On the ideals of Indian womanhood.

In this award-winning novel, Tharoor has masterfully recast the two-thousand-year-old epic, The Mahabharata, with fictional but highly recognizable events and characters from twentieth-century Indian politics. Nothing is sacred in this deliciously irreverent, witty, and deeply intelligent retelling of modern Indian history and the ancient Indian epic The Mahabharata. Alternately outrageous and instructive, hilarious and moving, it is a dazzling tapestry of prose and verse that satirically, but also poignantly, chronicles the struggle for Indian freedom and independence.

In the stories where the Mahabharata speaks of life, women occupy a central place. In living what life brings to them, the women of the Mahabharata show, that the truth in which one must live, is however, not a simple thing; nor can there be any one absolute statement about it. Each one of them, in her own way, is a teacher to mankind as to what truth and goodness in their many dimensions are. The twelve women of the Mahabharata whose life stories make up this book, range from Shakuntala, Savitri and Damayanti who are known only in sketches; from Sulabha, Suvarchala, Uttara Disha, Madhavi and Kapoti who are hardly known, and finally to Draupadi, known widely but frozen in popular culture and writing in two or three standard clichéd images. The women of the Mahabharata are incarnate in the women of today. To read the stories of their relation-ships is to read the stories of our relationships. They demand from the men of today the same reflection on their perceptions, attitudes, and pretensions too, as they did from the men in their lives, and equally often from other men full of pretensions, even if they were kings and sages. Badrinath s ability to combine respect and love and to write with impressive scholarship and grace will unforgettably transform our experience of reading the Mahabharata.

“Narayan makes this treasury of Indian folklore and mythology readily accessible to the general reader . . . he captures the spirit of the narrative.”—Library Journal The Mahabharata tells a story of such violence and tragedy that many people in India refuse to keep the full text in their homes, fearing that doing so would invite a disastrous fate upon their house. Covering everything from creation to destruction, this ancient poem remains an indelible part of Hindu culture and a landmark in ancient literature. Centuries of listeners and readers have been drawn to The Mahabharata, which began as disparate oral ballads and grew into a sprawling epic. The modern version is famously long, and at more than 1.8 million words—seven times the combined lengths of the Iliad and Odyssey—it can be incredibly daunting. But contemporary readers have a much more accessible entry point to this important work, thanks to R. K. Narayan’s masterful, elegant translation and abridgement of the poem. Now with a new foreword by Wendy Doniger, as well as a concise character and place guide and a family tree, The Mahabharata is ready for a new generation of readers. Narayan ably distills a tale that is both traditional and constantly changing. He draws from both scholarly analysis and creative interpretation and vividly fuses the spiritual with the secular. Through this balance he has produced a translation that is not only clear, but graceful, one that stands as its own story as much as an adaptation of a larger work.

The Nay Science offers a new perspective on the problem of scientific method in the human sciences. Taking German Indological scholarship on the Mahabharata and the Bhagavadgita as their example, Adluri and Bagchee develop a critique of the modern valorization of method over truth in the humanities. The authors show how, from its origins in eighteenth-century Neo-Protestantism onwards, the critical method was used as a way of making theological claims against rival philosophical and/or religious traditions. Via discussions of German Romanticism, the pantheism controversy, scientific positivism, and empiricism, they show how theological concerns dominated German scholarship on the Indian texts. Indology functions as a test case for wider concerns: the rise of historicism, the displacement of philosophical concerns from thinking, and the belief in the ability of a technical method to produce truth. Based on the historical evidence of the first part of the book, Adluri and Bagchee make a case in the second part for going beyond both the critical pretensions of modern academic scholarship and the objections of its post-structuralist or post-Orientalist critics. By contrasting German Indology with Plato's concern for virtue and Gandhi's focus on praxis, the authors argue for a conception of the humanities as a dialogue between the ancients and moderns and between eastern and western cultures.