Ashwatthama : Why Is Ashwatthama Immortal

Ashwatthama

Ashwatthama  :Today we have our own time to look and write. At the same time, reviewing yesterday and imagining tomorrow is the direction of consciousness. Consciousness on the one hand says to look at how we came from which place. On the other hand, think about what and where to be.

Our power to cover the present may be within limits. I wish you a happy and prosperous tomorrow. Thus yesterday is easy to ruthlessly review. That is in six books (there is also a history that is not in the books). If you are keen to read the book, the whole of the book will understand what is considered to be history. Out of the book? Not in the books? That will have to be explored.Ashwatthama

Author Kumar Bhattarai has chosen the story of Mahabharata for the inauguration of history. However, he only made a note of this story. No, he said. This is the real life experience of Ashwatthama , who is considered to be Ashtchiranjeevi. Kumar’s luck got to hear and pick. The author says that the story told by Vyas (or suffered like Ashwatthama?) Was written by Ganesha just as the Mahabharata became a great novel in the Dwapar era. Similarly, the story told by Ashwatthama became a novel in Ashwatthama. That good fortune is due to the writer being able to understand the essence and feelings of Ashwatthama and his frequent closeness to him.

However, the author was curious about the stories and sub-stories of the Mahabharata from an early age. Duryodhana’s character is one kind, but why the portrayal is another? This was the basic question in his mind for a long time. The answer to this question was found in the story of Ashwatthama’s life. And, hurriedly picked up.Ashwatthama

Here is more curiosity – Mahadev, Vishnu, Krishna, Lakshmi, Durga are the gods or characters of the Puranas? Who are these? Aren’t the characters of the Puranas and the gods of the readers? Is Krishna the god of diameter? What are Ganesh’s characters? Is it wrong to consider the character of Vyas in Ashwatthama as the character of Kumar today?

The war of Mahabharata was not for the purpose of ending iniquity and destroying the unrighteous. The Kauravas in particular, who lost the war, were not unrighteous. There were other reasons.
The focus of the novel is on writing the reality that Vyas did not see (or did not write?), But what Ashwatthama saw. But, not how Ashwatthama saw it, to show how others could see it. And contemporary socio-political developments are reflected, becoming mythical in antiquity. Could it have happened then? Curiosity arises. But, those recurring events.

The Mahabharata written by Vyas in Ashvattha tells the history of the conquerors. The history of the winners is written by the winners. Here is the history of the losers in the self-proclaimed Ashwatthama (Kumar Bhattarai’s postmodern Mahabharata!). The history of the losers was told by one of the losers. Not even lost, let’s say lost. After all, history is history, even if it is written.

In the Mahabharata story read by Kumar, the Pandavas were partisans of religion. The Kauravas are ungodly. Yudhisthira was pious, Duryodhana was arrogant. Arjuna is the best archer, deceived by Karna caste and karma. Krishna was actually the incarnation of Vishnu, destroying the unrighteous, taking away the burden of the earth. But, they were just characters made by Vyas. They were very different from what Kumar got from Ashwatthama to write a novel.

Ashwatthama has the character of making friends with those who have suffered a lot without asking about their caste, creed or religion (p. 100). He was able to get along with everyone, to be a hero, to dedicate his whole life to the people, to respect the elders, to love the younger ones, to be polite (p. 207) and to be passionate about not seeing anyone’s suffering (p. 223), straightforward (p. 225). There are those who can have friendship with everyone and are not even proud of being a prince (p. 251).

Duryodhana has no bad addiction. Gambling, prostitution, looting, fraud, deceit, lies do not believe in hypocrisy. Duryodhana has a clear answer when Yudhisthira, the so-called pious truth-teller, proposes gambling to pass the time – I will never hold the dice of gambling in my hands (p. 236). Kumar shows in the novel that the addicts were Pandavas. Ashwatthama

Controversy arose over the announced two-year-old prince. Bidur raises the issue of measuring Chhinofano by his ability and competence to be just. In that context, Duryodhana’s idea of ​​justice is socialist and will work today as well as tomorrow. He says that all castes should be given equal punishment for the same crime. Since Yudhisthira’s caste here explains the level of consciousness, as soon as he hears the idea that the punishment will be different (p. 170), he begins to feel wrong. In this way, most of the faults of character have been transformed into virtues and virtues into faults in Mahabharata and Ashwatthama .

The Mahabharata was the story of the Crusades. There were Pandavas fighting the Crusades. Krishna was the original hero, born from the underworld. In the Mahabharata, therefore, the Pandavas always took the side of religion, the side of truth. Krishna helped them. But that’s not the case, says Ashwattha’s novel. In particular, the righteous were Duryodhana and his group. Ashwatthama

It was Duryodhana who waged the crusade. Who did not cheat anywhere. He took the side of truth and religion. In the context of the Gita in the Mahabharata, Arjuna kills his own people and tells Krishna to rule for whom in war, for what kingdom, for what happiness (Gita 1 ÷ 31). There is evidence that the Pandavas are in favor of religion and truth. Arjuna says in the Mahabharata, now Duryodhana says here. He is very religious and generous and says, “Even if I win the war, I will give the throne to the Pandavas” (p. 300). Ashwatthama

It has been argued in Ashwatthama on the basis of Guru Drona’s compulsion not to give even a handful of cow’s milk to a newborn baby. The Mahabharata has been repeated, not in the age in which we live today. But, not today’s Duryodhana to wage a crusade. At that time, in the Mahabharata era, in the Dwapar era.

FAQ;S

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