Offers a fresh perspective on the Mah?bh?rata based on an exploration of its ending, the Svarg?roha?a parvan. This book challenges two prevalent assumptions about the Mah?bh?rata: that its narrativeis inherently incapable of achieving a conclusion and that its ending, the Svarg?roha?a parvan, is an extraneous part of the text. While the exegetic traditions have largely tended to suppress, ignore, or overlook the importance of this final section, Shalom argues that the moment of the condemnation of dharma that occurs in the Svarg?roha?a parvan, expressed by the epic protagonist, Yudhi??hira, against his father, Dharma, is of crucial importance. It sheds light on the incessant preoccupation and intrinsic dismay towards the concept of dharma (the cardinal theme around which the epic revolves) expressed by Mah?bh?rata narrators throughout the epic, and is thus highly significant for understanding the Mah?bh?rata narrative as a whole.

This book challenges two prevalent assumptions about the Mahābhārata: that its narrative is inherently incapable of achieving a conclusion and that its ending, the Svargārohaṇa parva, is an extraneous part of the text. While the exegetic traditions have largely tended to suppress, ignore, or overlook the importance of this final section, Shalom argues that the moment of the condemnation of dharma that occurs in the Svargārohaṇa parva, expressed by the epic protagonist, Yudhiṣṭhira, against his father, Dharma, is of crucial importance. It sheds light on the incessant preoccupation and intrinsic dismay towards the concept of dharma (the cardinal theme around which the epic revolves) expressed by Mahābhārata narrators throughout the epic, and is thus highly significant for understanding the Mahābhārata narrative as a whole.

This book is a study of India's great epic, the Mahabharata, against the background of Indo-European myth, epic and ritual. It builds upon the pioneering studies in these areas by Georges Dumezil and Stig Wikander to work toward the goal of understanding how this epic's Indo-European heritage is interpreted and reshaped within the setting of bhakti or devotional Hinduism. The book begins with a comparative typology of traditional classical epics, arguing that epic is a distinctive mythical genre, and that the Mahrib/grata in particular should be studied as part of an Indo-European epic (and not just mythical) continuum. The reshaping of Indo-European themes is then examined in relation to the Mahabharata's central mystery: the figure of Krishna, hero and ally of the Pandava brothers in their struggles against their cousins, the Kauravas, and incarnation of Visnu. The study argues that Krishna figures in the epic at the center of a coherent theological ensemble that builds upon continuities in Indo-European, Vedic and particularly Brahmanic sacrificial idioms. Ultimately, Krishna guides the forces of dharma or righteousness through a great "sacrifice of battle" whose eschatological background recalls Indo-European and Vedic themes, while projecting them into the Hindu bhakti cosmology of universal dissolution, recreations and divine grace. The study vigorously opposes attempts to "explain" Krishna by arbitrary theories of the Maluibhdrata's growth through interpolations.

Many Mahābhāratas is an introduction to the spectacular and long-lived diversity of Mahābhārata literature in South Asia. This diversity begins with the Sanskrit Mahābhārata, an early epic poem that narrates the events of a catastrophic fratricidal war. Along the way, it draws in nearly everything else in Hindu mythology, philosophy, and story literature. The magnitude of its scope and the relentless complexity of its worldview primed the Mahābhārata for uncountable tellings in South Asia and beyond. For two thousand years, the instinctive approach to the Mahābhārata has been not to consume it but to create it anew. The many Mahābhāratas of this book come from the first century to the twenty-first. They are composed in nine different languages—Apabhramsha, Bengali, English, Hindi, Kannada, Malayalam, Sanskrit, Tamil, and Telugu. Early chapters illuminate themes of retelling within the Sanskrit Mahābhārata itself, demonstrating that the story's propensity for regeneration emerges from within. The majority of the book, however, reaches far beyond the Sanskrit epic. Readers dive into classical dramas, premodern vernacular poems, regional performance traditions, commentaries, graphic novels, political essays, novels, and contemporary theater productions—all of them Mahābhāratas. Because of its historical and linguistic breadth, its commitment to primary sources, and its exploration of multiplicity and diversity as essential features of the Mahābhārata's long life in South Asia, Many Mahābhāratas constitutes a major contribution to the study of South Asian literature and offers a landmark view of the field of Mahābhārata studies.

Spoken In The First Person, These Reminiscences Of A Woman Whose Mother Was Rescued From A House Of Ill-Repute Construct A History Not Often Documented. A History That Runs Parallel To The Official Narrative Of India`S Modernism And Nationalism: That Of Women Outcast Because They Are `Fallen`. Starting From The Late Nineteenth Century, The Voice Of Bedanabala Bears Witness To The Experiences Of Many Women Who Find Themselves Outside The Safety Of Domestic Walls And Thereafter Make Their Lives In The Only Ways Open To Them In A Society Where Women Did Not Work Except As Domestic Servants-Entertaining Men, Developing Liaisons, Interwining Their Dreams And Passions With The Destiny Of A Country Struggling For Independence And Questioning Oppressive Time-Worn Social Custom. Bedanabala, Written In 1996, Seeks To Empathize With A Segment Of Society Condemned Even By Other Women As Beyond The Bounds Of Decency And Social Acceptance.

High above the sky stands Swarga, paradise, abode of the gods. Still above is Vaikuntha, heaven, abode of God. The doorkeepers of Vaikuntha are the twins, Jaya and Vijaya, both whose names mean ‘victory’. One keeps you in Swarga; the other raises you into Vaikuntha. In Vaikuntha there is bliss forever, in Swarga there is pleasure for only as long as you deserve. What is the difference between Jaya and Vijaya? Solve this puzzle and you will solve the mystery of the Mahabharata. In this enthralling retelling of India’s greatest epic, the Mahabharata, originally known as Jaya, Devdutt Pattanaik seamlessly weaves into a single narrative plots from the Sanskrit classic as well as its many folk and regional variants, including the Pandavani of Chattisgarh, Gondhal of Maharashtra, Terukkuttu of Tamil Nadu, and Yakshagana of Karnataka. Richly illustrated with over 250 line drawings by the author, the 108 chapters abound with little-known details such as the names of the hundred Kauravas, the worship of Draupadi as a goddess in Tamil Nadu, the stories of Astika, Madhavi, Jaimini, Aravan and Barbareek, the Mahabharata version of the Shakuntalam and the Ramayana, and the dating of the war based on astronomical data. With clarity and simplicity, the tales in this elegant volume reveal the eternal relevance of the Mahabharata, the complex and disturbing meditation on the human condition that has shaped Indian thought for over 3000 years.

It Is A Transformation Of An Ancient Legend Into A Modern Novel. In This Process, It Has Gained Rational Credibility And A Human Perspective. The Main Incident, The Bharata War, Symbolic Of The Birthpangs Of A New World-Order, Depicts A Heroic But Vain Effort To Arrest The Disintegration And Continue The Prevailing Order. It Is Viewed From The Stand Points Of The Partisan Participants And Judged With Reference To The Objective Understanding Of Krishna. Narration, Dialogue, Monologue And Comment All Are Employed For Its Presentation. Shot Through With Irony, Pity And Understanding Objectivity, The Novel Ends With The True Tragic Vision Of Faith In Life And Hope For Mankind.