Yannis Ritsos//Γιάννης Ρίτσος

11007741_1028336327180072_6866849738460871477_n

Παλιός εξαγνισμός

Κάτω, στα χαμηλά σπίτια με τις πεινασμένες γάτες,
τα βράδια πέφταν σιωπηλά στις αυλές. Άνάβαν τους λύχνους.
Οι γυναίκες κοιμόταν με τσ ρούχα. Οι άντρες
γυρνούσαν αργά—είχαν φάει στην ταβέρνα.

Εμάς δε μας έμενε τίποτα στη νύχτα. Κοιτούσαμε
μες στο σκοτάδι το παλιό φανάρι της κουζίνας
με τ’ αποφάγια του δείπνου. Το κοιτούσαμε επίμονα
ν’ αλλάξει σε κλουβί μ’ ένα αχαμνό καναρίνι, ή σ’ ένα
φεγγάρι σε σχήμα πουλιού.
Του κουβεντιάζαμε κρυφά
να μην κελαηδήσει, μη και ξυπνήσουν οι κακοί γερόντοι
και δουν τα τέσσερα μικρά, τιμωρημένα κορίτσια
να στέκουν πετρωμένα κι άσπρα στις τέσσερις γωνιές
κρατώντας ψηλά στο μέτωπό τους σαν κανίσκια
τις αθώες αμαρτίες μας και τα μεγάλα όνειρά μας.
Old Expiation

Down there in the low-lying houses with the hungry cats,
evenings fell silently in the courtyards. They lit the lanterns.
Women slept in their clothes. Men
returned home late – they had eaten in the tavern.

There was nothing left for us at night. Through
darkness we stared at the old oil lamp in the kitchen
with the supper leftovers. We gazed it intensely so that
it could change into a cage with a thin canary or into
a moon in the shape of a bird.
We’d converse with it secretly
so that it wouldn’t chirp and wake up the bad old men
who could see the four young, punished girls
standing white and stony in the four corners
lifting high on their foreheads like baskets
our innocent sins and our great dreams.
~Γιάννη Ρίτσου-Ποιήματα/Μετάφραση Μανώλη Αλυγιζάκη
~Yannis Ritsos-Poems/Translated by Manolis Aligizakis
http://www.authormanolis.wordpress.com
http://www.libroslibertad.ca

Tasos Livaditis//Τάσος Λειβαδίτης

cover

 

ΚΑΝΕΙΣ δεν ήξερε πως το πρόσωπό μου δεν ήταν αληθινό
και με πόση πανουργία ( κι άλλα ταπεινά τεχνάσματα) συγκράτησα
αυτή την αμφίβολη προσωπίδα, γιατί απ’ την πρώτη μερα είχαμε
χάσει κιόλας το πιο σημαντικό, κι ήμασταν πάντα τόσο λίγο εδώ,
σαν τα χέρια των ζητιάνων, που επιστρέφουν τη νύχτα στον παλιό
τους κάτοχο, φυσικά, το σπίτι ήταν πάντα κλειδωμένο, μα ο άλλος
είχε μπει πολύ πριν,
“πρέπει να βγω” σκέφτηκα, “αλλιώς είμαι χαμένος”, κι ίσως
να το κατόρθωνα, αν δε με πρόδινε το βήμα μου, αυτό το προσεχτι-
κό βήμα των φτωχών, σα να θέλουν ν’ αποφύγουν το χειρότερο,
τόσο σαστισμένο, που ακόμα κι αν δεν υπήρχε ουρανός εμείς εκεί
θα πηγαίναμε.
NONE knew that my face wasn’t real and with such
cunning (and other shady tricks) I retained this ambivalent
mask because from the first day we had already lost the most
important thing and we’ve remained here for such short time
like the hands of beggars that at night retreated to their original
owners; of course the house was always locked though the
other man had already been inside
“I have to go out” I thought “otherwise I’m dead” and
perhaps I could managed this, unless my walk betrayed me
that careful walk of the poor as though trying to avoid the
worst, the so confused, that even if there wasn’t any
sky we would still have ended up there.
~Τάσου Λειβαδίτη-Εκλεγμένα Ποιήματα/Μετάφραση Μανώλη Αλυγιζάκη
~Tasos Livaditis-Selected Poems/Translated by Manolis Aligizakis
http://www.libroslibertad.ca
http://www.authormanolis.wordpress.com

Ramayana

ttttt

Ramayana IV

Synopsis

Bala Kanda

Vishvamitra looks as Ram breaks the bow, to win the hand of Sita in marriage.
Dasharatha was the king of Ayodhya. He had three wives Kausalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, he performs a fire sacrifice known as putra-kameshti yagya. As a consequence, Rama is first born to Kausalya, Bharata is born to Kaikeyi, Lakshmana and Shatrughna are born to Sumitra. These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare. When Rama is 16 years old, the sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites. He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons.
Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough. Overwhelmed with joy, the king regarded the child as a “miraculous gift of god”. The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to him by Shiva, could marry Sita. The sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and, when he draws the string, it breaks.[6] Marriages are arranged between the sons of Dasharatha and daughters of Janaka. Rama gets married to Sita, Lakshmana to Urmila, Bharata to Mandavi and Shatrughan to Shrutakirti. The weddings are celebrated with great festivity at Mithila and the marriage party returns to Ayodhya.
Ayodhya Kanda
After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi—her jealousy aroused by Manthara, a wicked maidservant—claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata. The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi’s demands. Rama accepts his father’s reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, “the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me.” After Rama’s departure, King Dasharatha, unable to bear the grief, passes away. Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother’s wicked scheming and visits Rama in the forest. He requests Rama to return and rule. But Rama, determined to carry out his father’s orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama’s sandals and keeps them on the throne, while he rules as Rama’s regent.
Aranya Kanda

Ravana fights Jatayu as he carries off the kidnapped Sita. Painting by Raja Ravi Varma.
Thirteen years pass and in the last year of exile Rama, Sita, and Lakshmana journey southward along the banks of river Godavari, where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasa woman, Surpanakha, the sister of Ravana. She attempts to seduce the brothers and failing in this, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears. Hearing of this, her demon brother, Khara, organises an attack against the princes. Rama annihilates Khara and his demons.
When news of these events reaches Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita’s attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Lord Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana’s guard. After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama’s orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana’s help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any strangers. He draws a chalk outline, the Lakshmana rekha, around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit. With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita’s hospitality. Unaware of the devious plan of her guest, Sita is tricked into leaving the rekha and is then forcibly carried away by the evil Ravana.
Jatayu, a vulture, tries to rescue Sita, but is mortally wounded. At Lanka, Sita is kept under the heavy guard of rakshasis. Ravana demands Sita marry him, but Sita, eternally devoted to Rama, refuses. Rama and Lakshmana learn about Sita’s abduction from Jatayu and immediately set out to save her. During their search, they meet the demon Kabandha and the ascetic Shabari, who direct them towards Sugriva and Hanuman.
Kishkindha Kanda

A stone bas relief at Banteay Srei in Cambodia depicts the combat between Vali and Sugriva(middle). To the right, Rama fires his bow. To the left, Vali lies dying.
The kishkindha kanda is set in the monkey citadel Kishkindha. Rama and Lakshmana meet Hanuman, the bigest devotee of Rama, the greatest of monkey heroes and an adherent of Sugriva, the banished pretender to the throne of Kishkindha. Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kiskindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former monkey queen tara wife of vali, calmly intervenes to prevent an enraged Lakshmana from destroying the monkey citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west. The southern search party under the leadership of Angad and Hanuman learns from a vulture named Sampati, Who is the elder brother of Jatayu, that Sita was taken to Lanka.
Sundara Kanda

Ravana is meeting Sita at Ashokavana. Hanuman is seen on the tree.
The sundara kanda forms the heart of Valmiki’s Ramayanaand consists of a detailed, vivid account of Hanuman’s adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the ocean to Lanka. Here, Hanuman explores the demon’s city and spies on Ravana. He locates Sita in ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama’s signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses, reluctant to allow herself to be touched by a male other than her husband. She says that Rama himself must come and avenge the insult of her abduction.
Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana’s warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana’s citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news.
Yuddha Kanda

The Battle at Lanka, Ramayana by Sahibdin. It depicts the monkey army of the protagonist Rama(top left, blue figure) fighting Ravana—the demon-king of the Lanka—to save Rama’s kidnapped wife, Sita. The painting depicts multiple events in the battle against the three-headed demon general Trisiras, in bottom left. Trisiras is beheaded by Hanuman, the monkey-companion of Rama.
Also known as Lanka kanda, this book describes the Ramayana War between the army of Rama and the army of Ravana. Having received Hanuman’s report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana’s renegade brother Vibhishana. The monkeys named Nala and Nila construct a floating bridge(known as Rama Setu) across the ocean and the princes and their army cross over to Lanka. A lengthy battle ensues and Rama kills Ravana. Rama then installs Vibhishana on the throne of Lanka.
On meeting Sita, Rama asks her to undergo an “agni pareeksha” (test of fire) to prove her purity, as he wants to get rid of the rumours surrounding Sita’s purity. When Sita plunges into the sacrificial fire, Agni the lord of fire raises Sita, unharmed, to the throne, attesting to her purity. The episode of agni pariksha varies in the versions of Ramayana by Valmiki and Tulsidas. In earlier versions this event does not occur and many scholars consider it to have been added later as society became more patriarchal. In Tulsidas’s Ramacharitamanas Sita was under the protection of Agni(see Maya Sita) so it was necessary to bring her out before reuniting with Rama. At the expiration of his term of exile, Rama returns to Ayodhya with Sita and Lakshmana, where the coronation is performed. This is the beginning of Ram Rajya, which implies an ideal state with good morals.

http://www.wikipedeia.org