Among the many relationships that one reads about and sees in the Mahabharata, the one between Lord Krishna and Draupadi is a beautiful and awe-inspiring one. It is said that Krishna and Draupadi shared an iconic relationship. Krishna called Draupadi Sakhi and she called him Sakha. Basically, the 'sakhya' or friendship/relationship the duo shared was of deep understanding of each other's commitments, joys, travails in life. They connected almost telepathically. The theme of the book revolves around the bond of relationships- the relation of a brother and sister, the relation of two friends, the relation of life partners, the relation between an offspring and a mother, the relation which cannot be defined. The title of the book is kept as “Krishna and Draupadi: The Unending Boon” to illustrate that every bond is pure and unique irrespective of the relation between them. The book consists of 33 splendid writers from the globe who have contributed pieces of microtales and short poetry, narrating tales of bond and relations.

To Believe or Not to Believe? You aren't the first to grapple with the question of belief in God. The vast number of different religions already tell us that humans have been grasping at the divine from the very beginning. This alone speaks to the existence of God. All humans have an innate desire for something, an emptiness that longs for fulfillment. Filling this void with worldly desires like riches, power, and sensual pleasures might distract you for a little while, but it's ultimately unfulfilling. It comes down to two choices. First, you can trust in human's limited knowledge of religions, philosophies, ‘isms,’ and many others that were made by humans looking for answers. But this reasoning can only go so far because it starts with itself and ends with itself. The second option is to lean not on your understanding but on God. Many skeptics equate trust in religion to a rejection of logic or reason. But belief in God doesn't mean you aren't using sense. Seeking God can open your eyes and grant you wisdom (Psalm 119:18, Proverbs 8). While there are many reasons to put your faith in God, here are some compelling reasons we must believe. God of Tactics VS. God of Ethics Focusing on the world’s third-largest religion, followed by a one billion-plus population. It brings forth stories, ideas, and philosophies, its societal formation, culture, and the main tenets of Hindu philosophies: Dharma, Kama, Karma, and Moksha. The author has not used this book to make a comparative study of other religions but rather focused on Sanatan ideas only. Para Brahma Tattva (God's Particle / Higgs Boson) Truth is found in his various manifestations that have been covered in simple Leelas (God’s stories). Shiva and Sri Krishna are the two Hindu Gods being discussed here. This book will help the younger generation across the globe to know their religion and heritage and is highly recommended for reading by them, their parents, families, and friends. To understand Space, Time, Matter, and Multiple Universes concepts in Sanatan Dharma, you must read this book. In this 75th year of India’s Independence, also called Amrit Kal, this is the author’s gift to the great nation of India, also called Bharat. Why so many Gods? Who is Supreme? Who should we pray to? Vedas define 33 koti (category) of Gods, which Sanskrit to English language translations made this ‘koti/ category’ to crore and started saying 33 crore devi and devtas; it should be 33 categories. The 33 categories of gods are calculated as eight Vasus, eleven Rudras (different forms of Shiva), twelve Adityas (different forms of Vishnu), one Indra, and one Prajapati (Brahma). This adds up to 33. The Prism Theory to Understand Why So Many Faiths and Gods Globally To make you understand better, the author has formed a theory named - The Prism Theory. This is Copyright of the author Sharad Mohan. His Interpretation of Para Brahma (One God Tattva) satisfying various distinct manifestations and incarnations is used as an analogy to understand why Sanatan Dharma (loosely referred to as Hinduism) has so many gods & goddesses and how they are all the same eventually. Para Brahma is like a White light falling on the Prism (Puranas) and then dividing it into Seven distinct lights: VIBGYOR. V = Vishnu (Krishna), I = Ishwar (Shiva), B = Brahma, G = Ganesh, Y = Youvanaakarayai (Adi- Shakti), O = Omkar-Pranav Guru (Karthikey) or even Others (Any Deity/Any Faith/No Faith), R = Ravi (Surya). Now, within these colors, only Three are Primary colors. 1. Red = Rudra (Arupa - Solid State - Sadashiv), 2. Yellow = Parvati (Rupaarupa – Liquid State - Adi Shakti), and 3. Blue = Nilesh (Swaarupa - Gaseous State -Sri Krishna / Vishnu). Now, when the VIBGYOR is passed through another inverted Prism (Vedas), it again becomes a single White light (Para Brahma). Para Brahma is a particle very similar to God’s particle, and from this, Hindus believe that their multiple gods (manifestations/incarnations/Avatar come from. So, primarily the same Para Brahma element but for different names. The above theory can also apply to all the existing ‘ism,’ be it Atheism, Rationalism, Sanatan Dharma, Abrahamic religions, or Wokeism. In addition, it can fit into any other views that may come from the 8.4 million living organisms on this planet. This is a lovely book for students, non-Hindus, Sanatanis, Researchers, Politicians, and Business folks to know more about the “only” ancient living civilization country and its people: India, the emerging geo-political important democracy. Already 5th largest economy in GDP terms, the largest population of 1.45 billion folks, and still believes in Vasudhaiva Kutumbakam; meaning the entire world is one big family. Do read and share with friends and family. – Author Sharad Mohan, USA. X:@SharadAuthor

First Ebook Edition - March 2016

Pratibha Ray makes a determined effort for a portrayal of the epic character and brings to the surface the broader and deeper aspects of Draupadi s mind that lay submerged in the majestic sweep of the grand Mahabharata. The novel won her the Bharatiya Jnanpith s prestigious ninth Moortidevi Award in 1993.

Appreciating Melodrama: Theory and Practice in Indian Cinema and Television seeks to identify and appreciate the continual influence of the ancient Sanskrit drama treatise, the Natyashastra, and its theory of aesthetics, the rasa theory, on the unique narrative attributes of Indian cinema. This volume of work critically engages with a representative sample of landmark films from 100 years of Indian film history across genres, categories, regions and languages. This is the first time a case study-based rigorous academic review of popular Indian cinema is done using the Indian aesthetic appreciation theory of rasa (affect/emotion). It proposes a theoretical model for film appreciation, especially for content made in the melodramatic genre, and challenges existing First World/Euro-American film criticism canons and notions that privilege cinematic 'realism' over other narrative forms, which will generate passionate debates for and against its propositions in future studies and research on films. This is a valuable academic reference book for students of film and theatre, world cinema and Indian cinema studies, South Asian studies and culture, Indology and the 'Sociology of Cinema' studies. It is a must-have reference text in the curriculum of both practical-oriented acting schools, as well as courses and modules focusing on a theoretical study of cinema, such as film criticism and appreciation, and the history of movies and performance studies.

Irawati Karve studies the humanity of the Mahabharata`s great figures, with all their virtues and their equally numerous faults. Sought out by an inquirer like her, whose view of life is secular, scientific, anthropological in the widest sense, yet appreciative of literary values, social problems of the past and present alike, and human needs and responses in her own time and in antiquity as she identifies them... Seen through her eyes the Mahabharata is more than a work which Hindus look upon as divinely inspired, and venerate. It becomes a record of complex humanity and a mirror to all the faces which we ourselves wear.

Ancient India, like ancient Greece boasts of two great Epics. One of them, the Maha-bharata, relates to a great war in which all the warlike races of Northern India took a share, and may therefore be compared to the Iliad. The great war which is the subject of this Epic is believed to have been fought in the thirteenth or fourteenth century before Christ. The war thus became the centre of a cycle of legends, songs, and poems in ancient India, the vast mass of legends and poetry, accumulated during centuries, was cast in a narrative form and formed the Epic of the Great Bharata nation, and therefore called the Maha-bharata. The real facts of the war had been obliterated by age, legendary heroes had become the principal actors, and, as is invariably the case in India, the thread of a high moral purpose, of the triumph of virtue and the subjugation of vice, was woven into the fabric of the great Epic.