#stri parva

[teanicolae]

spent today absorbed in the père lachaise cemetery, and one of the things i was struck most by was seeing the many sculptures of female figures towering over tombs: almost all tearful or in distress. it made me think of Strī Parva, "The Book of Women" from the Mahābhārata, which exclusively focuses on portraying women's grief and tears, who break upon seeing their men & sons slaughtered on the battlefield in the aftermath of the war. one of the distressed female characters, queen Gāndhārī, lashes out at Kṛṣṇa and accuses him of murder, declaring that he could have stopped the war as he is both omniscient & ever-powerful.

Kṛṣṇa rejects her blame and retorts that he cannot override the cosmic laws. he himself is subjected to them; the massacre was ordained, no one is exempt from death, and the cycle of life is definitive.

my understanding of this exchange is: he is not telling her that she should not grieve or that her grief is "wrong"; he merely offers her the opportunity to place it in a larger context and to use her distress to understand deeper herself as well as the web of nature / existence / cosmology. there is no one to blame or resent or victimise; life unfolds as is. and,

even what we understand as 'negative' feelings therefore can be utilised as a stimulus for self-reflection. i myself have spent a lot of time simmering in grief without considering what it could teach me, so this particular scene is very profound for me.

and, how beautiful is Kṛṣṇa's revelation that he himself is subjected to the cosmic laws once incarnated! will elaborate on this in a future article or post 😊

*my retelling of this dialogue is not based exclusively on the critical edition but also on its variations, as this is one of the instances in which i find referring to multi-versions valuable.

photos: some of my favourite sculptures seen in the cemetery!

[avani008]

In Palace of Illusions (I know, I know) a lot of the common women seem to hate Draupadi for dragging them into a war and getting their men killed, and suggests that she shouldn’t have been so hell-bent on revenge. Do you think that was the original Mahabharata text’s intention, or a way to demonize Draupadi?

In-text, AFAIK, Draupadi isn’t blamed--even in the Stri Parva, Gandhari’s anger is directed towards Krishna instead, and Gandhari’s meeting with Draupadi post-war is as follows:

Then Kunti, accompanied by the princess of Pancala and followed by her sons, proceeded towards the grief-afflicted Gandhari herself in greater affliction still. Beholding that illustrious lady with her daughter-in-law, Gandhari addressed her, saying, ‘Do not, O daughter, grieve so. Behold, I too am as much stricken with grief as thou. I think this universal destruction has been brought about by the irresistible course of Time. Inevitable as it was, this dreadful slaughter has not been due to the voluntary agency of human beings. Even that has come to pass which Vidura of great wisdom foretold after Krishna’s supplication for peace had failed. Do not, therefore, grieve, in a matter that was inevitable, especially after its occurrence. Having fallen in battle, they should not be grieved for. I am in the same predicament with thee. (If thou actest in such a way) who then will comfort us? Through my fault, this foremost of races has been destroyed.’"

Here ends the Jalapradanika-parva in the Stri-parva.

(That said, I can 100% see the families of the soldiers involved being angry about getting pulled into this horrible war, but honestly that blame needs to be shared throughout all the kings at Kurukshetra, not just Draupadi.)

Out of text: I would argue not. The Mahabharata itself--despite being unflinching from the costs of war--is pretty much always on Draupadi’s side, narratively. Even in terms of culture, she is technically one of the Panchakanya, and in parts of South India, a goddess herself: that said, I do have to acknowledge the generations of people who have basically interpreted her as crazed for vengeance (I suspect there’s not a little misogyny involved there.)

But as I see it, Draupadi (along with Krishna) is one of the forces that actually get the Pandavas to act--if not for both of them, the Pandavas would probably be satisfied to stay in the forest, passively. Which is an absolutely fine choice for them, but--as the story is constructed--potentially disastrous for the world, because for better or worse, Yudhisthira is apparently (in-text, at least; opinions may vary) the best choice for Emperor, such that he can make the world around him a better place. If you buy into that, which I think the text of the epic does, then Draupadi is actually passionately working to establish justice, both for herself and the world, and is unquestionably heroic. 

[dev-chouhare]

Those who use Bhagavad Gita to promote violence, must also read ...

Udyog Parva = where Krishna struggles for peace

Stri Parva = where the price of war is described

[muzicnews]

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مهابارات (جلد اول) ( دانلود 20 +)

مهابارات (جلد دو��) ( دانلود 20 +)

مهابارات (جلد سوم) ( دانلود 20 +)

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  کتاب تاریخ سیاسی شاهنشاهی اشکانی اثر ویاس با ترجمه میر غیاث الدین علی قزوینی است؛ مهاباراتا یا مهابهاراتا سروده‌ای حماسی از سدهٔ پنجم یا ششم پیش از میلاد به زبانِ سانسکریت و به‌همراهِ رامایانا یکی از دو حماسهٔ تاریخِ هند است. مهاباراتا نوشتهٔ ویاسَ با بیش از یکصدهزار بیت، بلندترین حماسه منظوم جهان است و کارِ نوشتنِ آن تا سدهٔ سوم یا چهارم میلادی ادامه یافته‌است. مهاباراتا بگونه‌ای شاهنامهٔ هندیان است. برخی از تاریخدانان، موضوعِ این سروده‌ها را الهام‌گرفته از نبرد میانِ مردمان آریایی و دراویدی در هزاره دوم پیش از میلاد می‌دانند. مهاباراتا در قدیم بدستور اکبر شاه با نام رزم‌نامه به فارسی ترجمه شده‌است. مهابهاراتا مجموعه‌ای از افسانه‌های تاریخی هند در هجده فصل است و بیش از صدهزار بیت شعر دارد و بعضی‌ها آن را شاهنامهٔ هند و عده‌ای آن را حماسه ایلیاد و ادیسهٔ آن کشور می‌نامند. مهابهاراتا ۱۹ کتاب بسیار بزرگ است و مانند شاهنامه فردوسی، تاریخِ تمدنِ هند را از آغاز بازگو می‌کند. سرایندهٔ آن ویاس حکیم و دانشمند معروف است که علاوه بر مهابهاراتا ۱۰۸ پورانای دیگر نیز تصنیف کرده‌است. سروده‌های مهابهاراتا روان است و در آن تأثیر ژرفی از زیبایی‌های طبیعت به‌چشم می‌خورد.

مهابهارت مشتمل است بر 18 کتاب یا دفتر به قرار زیر: 1 – Adi Parva آدی پرو: این دفتر در واقع مقدمۀ کتاب است و در آن نسب نامۀ دو خانوادۀ کوروان و پاندوان و خصومت و رقابت ما بین افراد دو خانوادۀ مذکور و برگزیده شدن دروپدی در سویم ور به همسری ارجن ذکر شده است 2 – Sabha Parva سبها پرو: کتاب مجلس: در این دفتر گردهم آیی شاهزادگان در هستیناپور هنگامی که جدهشتر سلطنت را باخت و در نتیجه پاندوان به جنگل تبعید شدند تشریح گردیده است 3 – Vana Parva ون پرو: کتاب جنگل: زندگی پاندوان در جنگل کامیک: در این دفتر حکایات مختلف و از جمله داستان نل، و خلاصۀ داستان رام مورد بحث واقع شده است 4 – Virata Parva ویرات پرو: کتاب ویرات: در این کتاب داستان ماجراجویی های پاندوان در سیزدهمین سال تبعیدشان هنگامی که با نامهای مستعار در خدمت ویرات بودند آمده است 5 – Udyoga Parva ادیوگ پرو: کتاب عملیات: در این کتاب تدارکات هر دو طرف جهت جنگ مورد بحث قرار گرفته است 6 – Bhisama Parva بهیشم پرو: کتاب بهیشم: سرگذشت بهیشم نخستین فرمانده کوروان 7 – Drona Parva درون پرو: کتاب درون: سرگذشت دروناچارج دومین سرکردۀ کوروان 8 – Karna Parva کرن پرو: کتاب کرن: سومین فرمانده کوروان 9 – Salya Parva شیله پرو: کتاب شیله: چهارمین و آخرین فرمانده لشکریان کوروان 10 – Sauptika Parva سوپتیک پرو: کتاب شبانه: شبیخون زدن سه تن از کوروان باقیمانده بر اردوی پاندوان 11 – Stri parva ستری پرو: کتاب زن: گریه و ناله های گندهاری و زنان دیگر بر سر کشتگان 12 – Santi Parva شانتی پرو: کتاب تسلیت: این کتاب طولانی ترین و مهمترین فصول یا دفاتر مهابهارت می باشد. در این دفتر کلان اصول اخلاقی و مذهبی و فلسفی و جهانگیری و جهانداری و مسائل مختلف مورد بحث واقع شده و داستانها و حکایات جالب درج گردیده است 13 – Anusasana Parva انوشاسن پرو: کتاب خطابه: مطالب آن دنبالۀ دفتر دوازدهم است و حکایت جالب درج گردیده است 14 – Asvamedha Parva اشوامیدهه پرو: کتاب قربانی اسب توسط جدهشتر 15 – Asrama Parva آشرم پرو: کتاب گوشه گیری: عزلت دهرت راشتر و گاندهاری و کنتی در جنگل و درگذشت آنها 16 – Mausala Parva موسل پرو: کتاب گرز: مرگ کرشن، و بل رام و فرو رفتن دوارکا در زیر آب دریا و نابودی جادوان در جنگی با گرزهای شگفت انگیز 17 – Maha Prasthanika Parva مهاپرستهانیک پرو: کتاب سفر بزرگ: ترک تخت و تاج توسط جدهشتر وعزیمت او با برادرانش به سوی سلسله کوه های هیمالیا و رسیدن به بهشت اندر یا راه پیمایی به سوی مرگ 18 – Svargarohana Parva سورگاروهن پرو: کتاب سعود به بهشت: ورود جدهشتر و برادران و دروپدی به بهشت

پس از تنظیم مهابهارت، منظومه هری و نش تدوین شده و مشتمل است بر نسب نامه و تولد و زندگی کرشن که در تاریخ موخرتری تنظیم گردیده است و در حقیقت دنبالۀ مهابهارت به شمار می آید.

  نوشته دانلود کتاب مهابارات (چهار جلد) اولین بار در کتابخانه تاریخ‌ما. پدیدار شد. https://pdf.tarikhema.org/ pdf.tarikhema.org

source https://pdf.tarikhema.org/PDF/%D8%AF%D8%A7%D9%86%D9%84%D9%88%D8%AF-%DA%A9%D8%AA%D8%A7%D8%A8-%D9%85%D9%87%D8%A7%D8%A8%D8%A7%D8%B1%D8%A7%D8%AA-%DA%86%D9%87%D8%A7%D8%B1-%D8%AC%D9%84%D8%AF/

[avani008]

An Alphabet of Legendary Ladies - ग for  गांधारी/Gandhari, for @chaanv!

When news comes that Subala’s forces have fallen on the battlefield, the princess does not weep. Instead she holds her head high, and greets Ganga’s glorious son with quiet courtesy. 

“Certainly I shall come to Hastinapur,” she concedes, “but as honored bride, not anyone’s captive.”

And here Bhishma himself smiles, for if there is one thing he appreciates in this world, it is fearlessness.

What has the princess to fear, anyway? Already she has seen her people made vassals and mourned along their wives. Already she has won the favor of the Great God, enough to guarantee her a hundred strong sons. Already she looks upon the dusty plains of Gandhar with dry eyes, fixing the vision in her memory for the days she will see it no more. 

She has had enough of defeat to last her an eternity. She can endure no more.

She steps into the chariot beside the conqueror of her clan, and leaves her home behind. 

[avani008]

After thinking what would have happen if Draupadi marry Karna, I came up with 3 conclusion. 1. She would be lost in the epic as one of Karna wives (how many wives did he had 1, 2, or 3? He had nine kids and they were old enough to participate in the war) 2. Perhap, she would be an interesting influence on Karna and changes his destiny and vice versa. 3. Karna could simply marry her off to Duryo, and she’ll be lost in the epic.

The number of Karna's wives is a great question! Gandhari in the Stri Parva only refers to wives, plural, so we at least know it's more than one; but the number, and even the names (Vrishali, Supriya, Padmavati, etc.) are all fanon/regional variations.

To be honest, I think Draupadi and Karna would annoy each other--they're both pig-headed and hot-tempered and desperately loyal, but even that isn't enough to destroy their relationship. (Bhima, for example, shares these traits, and he and Panchali get along just fine!) But Karna is both sarcastic and thin-skinned, and Draupadi, despite her extraordinary birth, terribly casteist which would not help. For her part, Draupadi I think would hate Karna's loyalty to Duryodhana--not even out of romantic reasons, but because given her set up with the Pandavas, she does seem the sort who wants to be the first priority in her relationships. Famously, the Pandavas' other wives (except Subhadra) all lived elsewhere, and I think Draupadi would be annoyed to always find Duryodhana underfoot. (Also, those two, in my mind, really are destined to always loathe each other. In every universe.)

Which--#3 is possible on Karna's side, yeah, but anon, I think Draupadi would throw a fit or just straight up murder Duryodhana. Being married to four other brothers, who she canonically checks out=sure, whatevs. Married to some dude who tried and failed to fulfil the conditions of her swayamvar?=nope. (Note: Not that this was forbidden by the rules of a swayamvar in general; Krishna's parents got together because Vasudev's friend won Devaki on his behalf. But Draupadi would be furious, IMO.)

Though I think this is a fascinating question, and would love to hear any other opinions you have, friends! Feel free to reblog/reply/add on!