Each character in the Prasad family has a presentation of self that belies his or her toxicity. Jogeswar, the patriarch is definitely a comedian. With his elaborate, and sometimes dramatic, persona, his antics, and his mythological fantasies, Juggy comes across as a stalwart defender of dharmic values and the champion of women's rights --the perfect opposite of what he is. Jogeswar (Yogeshvar) makes a mockery of his name, which means "the one who is the Lord of integrity." His wife, the matriarch, Santoshi, has a name which means "the contented one," is most discontented. Hiding under an affable, bumbling, simpering motherly personality, Santoshi has been instrumental in rigging the charade of getting a working woman as a daughter-in-law right from the start. Then there is Ayodhya, "the unconquerable one," the eldest scion of the family and the local don, surfing a high wave of good fortune. Short of this, nothing else can explain or excuse his escape from the consequences of a sky-high list of wrong-doings, starting with bamboozling his own wife, who in financing his and his family's lavish life-style, has somewhat wizened up to his shenanigans. Even Guddi, which means, "doll-like," the beautiful younger daughter is not spared by the plot. Belying her name, Guddi too is elaborately engaged in this intricate family charade against her simpleton brother to get a golden goose as the younger daughter-in-law.
Under the shadows of the night, an innocent man, the friend of the groom, is not only beaten senseless and removed from the venue for daring to voice the truth, but his words are distorted and politicized by the patriarch of the family to earn the goodwill of bride's parents. Several hundred miles away, the only spokesperson of truth in the Prasad family, the daughter-in-law Gulkand is muzzled and behind bars thanks to an elaborate charade instigated by her husband, Ayodhya. Gulkand's name is derived from an ayurvedic formula made of rose petals that is sweet and tonifying in nature. Gulkand, who hardly comes across as sweet, however is certainly tonifying, because she supports everyone with her wealth, and fortifies the plot with hope. However, It appears as though the toxic dhatura has overpowered the sweetness of the rose petals.
How long shall the deadly nightshade reign and spread its toxicity? Or will it be overpowered by the dawn of new understanding? Things are not cut and dry in the world of nature. In fact, they are infinitely more complicated than we can ever fathom. The dhatura flower is a case in point. It is poisonous alright, but in the right hands can turn medicinal; it can be used to cure rather than kill. Likewise, human affairs, being nothing but a manifestation of nature herself, are also extremely complex. For instance, calling off this doomed wedding would the most obvious and best solution for Payal, the bride, In fact, all logic says that she should run from the Prasads as fast as she can. She lacks nothing. She is beautiful, young, educated, and is earning well. She can select anyone she likes as a life-partner.
Yet, there is every evidence that she will go through this marriage knowing full well the toxic web of lies, deceit, and violence that characterize her in-laws. Perhaps Payal will turn medicine woman and give these people a dose of their own bitterness. Perhaps Payal will be instrumental in restoring gulkand's sweetness. Aptly named Payal (anklet), will this bride symbolize the ball and chain of her in-laws family? Will she be the monitoring ankle bracelet that lets them all know in no uncertain terms that their reign of deceit has come to an end? Will she symbolize the beginnings of a new foundation (represented by the feet and anklets). Will she take the in-laws house by storm, announcing her arrival with pealing bell-tones of truth and justice? Or will the marriage, contracted out of a misplaced moral obligation to her parents and sister, be a chain on her young feet, destroying her dreams and fantasies? Let us see how all this unfolds.
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