed Ramcharitmanas, while 2008 Ramayan followed Valmiki Ramayan.
 
I believe that both versions have their own merit. Personally, I like to view Ram and Sita in a more humanistic sense since they took an incarnation as humans and suffered like humans, so I tend to lean towards Valmiki Ramayan for most of the epic, but I also really like the divine connections written in Ramcharitmanas.
 
So my vote goes to Valmiki, but I would not mind if RCM Agni Pariksha is shown either. Since this Ramayan claims to be a remake of 1986 Ramayan, I have a feeling it will show RCM, but they have followed Valmiki for the Khar-Dushan episode so there is a chance they will follow Valmiki for the Agni Pariksha too.

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..RamKiJanaki..

IF-Stunnerz

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Posted: 13 March 2013 at 7:50am | IP Logged
Oh yeah, I forgot to mention in the above post. If another source of Ramayan, like Kamban, Krittivasi, or something else, writes the Agni Pariksha differently from both Valmiki and RCM, and you prefer that Agni Pariksha, please do share how those versions write it. I only know the Valmiki and RCM versions.Smile

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manzilmukulnneeiill

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Posted: 13 March 2013 at 8:43am | IP Logged


@Janaki I'm unable to judge which version is exact but a member from this forum earlier recommended a verse from Rig Veda 10.3.3...

I checked and found this...

When Shri-Ram Bhadra along with Bhadraya (means Sita) came to the forest(Swasar means Dandakaranya),then in disguised form the lustful Ravan(they referred him as Jaro instead of mentioning his name it means one who has Jara Buddhi meaning Lustful Nature)came to abduct Sita,(however at that time)Sita was with Agni-Deva.When Ravana was killed,then Agni-Deva along with Maa Sita who was adorned with auspicious marks and refulgent with own splendours came in front of Lord Ram! 

This verse doesn't mention anything like 'Agni Pariksha' and it is from the Vedas!!!

Now there is another version for us!?!?!?


Edited by Krishni51 - 13 March 2013 at 10:27am

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winterdusk

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Posted: 13 March 2013 at 10:40am | IP Logged
valmiki's agnipariksha was bit too harsh i would love to see RCM agniparikshaSmile

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nneeiill

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Posted: 13 March 2013 at 12:42pm | IP Logged
Interesting question  Janaki..but I  wonder if agni pareeksha ever happened. I know am saying controversial statement here..but i am not convinced about agni pareeksha and whole uttarkhand..its my personal belief that it was later added on...

i was curious and googled if there are people who think the same ..and i got some interesting article. here r the excerpts from it..


The Reality

Now Ramayana is an epic text, and not a divine text in lines of Vedas. So, while Vedas have been preserved for ages through a variety of methods to protect from even minutest aberration, other texts have not enjoyed that protection. Ramayan and Mahabharat are thus replete with latter day adulterations. Same is the case with Manu Smriti.

Please note that for ages, there was no printing press and publication house to publish authentic versions of any text. They used to be written by hand and memorized and spread across various schools and among scholars. So adulteration was easier. While it would be impossible to decipher each adulteration, if one analyzes one can identify the obvious adulterations. Such adulterations can be identified by change in language style, change in story flow, being out of context, suddenly a miracle happening and then the story continuing again as normal and contradiction with rest of the text.

We have already analyzed how more than 50% verses of existing Manu Smriti can be purged out as adulterated through analysis.

In case of Ramayan, if we analyze the verses elaborating the Sita Fire-Proof test, startling truths emerge.

The story by and large goes on smoothly till 113th chapter of Yuddha Kand. In this chapter, Hanuman goes to Sita to inform her about victory of Ram.

In Chapter 114, Ram states that women are respected by the respect they get from nation and their own habits. Any kind of restriction on women ' of home, dress code, boundary '  in order to protect their respect is unwise. (27). This shloka sums up the Hindu view of woman.

The rest of the verses in Chapter 114 except the last verse do not take the story any further. They seem to be adulterated.

In the first 6 verses of Chapter 115, Ram emotionally elaborates how he destroyed the enemy who had committed a grave crime. In the next 4 verses, he acknowledges the efforts of Hanuman, Sugriva and Vibheeshan. Verses 11 and 12 seems to be a clear adulteration that act as a filler to redirect the story.

In Verses 13 and 14, Ram expresses his satisfaction of getting back Sita after winning over such grave challenges.

And then in Verse 15, he takes a surprise U turn and states that he did not do all this to get back Sita. Clearly this verse is an adulteration. Not only it suddenly gives a new direction to the story, it does not relate to rest of the Ramayan where Ram had been even weeping in separation of Sita. Even if Ram had to force Sita for Fire-test, he could have said this straight instead of lying here. In entire Ramayan, Ram has been a truth-seeker, so this sudden twist is an obvious adulteration.

And from there, all the remaining verses of Chapter 115 appear clear adulteration. For example, in verses 22 and 23 he advises her to live with Bharat, Lakshman, Sugriva, Shatrughna or Vibheeshan. The fake verses cover the entire 116th chapter where Sita answers Ram's allegations and asks Lakshman to prepare a fireplace. Then she jumps into it. Suddenly, in this chapter, all Rishis, Gandharvas, Gods emerge, who were non-existent so far.

In Chapter 117, all the major Gods come to Ram to talk to him. This is perhaps the only instance in Ramayan where divinity suddenly overpowers the normal course of story. This is the first time that Ram is spoken of as the Ultimate God Himself. If Ram alone is Ultimate God, why the lesser Gods are coming to convince Him of his 'mistake' is unexplained. And why Ram asked so many Gods to come. In this Chapter, they praise divinity of Ram for all the 32 verses.

In Chapter 118, Fire God comes out with Sita in her lap and offers to Ram. Then Ram explains that he was playing a game to convince people about chastity of Sita. Finally the last verse 22 says:"Having said so, Ram met Sita with great happiness."

If all verses from Chapter 115 verse 15 onwards upto Chapter 118 verse 21 are deleted, the story continues smoothly and this intermediate miracle drama has no relevance or impact whatsoever.

Recall that Chapter 115 verse 14 has Ram emotionally explaining how he got back Sita with great efforts. And then Chapter 118 verse 22 says: "Having said do, Ram met Sita with great happiness." There is perfect continuity. 

Now Chapters 119 and 120 are again pure adulterations where the Gods praise Ram even further, then Dashrath also comes with God Indra and they have very long discussions. Indra then makes dead soliders alive again through magic. Chapter 121 starts with: "Ram slept peacefully that night and spoke with Vibheeshan in morning." With minor adulterations, story continues as normal about how Ram and Sita went back to Ayodhya on Pushpak plane. Now, till end of Ramayana, nowhere does any reference to miracles happening emerge.

So, if one undertakes a cursory glance of Ramayan, this episode clearly emerges as a latter day adulteration which may have fuelled many debates, groupism, anti-Hindu mindset, anti-woman mindset, conversions and insults thrown upon character of Ram. However, the fact remains that the very basis for all this is dubious.

To sum up:

Following verses are clear adulterations:

Chapter 114: Verse 28 onwards, except last verse

Chapter 115: Verse 15 onwards

Chapters 116 and 117

Chapter 118: Except last verse

Chapters 119 and 120

If you remove all these adulterations that bring discontinuity, the story moves very smoothly and logically.


P.S just a different opinion on agni pareeksha..no offence to the scriptures.



Edited by nneeiill - 13 March 2013 at 12:50pm

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arti07

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Posted: 13 March 2013 at 12:50pm | IP Logged
thanks janaki...to be honest i never like the idea of agnipariksha it was too harsh for seeta..

@ neilu OMG..its shocking ShockedShockedShocked tht means agnipariksha never happenedShocked wow it really make sense Clap

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nneeiill

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Posted: 13 March 2013 at 12:53pm | IP Logged
Originally posted by arti07

thanks janaki...to be honest i never like the idea of agnipariksha it was too harsh for seeta..

@ neilu OMG..its shocking ShockedShockedShocked tht means agnipariksha never happenedShocked wow it really make sense Clap

well its up to us whether to believe it or not..it could have been adulterated..coz it was soceity who had issues with sita being taken back and not RAM... agni pareeskhsa has generated lot of debates  .one side Lord  RAM is questioned for his love ..at the same time this is taken as basis to denigrate women even till now..

Edited by nneeiill - 13 March 2013 at 12:55pm

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sherlock

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Posted: 13 March 2013 at 12:56pm | IP Logged
Originally posted by Krishni51



@Janaki I'm unable to judge which version is exact but a member from this forum earlier recommended a verse from Rig Veda 10.3.3...

I checked and found this...

When Shri-Ram Bhadra along with Bhadraya (means Sita) came to the forest(Swasar means Dandakaranya),then in disguised form the lustful Ravan(they referred him as Jaro instead of mentioning his name it means one who has Jara Buddhi meaning Lustful Nature)came to abduct Sita,(however at that time)Sita was with Agni-Deva.When Ravana was killed,then Agni-Deva along with Maa Sita who was adorned with auspicious marks and refulgent with own splendours came in front of Lord Ram! 

This verse doesn't mention anything like 'Agni Pariksha' and it is from the Vedas!!!

Now there is another version for us!?!?!?
How you're perceiving "another version" in the Rig Veda, Krishni, when this Rig Vedic verse that you've quoted is similar to Ram Charit Manas', Adhyatma Ramayan' & Valmiki Ramayan's versions of event under discussion?? SmileSmile

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..RamKiJanaki..

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