{"product_id":"mahabharata-what-is-not-here-is-nowhere-else-yannehasti-na-tadkvacit-ide807","title":"The Mahabharata: What is not here is nowhere else (Yannehasti na Tadkvacit)","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\u003eIDE807\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=\"\/it\/book-author\/edited%20by%20t%20s%20rukmani\" class=\"underlined\" title=\"Edited By: T.S. Rukmani\"\u003eEdited By: T.S. Rukmani\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=\"\/it\/book-publisher\/munshiram%20manoharlal%20publishers%20pvt%20ltd\" class=\"underlined\" title=\"MUNSHIRAM MANOHARLAL PUBLISHERS PVT LTD\"\u003eMUNSHIRAM MANOHARLAL PUBLISHERS PVT LTD\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\u003e2021\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e9788121511308\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e343\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\"\u003e8.8\" X 5.7\"\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\"\u003e600 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\u003cp\u003e \u003cb\u003eFrom the Jacket:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e The \u003ci\u003e\u003ca href=\"\/it\/book\/Hindu\/mahabharata\"\u003eMahabharata\u003c\/a\u003e \u003c\/i\u003eis an Itihasa which holds fascination for scholars of different disciplines. There is material here, in this vast text, for anthropologists, sociologists, philosophers, scholars of religious studies, astrophysicists and many more. While earlier scholarship has mainly been in the fields of religion and philosophy and in the dating of the Itihasa, since the publication of the critical edition, scholars have been engaged in researching its contents both critically and comparatively in very much areas and in novel ways.\u003c\/p\u003e \u003cp\u003e This book, which is a collection of essays by scholars reputed in the area of \u003ci\u003eMahabharata \u003c\/i\u003estudies, belongs to this new genre. There are chapter, here, that explore the hermeneutics of \u003ca href=\"\/it\/article\/dharma-for-modern-man\"\u003edharma\u003c\/a\u003e, other which try to analyze different characters from many perspectives, one which revisits the dating of the Kuruksetra war using latest computer technology, another one which discusses the birth of the Pandavas and the Kauravas in modern bioethical terms, and many other topics as well. This book is thus an addition to the ongoing scholarship is understanding the inexhaustible material available to us is this unique \u003ci\u003eMahabharata\u003c\/i\u003e text that represents in many ways, the cultural history of India. Though ancient, the \u003ci\u003eMahabharata \u003c\/i\u003e is modern in the challenges it presents to scholars of all ages. It is a book which also caters to the general reader interested in the Itihasa tradition.\u003c\/p\u003e \u003cp\u003e \u003cb\u003eAbout the Author:\u003c\/b\u003e\u003c\/p\u003e \u003cp\u003e \u003cb\u003eDr. T.S. Rukmani\u003c\/b\u003e is currently Professor and Chair in Hindu Studies at Concordia University, Montreal, Canada. Before joining the present assignment she had the distinction of being the first Chair in Hindu Studies and Indian Philosophy at the University of Durban-Westville, South Africa. She has had a distinguished academic career at the University of Delhi where her last assignment was Principal, Miranda House. She is the author of twelve books which include the \u003ci\u003eYogavarttika \u003c\/i\u003eof Vijnanabhiksu in 4 vols. (1981-89), the \u003ci\u003eYogasutra-bhasyavivarana \u003c\/i\u003eof Sankara in 2 vols. (2001), and \u003ci\u003eHindu Diaspora: Global Perspectives \u003c\/i\u003e(2001). She has many research papers to her credit and publishes regularly in academic journals both in India and abroad. Besides her research in areas of Indian philosophy, Rukmani had had an abiding interest in Itihasa and Purana studies. This book is a result of her ongoing engagement with the \u003ci\u003eMahabharata\u003c\/i\u003e material.\u003c\/p\u003e \u003ccenter\u003e\u003cb\u003ePreface \u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e THIS volume is the outcome of a highly successful International Conference on the Mahabharata held at Concordia University, Montreal (Canada) on 18th, 19th and 20th May 200l. The Conference involving thirty-three presenters had delegates from a number of countries like America, Australia, Canada, England, India, Israel, Japan, and Mauritius andit covered a wide array of topics. The presentations and discussions mainly focussed on (1) Methodological Perspectives; (2) Character Analysis and (3) Philosophical, Social, Ethical and other issues in this great itihasa. \u003c\/p\u003e\n\u003cp\u003e Prof. Frederick Lowy, the Rector and Vice-Chancellor of Concordia University inaugurated the Conference which was followed by Prof. Gerald James Larson's keynote address entitled \" ... kim akurvata, Samjaya?: The Great War in the Night of a Thousand Suns.\" Three days of intense intellectual debate (jnanayajna) concluded with Prof. Madhav Deshpande' s valedictory address titled \"Interpreting the Mahabharata.\" \u003c\/p\u003e\n\u003cp\u003e A conference of this dimension and scope would not have been possible without a generous financial grant from the Social Sciences and Humanities Research Council (SSHRC) of Canada and also support from the Faculty of Arts and Sciences of Concordia University. I thank them for their support. Though as Chair in Hindu Studies, I was primarily responsible for the organization of this event, its success was due to the unstinted effort and organizational skills of a number of other people, both within and outside the University community. It is not possible to name all of those who helped me in this event, but there are some who were directly involved and need special mention. Amongst them are Dr. Srinivas Tilak and Ms. Johanne Rabbat who were the coordinators of the Conference; Dr. Tilak was a faculty member at the time and Johanne is a graduate student in the department working on her doctoral thesis. A number of the members of the community worked tirelessly on all three days of the Conference, taking care of all the practical little things like registration, tea and coffee breaks, catering arrangements and so many of those minute details that go to make a successful Conference. Due to constraint of space I regret that I am not able to mention all of them by name and am certain that they will appreciate my difficulty. \u003c\/p\u003e\n\u003cp\u003e I would like to thank Munit Merid, the Secretary of the Department of Religion, Concordia University, for the initial, painstaking, editing of the chapters of the volume and Ms. Johanne Rabbat who took over from her in the middle, and worked with me right till the time that the manuscript was dispatched to the Publishers. I sincerely thank both of them for their efforts. \u003c\/p\u003e\n\u003cp\u003e Late Mr. Devendra Jain of Munshiram Manoharlal Publishers, New Delhi, well-known Publishers of Indological books, came forward and accepted to publish this work. I thank him for the interest he had shown in this publication. \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e THE critical edition of the Mahabharata (Mbh.) brought out by the Bhandarkar Oriental Research Institute, Pune, is a milestone in the history of Mbh. scholarship which has since driven a number of innovative research in the vast treasures of this itihasa all round the world. From viewing the Mbh. as a \"monstrous mass of songs\" in the past, for instance, it has widened the lens, and scholars are now more interested in looking for answers for specific questions that beset all humans that live in this complex world. The approach now is not that the Mbh. is a culture-specific text applicable only to the Indian context as such but that the text is indeed engaged in portraying the complexities and dilemmas that each one of us faces in the lived world. There is no other text, perhaps, more suited to guide humans in this difficult task of engaging oneself in the world, specially in these troubled times, than the Mbh. itself. \u003c\/p\u003e\n\u003cp\u003e This volume which is a collection of twenty-one contributions by scholars reputed in the area of Mbh. research is ample testimony to the above statement. In it we get a variety of approaches by different authors of the various chapters sometimes, to the same narratives like that of the birth of the Pandavas, at other times to the same character like Karna or Bhisma, and yet again to the myriad ways in which the compelling presence of dharma in the entire itihasa is to be understood. After all while the itihasa proclaims its all encompassing nature, it also emphasizes that it is primarily concerned with dharma alone when it states poignantly in the Svargarohanaparvan: With uplifted arms one laments that people are unable to understand the important principle that artha and kama are rooted in dharma. (urdhvabahurviraumyesa na ca kascicchrnoti me, dharmadarthasca kamasca sa kimartham na sevyate.) This volume also tries, in its own way, to reemphasize this teaching and is a refreshing new addition to the ongoing Mahabharata-itihasa scholarship. \u003c\/p\u003e\n\u003cp\u003e The first chapter by Madhav M. Deshpande raises some questions of perennial interest like whether there can be a final decisive inter- pretation of texts like the Mbh. Using the threefold transmission of the Mbh. from Jaya to Bharata and Mbh., he skillfully argues that it is not the characters and plots but the \"narrator, the patron and the audience\" that dictate the form of a narrative act like the Mbh. He also discusses, in an interesting manner, when Arjuna really comes to know of Krsna's divinity and concludes that \"Krsna's divinity is randomly introduced, without its narrative force being carried through in any consistent fashion.\" \u003c\/p\u003e\n\u003cp\u003e Barbara Gombach speculates on how the Mbh. could have become a smrti. She points to the itihasa strategy of interpretation as a marker in this enterprise. Using a cluser of narratives in the conversation between Pandu and Kunti regarding how best to obtain children, she finds the method of argumentation conforming to the principles of Purvamimamsa hermeneutical devices. Using ancient narratives to explain contemporary situations and structuring the conversation according to traditional Mimamsa rules lends a timeless quality to the Mbh. narratives, argues Gombach. It thus ensures a smooth transition of a story into a smrti and perhaps one can add, to the adage. itihasapurana bhyam vedamupabrmhayet. \u003c\/p\u003e\n\u003cp\u003e Knut Jacobsen draws attention to the several Kapila figures that occur in the Mbh. narratives. The editors of the Critical Edition accept Kapila as figuring in the dialogue twice, both representing two totally differing personalities. While one stands for the rsi who does tapas and is to be feared for his energy derived from tapas, the other is a defender of ahimsa and is concerned with ethics and moral behavior. Knut covers a lot of ground in tracing the story of Kapila in myth, philosophy and popular Puranic stories. He also refers to the Mahanirvani Akhada who accept Kapila as their founding divine guru. \u003c\/p\u003e\n\u003cp\u003e Peter Scharf points to the inadequacies that beset one in bringing material such as the Mbh. to the comprehension of the reader, students in particular, without sacrificing much of the nuances that a specifically cultural text like the Mbh. must necessarily contain. He believes that \"multi-layer texts which represent the text simultaneously in various interlinked layers\" can in some small measure, remedy the situation, as opposed to a \"linear translation.\" He illustrates his methodology by choosing examples from the Ramopakhyanam in the Mbh. His argument that access to variant readings can stimulate \"literary investigation\" into the integrity of the text has merit and needs to be taken seriously. Greg Bailey looks at the many-sided representations of dharma in the Mbh. and argues that the text is aware that the foundations of dharma \u003c\/p\u003e\n\u003cp\u003e are \"not beyond question.\" He chooses three situations, one from the Dyutaparvan, one from the Vanaparvan and the third from the Santiparvan of the Mbh., that illustrate what he understands as the different perspectives of dharma. His conclusion that a \"varied portrayal of dharma in the Mbh.\" need not necessarily foreclose a \"discourse about dharma\" in the text, is indeed a valid one.\u003c\/p\u003e\n\u003cp\u003e Gerald James Larson confronts the question of the Mahabharata's meaning and seeks to answer it through comparison with an old tale from Bengal. The age old dictum that \"hypocrisy, theft and killing\" are very much part of living in the world and \"of what it means to be human\" are reinforced by this comparative tale. He further elucidates his own understanding of the meaning of the Mbh. by examining vv. 2.69, 11.12 and 11.33 of the Bhagavadgita from the adhidaivika, adhibhautika and adhydatmika levels and reaches some interesting conclusions. \u003c\/p\u003e\n\u003cp\u003e Nick Sutton continues to ponder on the tensions that arise in the interpretation of dharma. He categorizes the three domains of dharma as svadharma, sadharanadharma and ascetic dharma (morality) and discusses the tensions that arise between one and the other. He also situates these tensions historically within a post-Buddhist context, when the \"major narratives\" of the Mbh. were composed. He also present arguments to substantiate his view that the Bhagavadgita is an integral part of the Mbh., both in its \"principal ideas and teachings.\" \u003c\/p\u003e\n\u003cp\u003e Julian F. Woods addresses the twin concepts of daiva and purusakara in the Mbh. While conceding that there is a compelling presence of Daiva\/daiva in the Mbh. he, nevertheless, argues that it is also challenged by the notion of purusakara or human initiative as well. However, he also poses the question as to whether even this purusakara \"may not ultimately rest upon the daiva itself.\" \u003c\/p\u003e\n\u003cp\u003e Aditya Adarkar diligently uses the character of Kama to explicate, among other things, the Tillichian phrase \"the Anxiety of Meaningless- ness.\" Examining Karna 's courage at various stages as the story unfolds and contrasting it with that of Socratic heroism, Thomistic \"perfect courage,\" stoic courage, or of a Neitzche who accepts that \"God is dead,\" he draws the conclusion that Karna' s courage arises from a faith that is dharmic. In the ultimate analysis Karna's courage is one that is not \"swayed by any external factor\" but is simply rooted in his own faith in the meaning of dharma. \u003c\/p\u003e\n\u003cp\u003e Karna again is the subject of Christopher Chapple's chapter. For Chapple, Karna is the tragic hero of the Mbh., an \"everyman\" with whom humans can identify. He compares and contrasts Karna 's and Arjuna's conversations with Sri Krsna, both of which took place in chariots, one in the Udyogaparvan before the war with Karna and the other in the Bhismaparvan with Arjuna at the commencement of the war. Chapple likes to look at the Mbh. as providing models for \"ethical decision making\" in the world and examines Karna and Sri Krsna from a \"contemporary moral theory\" propounded by ethicists Kohlberg and Gilligan. His analysis leads him to proclaim Arjuna a pragmatist and Karna a romantic. \u003c\/p\u003e\n\u003cp\u003e Gautam Chatterjee submits Bhisma's three promises that he made to Satyavati and her father to critical appraisal: first on de-ontological and then on teleological grounds. His examination leads him to declare that Bhisma's \"condemnation of himself was too sweeping.\" Bhisma, he says, was more concerned about the words of his promises rather \"than the spirit in which he made them.\" He lays down constructively, some caveats which Bhisma could have added to his third promise of spending the rest of this life protecting \"whoever would sit on the throne of Hastinapura.\" This, in his view, could have saved the catastrophe of war and destruction. In spite of his upright character and devotion to dharma, an emotional response out of love for his father came in the way and tarnished the image of a noble character such as Bhisma, argues Chatterjee. \u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003cp align=\"center\"\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"10\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd width=\"100%\"\u003e \u003ci\u003ePreface\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e ix\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003ci\u003eContributors\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e xi\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003ci\u003eIntroduction\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e xvii\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e PART I\u003cbr\u003e The \u003ci\u003eMahabharata:\u003c\/i\u003e A Challenging Itihasa\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"bottom\"\u003e \u003cb\u003e1\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 1.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Interpreting the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Madhav M. Deshpande\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 2.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Born Old: Story, Smrti and the Composition of the \u003ca href=\"\/it\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Barbara Gombach\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 19\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 3.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Kapila in the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Knut A. Jacobsen\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 35\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 4.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e \u003ci\u003eRamopakhyana: \u003c\/i\u003eThe Story of Rama in the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e A Web-based and printed reader for Sanskrit students Peter M. Scharf\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 49\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e PART II\u003cbr\u003e \u003ci\u003eDharma \u003c\/i\u003eInterpreted\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"bottom\"\u003e \u003cb\u003e61\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 5.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e The \u003ci\u003eMahabhatrata's \u003c\/i\u003eSimultaneous Affirmation and Critique of the Universal Validity of \u003ci\u003eDharma\u003c\/i\u003e\u003cbr\u003e Greg Bailey\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 6.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e A Magadha Tale and Some Reflections on the Many-sidedness of the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Gerald James Larson\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 79\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 7.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e What is \u003ci\u003eDharma\u003c\/i\u003e? Ethical Tensions within the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Nick Sutton\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 91\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 8.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Destiny and Human Initiative in the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Julian F. Woods\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 103\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e PART III\u003cbr\u003e Bhisma, Karna, Dharmaputra: Three Characters, Different Viewing Lenses\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"bottom\"\u003e \u003cb\u003e115\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 9.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Karna's Choice: Courage and Character in the Face of an Ethical Dilemma\u003cbr\u003e Aditya Adarkar\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 117\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 10.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Karna and the \u003ci\u003eMahabharata:\u003c\/i\u003e An Ethical Reflection\u003cbr\u003e Christopher Key Chapple\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 131\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 11.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e The Ethical Foundations of Bhisma's Promises and Dilemmas\u003cbr\u003e Gautam Chatterjee\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 145\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 12.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Bhisma and the \u003ci\u003eVratya \u003c\/i\u003eQuestion\u003cbr\u003e Edeltraud Harzer\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 163\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 13.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Dharmaputra in the Context of the Rajadharma and Apaddharma of the Santiparvan\u003cbr\u003e T.S. Rukmani\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 179\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e PART IV\u003cbr\u003e Ethics Has Many Faces\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"bottom\"\u003e \u003cb\u003e195\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 14.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Duryodhana's Pride and Perception: The Dynamics of Distrust in the Moment of Counsel at the Kaurava Court\u003cbr\u003e Lisa W. Crothers\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 197\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 15.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Ethical Discourse in Udyogaparvan\u003cbr\u003e Patricia M. Greer\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 211\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 16.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Heaven's Riddles or the Hell Trick: Theodicy and Narrative Strategies in the \u003ci\u003eMahabharata\u003c\/i\u003e\u003cbr\u003e Emily T. Hudson\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 225\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 17.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e The Episode of the Mausalaparvan\u003cbr\u003e Benjamin Preciado-Solis\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 239\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd colspan=\"2\"\u003e \u003ccenter\u003e PART V\u003cbr\u003e The \u003ci\u003eMahabharata: \u003c\/i\u003eNew Perspectives\u003c\/center\u003e \u003c\/td\u003e \u003ctd valign=\"bottom\"\u003e \u003cb\u003e245\u003c\/b\u003e\n\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 18.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Planetarium Software and the Date of the Mahabharata War\u003cbr\u003e B.N. Narahari Achar\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 247\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 19.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e Voices from Hinduism's Past: Kunti and Gandhari's Victory Over Infertility\u003cbr\u003e Swasti Bhattacharyya\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 265\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 20.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e The Critic of Ritual as Ritual Reviler in the Asvamedhikaparvan\u003cbr\u003e Tamar C. Reich\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 281\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 21.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e The Living Legend of Raja Duryodhana: Socio-Historical Constructions on \u003ci\u003eMahabharata\u003c\/i\u003e in Himalayan Society\u003cbr\u003e Atul Saklani and Rajpal Singh Negi\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 293\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e \u003ci\u003eBibliography\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 309\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807b.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807c.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807d.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807e.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807f.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807g.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807h.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807i.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807j.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807k.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807l.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807m.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807n.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807o.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807p.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2015\/ide807q.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44623620899117,"sku":"IDE807","price":45.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/ide807.jpg?v=1677797316","url":"https:\/\/occultnthings.com\/it\/products\/mahabharata-what-is-not-here-is-nowhere-else-yannehasti-na-tadkvacit-ide807","provider":"Occult-N-Things","version":"1.0","type":"link"}