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Creative Eye Limited is an Indian Media conglomerate integrated media and entertainment company. The company was launched in a private sector in 1986, but became a public limited company in 1996. This is an enthralling serial provided you don. Jap Tap Vrat and Shree Ganesh. Though this may be her first serial she’s no stranger to television. Jap Tap Vrat Tv Serial Dheeraj Kumar. Posted on: / Admin. Most Popular • Tusshar Kapoor and Aftab Shivdasani promote their upcoming movie 'Kya.

Creative Eye has shelved its plans of making programmes for all of national Doordarshan's 13 regional channels. Live streaming tb6 channel full. The Dheeraj Kumar promoted production house had earlier this year aimed at entering the southern regional market by producing prime time soaps for all DD's language channels. 'DD's regional channels have no visibility', says Wing Cdr D Dass, executive director of the company, citing the reason for pulling out. In effect, Creative Eye has distanced itself from DD and has moved towards satellite channels, which will provide increased margins. The company's earlier 60 per cent dependence on DD will be cut down to 30 per cent in the coming months, he says. The dubbed Telugu version of Om Namoh Narayan, which was aired on DDK Hyderabad earlier this year, was pulled out after a 10-week run.

The plan for a Malayalam daily soap for Doordarshan has also been shelved. Its second quarter results are nothing to write home about, and Creative Eye squarely blames DD for all its woes. Its income from operations continue to slump (Rs 33.4 million) compared to previous years' figures, and projected revenues at the end of this fiscal are expected to touch just RS 300 million.

The company came out with an IPO late last year but has not been able to live up to investors' expectations - its profits will not be more than Rs 40 - 50 million this year, according to Dass. The company, however, is not in maintenance mode, he insists. Says Dass, the company is spending Rs 30 million to upgrade and add the additional facilities to the existing studios, one in Kailash Plaza and another, Swati Studio, which the company has taken on a 19-year lease contract. Plans are in the pipeline to invest Rs 20 million to set up another studio, he adds. The company has posted a net profit of Rs 3. Download Free Software Maximum The Hormone Deco Vs Deco Isolation here. 6 million and a total income of Rs 38 million. An amount rather negligible for a company that's backed by a history of providing bankable properties comprising mythological serials and social drama and boasts of a library that Pricewater House values at Rs 340 million. The production cost of software has decreased, indicating lowered investments in software projects while the cost of software, staff costs and other expenditure has been reduced to Rs 28.4 million, compared to the first quarter figure of Rs 33.8 million.

Creative Eye's problems with DD began in March last year, when DD made policy changes and hiked its rates, forcing producers to buy additional spots at higher rates when the market was not ready for it. Along with several other producers (Cinevista posted losses of Rs 120 million last year), Creative Eye pulled out Rangoli, Jap Tap Vrat and Om Namah Shivay. Up until then, the company had been one of DD's favourites, having started in 1986 with Kahan Gaye Woh Log on the lone channel then.

DD revamping its policies in July this year has not helped much, says Dass, until DD adopts a 'single window' strategy for marketing. Currently, only four hours of programming every week is reserved for DD, the rest is spread out over satellite channels. The viewership of Sach, a serial based on superstitions, suffered after it was shuffled around three times, but continues at 11 am on Sundays on DD1. Download Gas And Sand Car Game. Creative's stock-in-trade - mythologicals - are currently on Sony ( Shree Ganesh) at 8:30 am on Sundays, on Star Vijay (Om Namah Shivay) on Mondays, on Sahara (Om Namoh Narayan) on Saturdays, and on Star Plus (Jap Tap Vratt) at 9 am on Sundays. It is persevering with a daily soap on DD1, J aane Anjaane and a daily serial, Banna, on DD Kannada. Creative Eye has also initiated outsourcing the production of its serials, in an effort to boost creativity.

While a large part of Jaane Anjaane's scripting, editing and directing has been outsourced, many of its pending pilots ( Insaaniyat - a daily soap awaiting scheduling by DD -, Kya Beti Paaraya Dhan Hai and Tulsi Mere Angan Ki) have also been outsourced.

Jai Santoshi Maa is a 1975 low-budget Hindi film that became one of the top blockbusters of all time.^[2][3]Santoshī Mā (also called Santoshi Mata) is the goddess of satisfaction. Usha Mangeshkar, sister of Lata Mangeshkar, sang the devotional songs for the film along with Mahendra Kapoor and the famous poet Kavi Pradeep, who wrote the lyrics of the songs.

Plot[edit]

The film opens in the Dev Lok (Hindi for Devaloka) or 'the world of the gods,' a Hindu heaven located above the clouds, where we witness the 'birth' of Goddess Santoshi ('Santoshi Maa') as the daughter of Lord Ganesha, the elephant headed god of good beginnings, and his two wives Riddhi and Siddhi ('prosperity' and 'spiritual power'). Although, Lord Vinayaka has another wife Buddhi ('wisdom') and another son, Kshema ('well-being'), other than Shubha ('auspiciousness') and Labha ('profit'), they are not portrayed in the film. A key role is played by the immortal sage Narada, a devotee of Lord Vishnu, and a cosmic busybody who regularly intervenes to advance the film's two parallel plots, which concern both human beings and gods.

We soon meet the 18th-century maiden Satyavati Sharma (Kanan Kaushal), Santoshi Mata's greatest earthly devotee, leading a group of women in an aarti to the goddess. This first song, 'Main To Arti Utaru' (I perform Mother Santoshi's aarti) exemplifies through its camerawork the experience of darshan —of 'seeing' and being seen by a deity in the reciprocal act of 'visual communion' that is central to Hindu worship.

Through the Mother's grace, Satyavati soon meets, falls in love with, and manages to marry the handsome lad Brijmohan ('Birju'), youngest of seven brothers in a prosperous Bias Brahmin farmer family, an artistic flute-playing type who can also render a zippy bhajan on request (Apni Santoshi Maa, 'Our Mother Santoshi'). Alas, with the boy come the in-laws, and two of Birju's six sisters-in-law, Durga and Maya are jealous shrews who have it in for him and Satyavati from the beginning. To make matters worse, Narada (in a delightful scene back in heaven) 'stirs up' the 'jealousy' of three senior goddesses, Lakshmi, Parvati, and Brahmani (a.k.a. Sarasvati)— the wives of the 'Hindu trinity' of Vishnu, Lord Shiva, and Brahma—against the 'upstart' goddess Santoshi Ma. They decide to examine (pariksha) her perseverance or faith (Shraddha) by making life miserable for her chief devotee. Of course, this is all just a charade and the holy goddesses are just acting as if they are jealous of the granddaughter of Universal Mother Parvati to test Satyavati's devotion.

After a fight with his relatives, Birju leaves home to seek his fortune, narrowly escaping a watery grave (planned for him by the goddesses) through his wife's devotion to Santoshi Ma. Nevertheless, the divine ladies convince his family that he is indeed dead, adding the stigma of widowhood to Satyavati's other woes. Her sisters-in-law treat her like a slave, beat and starve her, and a local rogue attempts to rape her; Santoshi Ma (played as an adult by Anita Guha), taking a human form, rescues her several times. Eventually Satyavati is driven to attempt suicide, but is stopped by Narada, who tells her about the sixteen-Fridays fast in honour of Santoshi Ma, which can grant any wish. Satyavati completes it with great difficulty and more divine assistance, and just in the nick of time: for the now-prosperous Birju, stricken with amnesia by the goddesses and living in a distant place, has fallen in love with a rich merchant's daughter. Through Santoshi Ma's grace, he gets his memory back and returns home laden with wealth. When he discovers the awful treatment given to his wife, he builds a palatial home for the two of them, complete with an in-house temple to the Holy Mother. Satyavati plans a grand ceremony of udyapan or 'completion' (of her vrat ritual) and invites her in-laws. But the celestials and sadistic sisters-in-law make a last-ditch effort to ruin her by squeezing lime juice into one of the dishes (key point here: the rules of Santoshi Ma's fast forbid eating, or serving, any sour food). All hell breaks loose — before peace is finally restored, on earth as it is in heaven, and a new deity is triumphantly welcomed to the pantheon, as the goddesses have been convinced of Satyavati's devotion.

Cast[edit]

• Kanan Kaushalas Satyavati Vyas (née Sharma)
• Ashish Kumar (actor)as Brijmohan ('Birju') Vyas
• Anita Guhaas Shri Santoshi Mata
• Bharat BhushanasPandit Devidutt Sharma, Satyavati's Father
• Rajani Bala as Geeta
• Bela Boseas Durga Vyas
• Rajan Haksar as Bhairav 'Bhairavram' Vyas
• Manohar Desai as Dayakar ('Dayaram') Vyas
• Dilip Dutta as
• MahipalasDevarishi Narada
• Padmaranias Devi Mata Brahmani

Release and response[edit]

This low-budget film with forgotten stars and unknown actors unexpectedly emerged as one of the highest-grossing releases of 1975—sharing the spotlight with the likes of Sholay and Deewaar. This bewildered critics and intrigued scholars (resulting in a modest literature on the film as a religio-cultural phenomenon), but made perfect sense to millions of Indian women, who loved its folksy story about a new 'Goddess of Satisfaction,' easily accessible through a simple ritual (which the film also demonstrates). A classic example of the 'mythological' genre—the original narrative genre of Indian-made films—and one of the most popular such films ever made, it gave a new (and characteristically Indian), inflection to the American pop-critical term 'cult film,' for viewers often turned cinemas into temporary temples, leaving their footwear at the door, pelting the screen with flowers and coins, and bowing reverently whenever the goddess herself appeared (which she frequently did, always accompanied by a clash of cymbals).

The screenplay is based on a vrat katha: a folktale (katha) meant for recitation during the performance of a ritual fast (vrat) honouring a particular deity and undertaken to achieve a stated goal. The Santoshi Ma vrat seems to have become popular in north India during the 1960s, spreading among lower middle-class women by word of mouth and through an inexpensive “how-to” pamphlet and religious poster of the goddess. However, the printed story is very sketchy and the film greatly embellishes it, adding a second narrative to its tale of a long-suffering housewife who gets relief through worshiping Santoshi Ma.

Analysis and social significance[edit]

In an era dominated by violent masala action films aimed primarily at urban male audiences, Jai Santoshi Maa spoke to rural and female audiences, invoking a storytelling style dear to them and conveying a message of vindication and ultimate triumph for the sincerely devoted (and upwardly-mobile). Above all, it concerns the life experience that is typically the most traumatic for an Indian woman: that of being wrenched from her mayka or maternal home and forced to adjust to a new household in which she is often treated as an outsider who must be tested and disciplined, sometimes harshly, before she can be integrated into the family. Satyavati’s relationship with Santoshi Ma enables her to endure the sufferings inflicted on her by her sisters-in-law and to triumph over them, but it also accomplishes more. It insures that Satyavati’s life consistently departs from the script that patriarchal society writes for a girl of her status: she marries a man of her own choosing, enjoys a companionate relationship (and independent travel) with her husband, and ultimately acquires a prosperous home of her own, beyond her in-laws’ reach. While appearing to adhere to the code of a conservative extended family (the systemic abuses of which are dramatically highlighted), Satyavati nevertheless quietly achieves goals, shared by many women, that subvert this code.

This oblique assertiveness has a class dimension as well. The three goddesses are seen to be “established” both religiously and materially: they preside over plush celestial homes and expect expensive offerings. Santoshi Ma, who is happy with offerings of gur-chana (raw sugar and chickpeas—snack foods of the poor) and is in fact associated with “little,” less-educated, and less-advantaged people, is in their view a newcomer threatening to usurp their status. Yet in the end they must concede defeat and bestow their (reluctant?) blessing on the nouvelle arrivée. The socio-domestic aspect of the film (goddesses as senior in-laws, oppressing a young bahu or new bride) thus parallels its socio-economic aspect (goddesses as established bourgeois matrons, looking scornfully at the aspirations of poorer women).

Satyavati's relationship to Santoshi Ma, established through the parallel story of the goddesses, suggests that there is more agency involved here than at first appears to be the case—though it is the diffused, depersonalised agency favoured in Hindu narrative (as in Santoshi Ma's own birth story). Satyavati’s successful integration into Birju's family, indeed her emergence as its most prosperous female member, parallels Santoshi Ma’s acceptance in her divine clan and revelation as its most potent shakti. Santoshi Ma's rise as a goddess happens without the intervention, so common in Indian cinema, of a male hero.

Satyavati's rise to wealth is partly dependent on her husband Birju. Birju is portrayed as a devotee of Santoshi Ma from the start, and it is this that first attracts Satyavati's interest. He then rescues her from being molested, and this leads to their marriage. His infidelity with the merchant's daughter is balanced by his honest labour that becomes the source of his and Satyavati's later wealth. Satyavati's story would hardly be satisfying if she did not have a worthy husband, capable of displaying strength when necessary, and anger on her behalf when he sees how his family have treated her in her absence. Ultimately her gentleness wins through as she persuades him to re-unite with her family.

Through its visual treatment of the reciprocal gaze of darshan and its use of parallel narratives, the film also suggests that Satyavati and Santoshi Ma are, in fact, one—a truth finally declared, at the film's end, by Birju's wise and compassionate elder brother Daya Ram. As in the ideology of tantric ritual (or the conventions of “superhero” narrative in the West), the 'mild-mannered' and submissive Satyavati merges, through devotion and sheer endurance, with her ideal and alter-ego, the cosmic superpower Santoshi Ma. There is a further theological argument that the film visually offers: not only is Santoshi Ma available to all women through her vrat ritual, she is, in fact, all women. Appearing as a little girl at the film's beginning, as a self-confident young woman in her manifestations throughout most of the story, and as a grandmotherly crone on the final Friday of Satyavati's fast, Santoshi Ma makes herself available to viewers as an embodiment of the female life cycle, and conveys the quietly mobilising message that it is reasonable for every woman to expect, within that cycle, her own 'satisfaction' in the form of love, comfort, and respect.^[4]

Following the release of the film Santoshi Maa has been worshipped as a goddess, particularly by women in Northern India.^[5][6]

In the film, Santoshi Maa is depicted as a daughter of Ganesha.

In the film Ganesha is depicted as a householder (gṛhastha) with wives, sons, and a sister (Mansa: a goddess, known as Mansa Mata {temple at haridwaar and many places,}. As is common in North India his wives are depicted as Riddhi and Siddhi. His sons are depicted as Shubha and Labha. The boys are unhappy because they, unlike Ganesha, have no sister. But Ganesha is ambivalent about having another child. The boys and the women plead with Ganesha, and the sage Nārada convinces him that having a daughter would be good. Ganesha assents and from Riddhi and Siddhi emerges a flame that engenders Santoshī Mā. There is dispute over this, between various scholars, whether it is myth or not. Saying it as totally myth will also be totally wrong. Women in North India are a huge follower of Santoshi Maa and her main temple is situated in Lal Sagar, near Mandore, which is about 10 kilometres away from Jodhpur city.

The script for the film has no basis in Puranic legend or other known scripture. In particular, the claims that Ganesha had a sister and a daughter appear to be unique to this film. In Maharashtra there is a popular belief that Ganesha has a sister in each of the four directions and he goes to meet each of them annually on the occasion of Ganesha Caturthi.^[7]

The film was remade in 2006, with Usha Mangeshkar again singing most of the devotional songs.Other films like Solah Shukravaar, Santoshi Maa ki Mahima and Jai Santoshi Maa - a tele serial - were also produced.

Soundtrack[edit]

Song composed by C. Arjun and lyricist written by Kavi Pradeep

Awards and nominations[edit]

• BFJA Award for Best Male Playback Singer (Hindi Section) – Pradeep for the song 'Yahan Wahan'
• BFJA Award for Best Female Playback Singer (Hindi Section) – Usha Mangeshkar^[8]
• Filmfare Nomination for Best Female Playback Singer – Usha Mangeshkar for the song 'Main To Aarti'^[9]

References[edit]

1. ^http://muvyz.com/boxoffice/byyear/y2/1975/
2. ^BoxOffice India.com
3. ^'Jai Santoshi Maa'. IMDb. Retrieved 17 February 2007.
4. ^'Archived copy'. Archived from the original on 2 July 2007. Retrieved 9 July 2007.CS1 maint: Archived copy as title (link)
5. ^Cohen, Lawrence. 'The Wives of Gaṇeśa', pp. 130 in: Ganesh: Studies of an Asian God, Robert L. Brown (editor), SUNY Series in Tantric Studies (State University of New York Press: Albany, 1991) ISBN0-7914-0657-1.
6. ^Santoshī Mā is discussed by Thapan, Anita Raina. Understanding Gaņapati: Insights into the Dynamics of a Cult. (Manohar Publishers: New Delhi, 1997). pp. 15–16, 230, 239, 242, 251. ISBN81-7304-195-4.
7. ^Thapan, op. cit., p. 239.
8. ^'39th Annual BFJA Awards'. BFJA. Archived from the original on 19 January 2008. Retrieved 6 January 2012.
9. ^1st Filmfare Awards 1953

External links[edit]

• Jai Santoshi Maa on IMDb

Jap Tap Vrat