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What is found in this epic may be elsewhere; What is not in this epic is nowhere else. —from The Mahabharata The second longest poem in world literature, The Mahabharata is an epic tale, replete with legends, romances, theology, and metaphysical doctrine written in Sanskrit. One of the foundational elements in Hindu culture, this great work consists of nearly 75,000 stanzas in eighteen books, and this volume marks the much anticipated resumption of its first complete modern English translation. With the first three volumes, the late J. A. B. van Buitenen had taken his translation up to the threshold of the great war that is central to the epic. Now James Fitzgerald resumes this work with translations of the books that chronicle the wars aftermath: The Book of Women and part one of The Book of Peace. These books constitute volume 7 of the projected ten-volume edition. Volumes 4, 5, 6, 8, 9, and 10 of the series will be published over the next several years. In his introductions to these books, Fitzgerald examines the rhetoric of The Mahabharatas representations of the wars aftermath. Indeed, the theme of The Book of Women is the grief of the women left by warriors slain in battle. The book details the keening of palace ladies as they see their dead husbands and sons, and it culminates in a mass cremation where the womens tears turn into soothing libations that help wash the deaths away. Fitzgerald shows that the portrayal of the womens grief is much more than a sympathetic portrait of the sufferings of war. The scenes of mourning in The Book of Women lead into a crisis of conscience that is central to The Book of Peace and, Fitzgerald argues, the entire Mahabharata. In this book, the man who has won power in the great war is torn between his own sense of guilt and remorse and the obligation to rule which ultimately he is persuaded to embrace. The Mahabharata is a powerful work that has inspired awe and wonder for centuries. With a penetrating glimpse into the trauma of war, this volume offers two of its most timely and unforgettable chapters.
The Sanskrit Mahabharata (which contains the Bhagavad Gita) is sorely neglected as a classic - perhaps the classic - of world literature, and is of particularly timely human importance in today's globalised and war-torn world. This book is a chronological survey of the Sanskrit Mahabharata's central royal patriline - a family tree that is also a list of kings. Brodbeck explores the importance and implications of patrilineal maintenance within the royal culture depicted by the text, and shows how patrilineal memory comes up against the fact that in every generation a wife must be involved, with the consequent danger that the children might not sustain the memorial tradition of their paternal family. The Mahabharata Patriline bridges a gap in text-critical methodology between the traditional philological approach and more recent trends in gender and literary theory. Studying the Mahabharata as an integral literary unit and as a story stretched over dozens of generations, this book casts particular light on the events of the more recent generations and suggests that the text's internal narrators are members of the family whose story they tell.
This first volume of 'Karna' depicts mighty battles in gory detail, sets the scene for Karna's tragic death, and includes a remarkable verbal duel between Karna and his reluctant charioteer Shayla, the king of the Mandras, as they hurl abuse at each other before entering the fray.
"published in the geek chic format" - Bookforum"The Book of Karna" relates the events of the two dramatic days after the defeat of the great warriors and generals Bhishma and Drona, in which Karna - great hero and the eldest Pandava - leads the Kaurava army into combat. This first volume of "Karna" depicts mighty battles in gory detail, sets the scene for Karna's tragic death, and includes a remarkable verbal duel between Karna and his reluctant charioteer Shalya, the king of the Madras, as they hurl abuse at each other before entering the fray.
Philology and Criticism contrasts the Mahābhārata’s preservation and transmission within the Indian scribal and commentarial traditions with Sanskrit philology after 1900, as German Indologists proposed a critical edition of the Mahābhārata to validate their racial and nationalist views. Vishwa Adluri and Joydeep Bagchee show how, in contrast to the Indologists’ unscientific theories, V. S. Sukthankar assimilated the principles of neo-Lachmannian textual criticism to defend the transmitted text and its traditional reception as a work of law, philosophy and salvation. The authors demonstrate why, after the edition’s completion, no justification exists for claiming that an earlier heroic epic existed, that the Brahmans redacted the heroic epic to produce the Mahābhārata or that they interpolated “sectarian” gods such as Vis.n.u and Śiva into the work. By demonstrating how the Indologists committed technical errors, cited flawed and biased scholarship and used circular argumentation to validate their racist and anti-Semitic theories, Philology and Criticism frees readers to approach the Mahābhārata as “the principal monument of bhakti” (Madeleine Biardeau). The authoritative guide to the critical edition’s correct use and interpretation, Philology and Criticism urges South Asianists to view Hinduism as a complex debate about ontology and ethics rather than through the lenses of “Brahmanism” and “sectarianism.” It launches a new world philology—one that is plural and self-reflexive rather than Eurocentric and ahistorical.
Taking a comparative approach which considers characters that are shared across the narrative traditions of early Indian religions (Brahmanical Hinduism, Jainism and Buddhism) Shared Characters in Jain, Buddhist and Hindu Narrative explores key religious and social ideals, as well as points of contact, dialogue and contention between different worldviews. The book focuses on three types of character - gods, heroes and kings - that are of particular importance to early South Asian narrative traditions because of their relevance to the concerns of the day, such as the role of deities, the qualities of a true hero or good ruler and the tension between worldly responsibilities and the pursuit of liberation. Characters (incuding character roles and lineages of characters) that are shared between traditions reveal both a common narrative heritage and important differences in worldview and ideology that are developed in interaction with other worldviews and ideologies of the day. As such, this study sheds light on an important period of Indian religious history, and will be essential reading for scholars and postgraduate students working on early South Asian religious or narrative traditions (Jain, Buddhist and Hindu) as well as being of interest more widely in the fields of Religious Studies, Classical Indology, Asian Studies and Literary Studies.
