Spring 2018 Indian Epics

There were a few places in this reading that almost felt like informercials to me. The first few tales, including Arjuna's encounter with Shiva, his curse of five year's worth of dancing, and Bhima's encounter with Hanuman all feel like they could be advertisement blurbs in the back of an ancient magazine or subway ad (should such things have existed in that time frame). Breatharianism , as endorsed by the mighty Arjuna: "Are you searching for the ultimate cleanse? Have supplements and fad-dieting just brought you closer to giving up? Look no further, for Arjuna himself endorses the incredible inedia lifestyle approach referred to by hermits and Rosicrucians as "The last diet you'll ever need!" In fact, the sun diet worked so well for Arjuna that his purity levels and internal electric rhythms skyrocketed within only four months, permitting an ascension to the revered Shiva-level of the exclusive members-only Breatharian Brethren. Valuable prizes

Vidura , quick facts: the third of Vyasa's sons (of base heritage through Ambika's handmaiden) brother of Dhritarashtra and Pandu human incarnate of Dharma voice of reason, intelligence, wisdom, and inner consciousness aided the Pandavas to escape from Duryodhana's trap protested the disgrace of Draupadi at Duryodhana's hands chose not to govern following the war This is a man with complexity and a keen conscience. My original interest in Vidura was the conspicuous lack of concern showed for any of the low-caste family who burned to death in the ol' switcheroo during the House of Fire. This family, having come to beg on that fateful night, experienced a fate legally referred to as "premeditated murder." The Pandavas, of lofty and noble heritage, could likely have seen the murder of low-castes as trivial and insignificant. But, what about Vidura? This is a man denied the throne on the basis of his low breeding. Could Vidura have possibly counte

The Palace of the Pandava Brothers Image Source: Wikimedia Commons The escape from the house of fire has one element which bothers me tremendously: the low-caste beggar family who is drugged and allowed to burn up. The treatment of low-to-no-caste peoples, already seen in the Ekalavya incident, is further highlighted by the actions of the Pandavas and their mother. Escaping from their crazy cousin? That is morally acceptable. Basically murdering a family of six to do so? That is morally reprehensible. I realize that India of bygone times utilized a caste system which had no regard for the lives of those below a certain rung, but Pandavas have now ceased to be a noble family for me. Did they cheerfully consign the beggar family to death? Was it a group decision, or a suggestion that everyone else decided to follow? Were they even slightly aghast at what they had done? The Pandavas supernatural origins could possibly displace feelings of guilt or shame over their treatment of &q

There was a lot of information presented early on in this reading, and I struggled at first to keep track of who everyone was. I've included a Kuru family tree graphic, it helped quite a bit with mentally organizing the characters. The story of Amba intrigues me for several reasons. Rendering herself unavailable to Vichitravirya for marriage material in her quest for King Shalwa's hand has dire repercussions for her sanity; the Bhishma obsession she cultivates following her rejection by King Shalwa seems a trifle misplaced. Her journey to rage and holiness could be a very dark story as a standalone piece, but I think I would like to wait on her until the rest of her story emerges. Kunti's eldest son, Karna, has a seriously strange backstory. Kunti herself had a nymph for a mother, and her dalliance with Surya (which really smacks of Zeus), produces a son she cannot care for. His trip down the river instantly connected with the story of Moses. I would like to see what oth

"Grandmother, tell me a story!" The winter sun sunk beneath the horizon as the ship approached. The village was cold for that time of year, and several fires burned although the night was not yet full. Soldiers and townfolk lounged alike, casting dice together while others ate and drank the chill away from their bones. The army had occupied this territory for nearly two years, and the enmity between the villagers and the soliders had mostly evaporated this far from the capitol. The troops had grown comfortable and soft; this was why they died so quickly. Her ship was silent and grey, difficult to make out against the coastline. The only sound before the attack was the screaming of a banshee in the wind. "Now, for Lanka and my Lord!"  Armored figures poured from the boat; the attack was over in minutes. Soldiers half-drunk and freezing were chopped down by angry, screaming women swarming across the town. The women returned to the boat. The

Burning Man Festival Display Image Source:  Trey Ratcliff The story of Promila, wife of Indrajit, eldest and greatest son of Ravana, and the story of Sakuntala, daughter of Menaka and Bishwamitra, were infinitely more satisfying than Sita's story in the Ramayana. These are women who, unlike Sita, actively pursued their goals. Promila shows so much nerve and determination, even threatening to fight the troops of Rama in her goal to see her husband during the Rama-Ravana war, and choosing to die on the funeral pyre of her husband. Ravana himself is moved by her dedication when she dies, so much so that he erects a giant empty tomb ( cenotaph ) and the site of her death is made holy forever. Promila strikes me as a strong and independent woman, who allows no room for fear within her heart; this feels very different from Devee's depiction of Sita, who seems timid and frail in comparison. This could be in part due to the family she married into, as Ravana's family doe

"Save our Sisters"  A Taproot ad campaign targeted at reducing violence against women; the campaign was pulled after significant controversy involving several Hinduism websites arguing that this type of imagery was a debasement of the Hindu faith, and that women, and injuries to women, should not be compared or related to the goddesses they worshiped. The argument for Rama's just exile of Sita to the jungle hinges upon the premise that his kingdom's honor retains a higher value than of his pregnant wife. The theme of sacrifice is strong within this text, and Sita's unflinching obedience to her husband is admirable, even as his own sacrifice (saying goodbye to his wife and unborn children) is lauded as a noble and honorable decision. Honor and chastity seem to be the highest attainable virtues for women; they are not strictly treated as property, but they are expected to conform to a set of ideals which are laid out by fathers and husbands. I am aching t

Thanks for visiting!  The Save Rama's Bridge site is my storybook project. My site represents a fictional group of individuals attempting to prevent the Sethusumudram Shipping Canal Project from demolishing Rama's Bridge. While the characters and site authors are fictional (me), the bridge and the shipping canal project are both real.  Storybook Site Image Source:  Native Planet

"Sita Vanavasa" Sita in Exile, Ravi Varma Image Source: Wikimedia Commons Guilty until proven innocent seems to be fairly common in the world of the Ramayana, and treatment of females is no exception. Following her lengthy rescue, she is basically rebuffed by Rama and told only his honor is important. In fact, not until she literally walks through fire unconsumed will anyone take her purity seriously. Rama may be the divine embodiment of the just and perfect man, but his priorities are very clear: God(s) and country. Later, he basically tosses her out like garbage because he realizes that gossip is spreading in his kingdom. While the issue of gossip and the people's view of their ruler is important, could there not be a slightly more humane way to approach this issue? Something that shows that slander should not dictate the actions of a ruler? I read the final stories realizing that something, for me, was definitely missing. There is such a bittersweet el

Steeth teeth worn by Richard Kiel as the killer Jaws, The Spy Who Loved Me Image Source: Wikimedia Commons Iron-toothed and iron-jawed: Vajradanshtra and Vajranhanu The picture of two generals both possessing either teeth or jaw of iron brings almost a cyberpunk aspect to this section of the Ramayana for me. Were they injured in battle, resulting in iron implants? Were they part-Vajra, born with iron instead of teeth and bone? Was one just simply terrible with his dental hygiene? I love the image of these crusty generals both begging Ravana for battle. One presents his mace, and the other is asking to actually eat Ravana's foes. This is dark and bloodthirsty, and could be a fantastic scene in a retelling of the meeting Ravana calls to ask for the advice of his warriors, princes, and chiefs. This could be shown as a war rally, or could just as easily be depicted, as in MacKenzie's retelling, as that of a defeated and desperate regrouping searching for answers and ideas

Squirrel Helping in Bridge Building Between India and Sri Lanka Image Source:  Hindu Gallery Everyone likes a good conspiracy theory. I always get a nice chuckle out of videos and posts regarding a flat earth, faked moon landings, or especially chemical trails. These ideas, while laughable, are undeniably in keeping with the tradition of our species to give stories and life to that which cannot be immediately explained or understood. Our relatively recent advances in science and technology are but the tiniest layer atop millennia spent ascribing divinity, legend, and myth to all we see. The Storyteller, Josephine Wall Image Source: Pinterest Mythology showcases the absolute creativity of the human race. We imagine unique explanations for everything around us. Mountains were the bones of the giant Ymir's body. The sun was pulled by a chariot across the sky. The stars were thrown into the sky as quartz chips by an ancient trickster coyote. So many physical, tangi