JAYA BOOK BY DEVDUTT
This book has an ending that has never ever been told in any retelling of the Mahabharata. This ending is the reason the book was originally called Jaya by. An Illustrated Retelling of the Mahabharata. Shyam: An Illustrated Retelling of the Bhagavata. Devdutt Pattanaik is a master story-teller, as his several books on Indian mythology testify. Jaya book. Read reviews from the world's largest community for readers. High above the sky stands Swarga, paradise, abode of the gods. Still above.
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olhon.info - Buy Jaya: An Illustrated Retelling of the Mahabharata book Sita: An Illustrated Retelling of Ramayana by Devdutt Pattanaik Paperback Rs. . olhon.info: Jaya: An Illustrated Retelling of the Mahabharata ( ): Devdutt Pattanaik: Books. Congratulations to Devdutt Pattanaik for his work. Now to answer your question, let's see the proceedings in Jaya: 1. The book.
Ltd, , pp. He retells the story using his perspicuous writing and fascinating illustrations.
The story of the Mahabharata in this book is told by Astika the nephew of Vasuki to Janamejaya, the great grandson of Arjuna. Through Astika the author wants us to contemplate on the stories of the epic and become the inheritors of the wisdom contained in the epic.
Apart from traditional tales this book also includes tales from different regions across India and some parts of South East India. This book also gives the stories of women like that of Gandhari, Kunti and Draupadi. I believe that this inclusion is to cater to a larger a crowd which is interested in the role of women in the early Indian societies.
Taking the stories from different sources allows the author to provide a detailed descriptions of many plots in the epic. After each chapter, he points out the variations in the stories which makes readers aware of different narratives. He also tries to explain the rituals practiced in the story and on many occasions gives explanations for the plots. This entails the idea of karma, i. These comments make reading the book more interesting as they make one aware of myriad rituals practiced in the subcontinent.
These comments also give a philosophical flavor to the epic. The story of Mahabharata is based on a conflict between two families of the Kuru clan- the Pandavas and the Kauravas. The underlying conflict between the two groups is essentially on the legitimacy of rule. After thirteen years of exile when Pandavas return, Duryodhana denies them entry, resulting in the war at Kurukshetra.
However, according to Krishna the war was for upholding dharma and not just for any worldly purpose. It is ironical since during war Krishna at many occasions asks the Pandavas to break the rule of war, which is against dharma.
This book is important in the sense that it makes comparisons of the form of society in Mahabharata with the Vedic societies. This gives Mahabharata a larger world view. Also, the book helps us in understanding the reasons about the occurrence of many events in the stories and at the same time looks at exceptions in the society. To live in dharma is to have others as a reference point, not oneself. Function therefore in this war not like that insecure dog that barks to dominate and whines when dominated, but like that secure cow, that provides milk freely and follows the music of the divine.
Do you fight this war to break the stranglehold of jungle law in human society, Arjuna? If not, you do not practise karma yoga. One is advised in many parts of India to eat sugar when agry, just like Gandhari did, so as not to end up cursing the Pandavas. The reason for telling these stories was to calm the angry brothers and to tell them that sometimes things are not what they seem.
Arjuna should not assume that words spoken during stressful situations were real. His brother was just angry and did not mean to insult him or his bow. They have to break free from all attachments that bind them.
Just like how Indians fought against Indian soldiers who were serving the British. It is simplistic to imagine that the Pandavas are good and the Kauravas are bad and so Krishna sides with the former.
Devdutt Pattanaik Books
The process of change is difficult — the Pandavas have to suffer exile, kill loved ones and lose their children, in the process of gaining wisdom. The Kauravas cling to their kingdom like dogs clinging to a bone. They refuse to change. Hence, they die without learning anything.
Yudhistira is so upset about the destruction and loss of life during the war that he is unwilling to be crowned king and he is given a lesson the point of life:. The eldest Pandava had lost all interest in kingship.
When I sit on a pile of corpses, how can I drink the cup of success? What is the point of it all? No one can escape death. The point is to make the most of life — enjoy it, celebrate it, learn from it, make sense of it, share it with fellow human beings — so that when death finally comes, it will not be such a terrible thing.
So enjoy every moment for there is no tomorrow, no life after death, no soul, no fate, no bondage, no liberation, no God.
Jaya: An Illustrated Retelling of the Mahabharata
Pleasure alone is the purpose of life. None of this pacified Yudhishtira. He paced the palace corridors all day and lay awake on his bed at night, haunted by the wail of widows and orphans. No one understood his pain.
Find serenity in the forest.
Remember that forest is also a metaphor for the darkness and the wilderness of the mind. Conquering the forest and being at peace there means enlightening the mind. Will you abandon them? Choose kingship, Yudhishtira not out of obligation but out of empathy for humanity. You, who gambled away your kingdom, can empathize with the imperfections of man.
You, who silently suffered thirteen years of exile, know the power of repentance and forgiveness. You, who saw Duryodhana reject every offer of peace, know the power of the ego and the horror of adharma. You, who had to lie to kill your own teacher, know the complexities of dharma. Only you, son of Kunti, have the power to establish a world where the head is balanced with the heart, wealth with wisdom, and discipline with compassion.
Come, Yudhishtira, with your brothers by your side, be Vishnu on earth. Yudhishtira needed no more persuasion.
He realized what it meant to be king.
He agreed to wear the crown. In the presence of all elders, he was made to sit on the ancient seat reserved for the leader of the Kuru clan. Milk was poured on him and water. He was given first a conch-shell trumpet, then a lotus flower, then a mace and finally the royal bow. And always stay balanced — neither too tight nor too loose — like the bow.
The coronation ceremony in ancient times paralleled the ceremony in which a stone statue was transformed into a deity in temples.
The ceremony was aimed to bring about a shift in consciousness. Just as it enabled a stone to become divine and solve the problems of devotees, it enabled an ordinary man to think like God — more about his subjects and less about himself.
Dharma is not about winning. It is about empathy and growth. Yudhishtira knows the pain of losing a child. He can empathize with his enemy rather than gloat on their defeat.
In empathy, there is wisdom. You can struggle to change its course but ultimately it will go its own way. Bathe in it, drink it, be refreshed by it, share it with everyone, but never fight it, never be swept away by its flow, and never get attached to it. Observe it. Learn from it. Bhishma told Yudhishtira about human society.
Humans, unlike animals, were blessed with imagination.
Jaya: An Illustrated Retelling of the Mahabharata
They could foresee the future, and take actions to secure it. Often attempts to secure the future leads to hoarding; need gave way to greed. With greed came exploitation. King Vena plundered the earth to such a degree that the earth, tired of being so abused, ran away in the form of a cow.
Jaya: An Illustrated Retelling Of The Mahabharata
The sages then had Vena killed. They break my back with their ambition. Prithu then promised that he would establish a code of conduct based on empathy, rather than exploitation, which would ensure the survival of humanity.
The third, vanaprastha, is the time to retire from the world passing on all wealth to the children and all knowledge to the grandchildren. The characters in the Mahabharata from Pratipa to Dhritarashtra retire from society and renounce the world after completing their worldly duties.
Thus only the young are allowed to enjoy the fruits of the earth, while the old contemplate on it. Despite learning from Krishna the value of outgrowing the beast within man, the Pandavas cling to their grudges after the war, like dogs clinging to bones.
By making man the master of his own destiny and the creator of his own desires, God makes man ultimately responsible for the life he leads and the choices he makes. But the misfortunes continued. On the way, they were attacked by barbarians who abducted many of the women and children.
Arjuna raised his Gandiva and tried to protect them but was outnumbered. The great Gandiva which could destroy hundreds of warriors with a single arrow now seemed powerless. Arjuna realized that he was no more the archer he used to be.
His purpose on earth and that of Gandiva had been served. Overwhelmed by his helplessness before the rising tide of fate, humbled before the raging storm of circumstances, Arjuna fell to his knees and began to cry uncontrollably. And the war would not have happened if they had simply restrained themselves and not wagered their kingdom in a game of dice. This was the great web of karma that connects all creatures in a single fabric.
He begged for forgiveness for his part in the sorrows of all mankind. Life would continue, with joys and sorrows, triumphs and tragedies rising and falling like the waves of the sea.
It was up to him to respond wisely, enjoy simple pleasures unshaken by the inevitable endless turmoil of the world. He took the surviving Yadavas and gave them a home in Mathura, where in due course, Vajranabhi, son of Aniruddha, grandson of Pradyumna, great grandson of Krishna, would rise as a great king. As soon as Yudhishtira stepped into heaven, he saw the hundred Kauravas, Duryodhana and Dusshasana included, standing beside the Devas looking radiant and blissful.
They too spread out their arms to welcome Yudhishtira. Yudhishtira recoiled in disgust. That has purified them of all misdeeds and earned them the right to enter Amravati. Surely, if heaven is good enough for your dog, it is good enough for your cousins.
The explanation did not satisfy Yudhishtira. And my wife? What about them? Where are they? Are they here too? In response, he heard the moans of his brothers, including Karna. Bhima, Yudhishtira knew, was paying for his gluttony. Arjuna for his envy, Nakula for his insensitivity, Sahadeva for his smugness and Draupadi for her partiality. She sounded so lost and tired and anxious and afraid.
Yudhishtira could not bring himself to move. Tears welled up in his eyes. How could he return to Swarga and leave his family here? He took a decision. I will not leave Naraka. I will stay here with my wife and my brothers. I will suffer with them. I refuse to enter Amravati without them.
The Devas laughed. Wherefrom then, comes this attachment? You are as attached as to your hatred as a dog is attached to its master. Even Krishna fought against the Kauravas! Surely, his family who had established dharma on earth did not deserve this. This was so unfair. You killed the Kauravas in Kuru-kshetra and ruled their kingdom for thirty-six years!
Still you have not forgiven them. You, who turned your back on your brothers on your way to Amravati, recalled them the instant you saw the Kauravas in heaven. This display of love is nothing but a reaction, retaliation.
You cling to your anger, Yudhishtira. You still distinguish between friend and foe. You refuse to let go and move on. How then do you hope to truly attain heaven? Suddenly, a vision unfolded before Yudhishtira.
The Virat-swarup of Krishna. Draupadi and Gandhari. The Pandavas and the Kauravas. All possibilities. The killers and the killed. At that moment, Yudhishtira realized he was not the great man who he thought he was.There will be spoilers next, so if you are intrigued enough, please read Jaya and I don't think you will be disappointed.
Each episode is followed by a discussion of the moral and religious lessons it teaches, as well as an anthropological snapshot of where various accretions came from and how they mirror various stages of the history of south Asian society. All possibilities. How does one end this unending spiral of revenge where everyone believes they are right and their opponents are wrong?
The concepts of dharma and justice are explained beautifully and even as the Pandavas grow their perspective during their exile and their pride, anger etc get tempered before and after the war, there is tremendous learning for the reader too. If you are truly my son, you should not have any hesitation in allowing yourself to be sacrificed to Kali, said Arjuna. It was up to him to respond wisely, enjoy simple pleasures unshaken by the inevitable endless turmoil of the world.