Original Soundtrack - Padmavati Theme Song - Padmavat

Original Soundtrack - Padmavati Theme Song - Padmavat
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Bhansali has drawn a lot of flak for the way he has depicted jauhar in Padmaavat. Many have said he has glorified jauhar and made it look like jauhar is something worthy of celebration. I have mentioned before that I disagree. He has been called out for being irresponsible in his depiction. This criticism has been made, I feel, by grossly misinterpreting those few minutes and this is an attempt to refute that criticism by logical reasoning techniques and analysing Bhansali’s depiction in great detail.
In the criticism of the film by a writer of Feminism In India, it is pointed out: “Padmavati delivers a motivational speech urging fellow Rajput women to commit Jauhar as a ‘dharm‘ to honour their men who are equal to ‘God’ for them.” Now, let’s look at the speech.
Har yuddh me ek dharam yudhh hua hai
Satya aur asatya ke beech,
Jaise Bhagawan Ram aur Raavan ke beech,
Paandavo aur kauravo ke beech,
Aur aaj Rajputo aur Khiljio ke beech.
Aaj hazaro Rajput kesariya bana pehenkar hamare atymasamman keliye apna balidaan dene gaye.
Aaj tak Chittor ki deewaro ne hamari raksha ki hai par aaj hamari sainik deewar bandh kar khare hai garh ki raksha keliye,
Hamare liye woh Ishwar se kam nahi.
[The fight between Rawal Ratan and Khilji goes on while Padmavati’s voice continues in the background]
Jab Rajput apne mitti aur maan ke liye ladta hai toh uski talwar ke gunj sadiyo tak rehti hai,
Jab bhi duniya me andhkaaar badha, Rajputi dhhao(?) ne jwala me jalkar apni balidaan diya
Par dharam ko bujhne na diya.
[Rawal Ratan is killed but Padmavati unaware, continues]
Aaj agar rannbhoomi me ladte hue hamare veer amar hue toh bhi shatru jeetega nahi.
Chittor ki aangan me ek aur ladai hogi jo na kabhi kisine dekhi na suni hogi
Aur who ladaai hum kshatraniya ladengi.
Hamare shatru bhi dekhega ke Rajput ne (?) ko veerta me kaise badal di.
Jis agni ko sakshi maankar saath jeene aur marne ka vachan liya tha usi pavitra agni ko hum phir se jalayenge,
Saup denge apne aap ko us aag me _(?)__,
Saath milkar jauhar karenge.
Hamari sharir ko paane ki lalsar rakhne wale shatru ki haath hamare parchhayi tak nahi lagegi.
Yeh sharir raakh ho jayega par amar rahegi Rajputi shaan, hamara usool, hamara swabhimaan,
Aur yehi Alauddin ki sabse badi haar hogi.
[News arrives of Rawal Ratan’s death]
Aakhri chunar ordhne ka bakhat aa gaya ho, garh ki darwaaze band kar do.
The writer’s interpretation is not what this above speech can be translated to. The speech was not ‘motivational’ in the sense of motivation we are used to. Yes, it was strong. Delivered by a woman (the Queen) with tear stricken eyes to fellow women with the same morbid yet serene expression on their faces. Also, the writer sends out a signal that Padmavati urged them, unwilling women, to commit Jauhar, forcing them to conform to her own beliefs. What the writer fails to grasp is that in that timeline, all the people (in this case, women) conformed to the same set of beliefs and the same idea of Dharma.
‘Dharma’ has been grossly misinterpreted by the writer. She has seen ‘dharma’ as an implication towards the religious duty of a wife who thinks of her husband as God. But ‘dharma’ as used by Bhansali is in all its complexity used in its actual essence as per the Vedas. To quote the introduction to Kautilya - The Arthasastra (Penguin Classics): “Dharma not only signifies an absolute and immutable concept of righteousness but also includes the idea of duty which every human being owes to oneself, to one’s ancestors, to society as a whole and to universal order. Dharma is law in its widest sense - spiritual, moral, ethical and temporal. Every individual whether the ruler or the ruled, is governed by his or her own dharma. To the extent that society respected dharma, society protected itself; to the extent society offended it, society undermined itself.” The 13th Century Rajputs of Mewar (in this story) conformed to an idea of Dharma, whether their idea is right or wrong is another debate altogether. Now Bhansali in his depiction does not go wrong anywhere (in relation to this speech) because the speech, in terms of dharma, itself resonates the very quote I pointed out. There is a significant amount of sense of duty towards the Rajputi ancestors and the-then society in the speech. Again, whether this sense of duty is right or wrong is another debate altogether because we no longer conform to it in the constructs of the 21st Century society. We no longer see it the way Padmavati and the women did and we no longer accept it. That is why i