Friday, September 18, 2020

Vidura Niti - 7 - Lineage, Conduct, and Relatives

So far we have covered three chapters of Vidura Niti - 254 of 541 shlokas - or a little less than half of Vidura Niti, which is entirely contained in the Prajagara Parva. In the previous post, Vidura talked of the consequences of lying as a witness using the story of Sudhanva, Virochana, and Prahlada.

In this chapter, Vidura reinforces his point by narrating the history of the conversation between the son of Atri and the Sadhyas to Dhritarashtra. The gods, the Sadhyas, wanted to know from Atreya who he was and to hear from him words of wisdom and dharma. Among the things that Atreya told the Sadhyas, one was on harsh words. Atreya's advice was to not retort to harsh words, for that "torments the one who reviles and you enjoy the fruits of his good deeds."

Atreya said that "one is accordingly coloured by one’s associates" - whether one associated with an ascetic or thief. The allusion to the company Dhritarashtra's son kept cannot be missed here. Enough harsh words had been uttered by Duryodhana in the game of dice, and it is here that Atreya's words are worth noting here. 

"First, it is better not to speak than to speak. Second, if one speaks, one should speak the truth. Third, if one speaks, one should say that which is pleasant. Fourth, if one speaks pleasant truth, it should be in accordance with dharma."
अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्
प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम् [5.36.12]

Remember the verses from the Brihadaranyaka Upanishad (4.4.5) about we being what our "deep, driving desires are"? Vidura Niti echoes the same philosophy, slightly expanding on it - 

Friday, September 11, 2020

Vidura Niti - 6 Bearing false witness and lying for land

Vidura ended the previous chapter by telling the king that Yudhishthira was fit to rule, that he had suffered much on account of his 'compassion and non-violence' and deserved to be king. That was, in essence, his reply to Dhritarashtra's question as to what would be best for Yudhisthira and for the Kurus.

In this chapter – the third in Vidura Niti – Dhritarashtra asks Vidura to share more words of wisdom since he was not satisfied with his advice, full of ‘dharma and artha.’

The questions before Dhritarashtra were whether he was prepared to get into an internecine war over land and whether he would speak the truth or not on the question of whether the Pandavas had successfully completed their thirteen-year period of exile as agreed upon in the second round dice (Anudyuta Parva).

Vidura addressed these unasked questions by recounting the “ancient history of the conversation between Virochana and Sudhanva, over Keshini”. Vidura had alluded to this in the first chapter, but not elaborated. Here, he recounts the story in detail.

Virochana was Prahlada’s son. Prahlada, as we know, was the son of the asura king Hiranyakashyipu. There was a svayamvara held for Keshini, where both Virochana and Sudhanva, a brahmana, arrived. Keshini posed a question to Virochana – who was superior, Sudhanva the brahmana, or Virochana?

Virochana offered Sudhanva a seat along with him, under the assumption that Sudhanva was at best his equal, nothing more. Sudhanva, however, refused as accepting would mean he would descend to the level of Virochana, which was unacceptable.

Both disagreed as to who deserved a higher seat, and both put up stakes on the answer. Who would decide, and decide honestly? First, Sudhanva put up their lives as stakes, and second, as to who would decide without telling a lie, both agreed to Sudhanva’s suggestion to go Prahlada, Virochana’s father.

Before Prahlada answered their question, he posed a question of his own to Sudhanva – ‘Where does the false witness, who neither speaks the truth nor lies, spend the night?’ Sudhanva answered the question in two parts. First, he replied to Prahlada’s direct question:
“A false witness spends the night like a woman ignored” (Bibek Debroy’s footnote tells us this refers to the situation where the husband is with another woman)
“like one who has been defeated in gambling”
“or like one whose limbs are exhausted from carrying a load.”
“A false witness spends the night like someone who is debarred from the city and remains hungry outside the gates, where he always sees many enemies.”

यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः
यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत् [5.35.24]

नगरे प्रतिरुद्धः सन्बहिर्द्वारे बुभुक्षितः
अमित्रान्भूयसः पश्यन्दुर्विवक्ता स्म तां वसेत् [5.35.25]

Second, he elaborated by describing what a lie was like, depending on who the lie was spoken for:
A lie for the sake of an animal implies that five are killed.”
“A lie for the sake of a cow implies that ten are killed.”
“A lie for the sake of a horse implies that one hundred are killed.”
“A lie for the sake of a man implies that one thousand are killed.”
“A lie for the sake of gold implies that those who have been born, and those who are yet to be born, are killed.”
“A lie for the sake of land implies that everything is killed.”

पञ्च पश्वनृते हन्ति दश हन्ति गवानृते
शतमश्वानृते हन्ति सहस्रं पुरुषानृते [5.35.26]

हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्
सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदीः [5.35.27]

An interesting point is that the value of a cow, in this answer, is deemed lower than a horse’s. The second point should be obvious to all – the whole dispute between the Pandavas and Kouravas centered around the land – whether Yudhishthira was to be given his kingdom back, now that the exile of thirteen years had ended.

If the period had ended without the Pandavas being discovered in the thirteenth year, then there was no option for the king but to return their kingdom to them, as per the conditions of the bet laid down in the second round of gambling (Anudyuta Parva).

The only way this would not happen was if the king uttered a lie, which is what Vidura warned against – “Therefore, you should not utter a falsehood for the sake of the land. By deviating for the sake of your son, do not head towards destruction with your sons and your advisers.”

On the question of lying, or bearing false witness, Vidura enumerated the seven kinds of people who should not be called as witnesses:
  1. A palmist
  2. A trader who has been a thief earlier
  3. A skilled fowler
  4. A physician
  5. An enemy
  6. Friend
  7. Actor
I can only wonder about some on this list, but moving on, Vidura tells Dhritarashtra that "Old age destroys beauty, hope destroys steadfastness, death destroys life, jealousy destroys dharma, anger destroys prosperity, association with the ignoble destroys conduct, lust destroys modesty and vanity destroys everything."

Friday, September 4, 2020

Vidura Niti - 5

The first chapter of Vidura Niti ended with Vidura advising Dhritarashtra to do the right thing and hand over the Pandava's "rightful kingdom" to them. The king, as we know, did not take that advice. He was, however, tormented by Sanjay's harsh words before he had departed for the night. Sleep would not come. Dhritarashtra wanted to know what should a person suffering from sleeplessness do, and also what the suggested course of action that would be best for both Ajatshatru (Yudhishthira) as well as the Kurus (i.e., the Kauravs in this context, since both the Pandavas and Kauravas were Kurus). In this chapter, Vidura talks about deeds, consequences, of the five senses, and ends with an oblique answer to the king.

Friday, August 28, 2020

Long lives - Tales from the Mahabharata

Some of the characters in the Mahabharata lived long lives. Even Arjuna was about to become a grandfather when the great battle was fought in Kurukshetra. Bhishma his grandfather's age. Remember that Devavrata had been a young lad when he took the terrible vow that allowed his father to marry Satyavati. Satyavati's grandsons were Dhritarashtra, Pandu, and Vidura. So Bhishma was even older than Arjuna's grandfather would have been!

Dronacharya loved his son, Aswhatthama, too much. That love drove many decisions Drona took in life. Ashwatthama, on the other hand, loved his own life too much. That much we know because Bhishma says as much on the eve of the war. "He loves his own life too much. This brahmana always wishes for a long life. [Ch 164, Udyoga Parva]", and after the war, Ashwatthama confesses, "I was scared of saving my life. I released the weapon out of fear. I was scared of Bhimasena.[Ch 15, Aishika Parva]" 

Friday, August 21, 2020

Vidura Niti - 4 The Nine Gates and Ten Who Do Not Know About Dharma

I ended the third piece on Vidura Niti with listing the six who live off six others. Let's move to the seven. Yes, I am talking about seven vices that a king must avoid. What are they?
  • women
  • dicing
  • hunting
  • drinking
  • harsh words 
  • great severity of punishment 
  • abuse of wealth.

Friday, August 14, 2020

Vidur Niti - 3 The Two Thorns and Six Vices

Number play - that's where I ended the second article on Vidura Niti. Vidura spoke to Dhritarashtra about using the one - intelligence - to differentiate between the two - right and wrong - to bring the three under control - friend, foe, and neutral - and so on. Let's pick that up, with some repetition, for the sake of continuity.

I had asked what was Vidura referring to when he talked about the two and three in all these statements?
  1. What are the two thorns that dry up the body? 
  2. Who are the two that the earth destroys? 
  3. Through which two deeds can a man be radiant in this world?
  4. What are the three courses of action for men?
  5. What are the three kinds of men?
  6. Who are the three who cannot own property?
  7. and so on... 
The two thorns are "desire on the part of those who are poor, and anger on the part of those who are powerless."

Who does the earth destroy? "A king who is not aggressive, and a brahmana who has not dwelt away from home." The brahmana is supposed to go on pilgrimages, that is why. Why such a king would be destroyed need not be elaborated. 

Friday, August 7, 2020

Vidur Niti - 2: The Stupid

Having begun by talking about the traits of learned people, Vidura then talked 'stupid'. If the learned can be described and identified by certain qualities, then the stupid should be the ones who lack those attributes. Yes, but Vidura made it a point to list the characteristics of the stupid.

Vidura doesn't say that not being learned is a sign of being stupid. Not being learned yet vain, being poor yet proud - are two signs of the stupid. It may sound cruel, but it's also a harsh acknowledgment of reality. "Striving for artha but without performing deeds" is a third sign of stupidity. Lest one is tempted to argue with that third, note that even the corrupt and crooked have to make some efforts to acquire wealth. They may not do so through honest means, but that is a moral question.

What else marks the stupid?

Monday, July 27, 2020

Vidura Niti - 1 Sleeplessness and a Message

When does sleeplessness takes over? When a "weak one is attacked by a stronger enemy, if one’s faculties are weak, if one has lost everything to a lecher or a thief, one is overcome by sleeplessness."

Such is the start of the counsel given by Vidura to the blind king Dhritarashtra.
Why had sleeplessness overtaken him?
Because Sanjay had taken the king's permission to go sleep!
Because Sanjay had returned from an unsuccessful journey to Upalavya where he had been sent by the king with instructions to not say anything that would incite the Pandavas to war. 
Because, while Sanjay had told Dhritarashtra what he thought, he had still not delivered Ajatshatru's message for the king, which he would do only in the morning.
The morning that was yet to come filled Dhritarashtra with dread.

And thus sleeplessness.

Wednesday, April 8, 2020

Devi Mahatmya - 13

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 11 - Chapter 13 (Ch 89 in the book)

Rishi Sumedha concluded his account of the Devi Mahatmya, telling both king Suratha and the vaishya Sumadhi that the cause of their attachment and discontentment was on account of Mahamaya. He advised them to seek refuge in Parameshvari. Both Suratha and Samadhi took leave of the sage and went on to worship the goddess. By the banks of a river, they fashioned an earthen image of the goddesss and worshipped her. Satisfied, Chandika manifested herself in front of them and offered them boons. The king asked that he get a kingdom that could not be vanquished in his next life, while the vaishya asked for the wisdom (gnana) to rid his mind of the sense of 'me' and 'mine' that afflicted him. 

The goddess gave king Suratha the boon that he would not only regain his kingdom in a few days, but in the next life, he would be born as Savarnika to the god Vivasvat, and go on to become Savarni Manu. The vaishya would obtain the gnana he desired.

This ends Devi Mahatmya.🙏🕉

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Tuesday, April 7, 2020

Devi Mahatmya - 12

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 11 - Chapter 12 (Ch 89 in the book) - Ch 13

In this chapter, the goddess describes the benefits of chanting this stuti, and says that this is a description of the destruction of the asuras Madhu and Kaitabha, Mahishasura, and Shumbh and Nishumbha. If recited according to proper rites, this mahatmya would remove all calamity and suffering. This mahatmya, the goddess said, must be read with a controlled mind, listened to with devotion, and quell epidemics, evil portents, and three kinds of calamities (Adhyatmika, adhidaivika and adhibhoutika). If read properly at a place, the devi would make that her abode. A man who listened to her account would be freed from fear, his lineage is satisfied, his enemies are vanquished. Children are freed from demons who may have seized them. Its reading assures the destruction of rakshasas, bhutas, and pishachas.

Thus the goddess continued. After she had finished, she vanished. Finishing his account, the rishi told the king that the goddess pervaded the entire brahmanda, was Mahakali at the time of the time of the great destruction, is the great epidemic (mahamaari), she is without birth, is the cause of all creation, and resides in the homes in the form of Lakshmi, and when absent, resides in the form of Alakshmi.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Monday, April 6, 2020

Devi Mahatmya - 11

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 10 - Chapter 11 (Ch 88 in the book) - Ch 12

With both Shumbha and Nishumbha dead, the gods, lead by Indra and Agni, praised the goddess. This is known as Narayani-stuti. Specifically, 18 shlokas in this chapter are referred to as the Narayani-stotram.

Saluting her as Vishweshvari, Ishvari, Vaishnavi, the gods praised her as the mother of all gods, as one who removed all ills, who could not be conquered in valour, who should be praised, but for whom words were insufficient to praise.

Addressing her as Narayani, the gods prostrated themselves before her, chanting that she existed in the form of kala, kashtha, and other portions of time, whose power led to the destruction of the universe, whose eternal power was behind the creation, preservation, and destruction of the universe, who was full of gunas, and so on. They praised her qualities in her different forms, like Narayani, Gouri, Brahmani, Vaishnavi, Maheshvari, Koumari, Varahi, Narasimhi, Aindri, Shivaduti, Lakshmi, Lajja, Vidya, Shraddha, Pushti, Svadha, Dhruva, Maharatri, Mahamaya, Saraswati, Babhravi (who grants boons of victory), Durga, Katyayani, Bhadrakali, Chandika, Ambika, they prayed to her to protect them from all sin. She was the refuge for men who never suffered, and who in turn became the refuge for others, and asked the goddess to confer a boon.

The goddess obliged and asked the gods to ask for a boon. The gods wanted the goddess to vanquish their enemies.

Devi then said that when the twenty-eighth yuga (dvapara) of the Vaivasvata manvantara arrived, there would be two other great asuras - Shumbha and Nishumbha - would be born. She would be born through Yashoda's womb and kill them. She would also destroy the danavs in Viprachitti's lineage, and in that form would be known as Rakdadantika.After a drought of a hundred years, she would appear in a form that would be known as Shatakshi (since should glance upon the sages with a hundred eyes) and sustain the world with vegetables. In that form, she would be known as Shakambhari. She would slay an asura named Durgama, and come to be known as Durga. She would also be known as Bhima. To slay a rakshasa named Arunaksha, she would assume the form of bees, and would be known as Bhramari.

In summary, she assured the gods that whenever danavas caused trouble, she would arise to vanquish them.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Sunday, April 5, 2020

Devi Mahatmya - 10

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 9 - Chapter 10 (Ch 87 in the book) - Ch 11

With Nishumbha killed, Shumbha taunted Durga that she had been able to fight as long as she had only with the help of many other gods and goddesses. The goddess responded that she was only one, all others were her own manifestations. All the other goddesses entered into her and only Ambika remained.

The battle began again between the goddess and Shumbha. Divine weapons were unleashed, by both Ambika and Shumbha the daitya. His weapons, however, were destroyed by Parameshvari with a mere humkara! The asura used arrows, sword, to attack. All of them were, however brought down by the goddess. She then destroyed his chariot, slew his horses and charioteer. Shumbha rushed at Chandika to bludgeon her with his bare fists, striking her chest with his fists. The goddess, however, was unmoved and slapped the asura, who fell down. Rising again, he grabbed the goddess and rose up in the sky, where the battle between the two continued. 

After a long battle in the skies, Ambika hurled the asura to the ground. Before he could get up to strike again, she pierced him with her trident, finally killing him.

With his death, the entire world turned pleasant. The skies became clear, rivers began to flow again, a gentle breeze started to flow, sacrificial fires resumed blazing. 

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Saturday, April 4, 2020

Devi Mahatmya - 9

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 8 - Chapter 9 (Ch 86 in the book) - Ch 10

King Suratha exclaims that the Devi mahatmya, as recounted by the sage Sumedha, has been wonderful, and now he wishes to know more. What happened after Raktabija was killed by the goddess, what did Shumbha and Nishumbha do. The brahman continued his account.
Nishumbha marched with another army, surrounded by asuras on all sides, as did Shumbha. As expected, a terrible battle was again fought between the two asuras and Chandika. After Nishumbha had struck her lion with a sharp sword, she used a sharp-edged arrow to cut down his sword. A spear hurled by Nishumbha was split in two by her chakra, a trident shattered to pieces with her fist! The daitya finally advanced towards her with a battleaxe, but was brought down by Chandika. 

It was now the turn of Shumbha, who proceeded in his chariot, weapons in each of his eight arms. Ambika readied herself with a twang of her bow and by blowing her conch. After a long battle, Shumbha was struck by Chandika's trident, and he too fell down, senseless. 

Nishumbha, in the meantime, had regained consciousness, enveloped Kali with ten-thousand chakras from his ten-thousand arms. She cut all of them down and soon pierced his heart with a trident. But another man emerged from within. An unperturned Chandika cut off his head with her sword. With Nishumbha killed, her lion devoured asuras, and Koumari, Shivaduti, Maheshvari, Brahmani, Varahi, Vaishnavi, Aindri, and Kali all killed a great number of asuras on the battlefield.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana. 
© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Friday, April 3, 2020

Devi Mahatmya - 8


Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 7 << Chapter 8 (Ch 85 in the book) >> Ch 9

With both Chanda and Munda killed by Kali, Shumbha was filled with rage and ordered the most fearsome of warriors to assemble and march to battle. 

Thursday, April 2, 2020

Devi Mahatmya - 7

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 6 << Chapter 7 (Ch 84 in the book) >> Ch 8

handa and Munda, along with their army, made their way back to where the goddess was. A slight smile played on her lips. However, as soon as the battle started, her face turned black as ink because of rage, her brows furrowed, and from the base of her forehead, Kali emerged, with a sword and noose. Not only that, she wore a garland of human skulls and held a colourful khatvanga (a staff with a skull on top).

Wednesday, April 1, 2020

Devi Mahatmya - 6

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 5 << Chapter 6 (Ch 83 in the book) >> Ch 7

ugreeva was filled with rage at the goddess' insolence, and rushed to deliver this message to Shumbha. Shumbha summoned his general, Dhumralochana, and ordered him to bring that evil woman (दुष्टा) in front of him, dragging her by the hair, and to kill anyone who tried to save her.

Tuesday, March 31, 2020

Devi Mahatmya - 5

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 4 << Chapter 5 (Ch 82 in the book) >> Ch 6

ishi Sumedha continued his account of the goddess. Devi Ambika had acceded to the gods' request to help them when needed. Eventually, the asura brothers Shumbh and Nishumbha rose to power, usurped Indra's throne, and appropriated the rights of Surya, Chandra, Kubera, Yama, Varuna, Pavana and Agni. The gods remembered the goddess' boon to them to manifest herself when the gods beseeched her.

Monday, March 30, 2020

Devi Mahatmya - 4

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 3 << Chapter 4 (Ch 81 in the book) >> Ch 5

ith Mahishasura dead, the gods now praised the goddess. Everything in the world had been created through her powers, the gods, including Brahma, Hari, and Hara, lacked the powers to describe her powers. She was Shri for those who did good and Alakshmi to those who were evil. Such was her form and her powers that they, the gods, could not describe them. She was the hymns of the Rig Veda and Sama Veda, and the reservoir of beautiful songs of the Sama Veda.She was Durga, she was Shri, she was Gouri. Her vanquishing Mahishasura was proof that those who angered her were destroyed. Those who pleased her were blessed with prosperity. Her form, which created fear in the enemy, couldn't be compared with anything. All the gods said they bowed before her. Addressing her as Ambika, Chandi, Ishvari, the gods entreated her to save them with her weapons, to save them in all directions, in all the three worlds.

Pleased with the gods' praise and worship, the goddess said that she had accomplished what they had asked her to, and that no other difficult task remained for her to accomplish. The gods agreed with Maheshvari, but prayed that if there were trouble again and the gods prayed to her, she would manifest herself again. Bhadrakali agreed, and vanished.

It thus came to pass that the goddess had to manifest herself again, from Gouri's body, for slaying the asuras Shumbha and Nishumbha.

Reference: Markandeya Purana, translated by Bibek Debroy. Published by Penguin, 2019. The Devi Mahatmya is covered in chapters 78-90 of the Markandeya Purana.

© 2020, Abhinav Agarwal (अभिनव अग्रवाल). All rights reserved.

Sunday, March 29, 2020

Devi Mahatmya - 3

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 2 << Chapter 3 (Ch 80 in the book) >> Ch 4

evi Ambika severed Chikshura's standard, bow, destroyed his chariot, killed his horses and charioteer. Finally, Bhadrakali hurled her trident at him, shattering the asura into a hundred pieces.

Saturday, March 28, 2020

Devi Mahatmya - 2

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 1 << Chapter 2 (Ch 79 in the book) >> Ch 3

aving told both Suratha and Samadhi how Mahamaya was praised by Brahma, how Vishnu was awakenied, who then proceeded to kill the asuras, Madhu and Kaitabha, Sumedha now proceeds to tell the two the powers of the goddess.

Friday, March 27, 2020

Devi Mahatmya - 1

Devi Mahatmya - Markandeya Purana, tr. by Bibek Debroy

Ch 1  (Ch 78 in the book) >> Ch 2

f the five sections in the Markandeya Purana, the Devi Mahatmya is the fourth. While ascribing a date to one of the oldest Puranas is difficult, one estimate is that the Markandeya Purana was composed no later than the 4th century CE, and the Devi Mahatmya most likely by the 6th century CE. Bibek Debroy uses the Sanskrit text brought out by Nag Publishers in 1983 for this translation, which gives us 6,449 shlokas.

Of which the Devi Mahatmya comprises a little under six-hundred shlokas, contained between chapters 78 and 90. Introductory verses added to the Devi Mahatmya result in 700 shlokas, and that is known as the "Chandi or Durga Saptashati (seven hundred)".

Sunday, January 5, 2020

Best books I read in 2019 and 2018

 will cheat a bit here. I did not read as many books as I would have liked in 2019, so I will include 2018 in this list. Since I do not have any compulsions to do a "Top-10" kind of a list, here are all the books I read and found interesting, notable, or memorable.

Nuclear energy has for the past several decades struggled for acceptance as a viable and safe source of safe power, despite evidence to the contrary. Its cause was not helped by the Three-Mile Island reactor meltdown in Pennsylvania in 1979, or the Fukushima Daiichi accident in 2011. But the accident that people most remember, and the one that was as symbolically representative of the meltdown of the Soviet Union as of the actual meltdown of reactor number 4 of the Chernobyl nuclear plant in Ukrained in 1986 is captured in this highly engaging read -Midnight at Chernobyl. It is a vivid account of the events that led to the fateful night, to the immediate aftermath and frantic efforts by the crew to contain the damage, to the initial disbelief in the corridors of power, to the belated realization and rescue efforts. The author covers the nuclear physics part of it early on, in easy to understand terms. Even though the death-toll from the accident was not catastrophic, which led some to conclude that the accident itself was not, it is the aftermath of the meltdown that makes for the most absorbing reading. Much to the dismay of proponents of nuclear fuel as a safe, clean alternative to fossil fuels, this book makes it difficult to enthusiastically advocate nuclear energy.

Krishna Yogeshwara - Review

Krishna Yogeshvara - The Dice of Kutil Dharma (Book 2 of the Lord Krishna Trilogy)

Amazon India

Agendas and subversion; free will and agency – a contemporaneous and timeless tale, retold

he second book in Sanjay Dixit's Lord Krishna trilogy, 'Krishna Yogeshvara', takes the reader from Rukmini's abduction to the start of the war in Kurukshetra and Arjuna's laying down of arms in the middle of the battlefield. We see and hear Krishna's journey from Mathura to Dwarka from Uddhav's eyes and words. This journey is both geographical and metaphorical. The metaphorical is Krishna's evolution from a cowherd (gopeshvara) in Mathura and Vrindavan to a yogi (yogeshvara) in Dwarka through his education at the hands of guru Sandipani along with Sudama and others.