DOCSLIB.ORG

Sample of Dialogue from Tales of the Mahabharata 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sample of Dialogue from Tales of the Mahabharata 1 Sample of Dialogue from Tales of the Mahabharata This is a sample of writing that I did for the game Tales of the Mahabharata, which is a story driven JRPG that follows some of the main characters from the Hindi epic The Mahabharata. This dialogue represents a subsection of one of the many levels in the game. Matching the writing style was an interesting challenge for me, as we were trying to keep the style similar to the dialogue found in the various translations we were using as references. I also joined the project after it had already begun and later helped bring others onboard, which provided good collaborative writing experience. Tales of the Mahabharata Steam Page 1: Clearing the Road (586) Start Karna: Lord Krishna should be arriving soon to discuss peace between the Pandavas and the Kauravas. Karna: This road has been plagued by monsters lately. I should fight them all off before Krishna gets here. If the player tries to leave on the left part of the road (where they start) Karna: I must go and clear the rest of the road ahead to make sure Lord Krishna can arrive unhindered. If the player tries to leave on the right part of the road Karna: The road should be safe ahead of this point. If the player tries to go off the road and into the forest near the end of the level (a different one of these lines is used each time) Karna: I should finish clearing the road before I go deeper into the woods. Karna: I really should finish clearing the road for Lord Krishna. Karna: I don’t have time to scour this entire forest, but I must clear the road for Lord Krishna. End (When the player finishes killing all of the enemies present) Karna: There, the road should be clear for Lord Krishna. Now I must return to Hastinapura and wait for him to arrive. 2: Krishna Arrives (583) Start Time: When Krishna arrived in Hastinapura to discuss peace between the Kauravas and the Pandavas, the people of the city welcomed him warmly and asked him for his blessing. Krishna: I could go straight to the palace, but it might be nice to stop at Vidur and Sulabha’s house first. If I remember correctly, they live down the path to the right of the palace. Villager 1 Dialogue Villager: Lord Krishna! Please, will you bless me and my family? Krishna: Of course. May you all be healthy and happy in the coming years. Villager: Thank you for your kindness, Lord Krishna. Villager 2 Dialogue Young Villager: Please Lord Krishna, tell me that you’ve come to Hastinapura to announce that the Pandavas will be returning soon. Krishna: You wish for the Pandavas to return? Why? Young Villager: They are righteous, and that righteousness spreads to the lands they inhabit. Krishna: You are wise for one so young. May you live a long and happy life, and may you see the Pandavas return Young Villager: Thank you Lord Krishna, your compliments and blessings are worth more than gold. Villager 3 Dialogue Villager: Please Lord Krishna, I wish to ask you a question. Krishna: Of course you may. Villager: Do you think there will be war? I have heard that it is very likely, and it frightens me. Krishna: Do not be afraid. I promise you that whatever happens, Dharma will always triumph. Villager: Thank you for your encouragement Lord Krishna. I will trust in your wisdom. Villager 4 Dialogue Young Villager: Lord Krishna! Please, will you give me your blessing? Krishna: Certainly young man, may your days be long and happy. Although if you follow Dharma, you won’t need my blessing for that to occur. Young Villager: I will not forget your wise words. Thank you Lord Krishna. Villager 5 Dialogue Villager: Thank you for coming Lord Krishna, you’ve brought much joy to Hastinapura. Krishna: I am filled with joy to once again be here. May that joy last. Villager 6 Dialogue Famer: Lord Krishna! Will you please give me your blessing? Krishna: Certainly. How are your crops this year? Farmer: My crops have been growing strong, it has been a good year. Krishna: May they continue to flourish, and may your harvest always be bountiful. Farmer: Thank you Lord Krishna. Villager 7 Dialogue Elderly Villager: Praise be! I’ve lived to see Krishna return to Hastinapura. Krishna: It has been too long, but I too am glad to return. May Hastinapura and its inhabitants always prosper. Villager 8 Dialogue Elderly Villager: Lord Krishna, I’m glad you’ve come, especially for the sake of the younger generation. Krishna: You are kind to care for them so. May they learn from your example. Elderly Villager: You are too kind, Lord Krishna. Villager 9 Dialogue Young Villager: Lord Krishna! I can’t decide if I’ll be happier if I stay in this town, or if I travel elsewhere. Please, lend me your wisdom. Krishna: As long as you live in line with Dharma you will live a fulfilling life, no matter which you decide. Young Villager: Lord Krishna, I thank you for your wise advice. I shall not forget it. Villager 10 Dialogue Villager: It is an honor to speak with you Lord Krishna! We are blessed by your presence. Krishna: It warms my heart to feel your affection. May you also feel such love. Villager: Thank you Lord Krishna. If the player speaks with all 10 villagers Krishna: I believe I have seen to all the villagers seeking my blessing. If the player speaks to a villager again after giving them his blessing [Young/Elderly] Villager: Thank you for your blessing Lord Krishna! If the player stops by Vidur and Sulabha’s house and speaks with Sulabha Krishna: Hello Sulabha, how have you and Vidur been? I was hoping you had just a bit of food, I am a bit hungry after my travels. Sulabha: Lord Krishna! Oh what an honor, I’m so glad you’ve come to Hastinapura. Your presence blesses us all. Sulabha: Vidur’s not home right now, but... Sulabha: But you said you were hungry, and here I am babbling… I’ll find you something to eat right away! Sulabha goes inside for a moment Sulabha: All I have right now are bananas, I hope that they will be enough. I just have to peel them. Time: In her haste to provide food for Krishna, Sulabha gave the banana peels to Krishna and discarded the rest. Time: Nevertheless, Krishna ate the peels and enjoyed them, as they were given with such sincere devotion. Krishna: I thank you for the food you have so lovingly provided. This is exactly what I needed, thank you. Sulabha: Thank you for coming here Lord Krishna. If you’re still looking for my husband Vidur, I believe he is in the palace. Krishna: Excellent, I’ll head there now. Krishna begins walking toward the palace Krishna: I’m glad I stopped by Vidur’s house. His wife Sulabha is among the kindest souls I have met. If the player speaks again with Sulabha Sulabha: Thank you for coming here Lord Krishna. If you’re still looking for my husband Vidur, I believe he is in the palace. If the player has spoken with Sulabha and all 10 villagers Krishna: I’ve visited Vidur and Sulabha’s house and blessed the villagers. I think it’s time I head to the palace. 3: Initial Greeting (584) Start Vidur: Lord Krishna! Welcome to Hastinapura. My heart is warmed by your presence. Krishna: You honor me, Prime Minister Vidur. Dhritarashtra: Messenger of peace, we thank you for coming. Dhritarashtra: You must be tired from the road. Dushasana? Dushasana: Yes father? Dhritarashtra: Take Lord Krishna to your palace to eat lunch and rest. Then we shall have the peace talks. Duryodhana: Father, I would like to take Krishna with me to eat lunch. Afterward he can go to Dushasana’s palace. Krishna: No. Food can only be partaken at a host’s house or at a friend’s house. Krishna: You are neither my host, nor my friend. Instead, I will go to Vidur’s house. Dhritarashtra: As you wish, Lord Krishna. Krishna: If you would lead the way Vidur… Vidur: Of course, follow me. Vidur and Krishna leave Duryodhana: Bah! His arrogance is insulting! And his coming here is pointless, the war between us and the Pandavas is inevitable. Dushasana: I agree with you brother! He is almost as insufferable as the Pandavas themselves. Shakuni: At least hear what he has to say at the peace talks Duryodhana. Bhishma: Yes! Lord Krishna is here because he desires peace, not because the Pandavas do. Bhishma: If that fails, however, he will still ensure the Pandavas are able to return to their kingdom. Duryodhana: I will not let him stop me from becoming emperor! I will even imprison him if I must! Dhritarashtra: Duryodhana please, you must not! Even if you forget who Lord Krishna is, remember that he is a messenger of peace, and our guest. Kripacharya: Please Duryodhana, see reason. Duryodhana: I will not be swayed! Bhishma: You will invite disaster with your foolishness Duryodhana! Bhishma: King Dhritarashtra, I cannot stand here and listen to your son any longer. Bhishma exits and the scene ends 4: Talking With Vidur (585) Start Vidur: If you have rested and eaten enough, I can take you back to the palace to begin the peace talks. Krishna: Yes, I am ready. Lead the way. Begin walking back Krishna: Thank you for your hospitality Vidur.
Load more

Recommended publications
  • The Emergence of the Mahajanapadas
    The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism.
    [Show full text]
  • Introduction to BI-Tagavad-Gita
    TEAcI-tER'S GuidE TO INTROduCTioN TO BI-tAGAVAd-GiTA (DAModAR CLASS) INTROduCTioN TO BHAqAVAd-qiTA Compiled by: Tapasvini devi dasi Hare Krishna Sunday School Program is sponsored by: ISKCON Foundation Contents Chapter Page Introduction 1 1. History ofthe Kuru Dynasty 3 2. Birth ofthe Pandavas 10 3. The Pandavas Move to Hastinapura 16 4. Indraprastha 22 5. Life in Exile 29 6. Preparing for Battle 34 7. Quiz 41 Crossword Puzzle Answer Key 45 Worksheets 46 9ntroduction "Introduction to Bhagavad Gita" is a session that deals with the history ofthe Pandavas. It is not meant to be a study ofthe Mahabharat. That could be studied for an entire year or more. This booklet is limited to the important events which led up to the battle ofKurlLkshetra. We speak often in our classes ofKrishna and the Bhagavad Gita and the Battle ofKurukshetra. But for the new student, or student llnfamiliar with the history ofthe Pandavas, these topics don't have much significance ifthey fail to understand the reasons behind the Bhagavad Gita being spoken (on a battlefield, yet!). This session will provide the background needed for children to go on to explore the teachulgs ofBhagavad Gita. You may have a classroonl filled with childrel1 who know these events well. Or you may have a class who has never heard ofthe Pandavas. You will likely have some ofeach. The way you teach your class should be determined from what the children already know. Students familiar with Mahabharat can absorb many more details and adventures. Young children and children new to the subject should learn the basics well.
    [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]
  • 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]
  • The Mahabharata
    VivekaVani - Voice of Vivekananda THE MAHABHARATA (Delivered by Swami Vivekananda at the Shakespeare Club, Pasadena, California, February 1, 1900) ​ ​ ​ ​ The other epic about which I am going to speak to you this evening, is called the Mahâbhârata. It contains the story of a race descended from King Bharata, who was the son of Dushyanta and Shakuntalâ. Mahâ means great, and Bhârata means the descendants of Bharata, from whom India has derived its name, Bhârata. Mahabharata means Great India, or the story of the great descendants of Bharata. The scene of this epic is the ancient kingdom of the Kurus, and the story is based on the great war which took place between the Kurus and the Panchâlas. So the region of the quarrel is not very big. This epic is the most popular one in India; and it exercises the same authority in India as Homer's poems did over the Greeks. As ages went on, more and more matter was added to it, until it has become a huge book of about a hundred thousand couplets. All sorts of tales, legends and myths, philosophical treatises, scraps of history, and various discussions have been added to it from time to time, until it is a vast, gigantic mass of literature; and through it all runs the old, original story. The central story of the Mahabharata is of a war between two families of cousins, one family, called the Kauravas, the other the Pândavas — for the empire of India. The Aryans came into India in small companies. Gradually, these tribes began to extend, until, at last, they became the undisputed rulers of India.
    [Show full text]
  • Introduction
    introduction by B. A. van Nooten Th e Mahabharata is an Indian epic, in its original Sanskrit probably the largest ever composed. Combined with a second great epic, the Ramayana, it embodies the essence of the Indian cultural heritage. William Buck, a young American whose untimely death at the age of thirty-seven occurred only months aft er he delivered manuscripts for both epics to the University of California Press in Berkeley, has retold these classics, as many poets have before, in a language and at a length that make them available to the contemporary reader. Th e Mahabharata is the story of a dynastic struggle, culminating in an awesome battle between two branches of a single Indian ruling family. Th e account of the fi ght between the Kurus and the Pandavas for the fertile and wealthy land at the confl uence of the Yamuna and Ganges rivers near Delhi is enhanced by peripheral stories that pro- vide a social, moral, and cosmological background to the climactic battle. We do not know exactly when the battle took place. Th e Mahab- harata (pronounced with the stress on the third syllable: mahabhárata) was composed over a period of some four hundred years, between the second century B.C. and the second century A.D., and already at that time the battle was a legendary event, preserved in the folk tales and martial records of the ruling tribes. Th e Indian calendar places its date at 3102 B.C., the beginning of the Age of Misfortune, the Kaliyuga, but more objective evidence, though scanty and inferential, points to a date closer to 1400 B.C.
    [Show full text]
  • Indraprastha Revisited
    INDRAPRASTHA REVISITED View of Purana Qilas Excavated Site Indraprastha Power Emerging from the Depths of History Editors Neera Misra Rajesh Lal ii Indraprastha Revisited INDRAPRASTHA REVISITED Editors Neera Misra Rajesh Lal B.R. Publishing Corporation Delhi-110 052 iv Indraprastha Revisited vi Indraprastha Revisited Acknowledgements We are very grateful and convey our heartfelt gratitude to Gurudev Sri Sri Ravi Shankar and Dr Subramanian Swamy, Member of Parliament, Rajya Sabha, for gracing the inauguration ceremonies and blessing our efforts to create better understanding and appreciation of our ancient history and cultural legacy. We convey our very deep gratitude to the Honorable Culture Minister Dr Mahesh Sharma, Secretary Culture Shri N.K.Sinha and OSD to Minister Shri Navneet Soni for their most valuable cooperation and support in our efforts of Revisiting Indraprastha. It was heartening and very encouraging not only to get their time and patient hearing for sorting out our hurdles, but also to their pro-active initiatives to undo some of the damages done by Delhi Development Authority and their Consultants. We also thank the Culture Ministry for fi nancially supporting the Indraprastha Festival, Conference, Exhibition and Cultural programs. We express our gratefulness to Offi cials of Archaeological Survey of India for taking up the matter and extending cooperation for the Exhibition at Purana Qila. We are also extremely grateful to the Indian Council of Cultural Relations (ICCR), for their very generous support for International Speakers and more importantly the ‘Wayang Kulit’ performance by a troupe of fi fteen artists from Bali (Indonesia) to present the story of the making of Indraprastha city, as narrated in their country.
    [Show full text]
  • Rajaji-Mahabharata.Pdf
    MAHABHARATA retold by C. Rajagopalachari (Edited by Jay Mazo, International Gita Society) Contents 39. The Wicked Are Never Satisfied 1. Ganapati, the Scribe 40. Duryodhana Disgraced 2. Devavrata 41. Sri Krishna's Hunger 3. Bhishma's Vow 42. The Enchanted Pool 4. Amba And Bhishma 43. Domestic Service 5. Devayani And Kacha 44. Virtue Vindicated 6. The Marriage Of Devayani 45. Matsya Defended 7. Yayati 46. Prince Uttara 8. Vidura 47. Promise Fulfilled 9. Kunti Devi 48. Virata's Delusion 10. Death Of Pandu 49. Taking Counsel 11. Bhima 50. Arjuna's Charioteer 12. Karna 51. Salya Against His Nephews 13. Drona 52. Vritra 14. The Wax Palace 53. Nahusha 15. The Escape Of The Pandavas 54. Sanjaya's Mission 16. The Slaying Of Bakasura 55. Not a Needle-Point Of Territory 17. Draupadi's Swayamvaram 56. Krishna's Mission 18. Indraprastha 57. Attachment and Duty 19. The Saranga Birds 58. The Pandava Generalissimo 20. Jarasandha 59. Balarama 21. The Slaying Of Jarasandha 60. Rukmini 22. The First Honor 61. Non-Cooperation 23. Sakuni Comes In 62. Krishna Teaches 24. The Invitation 63. Yudhishthira Seeks Benediction 25. The Wager 64. The First Day's Battle 26. Draupadi's Grief 65. The Second Day 27. Dhritarashtra's Anxiety 66. The Third Day's Battle 28. Krishna's Vow 67. The Fourth Day 29. Pasupata 68. The Fifth Day 30. Affliction Is Nothing New 69. The Sixth Day 31. Agastya 70. The Seventh Day 32. Rishyasringa 71. The Eighth Day 33. Fruitless Penance 72. The Ninth Day 34. Yavakrida's End 73.
    [Show full text]
  • Krishna Charitrya Manjari” by Rayaru
    “Krishna Charitrya Manjari” by Rayaru ´ÉÏ M×üwhÉ cÉÉËU§rÉqÉÇeÉUÏ Krishna Charitra Manjari is a beautiful grantha by Mantralaya Rayaru which gives the essence of entire Krishna Charitre from Bhagavatha and Mahabharatha in 28 shlokaas. Here in each sentence, he has filled it with shastra prameya. It gives many prameyaas like the Vishnu Sarvottamatva, devata taratamya, etc. ÌuÉwhÉÑoÉë¼ÉÌSSåuÉæ: ͤÉÌiÉpÉUWûUhÉå mÉëÉÍjÉïiÉ: mÉëÉSÒUÉxÉÏSè SåuÉYrÉÉÇ lÉÇSlÉÇSÏ ÍzÉzÉÑuÉkÉÌuÉÌWûiÉÉÇ mÉÔiÉlÉÉÇ rÉÉå eÉbÉÉlÉ | EijÉÉlÉÉæixÉÑYrÉMüÉsÉå UjÉcÉUhÉaÉiÉÇ cÉÉxÉÑUÇ mÉÉSbÉÉiÉæ- ¶É¢üÉuÉiÉïÇ cÉ qÉɧÉÉ aÉÑÂËUÌiÉ ÌlÉÌWûiÉÉå pÉÔiÉsÉå xÉÉåsuÉiÉÉlqÉÉlÉç || 1 || Krishna roopa is saakshaat Srimannaarayana roopa, who appeared in bhooloka after being prayed by Brahma rudraadi devataas for the reduction of the burden and weight on the earth due to the presence of adharmic asuric souls. He appeared in the sacred garbha of Devaki-Vasudeva (Kashyapa-aditi) as their eighth son. As per Krishna’s instructions, Vasudeva took him to Gokula, where he gave ananda to Nandagopa – Yashoda. In his early childhood itself, Krishna killed Pootana, who was sent in by Kamsa to kill all the new born children. www.sumadhwaseva.com by Narahari Sumadhwa Page 1 “Krishna Charitrya Manjari” by Rayaru (Udupi Krishna with the alankara of Shakatasura Bhanjana) During upanishkramana period, i.e., at the end of Chaturtha maasa when the birth nakshatra (janma nakshatra) falls, Yashoda had gone for the festival in temple and had kept Krishna under the shade of a cart. Shakatasura who came in the form of a shakata (cart) was killed by Krishna just with the kicking of his mild foot. Another asura Trunavartha who came in the form of wind, lifted Krishna very high in the sky and wanted to throw him down from high in the sky.
    [Show full text]
  • The Panchala Maha Utsav a Tribute to the Rich Cultural Heritage of Auspicious Panchala Desha and It’S Brave Princess Draupadi
    Commemorting 10years with The Panchala Maha Utsav A Tribute to the rich Cultural Heritage of auspicious Panchala Desha and It’s brave Princess Draupadi. The First of its kind Historic Celebration We Enter The Past, To Create Opportunities For The Future A Report of Proceedings Of programs from 15th -19th Dec 2013 At Dilli Haat and India International Center 2 1 Objective Panchala region is a rich repository of tangible & intangible heritage & culture and has a legacy of rich history and literature, Kampilya being a great centre for Vedic leanings. Tangible heritage is being preserved by Archaeological Survey of India (Kampilya , Ahichchetra, Sankia etc being Nationally Protected Sites). However, negligible or very little attention has been given to the intangible arts & traditions related to the Panchala history. Intangible heritage is a part of the living traditions and form a very important component of our collective cultures and traditions, as well as History. As Draupadi Trust completed 10 years on 15th Dec 2013, we celebrated our progressive woman Draupadi, and the A Master Piece titled Parvati excavated at Panchala Desha (Ahichhetra Region) during the 1940 excavation and now a prestigious display at National Museum, Rich Cultural Heritage of her historic New Delhi. Panchala Desha. We organised the “Panchaala Maha Utsav” with special Unique Features: (a) Half Moon indicating ‘Chandravanshi’ focus on the Vedic city i.e. Draupadi’s lineage from King Drupad, (b) Third Eye of Shiva, (c) Exquisite Kampilya. The main highlights of this Hairstyle (showing Draupadi’s love for her hair). MahaUtsav was the showcasing of the Culture, Crafts and other Tangible and Intangible Heritage of this rich land, which is on the banks of Ganga, this reverend land of Draupadi’s birth, land of Sage Kapil Muni, of Ayurvedic Gospel Charac Saminhita, of Buddha & Jain Tirthankaras, the land visited by Hiuen Tsang & Alexander Cunningham, and much more.
    [Show full text]
  • Part 1: the Beginning of Mahabharat
    Mahabharat Story Credits: Internet sources, Amar Chitra Katha Part 1: The Beginning of Mahabharat The story of Mahabharata starts with King Dushyant, a powerful ruler of ancient India. Dushyanta married Shakuntala, the foster-daughter of sage Kanva. Shakuntala was born to Menaka, a nymph of Indra's court, from sage Vishwamitra, who secretly fell in love with her. Shakuntala gave birth to a worthy son Bharata, who grew up to be fearless and strong. He ruled for many years and was the founder of the Kuru dynasty. Unfortunately, things did not go well after the death of Bharata and his large empire was reduced to a kingdom of medium size with its capital Hastinapur. Mahabharata means the story of the descendents of Bharata. The regular saga of the epic of the Mahabharata, however, starts with king Shantanu. Shantanu lived in Hastinapur and was known for his valor and wisdom. One day he went out hunting to a nearby forest. Reaching the bank of the river Ganges (Ganga), he was startled to see an indescribably charming damsel appearing out of the water and then walking on its surface. Her grace and divine beauty struck Shantanu at the very first sight and he was completely spellbound. When the king inquired who she was, the maiden curtly asked, "Why are you asking me that?" King Shantanu admitted "Having been captivated by your loveliness, I, Shantanu, king of Hastinapur, have decided to marry you." "I can accept your proposal provided that you are ready to abide by my two conditions" argued the maiden. "What are they?" anxiously asked the king.
    [Show full text]
  • Indraprastha in Literature Dr.Sangeeta Mittal Associate Professor of English Maharaja Agrasen College (University of Delhi) New Delhi, India
    Indraprastha in Literature Dr.Sangeeta Mittal Associate Professor of English Maharaja Agrasen College (University of Delhi) New Delhi, India ABSTRACT The story of Delhi goes back in time to the Indus Valley civilization. The city of Indraprastha is a glorious presence in legends, folklore and epics. It has also inspired other later date literary explorations and expressions. Since Indraprastha exists in an indeterminate space between myth and reality, little wonder then that, it has been recreated time and again in the imaginative space. The description of the „city‟ of Indraprastha in Mahabharta gets implicated of necessity in the same debates which surround the epic itself today, that is, the reiteration of the existence of the city also simultaneously negates the urban, architectural, material and visual culture imbued in the descriptions of the city. The paper examines these literary retellings featuring Indraprastha. ChitraBannerjeeDivakaruni‟sPalace of Illusions reclaims of the fluid space of Indraprasthafromafeminist perspective, Dalrymple relocates Indraprastha in his City of Djinns to where he thinks it belongs- to the sites of culture and Trisha Das uses the journey from Indraprastha to heaven and back to New Delhi as a journey of self discovery. Keywords: Delhi, Indraprastha, Mahabharata, Novel, Delhi culture, urban culture INDRAPRASTHA IN LITERATURE The story of Delhi goes back in time to the Indus Valley civilization. Traces of post-urban stage of Harappan culture dating between 1900 B.C. to 1200 B.C, largely chalcolithic in nature, have been discovered on the banks of the Yamuna stretching from present day Mandoli and Sambhaoli villages and from GharondaNimka to Narela.
    [Show full text]