Reading Notes: 17 Fascinating Women from the Mahabharata (B)

“17 Fascinating Women from The Mahabharata” by Sharath Komarraju

Since I bought the book, I figured I might as well do my last “Reading Notes” with final thoughts about my reading in a more general way. A sort of parting thoughts about how this book ties up some of the major characters which I have gotten to know over the course of this semester. I have to say, some of the themes of womanhood, feminism, family, and other related commonalities which seem so unapparent at first really are fairly significant with a critical eye. For example, these final chapters—after the ones which focused on the woman most “center stage” in the Mahabharata—also are incredibly interesting to read about. The way this author has emphasized their qualities individually and communally. In Part B,  out of Ghandari, Amba, Subhadra, Ulupi and Chitrangada, Uttara, and Renuka I think it’s just the last three or four whose names escaped me. That being said, most interesting was tying the authors facts, figures, and theories of Ghandari, Amba, and Subhadra. With Ghandari particularly I liked how he tied her emotional states to that of other women’s—emphasizing this maternal, feminine bond with women so different in circumstance and importance. Furthermore, the interpretation on certain women’s upbringing as far as education was concerned was another vital takeaway which made me think back to the men whose skills and knowledge set them apart. Given their educational journeys being so noticeable a feature of the epic, it’s interesting to contrast and compare that of women like those in these chapters. I see how their wisdom and guidance in some ways, like those in former chapters, set the stage for various series’ of events that occurred. They seem to have great power in using their unique gifts for love, war, or otherwise. How these overlap with moments where they seek vengeance for loved ones slighted or slain—like Subhadra for example—really emphasized for me how savage women are with particular causes. Many of them likely to do with emotional or traumatic scenes, like children or husbands’ deaths.

Bibliography:
Author: Sharath Komarraju
Title: "17 Fascinating Women from The Mahabharata"
Source: Kindle

(Image Source: Wikimedia Commons)

Leave a Comment Reading, Week 15

Reading Notes: 17 Fascinating Women from The Mahabharata (B)

“17 Fascinating Women from The Mahabharata” by Sharath Komarraju

Something I didn’t expect from this reading was to realize how male-centric the Mahabharata is. This makes me think my natural instinct to write from the perspective of women characters about women characters and particularly their relationship to their male counterparts subconsciously came to this conclusion before this reading made it clear. What I noticed about the women whose chapters were selected for this book (Draupadi, Kunti, Ganga, Satyavati) is that their stories are related in many ways, whether that be in their childhoods, the critical incidents where they were involved in the epic, or similarities in their relationships. So while this reading is more of a summary or annotation of the Mahabharata, it also made some claims and pointed out some characteristics that differ between alternate renditions of the epic which were new to me. For example, most important for my own project is a part in Draupadi’s section that states that in the original text, the scene in which she is forcibly disrobed and her sari magically duplicates until it wore out her abuser was actually on account of her “own inner good that protects her from all harm.” In speaking about different interpretations taken by alternative authors, he uses language like “if we accept this more realistic ending…” which highlights for me that in reading a certain text does not mean it should necessarily be taken at face value. This separating fiction or myth from (more likely) fact with such a lens is something that I think would prove useful when I go to probe for meaning in the PDE which I had access to. These decisions on which “side” to take seem imperative for how a character is subsequently perceived by the reader. In the same way Komarraju made me rethink the significance of Draupadi, Kunti, Ganga, and Satyavati- I think it’s important to notice how my own rewriting might impact their image or reputation.

Bibliography:
Author: Sharath Komarraju
Title: "17 Fascinating Women from The Mahabharata"
Source: Kindle

(Image Source: Wikimedia Commons)

1 comment Reading, Week 13

Extra Credit Reading: Mahabharata, Part F

Mahabharata, by Epified on YouTube

- Duryodhan tried to disrobe Draupadi, which shocked and horrified the onlookers who covered their eyes as he started to pull on her garment. But because she chanted for Krishna’s help, the garment just kept coming and the fabric compiled into a stack that could make a hundred saris. Bhishm vowed to kill Duryodhan and avenge the humiliation that his wife suffered, and he smirked and laughed at this statement and ordered Draupadi to sit on his lap—a sight that angered the Pandava’s and made the swear that they would kill the Kauravas. Arjun pledged to kill Karn and Sahdev, Shakuni. Dhristhirastra tried to assuage the disagreement by asking Draupadi that he would grant her three wishes. She only wanted two things: Yudhisthir’s freedom and the Pandavas freedom and their kingdom.
- After the Pandava’s are released and return to Indraprasth with revenge on their minds, meanwhile at Hastinapur the Karuravas were plotting a second scheme through another game of gambling. The Pandavas were aware of the consequences should they lose this game of dice—twelve years of exile, plus one in hiding, yet the agreed yet again and lost as expected. They surrendered their kingdom in Indraprasth and headed for the forest, knowing that retaliation was 13 years away. Some Hastinapur’s tried to convince them to stay, while others said they’d rather suffer alongside them than remain under the rule of Duryodhan. Yudhisthir, knowing he wouldn’t be able to look after their welfare, sent them back to look after Kunti. Krishna visited the Pandavas and urged them to fight back to win back what belonged to them but was met with disagreement and was told that “anger and revenge did not fit his divine nature.” He was then talked down by Yudhisthir, who he pledged to support when the time came. Early on in their exile, they were faced with a rakshas (demon) named Kimira, whose brother Bakasur was killed by Bhim only months before. In the battle, the brothers combined their strengths to overcome the demon and decided that together this event showed that together they could defeat any opponent no matter how powerful. This lent them the confidence that the Kauravas would be no match against their powers. This thought was a glimmer of hope for them.
- While in the forest, they were not used to living like ascetics after always living on amble means, and sharing sparse resources led to some tension sometimes. They always accepted sages and saints who came to their hut. Once, the sage Ved Vyasa visited and told them about the virtues warriors should have and told Arjun would have to have access to the celestial weapons of Indra and Shiva. Arjun performed austerities in the Himalayan Mountains, where he was attacked by a wild boar. He brought him down with arrows, while another hunter did the same. This hunter was Shiva in human form. Arjun shattered the hunter’s crown while in a physical altercation. He was gifted the Pasupata weapon afterward. Before he left, he told him to pray to his father, Indra, for his respect. At his obedience, other Gods visited him, including Varuna, Yamraj, and Kuber. Varuna gifted him his noose (sieze demons and enemies in the past), Yamraj his mace, and then the Antardhan Astra (puts the enemy to sleep.) He was struck with wonder and gifted them sweets and flowers. From the clouds, a majestic chariot carried by a thousand horses came from the sky. The charioteer invited him to heaven, and said his father invited him to Indralok. On his way, he saw a streak of light, stars, celestial beings, rishis and apsaras in the clouds. At Indralok, he saw Indra’s elephant Airavat at the entrance. Here he was trained to use the thunder bolt and of his other weapons. After a bout of homesickness, Arjun decided to go back to his brothers.
- Arjun is cursed by Urvashi for rejecting her proposal for marriage, and his brothers travel to try to gain the grace of the Gods while he is still in Indralok. They reached a valley in the Himalyas, which while there they encountered a strong wind which carried fragrant flower petals. Draupadi was enchanted by the unearthy smells of the flowers, and she demanded he bring her more. He traced the path following the scent, making himself lost in the forest where he found a conch shell which he blew. He was met with a massive monkey who claimed he was Vayu and Kunti’s child. He found that this monkey was more powerful than him as he couldn’t even lift his tail, so he begged his forgiveness for his behavior and the monkey revealed his true form and told him he was Hanuman. At this point he granted him a boon which would aid him in his and his brothers fight with the Kaurava before they went separate ways.

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part F (Playlist)
Source: YouTube

(Image Source: Screenshot by me of episode 45, YouTube)

Leave a Comment Reading, Week 12

Reading Notes: Mahabharata, Part E

Mahabharata, by Epified on Youtube

- Though Balram was insulted at first about Subhadra and Arjun, he eventually approved of the alliance. Draupadi was not pleased that Arjun had married another woman, as was expected. To try to ease her feelings, Arjun made Subhadra a maid for her and it was said she was “moved by her simplicity,” and had even come to like her and consented to their marriage. Many people attended the ceremony.
- Not long after, Subhadra announced her pregnancy. They would name him Abhimanyu. When Arjun narrated to her of his stories and skills of war, little did the couple know that even while the pregnant woman was unconscious, the baby had received all of the knowledge that Arjun had shared with his wife. This was the start to unborn Abhimanyu’s life as a great warrior. Though, his fate had been decided since his father had failed to finish his thoughts when his pregnant mother had fallen asleep while he spoke.
- Yudhisthir was hesitant to perform the yagya he was suggested to have because he was concerned that his city might suffer the consequences of an unexpected revolt. When he learned of Krishna’s fear of Jarasandh’s power, he thought certainly that the Pandava’s certainly couldn’t be competent enough defeat him. However, he insisted that with the skills of 3 of his brothers combined would  be enough to take him. So Yudhishthir, Arjun, Bhim, and Krishna went to Magadh as brahmins where they challenged Jarasandh to fight where he was split in two and cleared the path for the Rajasuya Yagya. Yudhishtir was made the emperor.
- At Yudhishthir’s coronation, Shishupal objected to the honor granted to Krishna and disgraced the Pandava’s and Krishna. Krishna used his Sudarshan chakra to behead him and the event was resumed. As the city celebrated their new king, with the chariot carrying Yudhishthir to the Ganga, Duryodhan became even more spiteful and envious. While at the court, Duryodhan mistook a crystal floor for a pool of water and when he went to cross it he was embarrassed. When he saw a pool filled with lotuses, he was convinced that this too was an illusion and as a result fell in. Duryodhan was humiliated in front of everyone, including Draupadi who laughed out loud at him and added insult to injury. While most were making fun of him as he stormed out, Yudhishthir tried to stop him but it did nothing to mitigate his hate for his cousins.
- Shakuni, Duryodhan’s uncle, warned Duryodhan that even the strongest forces could not overcome the Pandavas in battle and thus it would be foolish for him to fight them as victory would surely be on their side. Thus, Shakuni hatched a plan to use Yudhishthir’s interest in dice to use his skills to take away their kingdom through not war but a game, which would prove deadlier than the sword. Dhritarashtra was made known of the plan and sent Vidur to Indraprasth to invite the Pandavas. Yudhishthir was a kshatriya, thus was bound to accept any challenge related to gambling and fighting, so despite the warning of deceit by the Karuvas brought by Vidur he accepted.
- Though Yudhisthir spoke against Duryodhan’s using Shakuni as a substitute for rolling the dice, as it went against the terms of the game, but conceded when he called him a coward and the came commenced. The Pandava’s lost their pearls, wealth, chariot, army and horses, and his kingdom to the Karuvas. After losing all his wealth and possessions, Yudhisthir was left with nothing else to wager. Until finally, to everyone’s shock he wagered his brother Nakul who was a powerful warrior and one of Yudhisthir’s prized possessions. Next was Sahadev. Even still, he was desperate to continue though he suspected foul play. Then Arjun and Bhim were lost despite those who told the Pandav to surrender. Yudhisthir even lost himself to Shakuni.
- Shakuni told Yudhisthir he could win himself back from their slavery by staking Draupadi, which against his better judgement succeeded to this suggestion but lost her as well in this final defeat. Vidur when told to fetch the woman refused and warned the Karuvas of the devastating consequences of the events that unfolded, but this fell upon deaf ears and he sent a guard in his place. She refused to go with him, but when he went back a second time he didn’t take no for an answer and dragged her out of her chamber to the assembly hall by her hair. Witnesses to the event were shocked and shaken to see what occurred, with her clothes torn, crying out for help, and hair disheveled while she tried to defend herself. After seeing the helpless faces of her husbands, she pleaded with the elders for help but none came to her rescue. Dhritirashtra and Bhishma could do nothing. “The ideals of morality and virtue had lost their meaning.”
- Draupadi was pointed at, mocked, and called names in the court by the Karuvas and she raged… “her words fell like fire” and on the floor she closed her eyes and prayed to Krishna for protection.  

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part E (Playlist)
Source: YouTube

(Image Source: Screenshot by me of Episode 44, YouTube) 

Leave a Comment Reading, Week 12

Reading Notes: Mahabharata, Part D

Mahabharata, by Epified on Youtube

- Drupadi grows up to be a beautiful princess, and her father plans a swayamvar for her in Panchaal. Many princes of nearby kingdoms attended the contest, including Duryodhan and other Kauravas, as well as the Pandavas disguised as brahmins. The challenge was to shoot an arrow at a fish’s eye as it swam in a bowl of oil. All but Arjun could lift the divine bow, a surprise to all after all the other Kshatriya had failed, and he effortlessly completed the task.
- The events at Draupadi’s swayamvar was more than a simple ceremony, it was a turning point in the Mahabharata: “a point in time where paths of destiny converged and seeds of future devastation were sown.” Karna, King of Anga, was insulted by the princess who spoke that a “soot-putra” had no business in participating in the presence of kings and that he could not be worthy of her even with his archery skills. Little did she know of the future of war ahead after she said these unkind words. Krishna and Balram happened to be in the hall, not to take part but to observe. Krisha, in his all-seeing eyes saw “all that had happened, all that was happening, and all that was about to happen.” He was happy that Draupadi had received Arjuna as her husband.
- On their way home, the five Pandava brothers had to fight off hostile local princes. At their mother Kunti’s orders, the brothers were told to “share” Arjuna’s wife so as not to create strife among them. Yudhishtir, Bhim, Nakul, and Sahadev were hesitant because it seemed wrong since Arjuna was the one who won her hand in marriage. A sage who happened by their home told the family of Draupadi’s former life in which she had prayed for a spouse with five virtues, and thus he said having so many husbands was her destiny so the brothers agreed. Dhrishtadyumna, Draupadi’s brother, spilled the beans on his sister to their father who weren’t fans.
- The Kauravas tried to kill the Pandavas by burning down the palace (allegedly made of wax) that they had taken for shelter, but they exit safely and settle instead in Ekachakra as wandering brahmins. After word was spread about the multiple marriage of Draupadi and the Pandava’s, the Kauravas were angry and jealous. Draupad called Karna and the Kaurava’s, Bhishma, who said that they should divide their kingdom with the family. Drona, who was also part of the Kaurava council, sent Vidur for the brothers to Hastinapur as they were currently under the protection of the Panchaal king. The brothers agreed and were welcomed with open arms; they crowned Yudhishthir and were given the kingdom of Khandavaprasth. He agreed to move away from his cousins in Hastinapur to this wasteland cursed by Indra to prevent problems with his cousins that would result in war. This place was inhabited by asurs, rakhashas, and nagas.
- Krishna invited Vishvakarma, a divine architect,  to help the brothers build up the barren kingdom they inherited. During their time in the woods, Arjun and Krishna met Agni who in his hunger wanted to burn down the forest. As this would be beneficial to the brothers who wanted to rid their land of asurs, rakhashas, and nagas and thus approved clearing them through wildfire. Then the work began to construct the magnificent city they called Indraprasth since it was meant to resemble Indra’s own city which would entice many from Hastinapur to relocate to mansions given to them by generous Yudhishthir. Duryodhan, who was filled with envy blamed Dhritarashtra for giving Khandavaprasth to the brothers.
- Narad Muni visited the new kingdom at Khrishna’s request, who was sought for guidance in the administration of the kingdom. Upon meeting Draupadi, Narad was reminded of the story of the asura brothers Sundha and Upasundha. It was said these two were inseparable much like the Pandavas, and they thought that death could only touch them if it was at each other’s hands. The two fell in love with the same woman, Tilottama, who was created by Vishwakarma with millions of gems. In a deadly dual over the same woman. After Narad narrated the story, he warned the brothers that Draupadi’s beauty could cause the same dispute and that they ought to stand together despite all odds. Thus, after negotiation it was decided they would each keep her as his wife for a year and that if one should intrude he should be exiled for 12 years. After hearing from a balcony that a brahmins belongings were stolen by thieves, Arjuna went for his weapons in Yudhishthira’s chambers knowing that he would be punished because dharma was “above all” and he felt compelled to help the brahmin in need. He felt ashamed but happy to do the right thing and ready to leave Indraprasth because despite others urging he stay, he stuck to his principles.
- In the Himalayas, Arjuna and the band of brahmins stayed by the river Ganga. One day, he was pulled to the bottom of the water and was met with Ulupi, daughter of the Naga Kauravya and king of Naaglok. Arjuna gave in to temptation with the beautiful woman despite betraying Draupadi. After a few months he left, and the group had grown long beards and reached Kalinga where most were dropped off. Arjuna kept on until Manalur, where King Chitrasen’s daughter, Chitragandha stole his heart and he asked her hand in marriage. After 3 years and she gave him a child, he decided to go back to his brothers and stole away in the night.
- Krishna told Arjuna that all his experiences were predestined when they had met and dined at Prabhasa, on the outskirts of Dwarka. During this time he also told him of his desire to marry his sister, Subhadra, which was agreed to despite the knowledge that she was sought by Duryodhan too. Since gaining Balrams approval would be difficult if not impossible, Krishna told Arjuna to make the girl fall for him and then abduct her during a festival while disguised as a sanyasi.

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part D (Playlist)
Source: YouTube

(Image Source: Screenshot by me of episode 27, Youtube)

Leave a Comment Reading, Week 12

Reading Notes: Jakata Tales by Ellen Babbitt

These readings are very much like the last readings, barely differing at all in method and style. I like that there are so many short stories to read since some rather than others stick with me. What makes some more compelling than others is hard to say, but I guess if I find the content of the story makes sense and shares a moral message in a clever way I like it more. Otherwise, I guess small things make a story charming in its own way. For example, some choices the writer makes isn’t what I would do myself but I suppose it keeps it interesting. In the first story, “How The Monkey Saved His Troop,” I thought it was funny that the author would choose to describe mangoes like peaches. Something about this comparison seems a little unusual to me and I don’t know why. This story in general confused me a bit, since logically the conclusion seemed a little far fetched since the human was sure they would shoot the monkeys. It does feature animals as main characters though, which is something that I for some reason associate with the Jakata Tales and prefer the stories that use creatures instead of humans. I think this is why “The Brave Little Bowman” wasn’t one of my favorites. I liked the one about the lion and the wolf a lot, it was sad but it’s tragedy like this that makes you feel so sad for characters that like the wolf dream too big. Something about lions or monkeys or whatever as main characters I suppose takes me back to childhood when I read stories like this. If I were to write a story based on these Tales I would surely be inspired by these stories that I have read since I was little.

Bibliography:

Title: More Jataka Tales
Author: Ellen C. Babbitt
Source: Web

(Image Source: The Wise Goat and The Wolf, Web)

Leave a Comment Reading, Week 11

Reading Notes: Jakata Tales by Ellen Babbitt

The readings this week, “More Jataka Tales,” are very much like those we read weeks ago that were written by Buddha. You can see how they were inspired by the original multiple mythologies we were introduced to in message and style, as they in a short number of simple lines had a moral lesson within. Each was unique but they had similar elements as far as method is concerned, with clever use of language and certain contexts that gave rise to an ethical conclusion. It’s a toss-up whether my favorite of these stories were more overt ad obvious or whether it is the more witty and obscure of these that left a more lasting impression.

For example, between the first two stories “The Girl Monkey and the String of Pearls” and “The Three Fishes,” the first created a situation in which the tables could be turned on the character that was trying to be caught for her moral turpitude. In this case, the crime that was trying to be brought to light was theft, and through a contrived situation the monkey in question was essentially a “victim” of entrapment in which she unknowingly confessed to her peers when she bragged that she had a necklace of pearls when they only had glass beads. Whereas, in the second “The Three Fishes,” the principle of the story is more exaggerated from the start and choice of character names literally differentiates them based on the characteristics these names elicit: thoughtful, very thoughtful, and thoughtless. This simple word (or name) choice drives the moral message of the story home from the very beginning this way by then building character profiles as the story progresses that made themselves apparent from the initial introductions in which the reader associated and inferred future events based on first impressions. Lo and behold, as was expected the fish named “very thoughtful” was as one could assume the hero of the story whose prudency saved himself and his fish friends.

I guess in the grey area would be the stories that are more obscure and whose messages aren’t so cut and dry as the author seemed to intentionally leave an air of uncertainty and confusion for the purpose of dramatization when in the finale the message unfolds. This is similar to the context driven technique I talked about above, but instead of the reader being I suppose “omniscient” or “in the know” (even if through a hunch that the author provokes) they are kept out of the loop until the “big reveal.” I think the stories that fall under this category would include but are not limited to “The Tricky Wolf and the Rats” or maybe “The Otters and the Wolf.” Some of these may fit in a number of these categories, or not in one indefinitely but these are some general similarities or procedures I can detect between the several of them.

Bibliography:

Title: More Jataka Tales
Author: Ellen C. Babbitt
Source: Web

(Image Source: The Three Fishes, Web)

Leave a Comment Reading, Week 11

Reading Notes: Epified, Krishna (Part B)

Epified: Krishna, Part B

- Brahma, upon observing Krishna share the food off of his plate with his fellow cowherders and friends was surprised and perplexed at his generosity. To test the young man, he kidnapped the cows and villagers for the equivalent of one year, but Krishna created replicas of the lost creatures and people from himself and fooled all involved. In the end, Brahma bowed down to Krishna’s divinity after the ordeal.
- Against the warnings of his friends and brother, Krishna vowed to try and ride the vicious bull Hastin. To become acquainted with the beast before Poornima, Krishna played music for him and fed him sweet straw until after an amount of time he trusted him. When the time came, Krishna mounted him and shocked his audience who learned a lesson of kindness through his example of befriending the wild creature.
- After being denied by his parents when he asked to marry his soulmate Radha, Krishna was brought to the family priest, Gargacharya who told him the truth of his birth and fate as the deliverer that the sages have anticipated, the savior of Dharma.
- Kansa organized an event called Dhanur Yajna and sent his servant Akrur to invite Krishna and Belram in one final attempt at altering his impending destruction, but Akrur ended up spilling the beans on this plan when he went to fetch them since he was starstruck by Krishna. Stepping up to face his fate, Krisha went along despite the pushback of the gopi’s and cowherder’s of Vrindavin who were saddened and scared to see him leave the village.
- There was a warm welcome for the brothers in Mathura and on the off chance they got on someone’s wrong side, the were quickly able to solve disputes and became known for their kindness. Krishna even healed a deformed woman of her disabilities from a hug.
- Kansa tried to kill Krishna and Belram by trampling with an aggressive elephant called Kuvalayapida in one final attempt at changing the grave prophecy fast approaching, but this creature was no match for Krisna who rendered it unconscious with a single punch. In a last ditch effort he even sent wrestlers before the brothers reached the event, but again they were no match. They then proceeded to participate in the Dhanur Yagya, with Krisna lifting the divine bow shocking the crowd. This object was made by Lord Shiv and was meant for Vishnu. While stringing the instrument, it snapped and with this omen of imminent death Kansa set his army on the brothers but once again to no avail. Before he was able to flee the scene, he took his last breath after the brothers successfully attacked him.
- Krisha freed his grandfather Ugrasen and his birth parents Devaki and Vasudev who were all locked up by the tyrant Kansa, and Ugrasen was made king of Mathura and the family was together in one kingdom again.
- Angered at the news of his ally’s death, Jarasandh (king of Magadh) wanted to wage war against Mathura. Since Krishna wanted to keep his citizens safe, his grandfather agreed to have divine architect Vishwakarma build the city Dwarka for the Mathurans so that their enemy would find an empty city upon his next attack. In this new location, Krishna was crowned King. Knowing the fate of Jarasandh was well away in the hands of Bhima the Pandava, he didn’t kill Jarasandh and his city though he could have.

Bibliography:
Author: Epified
Title: Epified: Krishna, Part B (Playlist)
Source: YouTube

(Image Source: Screenshot by me of episode 13, YouTube)

Leave a Comment Reading, Week 10

Reading Notes: Epified, Krishna (Part A)

Epified: Krishna, Part A

- Against the odds, Krishna was born despite so many attempts to prevent it. He went on to become a king and had many friends and foes who did not know of he wasn’t part of their world.
- An aakaashvaani fortold the cruel ruler Kansa of Mathura that the eighth child of his cousin Devaki and Vasudev. Rather than kill them after learning of his fate, Devaki talked him down from the ledge of that decision and he decided instead to kill all the children of this couple instead in a show of his demonic ruthlessness. He managed to slay six of them. The seventh fetus was transported from her womb to that of Rohini (Vasudev’s first wife) by the goddess Mahamaya and many suspected she suffered a miscarriage. The eighth child she bore came with a great spectacle- and in devalok the gods and animals were joyful at the thought of Vishnu’s eighth incarnation until word got to Kansa.  
- Vasudev held his beloved child but felt a divine urge to embark with his newborn to the Yamuna, so in the downpour he set out with his son. Once arrived, he beheld it’s vicious waters and from it emerged a serpent which used it’s body to shield the man and his child while he walked through the waist-deep river. On the other side was a cowherd camp where he found Nanda’s wife who just gave birth to a baby called Maya, and he switched their babies.
- When Kansa awoke from a nightmarish rest, he approached the couple’s cell full of anxious thoughts having heard about the boy slayer being born but noticed the baby was a girl upon arrival. He laughed out loud at the thought of a little girl bringing about his demise, and when he was about to kill the child from Yashoda she transformed into Durga. She criticized Kansa for his foolishness for underestimating her strength on account of her womanly form and reminded of the many demons (more mighty than him) that she had already annihilated. She also admitted to Kansa that the eighth incarnation of Vishnu was alive and safe, and that at the appropriate time they would meet and their fates fulfilled.
- Nanda’s wife, Yashoda, was surprised to find newborn Krishna in place of the baby girl she had remembered birthing but loved him and another boy she had been elected to take care of like her own children. After hearing about the many newborns being slaughtered by Kansa in Mathura in his anxious attempt to kill his future assassin, she became all the more protective of her children. So many people—merchants, travelers, holy men, and many more visited Gokul to see her kids, including a woman named Putana whom her children took to quickly and became close to the family. Until one night, she turned into a wicked demoness with intentions to kill Krishna with her poisonous breast milk. However, the tables turned and baby Krishna ended up sucking her strength, powers, and the hatred in her heart from her in the process. This is when it became apparent to his adoptive mother that he was different.
- Krishna was known in the neighborhood as a naughty kid who with his friends got into trouble and was known as the boy who stole butter. In an attempt at disciplining her boy after learning he was eating mud, when Yashoda went to examine his mouth saw not mud but the entire universe within—sun, moon, stars and all creatures and galaxies and cosmos connected by strings stretching eternally. It was at this point she came to terms with the fact that he was the Bramand itself.
- After learning of collective dreams urging the citizens to move elsewhere, Nanda and his subjects evacuated Gokul for Vrindavan, where Krishna and Balram explored endlessly. Krishna had an innate talent for the flute, and while playing one day he heard the sounds of his friends playing cease and upon investigation found that the poisonous air in the lake of Kalia the snake had made them all unconscious. Krishna with his rhythmic music played the snake back into the deep which in turn cleared the water and the atmosphere of poison. This is only one of many different monstrous terrors sent to the town from Kansa that Krisha ended up overpowering against all odds.
- Inda brought torrential rain upon Vrindavan after feeling neglected with Nanda agreed with Krishna’s appeal that they would instead worship the Govardhan Hill. The people ran to Krishna to seek shelter from the storm, who lifted the mountain with his litter finger making  it like an umbrella and urging Indra to put his pride aside and ask the mighty god of gods his forgiveness.
- Krishna was enamored with a Gopi named Radha, who was equally devoted to him as proven from a prank to drink scalding milk that was said to be an order from Krishna himself that resulted in Krishna’s somehow taking in the blisters and pain from the show. She also allowed him to lick her feet when he was ill since it was said that was the only thing that could cure him.

Bibliography:
Author: Epified
Title: Epified: Krishna, Part A (Playlist)
Source: YouTube

(Image Source: Screenshot by me of episode 1, YouTube) 

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Extra Credit Reading Notes: More Mahabharata, Part C

Mahabharata, by Epified on Youtube

• Karna learned of his origins of his adoption. He went out to find a teacher and was denied by Drona on account of his not being a kshatriya, which really disappointed him but for the sake of honoring the parents who raised him he never corrected him. In his search for another teacher, he came upon one who in contrast with Drona, would refuse to teach a kshatriya. This teacher is was an avatar of Vishnu, Parsharam and Karna learned the art of war, including the use of the most devastating weapons in the world.
• One day a scorpion stung Karna, but so as not to disturb his sleeping teacher on his lap he ignored it. Instead of impressing Parsharam, he instead was suspicious and accused him of being a kshatriya as no Brahmin’s would have been able to suffer so silently. Thus, he sent Karna away and cursed him saying that he would not be able to use his skills in the future when he most needed to.
• The Pandavas and Kauravas learned from Kripacharya and Drona, they had a tournament to show their skills. Karna out-did Arjuna in his archery skills to Arjuna’s frustration but was refused the title of victor. When the Pandava’s tried to perform against him, their teacher Kripacharya intervened and demanded that they must learn of Karna’s lineage since he had to have royal ancestry to proceed. He told what he knew of his story, and Kunti fainted after hearing it. Duryodhan declared Karna king of Anga.
• The story of friendship turned foe between Drona and Drupad, disciples of the same teacher, tells a story of forking morals and ambitions leading to different paths. Drupad always promised Drona he would give him half his kingdom once he acquired one despite the fact that Drona had never cared much for material things or money except in the case that he need it to care for his wife and son Ashwatthama. Drupad was crowned king of Paanchal, but went back on his childhood promise and humiliated him. Afterward he was invited by Bhishma to train the Pandavas and Kauruvas at Hastinapur in the art of archery and arms.
• Arjun was the best archer, and Bheem was the strongest, and Yudhisthira with his wisdom was up next for the throne at Hastinapur much to Duryodhan’s dismay and jealousy. He devises with Karna and Shakuni to get rid of the 5 brothers.  He planned to set a palace for the brothers at Vanvrat on fire and to burn them to death, hoping it would be believed an accident. Vidura warned them and realized upon the completion of the building that was made of combustible material. The cousins escaped through a contrived passage.  
• Bhima was the pillar of strength for his family while they were in the forest, supporting their weak frames, fetching water for them, and keeping watch in the night. They settle in the city of Ekachakra after wandering far and put on disguises as Brahmins to prevent detection from the Kauravas. This place apparently had a problem with an asura called Bakasur who had an agreement with the city that human sacrifices must be made periodically. Kunti met a man who was scheduled for this duty and said no one had been able to kill the asura, and she assured him her son Bhima would take his place. The son of Vayu ended up defeating him and everyone celebrated.
• Drupad in anticipation of Drona wanted a son who could face him so he held a Yagya and invited sages to offer prayers and grant him a son. From the sacred fire came the fraternal twins, Dhrishtadyumna and Draupadi.

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part B (Playlist)
Source: YouTube

(Image Source: Screenshot by me of Drupad and his twins in Episode 26, Youtube)

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Reading Notes: More Mahabharata, Part B

Mahabharata, by Epified on Youtube

• Dhritrashtra marries Gandhari, who blinds herself (permanently but without physically disabling herself), Pandu marries Kunti and Madri. Kunti has a secret from her past that ends up progressing the story. [I’m realizing how important flashbacks are to this story.]
• Through speaking a mantra shared with her by Durwasa, Kunti summoned Suryadeva (the Sun god) and after being bathed “in his light” was left with his child. Scared and unwed, she felt obligated to abandon the child. She placed him in a basket and on the bank of a river and asked his godly father figure to watch over him and the waves took him away to her anguish.
• While in the woods, when Pandu was hunting he mistakenly fired an arrow at a hermit couple who were in the middle of a love-making session. After misfiring, the hermit man cursed Pandu before he died since they were more than defenseless but distracted by their moment of passion. The moment Pandu has sexual relations with a woman, because of the Hermit’s curse he would die. In his devastation, he sent word that he would not return to Hastinapur and would stay in the forest forever.
• To give hope to Pandu for his despair that his brother Dhristrashra would be seated on the throne indefinitely without an heir of his own, Kunti revealed to him her gift of being able to summon a god to give her a child.
•  Kunti called upon Yama first, Pandu’s first-born son Yudhishthir who would be known for being calm and collected. Kunti then ushered Vayudev, the wind god, who gave her a son as strong and quick as air—Bhima. Then she called Indra, who gave her a son who would be known as a great warrior and archer—Arjuna. [I thought the videos descriptions of these supernatural births were done very well. The PDE version of these events was more straight-forward, but the way this video set up the scenes with drawings of each character involved with the voiceover of their titles and specific characteristics made it more special.]
•  Kunti, after refusing to use her mantra to have more children herself helped Pandu’s second wife Madri summon the Ashwin twins, who gave her Nakul and Sahdeva. [I thought this was especially touching that Kunti would use her own gift to give another woman a chance at motherhood. It’s almost like a strange form of adoption.]
•  After being cursed with celibacy after what happened in the forest, he forced himself on Madri in a moment of weakness and succumbed to death that was awaiting this abandonment of control. Madri chose to share her husband’s fate by following him into the flames at his cremation ceremony.  [It seems so sad to me that just after he was given children, he was so soon taken away before he could help raise them. Even sadder that the twins’ mother, Madri, who is their remaining parental figure would leave them orphaned. I can’t remember if the PDE mentioned guilt as a motivation for her to sacrifice herself, but I feel like given the circumstances it could have been likely.]
•  Kunti adopted Madri’s children and took the twins’ and her three boys out of the forest where she had lost so much and left for Hastinapur. [In this version, her sacrifice and commitment as a mother seem especially apparent.]
• The drawn-out scene at Hastinapur with Gandari’s pregnancy and birth is a strange one. She gives birth to a lifeless mass of flesh. To bring his prophecy to life and give her the hundred sons she was promised, Ved Vyasa returned and divided the lump into a hundred pieces and soaked them in vats until it was time. The firstborn from the vats, Duryodan was sensed to be demonic to everyone but his mother who on account of her blindness did not sense. [There seems to be underlying symbolism with the parents’ lack of sight and their ability to dismiss the obvious omens that surrounded their children.]
• Duryodhan felt left out since Bhima was favored by his grandfather Bhishma, a feeling that would turn into hate. This along with his mentor Shakuni (Gandari’s brother’s) advice would be the fire behind Duryodhan’s motive to destroy the Pandava children before they could take Hastinapur from him.
•  His first attempt was to put a sleep-inducing substance in the Pandava’s food, which subsequently led him to tie up Bhima’s hands and feet and pushing him into a lake. After fighting off deadly serpents, he found himself in ruler Vasuki’s realm, Naag Lok. He called him a grandson on account of their mutual relative Chief Aaryak, and he gave him a magic potion that would give him matchless strength and that he would become a hero remembered throughout history.
• Bhishma appoints the brahmin Drona as the Pandava’s teacher. Yudhisthira’s skill was as a horseman behind the reins on the battlefield, Madri’s twin’s talent was as swordsmen, Bhima was as predicted an all-around powerhouse with a mace and Arjuna wielded all weapons with utmost precision but preferred his bow and arrow and was likewise perfect in hand-to-hand combat.
• Arjuna and Ashwatthamama, Drona’s son and disciple as well, were shown the use of devastras—divine weapons that control the elements.
• The story of Ekalavya, a nishaad boy who was not a warrior, prince, or kshatriya but a simple huntsman. He claimed his teacher was Drona, but it turned out that he ,was only his teacher indirectly—through the inspiration of looking toward a figure he had formed in his image after Drona denied him as his student on account of his being only a forest dweller. This turn of events of this self-taught archer stunned both Drona and the disciples he had accepted.
• The guru put all justice and fairness aside when he asked the boy to cut his thumb off for him which he did promptly, making him physically unable to hold the title of the world's greatest archer. [This was dumbfounding, how Drona could put his principles aside and disrespect the very person who looked to him as an idol is totally demeaning of all Ekalavya’s hard work and devotion. Totally sickening and against all virtue and good consciousness.]

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part B (Playlist)
Source: YouTube

(Screenshot by me of Kunti in Mahabharata Episode 9, Youtube)

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Reading Notes: More Mahabharata, Part A

Mahabharata, by Epified on YouTube

• The visuals of the narrator drawing along with the descriptions is a feature of this channel’s videos I have noticed and really enhances the viewers understanding of the scenes.
•  Also helpful is a short sentence about the next video in the playlist line up. It makes for a nice transition to the topic of the upcoming video.
• It is an account of how Karma functions; through this lens of karma, each event is more easily seen as a chain of cause and effect.
• Puts in perspective the motive behind Ganga killing Shantanu’s 8 children in the Ganges river in order to “free” the celestial spirits from the curse of living mortal lives for a crime committed at a time prior. This also makes sense why she made Shantanu promise that if they were to wed that he would resist ever questioning her choices.
•  Hastinapur retrieved its long-lost prince Devarat, King Shantanu’s son who was trained and taught by some of the wisest and most skilled in war. At the sight of his father’s romantic advances being denied by Satyavati, he decides to go reason with her himself. When he could not convince her fisherman father, he took an oath that he would never marry nor procreate and was henceforth known as Bhishma—“he of the terrible oath”.
•  His father’s response is what gave rise to his boon that he would be able to choose the time of his own death.
• After Chitrangad dies, Vichitraveerya becomes King and Bhishma goes to Kashi and kidnaps three women—Amba, Ambika, and Ambalika. This story is sad because it shows the sexism of a society that shuns women who are taken like these princesses were. Poor Amba was rejected by the man she loved since her having been taken against her will somehow meant she belonged to Bhishma. No one should be shamed under these circumstances. It’s sad that the Sage Parshuram couldn’t fulfill his commitment of defeating Bhishma for Amba.
•  After Vichitravirya died having had no children to succeed him, Satyavati told her secret that she had bore a child before she met Bhishma’s father, King Shantanu, named Vyasa. He was meant to give the widows of Vichitravirya children, but the shock and grief along with his not so pleasant looks made them hesitant. Due to this fear, it was said that her closing her eyes during the act would result in a child that was born blind. The second sister’s paleness would result in a child born with bad health. The third woman who was sent in the place of Ambalika, a servant, welcomed him with an open mind and heart.
•  Ambika had Dhritarashtra, who was blind. Ambalika had Pandu, who was pale. The servant had Vidura, who grew to be one of the wisest and knowledgeable and was known as an avatar of Yama, the God of truth and death. These three boys grew up under their Uncle Bhisma’s care. The rivalry between the first two boys, Dhristarashtra and Pandu. With this many contenders for the Hanstinapur throne, it of course was sure to stir feathers. Though Dhritarashtra was on the throne with his brothers presiding over the kingdom, who “called the shots” was unanimously understood to be Dhritarasthra’s brothers.
• These brothers (Dhritarashtra, Pandu, Vidura) children would be major players in the war of the Mahabharata.

Bibliography:
Author: Epified
Title: Epified: Mahabharata, Part A (Playlist)
Source: YouTube

(Image Source: Epified, YouTube Channel)

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Extra Credit: Reading Notes- Mahabharata (Part D)

This section featured some battle scenes that were very heavy on the heart. Since my Storybook focuses on brotherhood, the significance of kinsmen slaying flesh and blood relatives really blurs the line between family and foeman. I was especially baffled that Duryodhana and Karna refused to put their pride and hate aside even as Bhishma pleaded with them to prevent unnecessary bloodshed. This begs the question of what makes certain ties so unbreakable? Some parent/child and husband/wife relationships seem inlaid with a particular loyalty that some siblings and cousins seem to lack. There was such sorrow in one scene of the war’s aftermath where grieving widows who couldn’t bear the burden of losing their loved ones decided to descend into the afterlife with them after a brief moment of being reunited. It is in this episode, chapter 77, “all strife had ended between kinsmen and old-time rivals; in death, there was peace and sweet companionship… the past was suddenly forgotten in the rapture of beholding those who had died.” This whole scene, along with Yudhisthira’s final test in episode 80 had such a melancholic tone that drives home the humanity of these characters in these otherwise mystical and embellished mythical epics. Life and death, family and foe, war and peace, love and hate—in the grand scheme of things these represent our ultimate moral test as mortals. As the PDE version of the Mahabharata concludes the story of war and justice, “So many mortals rise to eternal bliss, casting off their mortal bodies and entering by the shining door of the celestial city, by doing kindly deeds, by uttering gentle words, and by enduring all suffering with patience.” What a turn this took. This story reminds me of so many other things that have had similar themes of morality, justice, and peace. It is so reminiscent of this concept of “no light without the dark,” which is a very “yin-yang” sort of perspective on life. The common theme of complementary contrasts seems quite apparent in this story more than the last. Yudhishthira, who has suffered greatly and would even suffer more to assuage the pain of those he loves the most even if it meant being denied his most deserved place in the heavenly afterlife proves his virtue all the more. Yudhishthira is a favorite character I didn’t anticipate having, but he is such a humble character that isn’t without his share of fatal flaws that makes him remarkably relatable.

Bibliography:
Author: Various
Title: Mahabharata
Source: PDE Mahabharata, web

(Image Source: Wikimedia Commons)

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Reading Notes: Mahabharata (Part C)

I’m realizing by this part of the Mahabharata that it’s very much the classic story of good versus evil. While some seem to represent virtue, others represent it’s antithesis, vice. The reading in Part C very much got this ball rolling with the event in which Yudhishthira gambled away everything, almost even Draupadi. This starts the cycle of vengeance that we see in Part C. Reading with this mindset of trying to read between the lines for the moral message beneath has helped highlight for me ways in which to reinforce the same in my own Storybook. As the characters deal with the consequences of their choices, I think that certain characters have sort of been acting as moral compasses which can either be taken or left. I especially noticed the ethical choice that Karna had with Indra’s celestial weapon which can only be wielded in perilous circumstances lest it rebound on him as a result of its misuse. The principle behind this is brilliant. Something told me that this could be a bit of foreshadowing. His whole energy seems a little cold and sinister, I want to say it has something to do with his being bitter about being abandoned at birth. Unless I read this wrong and he is actually just hurt and conflicted, but sometimes with such huge news it can be a bit of both. Krishna, who was the one to tell him of his origins, puts a lot of pressure on him. However, this seems to be purely out of care and concern for him. For Karna to “choose loyalty,” in this case to go to battle against his brothers because of his commitment to his service for the sake of Duryodhana, seems backward since his enemies are his blood relations. He did say he wouldn’t slay them particularly, but still this tugs at the heartstrings since they are family. Since my Storybook has to do with brotherhood in it’s closest form, I’m anxious to see what awaits in Part D.

Bibliography:
Author: Various
Title: Mahabharata
Source: PDE Mahabharata, web

(Image Source: Wikimedia Commons)

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Reading Notes: Mahabharata (Part B)

This section of the Mahabharata is particularly dense; keeping up with places, people, events, and themes proved tricky. I’m still not sure I am clear on everything. Also, I have noticed this far into the epic that compared to the Ramayana, the writing style is more consistently prose than it is poetry. This compels me even more to try to turn my preferred episode into a written verse version when I write Week 6’s story. Now that we are a couple weeks into the project, I’m trying to “read like a writer” even more by mentally bookmarking the scenes that inspire my imagination. The episodes that appealed to this part of me were more limited in Part B, since some were exciting but don’t exactly compliment my Storybook topic of twinhood. Even still, the two-three that stood out are still interesting.

One of these was episode 28, “The Story of Nalayani.” So far, we have encountered stories that suggest karma was at play but none that interconnects as this one does with the concept of reincarnation. If I’m remembering right, the only instances of “rebirth” that I can recall are exclusively Gods being born in an earthly form as “avatars.” Drupadi, however, is simply a human character. In her former life, her name was Nalayani. As her husband was a rishi who turned to celibacy before his wife felt her sexual libido was spent, her five prayers for a husband was met with a promise of five husbands when she was to be reborn as Draupadi.

I also really enjoyed the 31^st episode, “Arjuna and the Apsaras.” It’s sort of just a side story, but how Arjuna was pre-destined to return water nymphs’ back to their original shape after a curse that turned them into crocodiles was a nice little aside to the core narrative. They had been given this fate for tempting a holy man to break his vows. This story really reminds me of sirens in Greek mythology who were known to enchant sailors with their singing. This is all I know about them though, and I think if I were to do a re-write of this story I would do a bit of research to incorporate these magical creatures as a parallel to the Indian water nymphs since they are each known as seductive women. If my memory isn’t wrong, they are symbolic of human beings’ more secular compulsions like lust or sex. This theme of unchecked impulses and worldly desires leads right into the final episodes where Yudhishthira loses everything in a gambling match. I guess I will have to wait and see how this theme of choices and consequences plays out in Part C

Bibliography:
Author: Various
Title: Mahabharata
Source: PDE Mahabharata, web

(Image Source: Wikimedia Commons)

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Reading Notes: Mahabharata (Part A)

I was most intrigued by the birth story of the girl-boy fraternal twins born of the Chedi king, Uparichara, and a cursed apsara (celestial nymph) in fish form, according to Wikipedia. The story creates an odd image in your head: somehow Uparichara’s semen “fell into a river” as he flew across the sky in a crystal car sent by Indra, God of the Heavens, only for his sperm to be consumed by a female fish. How a creature can be impregnated through her mouth seems anatomically absurd. This type of mystical, preposterous conception is common so far in the Mahabharata, as we later learn of the bizarre birth of the Pandava twins. However, with these twins being the topic of my Storybook, my attention is more focused on other twins and/or close-in-age siblings like Satyavati and her brother whom she was separated from since Nakula and Sahadeva’s parts haven’t picked up yet since we’re only on Section A. 

Another significant feature from this episode that caught my eye was that her foster father was a ferryman on the river Yamuna, which also I'll point out is the sanscrit word for 'twin'. This is the same Yamuna that is so named after the twin deity also known as Yami, who symbolizes light/life (and her brother, Yama, darkness/death). It is in this river she is approached by the brahmin Parashara in the next episode who compensated her by giving her a sweet fragrance to replace her fishy smell on the condition that she has his son, which by the language of it sounded like she had no choice as his impregnating powers apparently emanated from a cloud that fell upon her boat. After the “wonder had been accomplished,” she was somehow reverted back to her virginal state which again defies logic and left me scratching my head since someone sexually pure with a child seems paradoxical. It also leaves me to speculate why this is necessary if in the next episode she ends up bearing King Shantanu's sons anyway. I know I decided on the Pandava twins as the subject of my Storybook, but after reading Satyavati’s story I’m tempted to talk about twins of the Mahabharata more individually to include characters like her.

Bibliography:
Author: Various
Title: Mahabharata
Source: PDE Mahabharata, web

(Image Source: Pixabay Stock Photos)

Leave a Comment Reading, Week 6