The Aryavarta Chronicles Book 2: Kaurava

Watch out for The Aryavarta Chronicles Book 2: Kaurava

Coming your way very soon!

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Magical Madness!

Magical Madness - that's the only way to describe these past some days. After launching Govinda: Book 1 of the Aryavarta Chronicles in both Delhi and Bangalore (and feasting on some great food in the process - details of the road trip to follow) its back to reality, the computer, and Book 2 - though an air of excitement still remains.

For one, Govinda has made it to the Asian Age's top ten bestsellers lists (and I'm personally uber-kicked to be in the company of Jeet Thayil and "Narcopolis")


The Asian Age has also carried an interview, in which I manage to sound (IMHO) not very dorky, so that went well.


More stuff is sent to happen over the next couple of weeks - am doing my first Singapore reading tomorrow (the 11th of August) at Select Books on Armenian Street. I will be part on an exciting line-up that includes Vincent Clay, Stephanie Ye, and Heng Siok Tan.




Also, The Aryavarta Chronicles now has its own Facebook page: http://www.facebook.com/thearyavartachronicles

Note also the new website: www.aryavartachronicles.com

No wonder I'm still reeling :-)

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The Aryavarta Chronicles Book 1: Govinda now available in bookstores

Govinda: Book 1 of The Aryavarta Chronicles now available in stores

Its here! Copies of Govinda are available in leading bookstores across India and Singapore. Crossword has also designated it their "Book of the Month". For those of you who prefer to shop online, IndiaPlaza, Flipkart, Sapna Book House and other merchants let you buy it online.
Here's hoping you enjoy reading it!

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Govinda - Book Cover

And here it is: The final cover... Also watch out for the poster in bookstores soon!

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Straits Times Article - and a sneak peek at the cover of "Govinda"

Things reach a feverish high with endless proofreading, tweaking and edits, amidst that ever-present sense of irrevocability that is publication. To press, very soon, and then... In the meantime, The Straits Times, Singapore's leading national paper features the Aryavarta Chronicles (and me). Also part of the article is a pic of the final cover of "Govinda" - showing the city on sea in the background and Govinda's sword in the foreground. 'Nuff said - The article follows

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And the countdown begins....

It hits me with a slight, somewhat-pleasant jolt that after all the hard work (a reason why things have been quiet on this blog for a while now) and anticipation, 'Govinda' is now in the last stages of editing - and of course to be published within a matter of months!

As work continues on full throttle, the past few months have also seen the Chronicles receive mention in the press. Most notably, the Aryavarta Chronicles made it to the much-followed Hindustan Times list of trends to watch out for in 2012!

Hindustan Times - 2012: What's trending now

The Aryavarta Chronicles were also picked up by the Times of India and mentioned in its national pages as part of an article on trilogies.

So, here's to all the excitement 2012 promises! Look out for sneak peeks of the book cover of Govinda, soon!

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A New Book Project

As the first three books of the Aryavarta chronicles move into the publication process (Watch out for Govinda early next year), I've begun work on a new book, which is not part of the Chronicles. Of course, my love for mytho-history won't let me wander too far from my favourite characters and stories, but this time, am trying something that blends mytho-history with a contemporary setting. In terms of style too, am trying a first-person narrative - A lot of fun to write, considering my protagonist is a rather snide, sarcastic kind of guy. He's a dash complex too, which makes it interesting to be inside his head, and tell a story from his point of view.

And what is this book all about? Well, here goes: the blurb is below:

Immortal

“Some say immortality is a curse, that when you’ve been alive long enough, you’ll begin to long for death. The loneliness gets to you. Death becomes the only hope, and the only purpose in life is to find a way to die. And so begins the saga of lonely vampires, and werewolves mourning their lost humanity, tales of undead creatures grieving over lost human virtue and human need. But, there’s a problem with those stories.

They’re told by mortals.

I am not like them. I don’t believe in magic. And of course, I am immortal.”

Professor Bharadvaj is more than just another whisky-loving, gun-toting historian for hire. Behind the cynical academic hides a man from another age, a man who is neither accursed, nor has super-powers. But a man who cannot die. He is Asvatthama, scholar, warrior and King; a man who has endured in common lore as a myth, a faraway, magical notion. Born in the Epic Ages of India, the time of the Vedas, of mystic seers and ancient Empires, Asvatthama lived amongst those whom the present reveres as Gods. He fought in a great war and survived - Immortal.

Now, millennia later, as he stands poised to follow his centuries-old routine of casting aside one mortal personality for another, Asvatthama – or his alter identity, Professor Bharadvaj, is dragged into a search for a historical artifact unlike any other. Together with his young assistant Manohar, and the beguiling but tough client, Maya Jervois, he sets out to look for the Keystone – an ancient power hidden in the mysteries of alchemy that are far, far older than he is. Chased by dangerous mercenaries and unknown assassins, the trio travel the length and breadth of India in what becomes more than just a search for the Stone. It is a puzzle left by the ancients, along with horrible traps. Traps that even immortals must fear, for ironically, the puzzle is one that only the fearless can solve.

As the Professor and his colleagues race from New Delhi to the western coast; from the old city of Kashi, to the mysterious hills of the South, the legendary home of the Siddhas – ancient alchemists, and finally into the heart of the Himalayas in Tibet, Asvatthama must make another kind of journey – into his own mind, his fears, and his unquenchable love of life itself, to discover the true meaning of immortality.

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My First Writing Grant!

Yet another announcement – with some musings on the side.

Am delighted to share that I have been awarded a grant by the National Arts Council, Singapore, to work on a new manuscript - a collection of interlinked short stories that come together to form an eclectic novel of sorts. The collection is an attempt to go into the hearts and minds of a city’s diverse (read: multi-national) migrant population, in a search for the meaning of socio-cultural identity.

What does this have to do with the Chronicles? Can I even write contemporary fiction after having drowned (and left still floundering) in the amazingly vast and complex historical past? The kind of things I learnt from shaking myself out of the comfort zone with just thinking about this new endeavour, have been huge.

My first response was, and is, that the Chronicles are as contemporary as it gets. They are stories of human nature and human action – based on a modern understanding of human beings. The story is set in an ancient time and context yes, but its characters are ascribed personality, elements of rationality and decisions-making processes that we of today’s world can totally relate to.


Somehow, I find that thought both illuminating and humbling at once – Humbling especially since it fills me with renewed respect for many of the men and women in the Chronicles, and illuminating because it brought me to understand one of the key things I love about writing.


Which brings me to my second response: Over these months, I’ve realised that my passion lies in searching for the alternative perspective that inevitably underlies every narrative. Just as the Aryavarta Chronicles draw strongly on the subaltern explanations behind what we consider established ancient lore, my new foray into contemporary fiction is an attempt to explore the psychological intricacies that underlie routines of modern life.


And on that note, I’ve just had yet another realisation. Perhaps, no matter what I write, my fascination with humanity, my faith that borders on reverence shall always remain.

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The Aryavarta Chronicles - Soon to be published by Hachette India!

So here it is, finally - Am happy to share with everyone that Hachette India will be publishing 'Govinda' - book 1 of The Aryavarta Chronicles in early 2012! Books 2 and 3 - 'Firewright' and 'The Cowherd Prince' will follow later the same year.

Hachette, as many readers are no doubt familiar, is one of the world largest publishers of books - Needless to say, I'm terribly excited at the prospect of having my books under their banner. All thanks and credit to Jayapriya Vasudevan and Priya Doraswamy of Jacaranda - my literary agents, and  dear friends! Incessant thanks also to my family, and to the dear friends and mentors who've stood by me from crazy idea to incomprehensible draft, and of course, the final books.

I hope to share more on the progress of the book, as it goes through the editing, publishing and marketing process, and of course, as I continue to work on Book 3 and beyond. For now though, I invite you all to be a part of my excitement at beginning the next stage of this journey... into Aryavarta.

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The Age of Revolution

Subtle, but momentous events have taken place in the world around us, since my last post here.

I remember cheering madly, as India lifted the Cricket World Cup, and in my naiveté, I considered myself a part of history in the making. Till but a few days later, seemingly out of nowhere, Anna Hazare cropped up on everyone’s radar. Slowly, but steadily, the facebook and e-campaigns by India against Corruption and Avaaz.org drew more supporters. This, however, was no surprise – we had all seen what purpose technology could serve but weeks ago in Egypt and Tunisia.

What remained unstated, but perhaps a lot more pervasive than more Indians would care to admit, was the sense of doubt, and reluctance. At the end of the day, revolution lies, not in technology, but in the hearts and minds of people. And apathetic, resigned people, who believe it futile to stand against the status quo cannot breed revolution.

Perhaps I should qualify the statement, at this point.
 

It would a disservice to club what essentially are two distinct categories of individuals – the apathetic, and the resigned. The distinction? As I see it, apathy implies a knowledgeable, even righteous, disregard. Resigned, on the other hand, involves a greater degree of emotional involvement, and a sense that all is not well.

In terms of the Chronicles of Aryavarta and their Epic characters, it is perhaps the distinction between Dharma Yudhistir and Partha Arjuna. Yudhistir believes in the virtue of his approach, even though it may lead him to his doom – an argument he presents in favour of going ahead with the infamous game of dice. He believes in a divinely ordained destiny and in the sheer impossibility of dissent. He is apathetic, not perhaps in the malevolent sense of not caring, but something worse – an irrational, dogmatic sense of status quo, which results in his disregard for realities around him. It is a trait that is at once, both infuriating, and yet compels a certain sense of pity.

Partha on the other is resigned to living with the status quo, a sense that comes not from believing that dissent is impermissible, or even impossible but simply, that it is futile. The system he fights against is far too powerful and he thinks he is bound to fail. It does not stop him from feeling sad, even angry, at things he believes to be wrong. But it does stop him from acting on those feelings, from doing.

It may be a state of confusion that many of us understand only too well, whether we would admit it or not – that sense of grief and outrage at a world going wrong around us, but the equally debilitating sense of being small, insignificant, and thoroughly incapable of doing anything about it.

And then began the Jan Lokpal movement.

Let me clarify again. It does not, and did not surprise me in the least that we still have revolutionaries in our midst, men and women who believe they can still make a difference, or die trying. What did touch me though was how thousands went from resignation and rage, to hope. How no part was too small to play, be it but the almost-reflexive clicking of a ‘like’ button. Slowly, something changed – beyond the sense of Partha-like resignation, the fear that powers that be would reduce the entire campaign to mere ineffective posturing, a sense of hope seemed to shine through. It wwas a collective sense of wanting to try, without fearing failure or anticipating success, a sense of peaceful, almost cheerful effort, sans rage and resentment.

It seems for a moment like dispassion, except, it is so filled with the opposite. And then I realise the obvious - Perhaps the resignation was more my own, than anyone else. It is I who’ve been filled with hope. Like Partha on the eve of the battle, is I who was touched by the spirit of revolution and renewal. The spirit of Govinda. In the words of that revolutionary:

“... the greatest force in the universe is, Time. It’s greater than every probability, every wager, and beyond the comprehension of skill. It’s inevitable, because it’s inexorable. So it is with everything. In every age, there will be a Govinda; perhaps many Govindas…”

- Firewright: The Aryavarta Chronicles II

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Firewright: Book Two of the Aryavarta Chronicles

Āryavarta - the Realm of the Noble. An Empire of Divine Order, where Gods and Kings walk side by side. The distinction between scientists and magicians is blurred; and few understand that scholar-sages, men and women of learning, are more than just the oracles of the Gods.

Far more.

For generations the Firstborn Dynasty of scholar-sages, descended from Vasishta Varuni, the eldest of Brahma the Creator’s sons, has dominated the Empire of Aryavarta. For just as long, the Angirasa family of Firewrights, weapon-makers to the Kings, have defied them. In the aftermath of their conflict, the Empire lies splintered into many tiny kingdoms, plagued by political intrigue and held together by fragile alliances.

One man dared to bring them together, to forge a new Empire and new destiny.

He failed.


Now, as Aryavarta hurtles inevitably towards a Great War, the greatest battle yet will be fought by one man - Govinda Shauri, Commander of the Armies of Dwaraka – for he must now face the darkness hidden within the very human soul to find the true meaning of being Arya. Of being noble.

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Sanskrit Word of the Week (WoW)

Jayeti (jeh-yeah-ti): An exclamation of victory, also used as a motivating war-cry.

Usage:

As one, the army began roaring out, ‘Jayeti! Jayeti! Victory to us!’

(Govinda Ch. 76)

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Aryavarta and the Beginnings of Democracy

Recently, I had a wonderful discussion revolving around the socio-political context of the Aryavarta Chronicles, in particular, ‘Govinda’. As is often the case with such conversations, the best part was being forced to think about (and sometimes even defend) some of the things I’ve said or written.

In this instance, the question was simple enough - Why do I talk about the times of the Mahabharata as a period of change, which spurred on the beginnings of democracy. The answer, however, was a lot more complex than I bargained for, but one worth sharing here:
  

In the historical sense, the Epic Empire formed represents a period of consolidation. Like all Empires, this one too breaks up into smaller fragments, but this time, there’s a difference. From an economic perspective, these fragments are not the usual, inefficiently small splinter kingdoms; on the contrary, they are large enough, and also in some sense of shared social identify cohesive enough to stand united as nations. And so began the era of the maha-janapadas – nation-states.

From a political, even philosophical point of view, however, the change that happened was probably more discreet, but also more fundamental and powerful.

At the end of the day, behind all the good-versus-evil masala of the Mahabharata, there hides the fundamental question of who was, in effect, the legal ruler of the Aryavarta Empire – A question that arose not just from motives of ambition, or issues of primogeniture and descent, but also very simply, competence and efficiency.

This may seem a rather obvious point of order for us, today; but in the Epic Empire, it was a novel, even controversial proposition. Kings ruled because they’d been chose to rule by the Gods – it was a matter of divine right. To question their competence, therefore, was to question the judgment of the Gods, and perhaps worse, the judgment of the scholar-seer hierarchies that served as the moral conscience-keepers of Aryavarta. As a narrative, therefore, the Mahabharata is much more than a tale of feuding brothers – it’s actually a story of how existing power structures were questioned, even torn down, as the notion of sovereign accountability began to take hold.

Hidden also in that rather precious phrase – sovereign accountability - are many subtle political implications, the first of them being the idea that even a divinely-appointed sovereign is subject to a delicate balance of power, duties, and limitations. From this arises the corollary premise that such a sovereign may indeed fail at meeting those duties, given his or her limitations – the notion of inefficiency, or even incompetence. And that brings us to the third premise – an actionable one: What if the sovereign is indeed an inefficient or incompetent ruler, as it were? The answer: Let’s get a better ruler in his or her place.

I don’t mean this in the modern Theory of State sense, where the basis of governance stems from the notion that the sovereign can be replaced by a sort of legitimate revolution, and that the right to revolt against a sovereign who doesn’t serve the people remains basic, and vested in the people. Rather, what I’m trying to get at here is the slow dilution of the idea that Kings, by virtue of their divine right, are infallible, even invincible.

Admittedly, when one got rid of a King in ancient Aryavarta, his replacement was likely to come from among his immediate kin – a setting that made for wonderful conspiracies and conspiracy theories, both. Furthermore, one didn’t really call for elections or referendums in the modern sense. It was also highly unlike that a commoner – one of the jagaranyaja - would rise to rule. Admittedly, hierarchies, class conflicts, and power politics all remained just as rampant as they’d been under a system of pure monarchy by divine sanction.

Despite all that, there was a sense of the vox populi, of a shift in philosophy. No longer was it the destiny, or even the raison d’etre, of the people to serve their king; but rather, the idea that perhaps rulers now existed to ensure the well-being of their people had finally root.

And there we have it – the change in the centrality of identity. The beginning of the sense of ‘We, the people…’ This notion of common popular identity would then bind the people together into units of governance based on such identities, or ‘nationalities’ – leading to the rise of the maha-janapadas. It wasn't democracy as we know it today, but it was the beginning – an indispensable beginning.

From a story-teller’s point of view, I’d like to believe that it perhaps was the beginning of a dream. Govinda Shauri’s dream.

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Sanskrit Word of the Week (WoW)

Mahamatra: (muh-haah-maa-thruh): A great lady; the wife of a prime minister; a woman of high royal rank.


 Usage:

'I'm a Queen, a Princess of the Empire. My own personal wishes mean little in the larger scheme of things. '
'An individual, for a Kingdom…' Govinda instinctively spat out.
'Yes. And a kingdom for an empire. Though, I shall confess, your venom surprises me. Actually, it both surprises and delights me. You see, venom is the beginning of great passion, and great strength. Keep that in mind, as you think over my offer. I'll wait for your decision.'
Govinda breathed deep. 'You can have my decision now.'
'And?'
'Mahamatra, you and your sister may leave for Magadha as soon as you wish.'


(The Cowherd Prince, Ch. 33.)

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Sanskrit Word of the Week (WoW)

Karagraahin. (kah-reh-graa-hin): Tax collector(s).


Usage:

'... it's not the vassals' apathy or incompetence alone that has these people clamouring here; but also the Kingdom's taxation policies. Over the many years the karagraahin, with their unfettered powers, have reduced the nation to this! How can the people grow crops and pay taxes if we won't even leave them with enough grain to use as seed?'


(The Cowherd Prince, Ch. 4)

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Govinda - Book Extract

And here it is!!! - An extract from 'Ch. 5 of 'Govinda'.

"Govinda left Dwaraka before dawn, heading due east. His silver-white Qamboja stallion, Balahak, blazed through the mist-covered fields like a ghost, and by the time the sun came up, they were a good distance from the city.

They pushed on, crossing the Raivata Mountains, and then turning to ride northwards, alongside the River Charmanvati. Around noon, they sought refuge from the burning sun in a shady glen, but were back on the road before long. They stopped again in the evening, when Govinda caught a little sleep. A little after moonrise, the two set off, galloping over silver-blue plains as a wild happiness took them.

At their current pace, Govinda was three days journey from his destination in Central Aryavarta. Balahak, named for his strong legs, would make short work of the leagues that took the common war-horse nearly a week and a pack-horse, much longer. The horse's speed, coupled with his exceptional skill with his beloved steeds, made Govinda one of the fastest riders in Aryavarta; and when he yoked all four of his temperamental silver-white stallions to a chariot, few could keep up with them.

In the misty darkness before the second dawn of his journey, the warrior realised he was being followed. Even before he saw or heard the riders behind him, he sensed them. Closing his eyes, he focussed on the faint hoof beats. Three riders, he concluded, grinning as he guessed who they were. Slowing down, he whispered some calming words to his own steed, and then let out a slow, long-drawn whistle. It rose in a reedy, quavering note before he cut it off short. Within moments, he heard the horses behind him rear loudly.

Govinda stopped and wheeling his horse around; waited.

'Watch out!' a familiar voice cried through the mist, and another protested, 'I am, I am!'

‘Mih!’

‘You oaf. Oww!'

'No! Not that way! That's me, you cross-eyed idiot! Look out!'

'Steady, steadyyyy! Dumb horse!'

'Stop butting me, Muhira! You fool! Arrgh.'

'Oh Rudra!'

'Oi! Oi! Ohhhhhh…'

The sounds of neighing, jostling, and human expostulation reached Govinda, followed by a deep, rich laugh. One of the pursuers seemed to have fallen off, for a distinctly riderless horse came out of the mist at a light canter. It trotted up to Balahak with the relief of familiarity, and the two horses nuzzled noses in greeting. Govinda reached out to stroke the newcomer, a brown stallion with white markings on its forehead.

'Are you hurt?' a young voice whispered loudly.

'No, I'm dancing with the Nymphs of Heaven, you imbecile. Help me up!'

'You think he heard us?'

'Vathu! Hush, you lout!’

'Of course he heard us,' a third voice said, even as the speaker burst into more laughter at whatever antics were going on in the mist.

Unable to resist any longer, Govinda slowly guided his horse back along the path, the brown stallion following alongside. He could not help but guffaw uproariously at the scene that greeted him.

On the ground, his feet still tangled up in a mess of stirrups and reins, lay Govinda's young cousin and adopted heir, Pradymna. Standing over the youth, unsuccessfully trying to unravel the tangle, was the dark-skinned Samva, the second of Govinda's adopted sons.

'Ack! Not that way, you idiot; you're trying to kill me, you are!' Pradymna shrieked, as Samva tried to help the struggling youth out of the jumble he was caught in.

'I'd do a better job of killing you, if only you shut your troublesome mouth!' his brother expostulated.
Both young men suddenly noticed Govinda, and fell into silent sulks.

Govinda, however, took no notice of them, instead leading his horse over to the third rider, who remained confidently astride. 'Yuyudhana,' he nodded in greeting to a fashionably-dressed man of his own age.

'Cousin,' the man greeted him. 'I left as soon as I realised you weren't present at the meeting of the Council - Couldn't let you have all the fun on your own now, could I!'

Govinda said nothing, but he was far from displeased. Yuyudhana was a tested warrior, and a close friend. He trusted the man implicitly, and was glad of his company.

'Those two,' Yuyudhana continued, with a nod backwards, indicating Pradymna and Samva, 'came along at the last moment.'

'They're hot-headed and impetuous,' Govinda noted. 'Pradymna's nearly twenty-one, but still acts like an adolescent at times. And Samva...' he let the phrase hang, grinning widely.

'Oi! We're right here, you know. We can hear you,' Pradymna protested.

'Indeed, your presence might be more notable and respected if you could at least stay astride your horse!' Govinda retorted.

'Or follow the instructions of your elders,' Yuyudhana wistfully added. 'In any case….' he continued, turning to address Govinda, 'Shall we?'

'Of course,' Govinda said, and set his horse off along the path at a slow amble, Yuyudhana alongside.

'Wait! What about us?' Samva cried, leaving Pradymna behind to run after the two departing warriors.

'Next time!' Govinda cheerily said.

'If you learn to ride, by then,' Yuyudhana quipped.

'And you're any smarter,' Govinda added.

'Which, alas is….'

'Impossible?'

Laughing, the two men tugged at the reins, urging their horses into a gallop. Shouting and cursing, the two youths made to follow."

------------
Copyright Krishna Udayasankar, 2010.

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A Long Overdue Post

I begin by confessing that my lack of activity has been far from intentional – between the demands of reality (read: day-job), and the lure of working on The Cowherd Prince – I’ve had little time to post on the blog. But, as Govinda Shauri is often known to say: ‘In the scheme of the Eternal Universe, there are no coincidences.’

Such has been the unexpected honour bestowed on me during the past month’s electronic silence – I’ve been overwhelmed by the inquiries, and even the occasional scolding, that have, for the first time, shown me that Aryavarta is familiar to many more people than I had realised.

It is; I think, a credit to Mr. K.D. Vyasa, and his cast of immaculate characters – none more memorable that Govinda Shauri himself. And I see no better way to make up to those of you who messaged, emailed, called or Facebooked to ask when the book was coming out, or failing that, when the next post would be up. As thanks for all your kind wishes, I present in the next post a small extract from ‘Govinda’.

This one is especially for Ms. Priya Rao – You see, for a writer, there is perhaps nothing so wonderfully affirming or delightful, than to be asked to write.

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Mahabharata Quiz –II: Answers

Answers to the second Mahabharata Quiz - without any further ado:

Q1. Of the five sons of Pandu – the Pandava brothers – Nakul was famous as:

a) The most intelligent of the five
b) The best-looking one
c) The most cowardly of the five
d) The best singer
e) The tallest one

Answer: Nakul was known as the best-looking of the five.

Q2. Matsyagandhi is another name for which of these royal ladies:

a) Subadhra
b) Pancali
c) Kunti
d) Sudeshna
e) Satyavati

Answer: Satyavati. Apparently she smelt (rather awfully) of fish. Sage Parashara is said to have transformed this odour into a wonderfully appealing fragrance, in return for her submitting to his overtures.

Q3. Shikandin, Prince of Pancala had a son named:

a) Yuyudhana
b) Yudhamanyu
c) Yaudheya
d) Yuyutsu
e) He had no son at all

Answer: Yudhamanyu. Shikandin was married to the princess of the neighbouring Dasarna kingdom, who bore him a son. Yudhamanyu is also mentioned as fighting (rather well, in fact), during the Great Mahabharata War.

Q4. Mathura was the capital of which Kingdom during the times of the Mahabharata?

a) Kuru
b) Magadha
c) Dwaraka
d) Anartta
e) Surasena

Answer: Surasena

Q5. Who in the Mahabharata was known by the epithet ‘wolf-bellied’?

a) Bhim
b) Syoddhan (Duryodhana)
c) Dussasana
d) Bakasura
e) Narakasura

Answer: Bhim – he is also known as Vrikrodara, meaning ‘wolf-bellied’. It seems to have been an allusion to the unique combination of his ravenous appetite and his (contrary to common perception) lean frame.

Q6. What assumed name did Pancali go under, during her period of exile/hiding in the Kingdom of Matsya?

a) Sairandhari
b) Satyavati
c) Sudeshna
d) Malini
e) Mohini

Answer: Malini. While the common perception seems to be that she went by the name ‘Sairandari’, that is not a name, but a job title along the lines of ‘lady-in-waiting’ or ‘attendant’. Pancalu served as a Sairandari, under the assumed name Malini.

Q7. What is the name given to Govinda Shauri’s sword?

a) Sudharshan
b) Nanda
c) Kaumoda
d) Nandaka
e) Chakra

Answer: Nandaka. It means, strangely ‘that which brings bliss.’

Q8. Partha is often referred to in the Mahabharata by the term ‘Savyasachin’. What does this word mean?

a) Good-looking
b) Conqueror of All
c) A good friend
d) Ambidextrous
e) Someone who can shoot in the dark

Answer: Ambidextrous. Partha was equally skilled wielding his bow with either hand.

Q9. Govinda and Partha often refer to each other as ‘cousins’. This is because

a) They are descended from the same ancestor, Yayati
b) Partha’s mother is actually Govinda’s aunt
c) Govinda and Partha are brothers-in-law
d) It is a term of endearment and closeness
e) They are just being polite

Answer: Partha’s mother Pritha, is actually Govinda’s aunt. She is Govinda’s father’s sister, but was given in adoption, as an infant, to King Kuntibhoja. Hence, her patronym -Kunti.

Q10. In the Mahabharata, who kills Ekalavya?

a) Dron
b) Asvattama
c) Partha
d) Abhimanyu
e) Govinda

Answer: Govinda. The two end up in a nasty confrontation during a particular attack on Dwaraka by the combined forces of Jarasandha, Shisupala of Chedi, and Ekalavya’s Nishada forces. Of course, TP Kailasam’s moving play ‘Fulfillment’ gives Ekalavya a more poignant end – stabbed by Krishna-Govinda, but not before the two indulge in some thought-provoking dialogue.

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Govinda - A Museum Visit

The Chattrapathi Shivaji Maharaj Vastu Sangralaya (formerly known as the Prince of Wales Museum), Mumbai has many fascinating contents, but none more exciting for me, than the Krishna Gallery.

The best part of my recent trip to the Museum (egotistically speaking) was finding affirmation for the many research calls I had taken during the writing of Govinda!

Here's a small photo documentation of some of the most interesting facts and artefacts that I came across during my last visit (August 2010).

The first of these delights was this map, alongside. (Click on map to enlarge). Look familiar?

Also check out these coins from Magadha and Kashi, dating to the Epic Ages. (Left. Click to enlarge).

Note the solar symbols on the coins. The minor variations suggest that these may be Imperial currency, issued under Magadhan Dominion, but somewhat customised or different based on the actual kingdoms of the Aryavarta Empire that they were issued in.


The Krishna Gallery, a distinct exhibit with the Museum, is both a historical and artistic exhibit in one. It contained many different representations, from the diverse regional cultures of the Indian sub-continent; arranged chronologically to form the narrative of Krishna's story, as is commonly (and uncommonly) known. Both canon and popular versions found their place here, and there was just so much to be seen and admired.


The Dancing Krishna shown to the right here, is from Nepal.

The jewellery is disctinctive and typical of the region, but what is refreshing is the absence of the usual paraphernelia associated with Krishna-Govinda - His flute, the discus or other weapons, or one of his Gopis or consorts.



The familiar Bhagavad Gita scene below is made of rosewood, teakwood and ivory. (Click to enlarge).





Unfortunately, the amateurish photo does little to showcase the exquisite and intricate carving; but a close look at the bow and arrow thrown down (in the foreground), at the chariot-wheels, and of course, the figure of Krishna himself still takes the breath away!

As for my historical research, the photo alongside says it all. (Click to enlarge).

Note the picture of the Heliodorus pillar on the extreme left of the picture.

 



In conclusion, I present the compellingly cheerful image below. The semi-rustic Madhubani painting is of a recent make, and not ancient at all. But it is timeless, as it is contemporary.

Just like the Epic.

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Book Talk on ‘Govinda’ – Sept 4th 2010, Singapore

What does it take to make the Mahabharata real?

This was the key question on my mind, when I gave my first talk on the Aryavarta Chronicles, and ‘Govinda,’ in particular. It was also the first time I read from the book! Truth is, I couldn’t have asked for a better audience – the passion and precision behind the questions soon had me forgetting how nervous I was, and I thoroughly enjoyed the evening. (Many thanks to Jayapriya Vasudevan of Jacaranda Literary Agency for organising such a wonderful do.)

Back now, to the key question of that evening:

The Mahabharata, as we all know is the story a great war; one told in all magical glory, filled with demons and demigods, magical incantations, and heroes and villains both blessed with superpowers. Flying chariots, illusions, even the power of life and death; and of course, the blue-skinned flute playing God descended to earth.

But that is mythology, in all its grandeur. It’s not real. Now, don’t get me wrong here – The Mahabharata is an awesome story – it’s full of twists and turn, and absolutely memorable characters. These characters and their moral dilemmas have remained relevant till today. Both popular writers and academics have tried to contextualise the Mahabharata by going into the psyche of its huge cast, explore the emotions and thoughts that lay behind the story as we know it. However, that still does not get rid of the magic. And the Mahabharata still remains a myth; almost fantasy.

Hence, the question - What does it take to make the Mahabharata real?

If we had to tell this story today, keeping in mind what we know about physics, sociology, politics and economics, what would that story be?

And that is what my book is about. Historians talk of the Epics age, a time broadly between the third and first millennium B.C., when the events that form the seeds of this myth may have happened – sometime after the Indus Valley Civilisation, and the rise of what are known as Janapadas – semi-democratic city states. The Mahabharata itself is pegged towards the end of the period. Which means, a time of great change.

From hunter gatherers to agriculturalists; from feudal societies to democracies; from elite cliques of knowledge, cloaked in mysticism, to an era of written records. A time when trade and technology both grew, and society grew with it; but not without upheaval and turmoil.

My story is the story of people in these times, especially of one man – a rather intelligent, brave, and undoubtedly charming man, who believes that heaven and earth are not so disparate after all.

There is no mythical lore. No magic. Only humanity.

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