Ābhāḷācī Māyā on Sun Marathi - Page 3

Why make a point of saying that the date hasn't been printed on the wedding invitation, and then show the date "Tuesday, 22 February 2022" on the burning invitation?

This series never observes any seasonal festivals, making it difficult to guess when it is supposed to be taking place. In the same episode, Vishvanath said that the maize was getting dry and it was time to harvest - probably December. This wedding date is probably a joke rather than a clue. 22022022 is an Ambi-gram, for our heroine of Ambi-guous affections!

Vidya said that her work schedule doesn't leave her time to cook. Immediately thereafter, she agreed to visit Ambika's house every day and learn to cook! These stereotypical tamper-with-her-cooking filler scenes could have been worked into the plot while Vidya was being investigated and eating idly at the Raje-Shirke house. Now that Vidya is back to work, they're ludicrous.

Have you ever fantasized about escaping into a story where villagers get offended, just imagining what you had the chance to do behind closed doors, and they demand proof of your chastity?

No, of course not! Exaggerated sexual decorum is ridiculous, not entertaining. Self-respecting storytellers would surprise us with original plots, not pretend that submission to prurient interrogation and volunteering for mortifying ordeals are Indian values. There is no excuse for a daily drama to show agni-parīkṣā in the present. Even if one mentally fragile viewer responds to gossip, bullying, or identity crises by following the fictional example, it's avoidable.

Even worse is Jayadev's claim that if Shekhar had misbehaved with Ambika, she would have slipped away to commit suicide before Jayadev could find out. She wouldn't have appeared before him, he says, that is how much faith he has in his sister! Well, voters should have no faith in him! Anyone who thinks that victims should feel shame, that they should keep quiet about injustice, let alone submit to honour killing, shouldn't be Sarapañca! Shame on Ābhāḷācī Māyā for glorifying self-harm!

Have the writers forgotten that Shekhar already got caught grabbing Ambika's wrist against her will, or that Shekhar crept into Ambika's bedroom twice? Isn't it too late for these two to claim decorum?

What a coincidence. I logged in to rant the same. Such a ridiculous plot in todays environment. No wonder even the lead actors stopped promoting such illogical track for a long time.

Jayadev's pronunciation of words with the vowel ṛ is strange. A while back, he told Ambika that his work requires "kartutva" (kartṛtva) and I thought maybe Ashok Phal Dessai is trying to sound cutely rustic. Now he said that he will always be his Ātyā's "rūṇī" (ṛṇī), and I can't tell if that's deliberate dialect for the character or just how the actor learned the word in real life.

How do people native to the Kolhapur area typically pronounce ṛ-containing words?

I have no knowledge of dialects because I learned Marathi at home in Canada. I am just fascinated by the diversity of how people speak on TV dramas. I think this is only my second topic on the vowel ṛ, but who's counting?

I have never been to an actual courtroom in India. If trials in real life are conducted the way they appear on TV dramas, mob justice would be preferable. It's more orderly.

Is "Objection!" like honking the horn of your car to signal that you're cutting in line? You don't actually have to point out how exactly the other lawyer disregarded courtroom procedure? You just interrupt his argument to make your own argument? And without letting the judge rule on your objection, the other lawyer says, "Objection!" and cuts you off to make a different argument?

Does cross-examination mean that the lawyer gets to sneer at the witness's age, call her mentally ill without evidence, accuse her of perjury, declare that she's conspiring with unidentified enemies of the defendant, and impugn the public service of her family members? Is she expected to defend herself, or does the smiling judge ever wake up to reprimand the lawyer? Is the opposing counsel not allowed an "Objection!?"

Is the witness allowed to give speeches about her morals, the Constitution, the court's conviction rate, the blindfolded statue of Justice, her role model being incapable of pulling courtroom stunts for reelection because he regards every parastrī as his mother etc.? But when the witness breaks down crying because she saw a pregnant woman dying, is the judge trained to say, "That's not allowed here!"

Doesn't the judge call a recess and use the time to write out the legal basis of the verdict? When the verdict is announced, is the audience allowed to applaud a witness?

It disturbs me that a man killing a woman to cover up their affair is such a familiar trope that it's incidental to the story. It's spice, just like the threat that a man will self-harm if a woman doesn't submit to him. The message is that men just do these things, you know? I don't think the storytellers even expect us to question why Maya wanted Ranajit, who impregnated another woman during their marriage, to walk away from murder. Shalini too is angry at the witness, not at the violent criminal who was unfaithful to her daughter. It's not that these values define them as villains; Jayadev's family and friends similarly blame Shekhar for sending Jayadev to jail, not Jayadev for committing a violent crime.

It’s just copy pasting original version. Scene by scene word by word.

Did you notice, the bad guy ranjeet is sagar dada, siddhi’s brother😃

Yes! I tagged you when I posted about Anup Belwalkar (Sagar) in the Jīva Zhālā Yeḍāpisā topic.

Vikas Pandurang Patil's dialogues for Jīva Zhālā Yeḍāpisā could be so good! If he's just copy-pasting Tamil to Marathi for Ābhāḷācī Māyā, that's a waste of his talent. I'm not saying that he has a choice. Anyone with creativity who can't find inspiring material at work has my sympathy.

So, once again Ambika is in the hospital, on her deathbed. Hira Ājī prays to die in her place. Maybe that's how the snake that was supposed to bite Jayadev, but just exited stage left, will re-enter the story.

Considering this show's logic and chronology, I was expecting the doctor to tell Jayadev that Ambika needs a liver transplant, and if none of her family members is a histocompatible match, they should inbreed to beget one while Ambika waits in critical condition for nine months. Which would, of course, force Jayadev to marry Ashvini while pining for Vidya. Whatever the Tamil original has in store for us, it can't be as bad as my idea, right?

Rangarav protests to Vinita that he's the type that gets into brawls, but he doesn't poison anyone. What perfect timing for his declaration! Ambika, who overheard him and Raghav discussing their attempt to poison Hira Ājī, several months ago, could die, and then it will be like that plot point never happened, right?

The nurse telling the bickering family to leave the hospital was the best character ever on this show! I hope she only took Shalini's bribe to trick her while she called the police to report two people behaving suspiciously around a victim of poisoning. It's just preposterous how every person that Shalini meets is willing to commit murder for a quick buck.

Maya and Shalini couldn't control their smiles in front of the nurse. Yet we're supposed to believe that their insincerity fooled Shekhar for years? No way!

I would like to know which member of the creative team subversively decided to name this campy and soulless character Maya, as if the show's title is about her.

In tamil original, jaidev marries ashu and not vidya. That’s the twist. And since ashu character in original was done by not so popular actress, now they are replacing her with a more experienced actress and continuing the story.

I think the writer must be a sadist 😃

Poor Ashvini! She said that she has always thought of Jayadev as her big brother. That makes marriage between them incest, not preferential endogamy. Sadistic writing indeed.

Now Raghav's second cousin Urmila (his father's mother's brother's daughter's daughter) has been introduced, and as a marriageable woman playing with younger boys, the similarity to Ambika is unmistakable. Is Sunanda going to try to get Urmila married to Raghav?

The internet tells me that in South Indian communities, a man can marry his father's sister's daughter. She is considered a "cross-cousin," just like his mother's brother's daughter. Would a Tamil audience recognize Raghav-and-Urmila as an equally respectable alternative to Raghav-and-Ambika?

For a Marathi audience, however, the two situations are very different. Raghav taking Ambika from the same family that gave his mother Sarasvati to his father Rangarav is respectable because it reinforces an existing donor-recipient relationship between two families. Likewise, Jayadev taking Ashvini from Vishvanath reinforces Vishvanath's family's gift of Jayadev's mother to his father. However, when Rangarav functions as Sunanda's brother, substituting for his mother's family that gave Sunanda to her husband, if Urmila is to be given back to Raghav, that is regarded as an exchange of brides, quid pro quo, which is not respectable. Similarly, when a man's sister marries his wife's brother, that is contemptuously called sāṭa-loṭaṃ - "returning the sarees," as if the trousseau and honorary sarees given with one bride have come back with another bride.

Going on a tangent now... Bhāgavata-Purāṇa, which was written in South India, identifies two of Kṛṣṇa's wives, Mitravindā and Bhadrā, as daughters of his paternal aunts, and Nārāyaṇīyam emphasizes that each of them was his paitṛṣvaseyī (father's sister's daughter), as if to convey a preference for this type of endogamy.

In Harivaṃśa, which is an older text and possibly written closer to the North Indian location of the Śūrasena and Kuru lands, there is no indication that Kṛṣṇa married any paternal aunt's daughter. Kṛṣṇa's wife Mitravindā is identified only as Kālindī (woman from the Kalinda land or daughter of a man named Kalinda) and Kṛṣṇa doesn't have a wife named Bhadrā. In Harivaṃśa, Kṛṣṇa's half-brother Kauśika married his paternal aunt's son's daughter Sutasomā Yaudhiṣṭhirī, Pradyumna and Aniruddha each married his maternal uncle's daughter, and of course, Arjuna married his maternal uncle's daughter Subhadrā. Two of Kṛṣṇa's wives, namely Satyabhāmā and Akrūra's sister (Sundarā?), are his sagotra parallel third cousins - his own father's father's father's brother's son's son's daughter.