{"product_id":"blue-lotus-myths-and-folktales-of-india-nao929","title":"The Blue Lotus - Myths and Folktales of India","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eNAO929\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-author\/meena%20arora%20nayak\" class=\"underlined\" title=\"Meena Arora Nayak\"\u003eMeena Arora Nayak\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/fr\/book-publisher\/aleph%20book%20company\" class=\"underlined\" title=\"Aleph Book Company\"\u003eAleph Book Company\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2018\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9789388292108\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e584\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e9.0 inch X 5.5 inch\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e680 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003ccenter\u003e \u003cb\u003eAbout the Book\u003c\/b\u003e\n\u003c\/center\u003e \u003cp style=\"text-align: justify;\"\u003e Myths and folktales have nourished the cultural and spiritual heritage of India since the dawn of creation. They not only accentuate the splendour of the country's diverse cultures- Hindu, Buddhist, Jain, Islamic, Christian, Jewish, Sikh, Parsi, and tribal-but, collectively, they also blend to shape our nation's psyche. Many of them are familiar to us from our own childhoods. Those that are new serve to remind us of the extraordinary complexity of India's storytelling tradition. Sometimes these tales are archetypal, and sometimes they defy categorization. Sometimes they affirm our core values and, at other times, they make us question the motives that drive us. But what is always true about them, no matter how fantastical or creative the forms they take, is the rare insight they give us into the lives we live. They teach us about kinship, desire, greed, conflict, friendship, treachery, compassion, arrogance, persecution, empowerment, secrecy, romance, suffering, courage, challenges, wisdom, sexuality, and spirituality-and innumerable other things we might expect to experience in the course of our journey through life.\u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eAbout the Author\u003c\/b\u003e\n\u003c\/center\u003e \u003cp style=\"text-align: justify;\"\u003e Through her masterful retelling, Meena Arora Nayak brings to vivid life familiar and beloved stories from the Vedas, Puranas, the great epics, Kathasaritsagara and the Panchatantra, as well as lesser-known offerings from the Jatakas, Bible, Holy Quran, Sikh Janamsakhis, and the folk traditions of the Santhals, Khasis, Oriyas, Bengalis and Punjabis, among others. Perhaps the most comprehensive collection of Indian myths and folktales to have been published in our time, the tales in The Blue Lotus will leave readers of all ages spellbound.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Meena Arora Nayak is the author of three novels, Endless Rain, About Daddy, and In the Aftermath, and a children's book, The Puffin Book of Legendary Lives. Her stories are included in the anthologies The Gig of Sin and Splendour and Enhanced Gravity. Her last book was a monograph, Evil in the Mahabharata.\u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eIntroduction\u003c\/b\u003e\n\u003c\/center\u003e \u003cp style=\"text-align: justify;\"\u003e MYTH AND FOLKTALE: DEFINITIONS, DIFFERENCES, AND SIMILARITIES\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Myth-making and storytelling in India are traditions of the soil; they have been seeding India's histories and cultures from the very beginning. Even the Indus Valley seals, that are yet to be deciphered, suggest fascinating tales of iconic figures in horned headdresses, unicorn like animals, and homonymic fish and stars.' Other stories, which we do know, originated in the Vedas. For example, when the sky roared and lightning swung wildly across the sky, the myth of the frightening 'tawny' god with 'braided hair' occurred:' When the Saraswati flowed with her seven sisters, her waters swift like a chariot in victory, the myth of the glorious goddess was created. And when, in the rainy season, frogs began to croak, sounding like the chant of a Brahmin in ritual sacrifice, a fable took shape.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Myths and folktales are both layered narratives that tell of the human experience in all its variety and perfection and imperfection. These experiential tales not only explore the actions of the characters, but they also describe the consequence of the choices they make, and, knowing these tales, people gauge their own behaviours. Sometimes these tales are archetypal, and sometimes they defy categorization. Sometimes they affirm our own humanness, and, at other times, they make us question the imperatives that drive us. Bur what is always constant is that they are rooted in the ethos of the culture in which they originate.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e It is difficult to define the terms, myth and folktale; however, in order to explain the rationale of this book, a brief explanation of the terms is necessary. Myths can be loosely described as traditional tales about cosmology and supernatural beings that are sacred to a whole community. On the other hand, folktales, which are traditional, as well, are more about common people and their daily concerns. They are also more regional and are often conveyed in the language of the people of a specific region. But both myths and folktales are remembered stories and both gain relevance every time they are told.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Another, more significant, distinguishing feature between the two is that myth can be a powerful vehicle of change, especially when it is fluid and open to interpolations, as it was during the composition of the Hindu epics. For example, Vasudeva Krishna's divinity was in its formative stage in the early years of the Mahabharata, and, more than likely, it was through the interpolated myths of the epic that he gained acceptance as a full-fledged divine-an avatar of Vishnu. In fact, in the Mahabharata and Puranas, there is mention of another Vasudeva-Paundraka, who may have been Krishna's contender for the position.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e In addition to facilitating change, myth is also a barometer of societal laws. For example, at the end of the Mahabharata, when Yudhishthira holds an Ashvamedha yajna, as was the brahmanical injunction, a half- golden mongoose arrives to denounce the wastefulness of grandiose yajnas and the violence of animal sacrifice. And when myth itself dictates an injustice; it still leaves room for enquiry about the ethics of customary law. For example, in the Ramayana, when Rama kills the Shudra, Shambuka, because he aspired to become a Brahmin, varna order is restored in the story; however, questions arise about unjust practices in an immutable caste system.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e One of the most significant enquires in Hindu myth, whose reverberations can still be felt in Indian society today is the question that Draupadi poses in the Mahabharata's catalytic dice-game, in which her husband, Yudhishthira, wagers and loses her: did Yudhishthira lose himself before he staked her, and if so, how could he wager her? It is obvious that the issue of women's rights was being discussed in epic society, and its inclusion in the popular narrative not only gave it significance but it also rendered it current for all time. In fact, this question made Draupadi a precursor and poster child of feminism in India.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Folklore, on the other hand, instead of underpinning societal norms, creating standards, or evoking enquiry, is more of a mirror which reflects the lives of people whose lives are affected by those norms.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e MYTH AND FOLK: PARALLEL AND INTERTWINING TRADITIONS\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Despite these differences, myth and folklore in India are not separate traditions, as has been posited by some western scholars. According to this theory, the pan-Indian, classical Sanskrit literatures of the Shrutis (revealed texts, which comprise the Vedas and Vedanta), and the Smritis (remembered texts, which include the epics, Puranas and Dharmashastras), constitute the Great Tradition, and the regional and dialectal folk literatures make up Little Traditions. These distinctions of Great and Little Traditions may be true in other societies, but, in India, this demarcation is erroneous. In India, not only is there more than one Great Tradition, bur also both these tradition types are inclusive of each other. Not only that, they are also continuous and heavily interdependent, with a great amount of intertextualiry, and they have been so from the earliest of time.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Even when the Vedas were composed and their mantras and hymns were carefully preserved, because they were considered apaurusheya (not coming from men) and thought to contain secret knowledge about cosmic mysteries, there was a folk element present in them. These folk hymns, too, were composed by high priests in archaic metrical scheme, like the other liturgical hymns of sacrificial rites, gods, and celestial battles, but their themes were more earthy, describing ordinary concerns of life. For example, here is a hymn from the Rig Veda about a jealous wife who cannot abide her husband's other wife :\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e I dig up this plant, an herb of great power [for a magic spell], one that drives out the rival wife and wins the husband entirely for oneself.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Broad-leaved plant sent by the gods to bring happiness and the power to triumph\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Blow my rival wife away and make my husband mine alone.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e This hymn is, most likely, dedicated to Indrani, wife of Indra, the king of gods, but the emotions and actions described in it are hardly godlike; they are so human that they resonate with any woman who has ever felt jealous of the other woman. In the same vein of this Rig Vedic hymn, the Atharva Veda is almost entirely about dailiness and concerns and formulas to counter hostile elements in everyday life.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e When the era of Shruti literatures passed, their cosmological fixity transformed into the protean logos of the Smritis. These Smriti texts still had a divine cast of characters, and they were still being authored by exalted beings, but now these authors were also connected to people. For example, the Mahabharata's authorship is attributed to Vyasa and its scribing to Ganesha; both are related to the immortal as well as the mortal worlds: Ganesha is a divine whose main attributes and functions are directly connected to the well-being of mortals, and Vyasa, while being a part of Narayana and corresponding to Brahma, is not only mortal himself but is also related to the mortal characters of the epic. Moreover, in many instances, this people-friendly aspect of divine characters fed back into their myths, making them more folk-like. For example, Ganesha's attributes of benevolence towards human beings inform the myths of Ganesha and Mudgala Puranas.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Added to this secularity were two other significant factors that erased the line between myth and folklore. Firstly, these narratives were recited, not by Brahmins, as it used to happen with the Shrutis, but by bardic sutas, who were so much of the hoi polloi that often they were even outside the caste system, because they had hybrid bloodlines. And secondly, many of the myths and stories of these literatures were actually adoptions from the folklore of various tribes with which the Vedic Aryans were forming exogamous relationships.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e The mise-en-abyme structure of mythological texts, too, allowed for incorporation of folk elements: the stories that were mirrored within the frame myths were, most likely, popular folktales already in existence. For example, within the story of the Pandavas' exile, as a consequence of Yudhishthira's defeat in the dice-game, is the story of King Nala, who loses his kingdom in a dice-game and abandons his wife, Damayanti. Within the story of Garuda's enmity with his Naga cousins is the fable of the internecine quarrel of the tortoise and elephant. Moreover, sometimes these folktales, embedded in the classical texts of mythology, were themselves metanarratives for the key myth; for example, the snake tales in the snake sacrifice genocidal myth cycle of the Mahabharata create a metanarrative for the story of the Great War in which one clan plans to exterminate the other.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e The Ramayana, on the other hand, not only includes folktales, it has also engendered many folk traditions in its own different versions. In the 300 and more recognized Ramayanas, many are considered folk because of their regionalization; among these are the well-known Kamba Ramayanam in Tamil and the Sri Ranganatha Ramayanam in Telegu. In addition to generating regional versions, this epic is also part of other religious traditions, such as Jain and Buddhist, and in each one, while the frame story remains more or less the same, the structure, characterization, motifs, and side stories vary. For example, in the Buddhist Dasarata Jataka, Rama and Sita are siblings, and they marry each other after Rama returns from exile. In the Jain Ramayana, Lakshmana is the one who kills Ravana; Rama becomes a Jain monk and achieves moksha, and Sita becomes a nun.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e This fluidity in traditions never ceased, not even after the epics were formalized as shastras in about the first century CE. Despite their doctrinal seal, the accrual continued, but after the formalization, most of it was relegated to the realm of folk. The Puranas, on the other hand, which were probably oral narratives alongside the epical literatures, were never codified as scripture. However, scholars believe that the early Puranas went through a formal collection during the Gupta Era in the third to fourth centuries CE, which was, perhaps, a Brahmin effort to rescue the Vedic and Brahmanical traditions from the pervasive influence of Buddhism and Jainism. Hence, the folk elements of the Puranas were given divine authority and their myths were presented as divine diktat. An apt example of this hostility and mutation is the Puranic myth of Vishnu's Buddha Avatar. In this myth, Vishnu assumes the avatar of a false sage, the Great Deluder, Buddha, to trick the asuras into following the 'unrighteous' path of Buddhism and Jainism. Thus, through the myth, the Brahmins not only rationalized their apostasy, but also threatened those who may have been thinking of leaving the fold.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e The Puranas are classical, henotheistic texts, each one ascribing supreme divine status to the god to which it is dedicated. Within this framework, they deal with a variety of subjects, from cosmology to religion, from practical advice to ritual; basically, they are a miscellany of folklore and myth. They are primarily in Sanskrit, but some are also regional, such as the Sthala Puranas, which give an account of shrines and temples, and many of these are part of the Tamil literary tradition. Others, such as the Devi-Bhagavata Parana and the Ganesha and Mudgala Puranas, pertain to deities that may have been regional and folkloric and probably gained pan-Indian status through the popularity of their Puranic myths.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e Aside from its inclusion in scriptural texts, folklore also has a full-fledged tradition of its own, which has evolved simultaneously with the mythological tradition. For instance, the Jatakas are didactic fables about the Buddha's previous births. They are dated to about fourth century BCE to fifth century CE, the earliest tales coeval with many of the epical and Puranic myths. They are, most likely, the first set of folktales to be composed in India, and while they are an important contribution to the folklore tradition, as part of the Buddhist canon, they also constitute the mythology of the Buddha. Another example is the Pancbatantra, the third to fourth century BCE collection of allegorical fables woven within a frame story, attributed to Vishnu Sharma. Many of the Pancbatantra fables are intertextualized with the Jatakas, and a few also share elements with Mahabharata's side stories.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e The case of the voluminous epic of folktales and fables, Brihatkatha, further invalidates the separation of the traditions. Its purported author, Gunadhya, probably a court poet of King Hala, a Satavahana king around the first century CE, wrote Brihatkatha, not in Sanskrit, but in an obscure Prakrit language, Paishachi, which disappeared at some point. However, despite its break from the accepted language of classical texts, Brihatkatha is sometimes called India's third epic. Unfortunately, like Paishachi, which literally translates into the 'language of the ghosts', the book, too, is lost. But it was adapted and abridged into other texts, including three Sanskrit works that are considered important in the tradition of Indian folklore: Brihatkathashlokasangraha by Budha Swami in the eighth century CE, Brihatkathamanjari of Kshmendra, a court poet of King Ananta of Kashmir in the eleventh century CE, and, the most popular of them-Kathasaritsagara by Somadeva, a Brahmin from Kashmir, also in the eleventh century CE. All of these, while falling into the realm of folktales, can also be considered part of the supposed, Great Tradition, because of their elite language and dominant pan-Indian scope.\u003c\/p\u003e \u003cp style=\"text-align: justify;\"\u003e The Kathasaritsagara itself spawned more collections of folktales. For example, the Vetala Pancbvimshati, popularly known as Baital Pachisi, drew tales from Kathasaritsagara to mould its own collection of twenty-five stories, in which a baital, or vetala, (ghost) tells King Vikramaditya riddle-tales. The Shukasaptati, (Seventy Tales of the Parrot) also borrowed stories from the same text to put in the mouth of its narrator parrot, who relates tales to a cheating queen about unfaithfulness. Moreover, the protagonist of the former collection, Raja Vikramaditya of Ujjain, became such a legend that he was intertexualized in a number of other collections, such as the Simhasana Battisi (Thirty-Two Tales of the Throne), and he continued to also be the hero of many oral folktales. This movement of stories not only kept the tales alive, but they also created sibling stories. An interesting example is in the medieval Jain story of 'Durgila' from Hemchandra's Parishishtaparvan and 'The Anklet' from Shukasaptati. The latter is the exact replica of one incident in the former, but what is interesting is the shift in motifs and beliefs. This is a story of a married woman who has a lover but is able to successfully deceive her husband. In the Jain text, she is presented as a sinner and punished for it, but in the Hindu text, she is characterized as clever and is exonerated ('The Anklet' is included in this book).\u003c\/p\u003e \u003ccenter\u003e \u003cp\u003e \u003cb\u003eContents\u003c\/b\u003e\u003c\/p\u003e \u003c\/center\u003e \u003ctable width=\"100%\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd width=\"5%\"\u003e \u003c\/td\u003e \u003ctd width=\"85%\"\u003e Introduction\u003c\/td\u003e \u003ctd width=\"10%\"\u003e 4\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003cb\u003ePART ONE: ROOTS AND RHIZOME\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e THE WORLD IS CREATED\u003c\/td\u003e \u003ctd\u003e 4\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 1\u003c\/td\u003e \u003ctd\u003e The Golden Egg and the Lotus\u003c\/td\u003e \u003ctd\u003e 13\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 2\u003c\/td\u003e \u003ctd\u003e The Battle of Ahura Mazda and Ahriman\u003c\/td\u003e \u003ctd\u003e 22\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003ctd\u003e From the Dust of the Earth\u003c\/td\u003e \u003ctd\u003e 27\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 4\u003c\/td\u003e \u003ctd\u003e He Who Has Made Everything\u003c\/td\u003e \u003ctd\u003e 48\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 5\u003c\/td\u003e \u003ctd\u003e Adi Shakti Creates Gods and Humans\u003c\/td\u003e \u003ctd\u003e 54\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 6\u003c\/td\u003e \u003ctd\u003e Saved by the Fish, Manu Creates the Human Race\u003c\/td\u003e \u003ctd\u003e 60\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 7\u003c\/td\u003e \u003ctd\u003e Pilcu Haran and Pilcu Budhi\u003c\/td\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 8\u003c\/td\u003e \u003ctd\u003e Bong and Bomong\u003c\/td\u003e \u003ctd\u003e 75\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e BEING HUMAN\u003c\/td\u003e \u003ctd\u003e 100\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 9\u003c\/td\u003e \u003ctd\u003e Purusha Suktam: Sacrifice of the Cosmic Being\u003c\/td\u003e \u003ctd\u003e 106\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 10\u003c\/td\u003e \u003ctd\u003e Brahma's Experiments with Dismemberment\u003c\/td\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 11\u003c\/td\u003e \u003ctd\u003e The Sixth Creation: Mankind\u003c\/td\u003e \u003ctd\u003e 112\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 12\u003c\/td\u003e \u003ctd\u003e Eating the Fruit of Good and Evil\u003c\/td\u003e \u003ctd\u003e 114\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 13\u003c\/td\u003e \u003ctd\u003e Prithvi, the Land of Milk and Honey\u003c\/td\u003e \u003ctd\u003e 133\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 14\u003c\/td\u003e \u003ctd\u003e Ganga is Tamed to Liberate Mortal Souls\u003c\/td\u003e \u003ctd\u003e 134\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 15\u003c\/td\u003e \u003ctd\u003e The Tower of Human Confusion\u003c\/td\u003e \u003ctd\u003e 144\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 16\u003c\/td\u003e \u003ctd\u003e Sophet Bneng\u003c\/td\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 17\u003c\/td\u003e \u003ctd\u003e Karma, the Vehicle of Life\u003c\/td\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 18\u003c\/td\u003e \u003ctd\u003e Our Ordinary Lives\u003c\/td\u003e \u003ctd\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003cb\u003ePART TWO: A THOUSAND PETALS\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e KINSHIP\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 19\u003c\/td\u003e \u003ctd\u003e Passion and Progeny\u003c\/td\u003e \u003ctd\u003e 39\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 20\u003c\/td\u003e \u003ctd\u003e Akanundan\u003c\/td\u003e \u003ctd\u003e 43\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 21\u003c\/td\u003e \u003ctd\u003e Am I My Brother's Keeper?\u003c\/td\u003e \u003ctd\u003e 46\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 22\u003c\/td\u003e \u003ctd\u003e How Kurukshetra Became a Battlefield\u003c\/td\u003e \u003ctd\u003e 47\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 23\u003c\/td\u003e \u003ctd\u003e The Lost Son\u003c\/td\u003e \u003ctd\u003e 48\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 24\u003c\/td\u003e \u003ctd\u003e Sister in the Flute\u003c\/td\u003e \u003ctd\u003e 50\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 25\u003c\/td\u003e \u003ctd\u003e Sadda Mama\u003c\/td\u003e \u003ctd\u003e 54\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 26\u003c\/td\u003e \u003ctd\u003e Sons-in-Law\u003c\/td\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 27\u003c\/td\u003e \u003ctd\u003e The Blue Alien\u003c\/td\u003e \u003ctd\u003e 56\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e DESIRES\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 28\u003c\/td\u003e \u003ctd\u003e Worlds and Unworlds\u003c\/td\u003e \u003ctd\u003e 59\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 29\u003c\/td\u003e \u003ctd\u003e In Pursuit of Perfection\u003c\/td\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 30\u003c\/td\u003e \u003ctd\u003e A Suitable Boy\u003c\/td\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 31\u003c\/td\u003e \u003ctd\u003e Postomoni, the Opium Girl\u003c\/td\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 32\u003c\/td\u003e \u003ctd\u003e The Nephew\u003c\/td\u003e \u003ctd\u003e 77\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 33\u003c\/td\u003e \u003ctd\u003e Deer of Desire\u003c\/td\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 34\u003c\/td\u003e \u003ctd\u003e Weavers Can Never Go to Heaven\u003c\/td\u003e \u003ctd\u003e 84\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 35\u003c\/td\u003e \u003ctd\u003e One Jar of Oil\u003c\/td\u003e \u003ctd\u003e 85\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e GREED\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 36\u003c\/td\u003e \u003ctd\u003e The Foolish Rich Man\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 37\u003c\/td\u003e \u003ctd\u003e Feathers of Gold\u003c\/td\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 38\u003c\/td\u003e \u003ctd\u003e Thirty Pieces of Silver\u003c\/td\u003e \u003ctd\u003e 89\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 39\u003c\/td\u003e \u003ctd\u003e The Speaking Tree\u003c\/td\u003e \u003ctd\u003e 92\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 40\u003c\/td\u003e \u003ctd\u003e Lord of the Field\u003c\/td\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 41\u003c\/td\u003e \u003ctd\u003e Gold Mangoes for the Afterlife\u003c\/td\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 42\u003c\/td\u003e \u003ctd\u003e Iron-Eating Mice\u003c\/td\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 43\u003c\/td\u003e \u003ctd\u003e The Wheel of Greed\u003c\/td\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e CONFLICTS\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 44\u003c\/td\u003e \u003ctd\u003e Manthan\u003c\/td\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 45\u003c\/td\u003e \u003ctd\u003e Avenging Dinah\u003c\/td\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 46\u003c\/td\u003e \u003ctd\u003e A Wife, a Wager, and a War\u003c\/td\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 47\u003c\/td\u003e \u003ctd\u003e Ya'juj and Ma'juj\u003c\/td\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 48\u003c\/td\u003e \u003ctd\u003e Another Krishna?\u003c\/td\u003e \u003ctd\u003e 123\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 49\u003c\/td\u003e \u003ctd\u003e The Elephant is ...\u003c\/td\u003e \u003ctd\u003e 126\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 50\u003c\/td\u003e \u003ctd\u003e Old Age is Childhood\u003c\/td\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 51\u003c\/td\u003e \u003ctd\u003e Mothers, Be Careful What You Say to Your Children\u003c\/td\u003e \u003ctd\u003e 128\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e FRIENDSHIP\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 52\u003c\/td\u003e \u003ctd\u003e The City of Mice\u003c\/td\u003e \u003ctd\u003e 130\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 53\u003c\/td\u003e \u003ctd\u003e To Honour a Friendship: the Lion and the Jackal\u003c\/td\u003e \u003ctd\u003e 132\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 54\u003c\/td\u003e \u003ctd\u003e A Pinch of Sindhur\u003c\/td\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 55\u003c\/td\u003e \u003ctd\u003e The Source of Rivers and Heroes is Unknown\u003c\/td\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 56\u003c\/td\u003e \u003ctd\u003e Murdan Khan\u003c\/td\u003e \u003ctd\u003e 140\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 57\u003c\/td\u003e \u003ctd\u003e How Man and Dog Became Friends\u003c\/td\u003e \u003ctd\u003e 144\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 58\u003c\/td\u003e \u003ctd\u003e Gopal, My Friend\u003c\/td\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 59\u003c\/td\u003e \u003ctd\u003e A Quarrel that Created a Clan\u003c\/td\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e TREACHERY\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 60\u003c\/td\u003e \u003ctd\u003e Distribution of Indra's Sin\u003c\/td\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 61\u003c\/td\u003e \u003ctd\u003e How the Camel was Duped\u003c\/td\u003e \u003ctd\u003e 162\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 62\u003c\/td\u003e \u003ctd\u003e The Promised Lake\u003c\/td\u003e \u003ctd\u003e 164\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 63\u003c\/td\u003e \u003ctd\u003e The Interpreter of Dreams\u003c\/td\u003e \u003ctd\u003e 166\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 64\u003c\/td\u003e \u003ctd\u003e The Theft of Sanjivni\u003c\/td\u003e \u003ctd\u003e 172\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 65\u003c\/td\u003e \u003ctd\u003e Tilottama\u003c\/td\u003e \u003ctd\u003e 176\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 66\u003c\/td\u003e \u003ctd\u003e From Head to Toe\u003c\/td\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 67\u003c\/td\u003e \u003ctd\u003e The Great Deluder: Vishnu's Buddha Avatar\u003c\/td\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e COMPASSION\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 68\u003c\/td\u003e \u003ctd\u003e Tara\u003c\/td\u003e \u003ctd\u003e 185\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 69\u003c\/td\u003e \u003ctd\u003e The Rhythm of the Soul: How Valmiki Became the Adikavi\u003c\/td\u003e \u003ctd\u003e 185\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 70\u003c\/td\u003e \u003ctd\u003e Fifty Prayers a Day\u003c\/td\u003e \u003ctd\u003e 187\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 71\u003c\/td\u003e \u003ctd\u003e A Coconut will Suffice\u003c\/td\u003e \u003ctd\u003e 188\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 72\u003c\/td\u003e \u003ctd\u003e The Half Golden Mongoose\u003c\/td\u003e \u003ctd\u003e 190\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 73\u003c\/td\u003e \u003ctd\u003e The Weight of a Dove\u003c\/td\u003e \u003ctd\u003e 192\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 74\u003c\/td\u003e \u003ctd\u003e Ahoi Mara\u003c\/td\u003e \u003ctd\u003e 193\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 75\u003c\/td\u003e \u003ctd\u003e The Barter\u003c\/td\u003e \u003ctd\u003e 195\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 76\u003c\/td\u003e \u003ctd\u003e The Rainbow Prince\u003c\/td\u003e \u003ctd\u003e 198\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 77\u003c\/td\u003e \u003ctd\u003e Not on the Sabbath\u003c\/td\u003e \u003ctd\u003e 202\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e ARROGANCE\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 78\u003c\/td\u003e \u003ctd\u003e Between Heaven and Earth: Trishanku\u003c\/td\u003e \u003ctd\u003e 203\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 79\u003c\/td\u003e \u003ctd\u003e A Parade of Indras\u003c\/td\u003e \u003ctd\u003e 209\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 80\u003c\/td\u003e \u003ctd\u003e The Fish that Were Too Clever\u003c\/td\u003e \u003ctd\u003e 212\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 81\u003c\/td\u003e \u003ctd\u003e The Arrival of Kaliyuga\u003c\/td\u003e \u003ctd\u003e 214\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 82\u003c\/td\u003e \u003ctd\u003e Ganesha's Appetite\u003c\/td\u003e \u003ctd\u003e 218\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 83\u003c\/td\u003e \u003ctd\u003e Malik Bhage and Bhai Lalo\u003c\/td\u003e \u003ctd\u003e 219\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 84\u003c\/td\u003e \u003ctd\u003e Hiranyaksha and Hiranyakashipu\u003c\/td\u003e \u003ctd\u003e 220\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 85\u003c\/td\u003e \u003ctd\u003e Greatest Devotee\u003c\/td\u003e \u003ctd\u003e 227\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 86\u003c\/td\u003e \u003ctd\u003e The Face of a Bad Omen\u003c\/td\u003e \u003ctd\u003e 230\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e PERSECUTION\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 87\u003c\/td\u003e \u003ctd\u003e Kahn Raja Bhoj, Kahan Gangu Teli\u003c\/td\u003e \u003ctd\u003e 233\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 88\u003c\/td\u003e \u003ctd\u003e When a Shudra Aspired to be a Brahmin\u003c\/td\u003e \u003ctd\u003e 234\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 89\u003c\/td\u003e \u003ctd\u003e Eliminating the Competition: Ekalavya\u003c\/td\u003e \u003ctd\u003e 236\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 90\u003c\/td\u003e \u003ctd\u003e The Prostitution of Madhavi\u003c\/td\u003e \u003ctd\u003e 237\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 91\u003c\/td\u003e \u003ctd\u003e Disfiguring Surpanakha\u003c\/td\u003e \u003ctd\u003e 240\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 92\u003c\/td\u003e \u003ctd\u003e Rape of Tamar\u003c\/td\u003e \u003ctd\u003e 243\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 93\u003c\/td\u003e \u003ctd\u003e Oghavati, the Dutiful Wife\u003c\/td\u003e \u003ctd\u003e 245\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 94\u003c\/td\u003e \u003ctd\u003e A Saas-Bahu Tale\u003c\/td\u003e \u003ctd\u003e 250\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 95\u003c\/td\u003e \u003ctd\u003e Sona and Rupa\u003c\/td\u003e \u003ctd\u003e 254\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 96\u003c\/td\u003e \u003ctd\u003e If It Wasn't you, It Was One of You\u003c\/td\u003e \u003ctd\u003e 257\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e EMPOWERMENT\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 97\u003c\/td\u003e \u003ctd\u003e Who Will Save You?\u003c\/td\u003e \u003ctd\u003e 258\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 98\u003c\/td\u003e \u003ctd\u003e Indra vs Govardhana\u003c\/td\u003e \u003ctd\u003e 258\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 99\u003c\/td\u003e \u003ctd\u003e Mariamma and Yellamma\u003c\/td\u003e \u003ctd\u003e 261\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 100\u003c\/td\u003e \u003ctd\u003e Death Will or Us Part\u003c\/td\u003e \u003ctd\u003e 263\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 101\u003c\/td\u003e \u003ctd\u003e The Red Lotus of Faithfulness\u003c\/td\u003e \u003ctd\u003e 270\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 102\u003c\/td\u003e \u003ctd\u003e Bopoluchi\u003c\/td\u003e \u003ctd\u003e 275\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 103\u003c\/td\u003e \u003ctd\u003e May Your Head Split Into Seven Pieces!\u003c\/td\u003e \u003ctd\u003e 279\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 104\u003c\/td\u003e \u003ctd\u003e Durga: the Sum of All Gods\u003c\/td\u003e \u003ctd\u003e 281\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e SECRECY\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 105\u003c\/td\u003e \u003ctd\u003e Krishna's Secret\u003c\/td\u003e \u003ctd\u003e 284\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 106\u003c\/td\u003e \u003ctd\u003e Ila's Double Life\u003c\/td\u003e \u003ctd\u003e 287\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 107\u003c\/td\u003e \u003ctd\u003e The Language We Speak When We Sleep\u003c\/td\u003e \u003ctd\u003e 289\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 108\u003c\/td\u003e \u003ctd\u003e The Diamond Parrot and the Golden-Haired Rani\u003c\/td\u003e \u003ctd\u003e 290\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 109\u003c\/td\u003e \u003ctd\u003e Why the Fish Laughed\u003c\/td\u003e \u003ctd\u003e 295\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 110\u003c\/td\u003e \u003ctd\u003e The Shadow Sira\u003c\/td\u003e \u003ctd\u003e 301\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 111\u003c\/td\u003e \u003ctd\u003e Say It to the Trees\u003c\/td\u003e \u003ctd\u003e 304\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e ROMANCE\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 112\u003c\/td\u003e \u003ctd\u003e Pururavas and Urvashi\u003c\/td\u003e \u003ctd\u003e 306\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 113\u003c\/td\u003e \u003ctd\u003e Usha and Anirudha\u003c\/td\u003e \u003ctd\u003e 309\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 114\u003c\/td\u003e \u003ctd\u003e Vasavadatta and Udayan\u003c\/td\u003e \u003ctd\u003e 314\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 115\u003c\/td\u003e \u003ctd\u003e A Princess, a Mechanical Garuda, and a Counterfeit Vishnu\u003c\/td\u003e \u003ctd\u003e 323\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 116\u003c\/td\u003e \u003ctd\u003e Maru Bihag\u003c\/td\u003e \u003ctd\u003e 331\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e SUFFERING\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 117\u003c\/td\u003e \u003ctd\u003e The Creation of Night\u003c\/td\u003e \u003ctd\u003e 339\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 118\u003c\/td\u003e \u003ctd\u003e Leap of Ka Likai\u003c\/td\u003e \u003ctd\u003e 339\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 119\u003c\/td\u003e \u003ctd\u003e Shiva's Grief\u003c\/td\u003e \u003ctd\u003e 340\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 120\u003c\/td\u003e \u003ctd\u003e Dashratha's Curse\u003c\/td\u003e \u003ctd\u003e 346\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 121\u003c\/td\u003e \u003ctd\u003e The Way of the Cross\u003c\/td\u003e \u003ctd\u003e 349\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 122\u003c\/td\u003e \u003ctd\u003e The Extreme Suffering of Raja Harishchandra\u003c\/td\u003e \u003ctd\u003e 355\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e COURAGE\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 123\u003c\/td\u003e \u003ctd\u003e In the Face of Fear\u003c\/td\u003e \u003ctd\u003e 370\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 124\u003c\/td\u003e \u003ctd\u003e Tees Mar Khan\u003c\/td\u003e \u003ctd\u003e 371\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 125\u003c\/td\u003e \u003ctd\u003e Yudhishthira's Dilemma\u003c\/td\u003e \u003ctd\u003e 373\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 126\u003c\/td\u003e \u003ctd\u003e Thomas's Journey to India\u003c\/td\u003e \u003ctd\u003e 376\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 127\u003c\/td\u003e \u003ctd\u003e Dadhichi's Bones\u003c\/td\u003e \u003ctd\u003e 377\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 128\u003c\/td\u003e \u003ctd\u003e David and Goliath\u003c\/td\u003e \u003ctd\u003e 380\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 129\u003c\/td\u003e \u003ctd\u003e The Haunted Mosque\u003c\/td\u003e \u003ctd\u003e 382\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 130\u003c\/td\u003e \u003ctd\u003e Rustarn and Sohrab\u003c\/td\u003e \u003ctd\u003e 387\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e CHALLENGES\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 131\u003c\/td\u003e \u003ctd\u003e Defeat of Mara\u003c\/td\u003e \u003ctd\u003e 398\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 132\u003c\/td\u003e \u003ctd\u003e Kali: the Goddess, the Warrior, the Mother\u003c\/td\u003e \u003ctd\u003e 400\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 133\u003c\/td\u003e \u003ctd\u003e Don't Drink the Water: Yaksha's Test\u003c\/td\u003e \u003ctd\u003e 404\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 134\u003c\/td\u003e \u003ctd\u003e Ganesha Wins the Race\u003c\/td\u003e \u003ctd\u003e 410\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 135\u003c\/td\u003e \u003ctd\u003e Mushkil Aasan: Dua e Behram Yazad\u003c\/td\u003e \u003ctd\u003e 411\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 136\u003c\/td\u003e \u003ctd\u003e Karva Chauth\u003c\/td\u003e \u003ctd\u003e 417\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 137\u003c\/td\u003e \u003ctd\u003e The Tale of Small Feet Hiraman, the Parrot\u003c\/td\u003e \u003ctd\u003e 419\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 138\u003c\/td\u003e \u003ctd\u003e Hiraman, the Parrot\u003c\/td\u003e \u003ctd\u003e 422\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e WISDOM\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 139\u003c\/td\u003e \u003ctd\u003e The Sower\u003c\/td\u003e \u003ctd\u003e 429\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 140\u003c\/td\u003e \u003ctd\u003e The Millionaire\u003c\/td\u003e \u003ctd\u003e 430\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 141\u003c\/td\u003e \u003ctd\u003e The Wisdom of Not Beating a Wife\u003c\/td\u003e \u003ctd\u003e 430\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 142\u003c\/td\u003e \u003ctd\u003e A Monkey's Heart\u003c\/td\u003e \u003ctd\u003e 434\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 143\u003c\/td\u003e \u003ctd\u003e One Alphabet of Wisdom\u003c\/td\u003e \u003ctd\u003e 435\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 144\u003c\/td\u003e \u003ctd\u003e Beware the Company of Evil People\u003c\/td\u003e \u003ctd\u003e 436\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 145\u003c\/td\u003e \u003ctd\u003e Daydreamers\u003c\/td\u003e \u003ctd\u003e 437\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 146\u003c\/td\u003e \u003ctd\u003e Death of a Donkey\u003c\/td\u003e \u003ctd\u003e 438\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 147\u003c\/td\u003e \u003ctd\u003e Suitable Vocation\u003c\/td\u003e \u003ctd\u003e 440\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e SEXUALITY\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 148\u003c\/td\u003e \u003ctd\u003e Five Arrows of Desire: Kamadeva\u003c\/td\u003e \u003ctd\u003e 442\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 149\u003c\/td\u003e \u003ctd\u003e The Girl Who Became a Flowering Tree\u003c\/td\u003e \u003ctd\u003e 446\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 150\u003c\/td\u003e \u003ctd\u003e Her Beauty Was Her Curse: Ahalya\u003c\/td\u003e \u003ctd\u003e 456\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 151\u003c\/td\u003e \u003ctd\u003e The Virgin Monk\u003c\/td\u003e \u003ctd\u003e 460\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 152\u003c\/td\u003e \u003ctd\u003e The Anklet\u003c\/td\u003e \u003ctd\u003e 464\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 153\u003c\/td\u003e \u003ctd\u003e Twelve Mouse Cubits\u003c\/td\u003e \u003ctd\u003e 467\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 154\u003c\/td\u003e \u003ctd\u003e How Shiva's Linga Came to be Worshipped\u003c\/td\u003e \u003ctd\u003e 468\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e SPIRITUALITY\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 155\u003c\/td\u003e \u003ctd\u003e That Are You\u003c\/td\u003e \u003ctd\u003e 470\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 156\u003c\/td\u003e \u003ctd\u003e There's More Light Here\u003c\/td\u003e \u003ctd\u003e 471\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 157\u003c\/td\u003e \u003ctd\u003e The Miracle of the Prophet's Birth\u003c\/td\u003e \u003ctd\u003e 472\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 158\u003c\/td\u003e \u003ctd\u003e A Palace in Heaven\u003c\/td\u003e \u003ctd\u003e 474\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 159\u003c\/td\u003e \u003ctd\u003e Hanuman's Heart\u003c\/td\u003e \u003ctd\u003e 477\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 160\u003c\/td\u003e \u003ctd\u003e The Hare in the Moon\u003c\/td\u003e \u003ctd\u003e 478\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 161\u003c\/td\u003e \u003ctd\u003e Knowing When to Conceal the Truth\u003c\/td\u003e \u003ctd\u003e 481\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 162\u003c\/td\u003e \u003ctd\u003e In Which Direction is Kaaba?\u003c\/td\u003e \u003ctd\u003e 483\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 163\u003c\/td\u003e \u003ctd\u003e Kirtimukha\u003c\/td\u003e \u003ctd\u003e 484\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 164\u003c\/td\u003e \u003ctd\u003e AlI That is Lost\u003c\/td\u003e \u003ctd\u003e 485\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003cb\u003ePART THREE: THE SEEDED POD\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e DEATH\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 165\u003c\/td\u003e \u003ctd\u003e Creation of Death\u003c\/td\u003e \u003ctd\u003e 489\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 166\u003c\/td\u003e \u003ctd\u003e The Dead Man\u003c\/td\u003e \u003ctd\u003e 491\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 167\u003c\/td\u003e \u003ctd\u003e Crossing the Chinvat Bridge of Separation\u003c\/td\u003e \u003ctd\u003e 492\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 168\u003c\/td\u003e \u003ctd\u003e Only When Your Time has Come\u003c\/td\u003e \u003ctd\u003e 494\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 169\u003c\/td\u003e \u003ctd\u003e Death of Pushpak\u003c\/td\u003e \u003ctd\u003e 496\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 170\u003c\/td\u003e \u003ctd\u003e The Mustard Seed\u003c\/td\u003e \u003ctd\u003e 497\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 171\u003c\/td\u003e \u003ctd\u003e Rama is Trapped in Lakshmana's Death\u003c\/td\u003e \u003ctd\u003e 499\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 172\u003c\/td\u003e \u003ctd\u003e Death of a Mosquito\u003c\/td\u003e \u003ctd\u003e 502\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 173\u003c\/td\u003e \u003ctd\u003e After the Last Soul is Born\u003c\/td\u003e \u003ctd\u003e 505\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e REBIRTH\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 174\u003c\/td\u003e \u003ctd\u003e Cycles of Great Time\u003c\/td\u003e \u003ctd\u003e 507\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 175\u003c\/td\u003e \u003ctd\u003e Al Qiyamah\u003c\/td\u003e \u003ctd\u003e 508\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 176\u003c\/td\u003e \u003ctd\u003e Frashegird: Making Wonderful\u003c\/td\u003e \u003ctd\u003e 509\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 177\u003c\/td\u003e \u003ctd\u003e We Live Many Lives\u003c\/td\u003e \u003ctd\u003e 510\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 178\u003c\/td\u003e \u003ctd\u003e Vishnu is Cursed to be Reborn on Earth\u003c\/td\u003e \u003ctd\u003e 512\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 179\u003c\/td\u003e \u003ctd\u003e Death and Rebirth of Ganesha\u003c\/td\u003e \u003ctd\u003e 514\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 180\u003c\/td\u003e \u003ctd\u003e The Queen Who Became a Dung-Beetle Jaratkaru Weds Jaratkaru\u003c\/td\u003e \u003ctd\u003e 518\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 181\u003c\/td\u003e \u003ctd\u003e Jaratkaru Weds Jaratkaru\u003c\/td\u003e \u003ctd\u003e 520\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003cb\u003ePART FOUR: THE LOTUS\u003c\/b\u003e\n\u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 182\u003c\/td\u003e \u003ctd\u003e Illusions of Bondage: A Children's Story\u003c\/td\u003e \u003ctd\u003e 527\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 183\u003c\/td\u003e \u003ctd\u003e Nachiketa: Conversations with Death\u003c\/td\u003e \u003ctd\u003e 528\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 184\u003c\/td\u003e \u003ctd\u003e Resurrection of Jesus\u003c\/td\u003e \u003ctd\u003e 531\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 185\u003c\/td\u003e \u003ctd\u003e Sachkhand: the Realm of Truth\u003c\/td\u003e \u003ctd\u003e 533\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 186\u003c\/td\u003e \u003ctd\u003e A Glimpse of Jannat\u003c\/td\u003e \u003ctd\u003e 534\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 187\u003c\/td\u003e \u003ctd\u003e Kabuliwalla and Banke Bihari\u003c\/td\u003e \u003ctd\u003e 539\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 188\u003c\/td\u003e \u003ctd\u003e In Search of Self\u003c\/td\u003e \u003ctd\u003e 539\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Acknowledgements\u003c\/td\u003e \u003ctd\u003e 541\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Notes\u003c\/td\u003e \u003ctd\u003e 543\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Further Reading\u003c\/td\u003e \u003ctd\u003e 549\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003ccenter\u003e \u003cp\u003e \u003cbr\u003e \u003cb\u003e\u003cu\u003e\u003cfont color=\"red\" size=\"5\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/p\u003e \u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929a.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929b.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929c.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929d.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929e.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929f.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929g.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929h.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929i.jpg\"\u003e\n\u003c\/center\u003e \u003cbr\u003e \u003ccenter\u003e \u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2017\/nao929j.jpg\"\u003e\n\u003c\/center\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44623339323693,"sku":"NAO929","price":70.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/nao929.jpg?v=1677794653","url":"https:\/\/occultnthings.com\/fr\/products\/blue-lotus-myths-and-folktales-of-india-nao929","provider":"Occult-N-Things","version":"1.0","type":"link"}