Bibliographies thématiques / Life as Mahabharata

Littérature scientifique sur le sujet « Life as Mahabharata »

Auteur : Grafiati
Publié le 25 juillet 2024

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Articles de revues sur le sujet "Life as Mahabharata"

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Ananda, I. Nyoman. « Avatara Dalam Mahabharata ». Jurnal Penelitian Agama Hindu 7, no 4 (4 octobre 2023) : 494–508. http://dx.doi.org/10.37329/jpah.v7i4.2036.

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Hinduism teaches about avatara, namely the descent of the divine to the worldly realm and mingling with human life. This teaching is considered to have originated from the Purusha Sukta of the Rg Veda and then developed in the Itihasa and Puranas. This study focuses on the Mahabharata text that influences the religious life of Hindus in Indonesia, especially in Bali. The entry of transnational teachings known as sampradaya caused unrest and conflict in Hindu society, especially in Bali. One of the debates is the worship of Krsna as God which is considered to deviate from Hindu teachings in general which regard Krsna as an avatar of Visnu. This study aims to analyze the concept of avatara contained in the Mahabharata text, its origin, character, and role in upholding dharma (truth). The theory used is the theory of Semiotics, and the theory of Hermeneutics. Types and research data using qualitative data. Primary data sources are Mahabharata manuscripts and secondary data sources include research results, books, and internet sources. The research instrument uses a dictionary as a translation medium. At the stage of presenting data analysis using formal and informal methods, it was found that the avatara concept originated from Purusa Sukta which was sourced from the Rg Veda and then developed in the Mahabharata. Mahabharata describes avataras that appear every age and avataras with special missions. Krsna is described as having two characters as a divine being free from the influence of the world with all its rules and as an ordinary human being bound by this world.
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Deepak Rana et Dr Chetana Pokhriyal. « Adaptation of the Mahabharata, the Myth and Metaphor, into Animation for Children ». Creative Launcher 5, no 4 (30 octobre 2020) : 8–15. http://dx.doi.org/10.53032/tcl.2020.5.4.02.

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Animation provides a unique window for children through which they could absorb the culturally superior Hindu epic in existence, the Mahabharata, the greatest myth and metaphor of life, and seek wisdom while entertaining themselves simultaneously. Concocting elements of fiction into the great myth in the form of animation gives a completely different perspective to children and show them a world of their own. The main motivation is to introduce them with the great heritage of India, the Mahabharata, in a lighter way through animation.
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Sophia, Garini Ardya. « The Circulation, Translation, Adaptation, and Production of Vedya�s the Mahabharata and Pramoedya�s Selected Writings ». Indonesian Journal of English Language Studies (IJELS) 3, no 1 (29 mai 2017) : 13–23. http://dx.doi.org/10.24071/ijels.v3i1.573.

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The paper aims to show how non-Western literature works are integrated into World English Literature. It highlights two non-Western literature works, one from India and the other from Indonesia. The object of this study is Mahabharata and Pramoedyas selected writings. The analysis focuses on comparing them from the process of circulation, translation, adaptation and production to depict the values and portrayal of women in different time spans. The result of the analysis is that the values in Mahabharata are still relevant until today, therefore people may learn from its philosophical life meaning about brotherhood and loyalty. Meanwhile, Pramoedyas selected writings show the value of nationalism, loyalty, and humanity. The similarities of both literary works also lie in portraying the issue of feminism in responding towards the life challenges.Keywords: world literature, nationalism, feminism, patriarchy, circulation
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Mishra, K. C. « Learning from The Mahabharata For an Anew Contemporary Political Understanding ». Journal of Public Management Research 6, no 2 (14 octobre 2020) : 23. http://dx.doi.org/10.5296/jpmr.v6i2.17823.

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The Indian Spiritual Epic, the Mahabharata, is a precise write up of Indian mythology of yesteryears and the way social life was led by the top Statesmen who were at the helm of all societal affairs. The Indian Holy Scripture, the Bhagavad Gita, the socio-philosophical- literature of the Indian Socio-Cultural Milieu, also find special place within the Mahabharata in the format ‘Special Dialogue’, otherwise can be quoted as Spiritual Discourse. This literary work originally composed in Sanskrit, the Mother of all Indian Languages, sometime between 400 BC and 400 AD is set in a legendary era thought to relate to the period of Indian culture and history approximately during the tenth century BC.
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Bhandari, Sabindra Raj. « Bhishma as a Superman in the Mahabharata ». Outlook : Journal of English Studies 11 (1 juillet 2020) : 42–56. http://dx.doi.org/10.3126/ojes.v11i0.36315.

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This article explores and interprets Bhishma, one of the great heroes in the classical epic the Mahabharata, from the perspective of superman that the great philosopher Nietzsche postulates in his great work Thus Spoke Zarathustra. The superman is one of the alluring concepts in the domain of entire philosophy. He has his own ideals, standards, and thus becomes the creator of his own self. Sacrificing himself for the morals and dignity, he becomes an emblem for the righteousness, truth, and virtues. He stands for the sake of justice and righteousness, and suffers to rise himself even beyond the dualities of the world. Nietzsche’s superman is a man transcendent. Bhishma, in the great epic the Mahabharata, also establishes his own values. He suffers a lot, but does not surrender. As a superman, the more difficulties he faces, the more he fills himself with new vibrations and vitalism in his life. His great pledge and his self sacrifice for the truth really transform him into a superman. Therefore, the creative evolution of Bhishma mirrors the genuine ideals of the superman. This paper applies the qualitative approach, and attempts to add a new dimension while interpreting and exploring the ideations of superman in one of the great heroes from the longest epic the Mahabharata.
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Singh, Jyoti. « Chitra Banerjee’s empathetic view of Draupadi as a protagonist in The Palace of Illusion ». SMART MOVES JOURNAL IJELLH 1, no 5 (28 février 2014) : 4. http://dx.doi.org/10.24113/ijellh.v1i5.3049.

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It is said that “Whatever is here is found elsewhere. But whatever is not here is nowhere else.” These lines are said for the great epic of India The Mahabharata. The name means “great [story of the] Bharatas.” Bharata was an early ancestor of both the Pandavas and Kauravas who fought each other in a great war, but the word is also used for the Indian race, so the Mahabharata Sometimes is referred to as “the great story of India.” The portrayals of women Characters in this epic were left unsatisfied. It wasn’t as though the epic didn’t have powerful, complex women Characters that affected the action in major ways, for instance, there was the widowed Kunti, mother of Pandavas,who dedicates her life to making sure her sons become kings. There was Gandhari, wife of the sightless Kaurava king, who chooses to blindfold her in marriage, thus relinquishing her power as queen and mother. And most of all, there was Panchali, king Drupad’s beautiful daughter, who has the unique distinction of being married to five men at the same time-the five Pandava brothers, the greatest heroes of their time. Panchaali who, some might argue, by her headstrong actions helps to bring about the destruction of the third Age of man. But in some way, they remained shadowy figures, their thoughts and motives mysterious, their emotions portrayed only when they affected the lives of the male heroes, their roles ultimately subservient to those of their fathers or husbands, brothers or sons. Relevant to today’s war-torn world, The Palace of Illusions takes us back to a time that is half history, half myth, and wholly Magical. Narrated by Panchaali, the wife of the legendary Pandava brothers in the Mahabharat, the novel gives us a new interpretation of this ancient tale.
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Ramani, Dr Pramila. « Srimad Bhagawat Gita as a Part of Mahabharata and its Comparison with Other Religious Literature ». World Journal of Educational Research 8, no 4 (21 juin 2021) : p1. http://dx.doi.org/10.22158/wjer.v8n4p1.

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Mahabharata is great Indian epics which discusses about facets of human life. It teaches many virtues in the form of story that is applicable even today in this technological world. It teaches Dharma always wins over adharma. We should be in the side of Dharma and follow good virtues. Our greed and lust ultimately will destroy our peace and will destroy us. This study introduces Mahabharata gives a snap shot of it and why Dharma-yuddha became inevitable. The confusion of Arjuna in the beginning of the war and how Lord Krishna clarifies it. The discourse between Arjuna and Lord Krishna is known as Bhagawat Gita. Certain verses of Bhagawat Gita is discussed and a comparison is made with other religious literature. The methodology used here is Analytical and Critical method for analysis of the philosophical content.
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Nuriarta, I. Wayan, et Renata Lusilaora Siringo Ringo. « Amba in Gender Study Perspective ». Lekesan : Interdisciplinary Journal of Asia Pacific Arts 5, no 1 (12 mai 2022) : 37–43. http://dx.doi.org/10.31091/lekesan.v5i1.1989.

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Gender studies are used as a tool to examine gender issues, especially in analyzing gender inequality in society. There are three gender assessment criteria used to re-read the story of the Amba character in the Mahabharata comic by Gun Gun. The three criteria are (1) Activity Analysis, (2) Control/Dominance Analysis, and (3) Impact Analysis. Amba is one of the king's daughters who gets unfair treatment in her life. Regarding this treatment as a symbolic fact, it is important to re-read the character and life story of Dewi Amba with gender studies. This study uses a descriptive design with qualitative methods. The type of data in this study is qualitative data in the form of visual text and verbal text of the Mahabharata comic by Gun Gun in the story of Kutukan Dewi Amba (Dewi Amba's Curse). Data analysis was carried out by identifying and describing the data, classifying the data, analyzing it based on the gender study criteria that had been formulated, and drawing conclusions. The results show that in this context the dominant stereotype that women are weak and men are strong is deeply emphasized. The woman who is described as Dewi Amba is the party who is most unfairly treated due to male domination in her life.
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Dr. Ancy Elezabath John. « Counter-Narrative as a Powerful Narrative Technique for the Voice of the Voiceless in The Palace of Illusions ». Creative Launcher 8, no 2 (30 avril 2023) : 12–19. http://dx.doi.org/10.53032/tcl.2023.8.2.02.

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India is a land of myth and legends. Indian epics are archives of our history and precedent culture which depicts what happened in the times of yore. They tell us about the events and developments that shaped our culture. Epics dole out as a testimony of our culture. Many Indian writers craft their plot from epics of Hindu mythology which is used as a literary device. Chitra Banerjee Divakaruni uses Hindu mythology in her works broadly to instill audacity in her woman protagonists. She tries to demonstrate how myths steer women to surmount their conflicts in life. Her novels explicate how myths instruct humanity to lead a virtuous life. Draupadi, the heroine of The Mahabharata is presented through a fictional perspective in Divakaruni’s novel The Palace of Illusions, (2008). It is a retelling of The Mahabharata, from the perspective of Draupadi. She breaks the stereotype of a conventional heroine in Indian literature. Counter-narration is a method of telling the stories of those people whose experiences are not often misrepresented or untold. It is also a tool for uncovering, examining, and stimulating mainstream historical texts. The author uses counter-narrative techniques in the novel to counter the position of women in The Mahabharata era addressing the prejudice, difficulties, and the male dominance that they had experienced. A descriptive analysis enumerates upon the author’s use of the counter-narrative technique in the novel through a detailed description of plot, settings, and characterization. Divakaruni midst of suffering has overcome the predicaments she faced challenging the old age convention that women must accept tradition and society without questioning. Draupadi could endeavour the subversion where most women would have given up. Narrative technique is the art of narrating a story in a literary work by using various techniques. The narrative technique is vastly an aesthetic enterprise. The feature of the narrative includes characters with clear personalities or identities and integrated dialogues. Through Draupadi’s life author dispels outdated notions about what it means to be a woman. The author explores the ancient and personal experiences of Draupadi, as distinct from the original Mahabharata. Draupadi ends up being the most nuanced and divisive female character in Hindu literature. Draupadi is an archetypal representation of the pain and humiliation a woman experiences in a patriarchal society. The lives of women have not changed over time, whether it is the ancient or the modern era. There are still challenges to overcome the situations that call for specific actions. The novel The Palace of Illusions demonstrates the hardships a princess-born woman had to endure.
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Jaya Negara, Gede Agus. « KARAKTER PANCA PANDAWA DALAM EPOS MAHABARATA SEBAGAI PEDOMAN MENJADI PENYULUH AGAMA HINDU YANG BERKARAKTER ». Maha Widya Duta : Jurnal Penerangan Agama, Pariwisata Budaya, dan Ilmu Komunikasi 6, no 1 (30 avril 2022) : 69. http://dx.doi.org/10.55115/duta.v6i1.2019.

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The existence of different views or beliefs will be difficult to avoid friction or conflict. Conflict of belief is a dynamic that occurs in people's lives in Indonesia. Religious instructors are very risky and important jobs in improving the quality of religious life in accordance with their beliefs and beliefs as well as increasing religious harmony in their respective fostered areas so that no more problems arise due to differences in views based on religion. An instructor must have a good character like the character of the Panca Pandavas in the Mahabharata epic, this character can be guided by Hindu religious instructors in carrying out their duties and functions. The epic Mahabharata is one of the stories contained in Itihasa about the journey of the Kuru people with the core story being in the conflict between the Panca Pandavas and the Kauravas. The Panca Pandavas themselves are children born from the incarnation of the gods with almost perfect characteristics. It is this trait that must be imitated by Hindu religious educators in order to become instructors who have characters such as wise characters, firm in their views, honest, brave, loyal, gentle, polite, patient, confident, obedient, steadfast, smart and thorough.
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Livres sur le sujet "Life as Mahabharata"

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Varadpande, Manohar Laxman. Mahabharata in performance. New Delhi : Clarion Books, 1990.

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India) Living Traditions of the Mahābhārata (Conference) (2011 New Delhi. Aesthetic textures : Living traditions of the Mahabharata. New Delhi : Indira Gandhi National Centre for the Arts, 2019.

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Oman, John Campbell. The great Indian epics : The stories of the Ramayana and the Mahabharata, with notes, appendices, and illustrations. New Delhi : Asian Educational Services, 1994.

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Mahajan, Purushottam Ananda. The Mahabharat of my life : An autobiography. Bhubaneswar : Home of Letters (India), 2014.

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Kumāra, Mahānti Praphulla, et Sāraḷādāsa, dir. Stories from Sarala's Mahabharat. New Delhi : Vikas Pub. House, 1989.

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Hiltebeitel, Alf. Rethinking India's oral and classical epics : Draupadī among Rajputs, Muslims, and Dalits. Chicago, Il : University of Chicago Press, 1999.

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Vanamali, Devi. Sri Krishna lila : The complete life of Bhagwan Sri Krishna, taken from the Sreemad Bhagavatham, Sreemad Mahabharatam and the wealth of oral tradition. New Delhi : Aryan Books International, 2000.

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Oman, John Campbell. The Great Indian Epics : The Stories of the Ramayana And the Mahabharata. Kessinger Publishing, 2005.

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Hiltebeitel, Alf. Rethinking India's Oral and Classical Epics : Draupadi among Rajputs, Muslims, and Dalits. University of Chicago Press, 2009.

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Child Man : The Selfless Narcissist. Taylor & Francis Group, 2010.

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Chapitres de livres sur le sujet "Life as Mahabharata"

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« 11. The Second Mahabharata ». Dans The Invention of Private Life, 337–60. Columbia University Press, 2015. http://dx.doi.org/10.1515/9780231539548-012.

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Lahiri, Nayanjot. « Kṛṣṇa Legend in the Jain Canonical Literature ». Dans Archaeology and the Public Purpose, 135–41. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190130480.003.0007.

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Anima Bairagi. « ENVIRONMENTAL AND ECOLOGICAL AWARENESS IN THE MAHABHARATA ». Dans CONTEMPORARY SOCIAL RESEARCH : HEALTH, ECONOMY AND ENVIRONMENT : Vol 2. 2e éd. REDSHINE London, 2019. http://dx.doi.org/10.25215/1387415603.14.

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This article focuses on environmental and ecological awareness in the perspective of the Mahabharata, a noble Hindu epic. The existence of good life on this planet- earth, is not possible without pure environment. Today, the interest in environmental and ecological awareness is seen spreading its wings to humanities. It embraces literature, art, music, history, religion and many branches of knowledge. The Hindus have responded in a very positive way for the concern of ecology. They say “One tree is equal to ten sons”. Sanskrit literature is not only rich in the grammatical composition and romantic expression but also in knowledge about environment, its destruction and the need for its protection which come up in many contexts every now and then whenever any attempt is made to study this literature. Starting from the Vedic age till now it carries a number of appearances in the writings of scholars. This need to be explored in detail as the vast size and span of it leaves enough scope for researchers to dig up those sources of knowledge. Mahabharata reflects a conflict over social policy in the face of an environmental disaster. The epic teaches to love and respect all the creatures equally. The paper would include images on environment and ecological awareness as raised in text.
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Haritha, Dr G. « ARCHETYPAL WISDOM FOR MODERN EDUCATION : TEACHING LIFE SKILLS TO MANAGEMENT STUDENTS ». Dans Futuristic Trends in Social Sciences Volume 3 Book 21, 162–81. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3baso21p2ch7.

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Life skills play a crucial role in shaping the existence of individuals, especially in a constantly evolving world. The preparation to confront the various challenges life presents, both positive and negative, become imperative. Waiting for answers through experimentation and innovation becomes challenging during these times. This is when our ancient epics serve as a source of wisdom to address new challenges. This paper delves into the utilization of episodes from the Mahabharata to impart life skills essential for navigating the current challenges of the world. The post-method pedagogy theory was employed to comprehend and formulate a teaching toolkit tailored for management studies learners. A pilot study was conducted to assess the effectiveness of the developed a toolkit through an intervention program. The findings underscore the significance of leveraging archetypal wisdom for contemporary issues and highlight the efficacy of the teaching toolkit. This toolkit proved instrumental in aiding learners to comprehend abstract concepts with a high degree of accuracy and relevance
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Vinod, Hrishikesh D., et Satish Y. Deodhar. « Hindu Economic Ethics ». Dans The Oxford Handbook of Religion and Economic Ethics, 5–41. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780192894328.013.1.

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Abstract Hinduism is shaped by the four objectives of life (purusharthas), achieved in the context of four stages of life (ashramas), four vocations of life (varnas), and four branches of knowledge (vidyas). Dharma signifies ethical actions in harmony with the eternal laws of the universe. Ancient treatises such as the Vedas, Upanishads, Ramayana, Mahabharata, and Puranas contain narratives explaining the consequences of right and wrong paths in pursuit of productive economic life. Kautilya wrote on the science of economics titled Arthashastra circa 350 bce. Law books such as Manu-Smriti, Yajnavalkya-Smriti, and a liberal digest on it by Lakshmi Devi affected the way of life on the Indian subcontinent, including worship of deities, divinity tiers, property rights of economic agents, and concept of varna. The law books remained relevant during the Muslim and British rule and post-independence India. This chapter explains how Hindu economics respects all creatures. Hindu teachings have a non-dogmatic open architecture, remain relevant, and are characterized by democratic values, global capitalism, and sustainability.
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Ramaswami, Shankar. « Abhimanyus in Exile : Entanglements and Bonds among Migrant Workers in Delhi ». Dans Studies in Religion and the Everyday, 63–82. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198902782.003.0003.

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Abstract This chapter explores the life of religion—in epic imageries and Hindu–Muslim relations—among migrant workers in Delhi. Varmaji, a migrant from eastern Uttar Pradesh, invokes the image of the cakravyuh (circular maze), a military formation in the Mahabharata, to describe his experiences of tensions, duties, and attachments in the sphere of the family, but with modifications. Unlike in the epic, migrants are not alone in the cakravyuh and are not seeking escape. They find allies in one another, in their struggles within the city, amid domestic discord and the insularities and divisiveness of caste and religious identities. In empathetic dealings with his wife and relations of fellowship with his Muslim neighbours, one sees the weaving of integrative filaments in the social fabric, in which migrants forge fragile dwellings during their prolonged exile in the city.
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Maholkar, Santosh Govindrao. « GENEALOGY OF DISCRIMINATION AND CRITIQUE OF CASTE IN THE SELECT INDIAN LITERARY REPRESENTATIONS ». Dans Research Trends in Language, Literature & ; Linguistics Volume 3 Book 2, 71–77. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bblt2p1ch10.

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The purpose of this paper is to articulate the genealogy of discrimination and arbitrary caste-based inequality in the light of Indian literary and cultural (con)texts. Thus the paper problematizes the issue of the discrimination in Indian literary and cultural representations, right from the time of great Indian epic The Mahabharta (Eklavya, Karna, Barbarik/Belarsen and other life stories) through the medieval reformist Bhakti poetry to the modern time. In short the paper addresses the following research questions. •In what ways do the study of literary explorations and cultural representations of discrimination based on race, varna, caste, class, gender, religion and age contribute in forming, reforming and transforming Indian society from ancient time to present? •How have the ancient, medieval as well as modern representations of discrimination in form of Indian epics, Bhakti (Reformist) poetry, films and literature dealt with themes of varna-based discrimination, spiritual inequality, and caste-based injustice through untouchability, marriage, and law? •How the issue of caste discrimination/inequality has systematically been addressed by Indian radical enlightenment thinkers like; Saint Tukaram, Kabir, Jotirao Phule, B. R. Ambedkar, and Aniket Jaaware through their Abhangas, Dohe, speeches and writings? •Why can’t we do away with the practice of caste discrimination in India as being treated human beings without any labels? How long will there be varna/caste-based prejudices, discriminations and injustices in the Indian society? •How can we (re)articulate an imagined workable future of India as a casteless society? The issue of unequal treatment in the form of unjustified discrimination has been illustrated with reference to the stories from the great ancient text The Mahabharata. Secondly the idea that we all (as human beings) are one and same, and therefore discriminating on the basis of race, varna, caste, class, gender, religion is inauspicious (अमंगल) has been elaborated with medieval reformist Indian Bhakti poetry of Saint Kabir and Tukaram. And finally, the caste/caste-based discrimination (injustice) has been studied with new lens provided by Jyotirao Phule, B.R. Ambedkar, Annabhau Sathe and Aniket Jaaware.
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K, Yuvaraj, et Ms K. Shanmugapriya. « THE EVOLUTIONARY TRAJECTORY OF INDIAN STORY TELLING ». Dans Research Trends in Language, Literature & ; Linguistics Volume 3 Book 3, 17–22. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bilt3p3ch1.

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Storytelling became more of an auditory activity as the language evolved. It is the human tendency to share their personal and general life experiences with one another, whether fictional or real, story-making is inherently human. Storytelling has been fundamental to forming our perception of things around us from the dawn of human history. The past, the present, and the future can all be seen through the lens of narration. However, communication has changed significantly over time. Visual stories, as seen in cave paintings they are the starting point of storytelling, from there they progressed into folk tales, in which stories were passed orally from one to the next generation. This paper focused on the growth and evolutions of Indian classical literary works such as Panchatantra, Jataka stories, Ramayana, and Mahabharata from cave to the recent creative evolution aspects and how storytellers are changing the aspect of storytelling from one generation to another.
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Pinto, Sarah. « Singularity and Uncertainty ». Dans The Doctor and Mrs. A., 41–83. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286676.003.0002.

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Mrs. A.’s reflections on her daydream of “Hindu Socialism” continually returned to the conditions of marriage and her life as a privileged but unhappy Hindu wife. The eldest daughter in a progressive Gandhian family, though her marriage was a love match, she had been hurried into it and made to put aside her education when her family suffered a turn in financial fortune. As she reflected on thwarted ambitions, past loves, and current friendships, new concerns arose: perhaps her husband was having an affair, perhaps his parents were seeking another wife. Weaving these concerns with memories of childhood, she mapped connections between sexuality and the ethical foundations of marriage, those emphasizing emplacement, certainty, and belonging and casting dilemmas of female agency as matters of relationships. Describing the gendered double standards of those ideals, she imagined herself alongside Draupadi, heroine of the Mahabharata, and reflected on her erotically charged friendship with woman named Vidya. As a vision of life beyond marriage came into view, so did counter-ethical ideals for founding her future. Ideas about singularity and the pleasures of uncertainty helped her imagine not only her own future, but that of a just, independent society with an equal place for women.
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Doniger, Wendy. « Introduction ». Dans After the War, 1—C0.N138. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197553398.003.0001.

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Abstract The ancient Indian epic the Mahabharata, some 75,000 Sanskrit verses, composed in India between 300 BCE and 300 CE, tells of a great fratricidal war. The final books describe the ethical and philosophical quandary of the survivors, the victors, the five Pandava brothers, led by King Yudhishthira. We learn of the mourning of their women, their magical visions of their beloved dead, and their attempts to find peace in a life of renunciation in ashrams in the forest. Beset by curses from men and women they wronged in the past, some of them destroy one another in a drunken brawl, see their women carried off by bandits, or die in forest fires. Finally, they experience hell and heaven, where they shed the vengeful pride that has kept them from becoming reconciled with their enemies, and they reunite with the gods who had become incarnate in them at the start. The Introduction summarizes the earlier events that form the background to these final books, discusses some of the meanings of the end of the story, and explains the principles that have guided this translation.
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