DOCSLIB.ORG

Sample Copy. Not for Distribution

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sample Copy. Not for Distribution Sample Copy. Not For Distribution. The Myth of Hastinapur Sample Copy. Not For Distribution. Publishing-in-support-of, EDUCREATION PUBLISHING RZ 94, Sector - 6, Dwarka, New Delhi - 110075 Shubham Vihar, Mangla, Bilaspur, Chhattisgarh - 495001 Website: www.educreation.in __________________________________________________ © Copyright, 2018, Rahul Rai All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form by any means, electronic, mechanical, magnetic, optical, chemical, manual, photocopying, recording or otherwise, without the prior written consent of its writer. ISBN: 978-1-5457-1898-8 Price: ` 310.00 The opinions/ contents expressed in this book are solely of the author and do not represent the opinions/ standings/ thoughts of Educreation. Printed in India Sample Copy. Not For Distribution. The Myth of Hastinapur Rahul Rai EDUCREATION PUBLISHING (Since 2011) www.educreation.in Sample Copy. Not For Distribution. Sample Copy. Not For Distribution. Sample Copy.T Nota bForl Distribution.e of contents AUTHOR’S NOTE 1 SEEDS OF WAR 3 PRIDE, HONOR AND GLORY 12 WRATH OF DRAUPADI 23 CALL OF DUTY 35 A FATHER’S DEBT 46 DANCE OF DEATH 68 RADHEYA 77 FLESH AND BLOOD 88 TEARS OF RUDRA 117 YUDHISHTHIRA’S DILEMMA 171 CURSE OF LAKSHAGRAHA 180 ALL IN THE FAMILY 194 LIST OF CHARACTERS 211 TRANSLATIONS 218 ACKNOWLEDGMENTS 225 Sample Copy. Not For Distribution. Sample Copy. Not For Distribution. AUTHOR’S NOTE All histories have alternatives. Once the present absorbs a significant event, it is penned down by the ones who survive it. But with time, alternative theories appear, debating and discussing what would have happened in a new light. Mahabharata, an ancient tale, has survived epochs and fascinated generations. It is a tale of powerful men and women and how they fared against each other. Few heroes who faltered at critical junctures while there are villains who stood firm against the test of their characters. There are queens who knowingly or unknowingly manipulated their near ones; and kith and kin who betrayed their blood when needed the most. There are soldiers and handmaidens too whose perspectives got lost in this clash of the champions. There is fury, courage, strength, love, penance, Dharma, sacrifice, deceit and malice. Mahabharata has everything which is representative of all ages. This book tries to find reasons behind facts. It challenges the status quo and brings the other heroes to fore who got sidelined in the aftermath. This book questions accepted beliefs and bring untold stories of famous ones as well as insignificant soldiers and handmaidens. Why Shalya, uncle of Nakul and Sahadeva, fought from the side of the Kauravas? Why was Barbarik, the most magnificent warrior of all times, sacrificed? How much of the utterance of Geeta was influenced by Krishna’s experiences? Why were the Kauravas, who boasted o f Rudravatar Ashwatthama defeated by the Pandavas who had an unarmed Vishnuavatar Krishna on their side? What did the foot soldiers feel about the war? This book is a tribute to Krishna Dwaipayana 1 Sample Copy. NotVy Foras Distribution.a, the original one. This is just an interpretation of what he had created. This is just a footnote in the rich history of our civilization which is full of stories that continue to cast magic upon us. This is Mahabharata. 2 Sample Copy. Not For Distribution. SEEDS OF WAR 3 Sample Copy. Not For"P Distribution.itamah, the Pandavas are trying to gain access to Hastinapur through unfair means. Asking for a truce and not participating in the war will be counted as treason to Kuru Vansha . You are bound by an oath to protect the throne of Hastinapur against any advances. I implore you to be my commander-in-chief in the battle,” Duryodhana said. Bhishma was more than eighty years old and tired of the plaything of reckless youth, the throne of Hastinapur - the throne he had renounced. His bow now felt heavier every time he was forced to bear it, and his spirit had grown weary of hearing praises of his past glories. In his youth, he had even trounced sage Parashurama, revered as an avatar of Lord Shiva. Praises of his prowess used to excite him, but now it only robbed him of his peace of mind. He nodded his head towards Duryodhana without paying much attention. “It is time for my evening bath, Rajkumar,” he said at last tired of Duryodhana’s ramblings. “Don’t worry, Duryodhana. He will keep the throne of Kuru Vansha warm as he had done his whole life,” he overheard Shakuni as he left the room. He sparingly replied to Shakuni's comments which he thought were best to ignore. Due to this, Shakuni believed that Bhishma was hard of ears. ‘Throne of Kuru Vansha’ kept on ringing in his ears during his ablutions. He had heard this phrase umpteen number of times. So many acts of valor, honor and pride had taken place in the name of Kuru Vansha. So many administrative decisions, royal decrees and public announcements had come into force in its name, and so many times Duryodhana, Yudhishthira, Dhritarashtra and many other members of the family had approached him trying to remind him of his duties towards the Kuru clan. He always smiled at the irony; the last surviving Kuru told by the descendants of Maharishi Parashara of his responsibilities towards his lineage. 4 Sample Copy. Not ForA fDistribution.ter his visit to the banks of the Ganga was over, Bhishma went to Kripacharya’s house. Rishi Veda Vyasa was visiting Hastinapur and was staying, as was his usual practice, at Kripacharya’s home. He and Bhishma always tried to find some time to enjoy each other’s company. *** Vyasa was the son of Rajmata Satyavati out of wedlock. Satyavati, the daughter of fisherman- chieftain Dusharaja used to ferry her boat across the Yamuna before her marriage to King Shantanu. She had a chance encounter with sage Parashara then. As her boat rocked in the middle of surging Yamuna, the sage confided his desire for her. Unperturbed by celestial powers and worldly glory that Parashara held, Satyavati refused. But the Rishi persisted. He kept on cajoling her for a union, and at last, Satyavati gave in but not without asking for a boon. “No one should get to know of this union, not even my future husband. My youth and my beauty should increase manifold. Also, the child born out of wedlock should become one of the greatest sages in history,” she said. Parashara complied with the motherly ambitions of Satyavati and thus was born Krishna Dwaipayana Vyasa, the compiler of the Vedas, the Puranas and later, the Mahabharata. Henceforth Satyavati busied herself in ferrying people and tried to forget about the encounter. *** When he arrived, Bhishma saw Veda Vyasa in meditation while Kripacharya had gone to the palace on Dhritarashtra’s calling. He patiently waited for him to return from his trance. “You have the liberty to shake me out of my reverie, Bhishma and you know that. I don’t like to open my eyes and see you waiting. It steals all the joy I get from performing yoga,” Vyasa said. Bhishma smiled and sat with him and started 5 Sample Copy. Notdi sForc Distribution.ussing the events since they had last met. Vyasa listened while intently looking at him and then remarked, “What is it that is worrying you? Is it something related to the throne?” “Duryodhana came to meet me today. He wants me to lead his army,” Bhishma said after a pause. “So, the war is indeed happening?” asked Vyasa. Bhishma nodded in agreement. “As I had mentioned earlier, Bhishma,” Vyasa continued, “It had to happen as the seeds of war were sown a few generations ago. If not now, maybe some years later but it is inevitable. But in the end, not much would be gained out of this war. A throne won after so much bloodshed cannot remain in the hands of victors and their progeny for long. I think we have reached the climax of the age of Hastinapur. The time has come to lay it down on its past laurels,” Vyasa reflected. “You have mentioned this quite a few times, Rishivar. What prompts you to say that?” Bhishma asked. Vyasa opened the window which held frontal view of the royal palace. It stood quite majestically unbeknownst to the storm brewing inside. “We have wronged the throne multiple times. Now, it is time that it draws its vengeance. It is time to pay up for our sins, Bhishma,” Vyasa reflected. Bhishma kept on looking at him reverentially waiting for him to complete. “You committed the first wrong, Bhishma,” Vyasa continued, “The kingdom rejoices under a good ruler or else goes under despair. By renouncing the throne of Hastinapur, you committed the crime of denying it to be ruled by one of the most capable persons of your generation and allowing a series of weaklings to dictate the terms. You were courageous, generous, dutiful and fair-minded. You held all the qualities of a king Hastinapur needed, but you allowed your emotions to ride over your Dharma.” Bhishma still 6 Sample Copy. Notre Form Distribution.embered the events which led him to be called by the name he bore. *** Shantanu had met Satyavati along the banks of river Yamuna. Her unrivaled beauty was already a gossip for the small town. “She must have been an apsara in her earlier birth cursed to be born as human by some sage,” people would say. In their first meeting only, Shantanu was enamored and had asked for her hand.
Load more

Recommended publications
  • Yudhishthira's Wisdom Is an Ancient Story
    Yudhishthira's wisdom is an ancient story. Which is a part of Mahabharata, Indian greatest epic? Or it simply says a journey of five brothers in the jungle. Four levels parts for this text Literal comprehension, interpretation, critical thinking/ analysis, and assimilation are: Yudhishthira's wisdom Source: Mahabharata BBA|BBA-BI|BBA-TT|BHCM|BHM|BCIS|BHM Literal comprehension of this story The story ' Yudhishthira's wisdom ' has been taken from the greatest epic 'Mahabharata'. Once upon a time five Pandavas brother's were wondering in a forest to hunt a deer. But the deer in their sight disappeared suddenly. In the min time, they felt tiredness grew thirsty & they were unable to move ahead. They set under a tree & Yudhisthira's sent his eldest brother Sahadeva. To search for water but he didn't come for a long time. He sent his entire brother's one after the other gradually. However, none of them returned for a long time. Therefore, ultimately Yudhisthira's himself set out in search of his bother's following their footprints. After a short walk, he notices a beautiful pool. On its bank, his four brother's were lying either unconsciousness or death. Although viewing the events he was in stream distress & sorrow. Then he bent to drink water from the pool but an unknown voice warned him. Not to drink water from the pool before answering his questions. After listening carefully Yudhisthira's tactfully answered all questions of Yama(the god of justice & death). His four brothers were prostrate on the ground due to their disobedience to the voice of Yama.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
    The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras.
    [Show full text]
  • Dr Anupama.Pdf
    NJESR/July 2021/ Vol-2/Issue-7 E-ISSN-2582-5836 DOI - 10.53571/NJESR.2021.2.7.81-91 WOMEN AND SAMSKRIT LITERATURE DR. ANUPAMA B ASSISTANT PROFESSOR (VYAKARNA SHASTRA) KARNATAKA SAMSKRIT UNIVERSITY BENGALURU-560018 THE FIVE FEMALE SOULS OF " MAHABHARATA" The Mahabharata which has The epics which talks about tradition, culture, laws more than it talks about the human life and the characteristics of male and female which most relevant to this modern period. In Indian literature tradition the Ramayana and the Mahabharata authors talks not only about male characters they designed each and every Female characters with most Beautiful feminine characters which talk about their importance and dutiful nature and they are all well in decision takers and live their lives according to their decisions. They are the most powerful and strong and also reason for the whole Mahabharata which Occur. The five women in particular who's decision makes the whole Mahabharata to happen are The GANGA, SATYAVATI, AMBA, KUNTI and DRUPADI. GANGA: When king shantanu saw Ganga he totally fell for her and said "You must certainly become my wife, whoever you may be." Thus said the great King Santanu to the goddess Ganga who stood before him in human form, intoxicating his senses with her superhuman loveliness 81 www.njesr.com The king earnestly offered for her love his kingdom, his wealth, his all, his very life. Ganga replied: "O king, I shall become your wife. But on certain conditions that neither you nor anyone else should ever ask me who I am, or whence I come.
    [Show full text]
  • Mahabharata Tatparnirnaya
    Mahabharatha Tatparya Nirnaya Chapter XIX The episodes of Lakshagriha, Bhimasena's marriage with Hidimba, Killing Bakasura, Draupadi svayamwara, Pandavas settling down in Indraprastha are described in this chapter. The details of these episodes are well-known. Therefore the special points of religious and moral conduct highlights in Tatparya Nirnaya and its commentaries will be briefly stated here. Kanika's wrong advice to Duryodhana This chapter starts with instructions of Kanika an expert in the evil policies of politics to Duryodhana. This Kanika was also known as Kalinga. Probably he hailed from Kalinga region. He was a person if Bharadvaja gotra and an adviser to Shatrujna the king of Sauvira. He told Duryodhana that when the close relatives like brothers, parents, teachers, and friends are our enemies, we should talk sweet outwardly and plan for destroying them. Heretics, robbers, theives and poor persons should be employed to kill them by poison. Outwardly we should pretend to be religiously.Rituals, sacrifices etc should be performed. Taking people into confidence by these means we should hit our enemy when the time is ripe. In this way Kanika secretly advised Duryodhana to plan against Pandavas. Duryodhana approached his father Dhritarashtra and appealed to him to send out Pandavas to some other place. Initially Dhritarashtra said Pandavas are also my sons, they are well behaved, brave, they will add to the wealth and the reputation of our kingdom, and therefore, it is not proper to send them out. However, Duryodhana insisted that they should be sent out. He said he has mastered one hundred and thirty powerful hymns that will protect him from the enemies.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • The Bhagavad-Gita
    THE BHAGAVAD-GITA THE BOOK OF DEVOTION DIALOGUE BETWEEN KRISHNA, LORD OF DEVOTION, AND ARJUNA, PRINCE OF INDIA From the Sanskrit by WILLIAM Q. JUDGE This e-text is courtesy of www.ultindia.org. Minor edits Oct 2020; one page format July 2021. Second Indian Edition 1984 Printed by K. E. Naik at Vijay Corporation, 65, Ideal Estate, Lower Parel, Bombay 400 013, India, and published by A.P.S. Rajan, for Theosophy Co. (India) Pvt. Ltd. at Theosophy Hall, 40, New Marine Lines, Bombay 400 020. CONTENTS ANTECEDENT WORDS vii CHAPTER I The Despondency of Arjuna 1 CHAPTER II Application to the Speculative Doctrines 9 CHAPTER III The right performance of Action 22 CHAPTER IV Spiritual Knowledge 30 CHAPTER V Renunciation of Action 38 CHAPTER VI Self-Restraint 44 CHAPTER VII Spiritual Discernment 53 CHAPTER VIII The Omnipresent Spirit named as Om 58 CHAPTER IX The Kingly Knowledge and The Kingly Mystery 64 CHAPTER X Devotion by means of the Universal Divine Perfections 70 CHAPTER XI Vision of the Divine Form as including all forms 78 CHAPTER XII Devotion by means of Faith 89 CHAPTER XIII Discrimination of Kshetra from Kshetrajna 93 CHAPTER XIV Separation from the Three Qualities 100 CHAPTER XV Knowledge of the Supreme Spirit 105 CHAPTER XVI Discriminating between Godlike and Demoniacal Natures 110 CHAPTER XVII The three kinds of Faith 115 CHAPTER XVIII Renunciation and Final Liberation 121 ANTECEDENT WORDS T HE Bhagavad-Gîtâ is an episode of the Mahábhárata, which is said to have been written by Vyasa. Who this Vyasa is and when he lived is not known.
    [Show full text]
  • Component-I (A) – Personal Details
    Component-I (A) – Personal details: Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Outlines of Indian History Module Name/Title Mahajanapadas- Rise of Magadha – Nandas – Invasion of Alexander Module Id I C/ OIH/ 08 Pre requisites Early History of India Objectives To study the Political institutions of Ancient India from earliest to 3rd Century BCE. Mahajanapadas , Rise of Magadha under the Haryanka, Sisunaga Dynasties, Nanda Dynasty, Persian Invasions, Alexander’s Invasion of India and its Effects Keywords Janapadas, Magadha, Haryanka, Sisunaga, Nanda, Alexander E-text (Quadrant-I) 1. Sources Political and cultural history of the period from C 600 to 300 BCE is known for the first time by a possibility of comparing evidence from different kinds of literary sources. Buddhist and Jaina texts form an authentic source of the political history of ancient India. The first four books of Sutta pitaka -- the Digha, Majjhima, Samyutta and Anguttara nikayas -- and the entire Vinaya pitaka were composed between the 5th and 3rd centuries BCE. The Sutta nipata also belongs to this period. The Jaina texts Bhagavati sutra and Parisisthaparvan represent the tradition that can be used as historical source material for this period. The Puranas also provide useful information on dynastic history. A comparison of Buddhist, Puranic and Jaina texts on the details of dynastic history reveals more disagreement. This may be due to the fact that they were compiled at different times. Apart from indigenous literary sources, there are number of Greek and Latin narratives of Alexander’s military achievements. They describe the political situation prevailing in northwest on the eve of Alexander’s invasion.
    [Show full text]
  • Understanding Draupadi As a Paragon of Gender and Resistance
    start page: 477 Stellenbosch eological Journal 2017, Vol 3, No 2, 477–492 DOI: http://dx.doi.org/10.17570/stj.2017.v3n2.a22 Online ISSN 2413-9467 | Print ISSN 2413-9459 2017 © Pieter de Waal Neethling Trust Understanding Draupadi as a paragon of gender and resistance Motswapong, Pulane Elizabeth University of Botswana [email protected] Abstract In this article Draupadi will be presented not only as an unsung heroine in the Hindu epic Mahabharata but also as a paragon of gender and resistance in the wake of the injustices meted out on her. It is her ability to overcome adversity in a venerable manner that sets her apart from other women. As a result Draupadi becomes the most complex and controversial female character in the Hindu literature. On the one hand she could be womanly, compassionate and generous and on the other, she could wreak havoc on those who wronged her. She was never ready to compromise on either her rights as a daughter-in-law or even on the rights of the Pandavas, and remained ever ready to fight back or avenge with high handedness any injustices meted out to her. She can be termed a pioneer of feminism. The subversion theory will be employed to further the argument of the article. This article, will further illustrate how Draupadi in the midst of suffering managed to overcome the predicaments she faced and continue to strive where most women would have given up. Key words Draupadi; marriage; gender and resistance; Mahabharata and women 1. Introduction The heroine Draupadi had many names: she was called Draupadi from her father’s family; Krishnaa the dusky princess, Yajnaseni-born of sacrificial fire, Parshati from her grandfather side, panchali from her country; Sairindhiri, the maid servant of the queen Vitara, Panchami (having five husbands)and Nitayauvani,(the every young) (Kahlon 2011:533).
    [Show full text]
  • ATM ID City Address Onsite / Offsit E DLHCC017 New Delhi Dharamsila Cancer Foundation & Research Centre Dharamsila Marg Vasu
    Onsite / ATM ID City Address Offsite Dharamsila cancer foundation & research centre DLHCC017 New Delhi Offsite dharamsila marg vasundhra enclave delhi - 110096 Shop No 6 & 7, Ground floor, Botawalla Building, MHHCB092 Mumbai Onsite 2/12, Horniman Circle, Fort, Mumbai 400 001 Yes Bank Ltd., Ground Floor, Hotel Fortune Galaxy, GJHCB022 Vapi Onsite N.H.8, GIDC, Vapi, Gujarat - 396195 Yes Bank Ltd., Shop No. 2, Ground Floor, “Capricon MHHCB093 Mumbai Centre”, Sane Guruji Marg, Jacob Circle, Mumbai, Onsite Maharashtra. PIN -400011 Ground Floor, 36, Shree Tower, Kali Krishna Tagore WBHCB001 Kolkata Onsite Street, Barrabazar, Kolkata PIN -700007 Yes Bank Ltd., Amanora, Pune Premises, Unit No. EB- GF-14, Ground Floor, East Block, Amanora Town MHHCB106 Pune Onsite Centre, Hadapsar-Kharadi Bypass, Hadapsar, Pune – 411 028. Shop no 1, 2, &3, Ground & Mezzanine, Shreya MHHCB107 Kalyan Palace, Opp Adarsh Hindi High School, Santoshi Mata Onsite Road, Kalyan(W) - 421301 1 A,Mittal Chambers, Nariman Point, Mumbai - MHHCB098 Mumbai Onsite 400021 Part Ground floor, Sunil Annex, Plot No. 18, MHHCB113 Nashik Onsite Kamatwade, Taluka - Nashik - 422008 Yes Bank,Part Ground Floor, 582/D, Bazar Samiti MHHCB104 Pune Building, Next to Market Yard Post office, Market Onsite Yard, Pune, Maharashtra. PIN 411037 Yes Bank Ltd: Ground Floor, Shop No. 08-13, “D” Building, “Empire Estate”, Sector No. 2, C.T.S. No. MHHCB105 Pune Onsite 4510/1, Chinchwad, Pune, Maharashtra. PIN – 411019. Ground Floor, Sailesh Building, Linking Road, MHHAB001 Mumbai Onsite Santacruz (West), Mumbai - 400 054 YES Bank Ltd., Gr. Floor, High Tide Building, Plot No. MHHCB110 Mumbai Onsite 30B, Juhu Tara Road, Juhu, Mumbai - 400049 Unit No.
    [Show full text]
  • Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India
    S International Journal of Arts, Science and Humanities Karmic Philosophy and the Model of Disability in Ancient India OPEN ACCESS Neha Kumari Research Scholar, Banaras Hindu University, Varanasi, Uttar Pradesh, India Volume: 7 Abstract Disability has been the inescapable part of human society from ancient times. With the thrust of Issue: 1 disability right movements and development in eld of disability studies, the mythical past of dis- ability is worthy to study. Classic Indian Scriptures mention differently able character in prominent positions. There is a faulty opinion about Indian mythology is that they associate disability chie y Month: July with evil characters. Hunch backed Manthara from Ramayana and limping legged Shakuni from Mahabharata are negatively stereotyped characters. This paper tries to analyze that these charac- ters were guided by their motives of revenge, loyalty and acted more as dramatic devices to bring Year: 2019 crucial changes in plot. The deities of lord Jagannath in Puri is worshipped , without limbs, neck and eye lids which ISSN: 2321-788X strengthens the notion that disability is an occasional but all binding phenomena in human civiliza- tion. The social model of disability brings forward the idea that the only disability is a bad attitude for the disabled as well as the society. In spite of his abilities Dhritrashtra did face discrimination Received: 31.05.2019 because of his blindness. The presence of characters like sage Ashtavakra and Vamanavtar of Lord Vishnu indicate that by efforts, bodily limitations can be transcended. Accepted: 25.06.2019 Keywords: Karma, Medical model, Social model, Ability, Gender, Charity, Rights.
    [Show full text]
  • A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
    A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 sub­parvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba,
    [Show full text]
  • Dharma in the Mahabharata As a Response to Ecological Crises: a Speculation
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Trumpeter - Journal of Ecosophy (Athabasca University) Dharma in the Mahabharata as a response to Ecological Crises: A speculation By Kamesh Aiyer Abstract Without doing violence to Vyaasa, the Mahabharata (Vyaasa, The Mahabharata 1933-1966) can be properly viewed through an ecological prism, as a story of how “Dharma” came to be established as a result of a conflict over social policies in response to on-going environmental/ecological crises. In this version, the first to recognize the crises and to attempt to address them was Santanu, King of Hastinapur (a town established on the banks of the Ganges). His initial proposals evoked much opposition because draconian and oppressive, and were rescinded after his death. Subsequently, one of Santanu’s grandsons, Pandu, and his children, the Pandavas, agreed with Santanu that the crises had to be addressed and proposed more acceptable social policies and practices. Santanu’s other grandson, Dhritarashtra, and his children, the Kauravas, disagreed, believing that nothing needed to be done and opposed the proposed policies. The fight to establish these policies culminated in the extended and widespread “Great War” (the “Mahaa-Bhaarata”) that was won by the Pandavas. Some of the proposed practices/social policies became core elements of "Hinduism" (such as cow protection and caste), while others became accepted elements of the cultural landscape (acceptance of the rights of tribes to forests as “commons”). Still other proposals may have been implied but never became widespread (polyandry) or may have been deemed unacceptable and immoral (infanticide).
    [Show full text]