yarlagadda lakshmi prasad draupadi pdf download. Oh, hey look! More poetry! (My second work) Once again just venting. Anyway, feel free to read and please tell me where I can do better. Yarlagadda Lakshmi Prasad is the author of Draupadi ( avg rating, 31 ratings , 3 reviews, published ), Drowpadhi ( avg rating, 5 ratings, 0 re.
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Draupadi by Yarlagadda Lakshmi Prasad. Read and Download Online Unlimited eBooks, PDF Book, Audio Book or Epub for Author: Yarlagadda Lakshmi. ద్రౌపది(Draupadi) By Dr. Yarlagadda Lakshmi Prasad - తెలుగు పుస్తకాలు . Novels To Read, Reading Online, Telugu, Pdf, Romantic, Books, Free. of 17 results for Books: "Yarlagadda Lakshmi Prasad" by Yarlagadda Lakshmi Prasad and D. Chandrashakara Reddy. Currently unavailable. Draupadi.
Protest to Peddanapudi Ayyana Panthulu at 1.
Most Telugu people are shocked at this award. The novel, Draupadi is scurrilous; Draupadi is reckoned as one of the Sadhvis, Pathivrathas by hundreds of millions of Bharatiyas.
Maharshi Vyasa , Karna, Kunthi, Drutharastra and even Krishna are all portrayed as obsessed with sex. One chapter each is devoted to the enjoyment of Draupadi by each one of the Pandavas. Kunthi is supposed to ask Draupadi whether she has been pleasing every one of the Pandavas extremely well and whether each one of them was satisfied with her.
There are many more unspeakable and unmentionable events like these, in the novel. When Pauranika themes are to be matters in current literature, the purpose should be to interpret them as to ennoble the current generations by the great examples of the illustrious characters in the epics. There should be no violence to the sense in which those characters were held and described in the original epics.
The thoughts and deeds could be interpreted so as to inspire the current generations to face complex situations in the wise and courageous way the epic characters have tackled. We are not worried about his writing a novel.
In Bharat every one has got freedom of expression and writing and speech and publication but for a prestigious body like the Sahitya Academy to give an award for this scurrilous, blasphemous vulgar and outrageous book is unbecoming of Bharat and also of that august body. Several meetings have been held and more will be held by literary people, by decent people, by people who know Mahabharata very well denouncing the award of the Sahitya Academy for this novel.
Maybe Sri Yarlagadda Lakshmi Prasad deserves an award but surely not for this book. What is worse: Like most trash that goes by the name of literature, this book also can be read by like-minded readers. Sane, thinking, broad-minded and even feminist critics shared the view that this was an award that would only bring shame to Telugu literature. The rage is still going on and it may not really result in any concrete action.
But it has provoked many legitimate questions about rewriting myths the book in question is a novel named Draupadi. Poor Draupadi.
The end of the Kurukshetra war did not bring an end to her suffering. Not even the end of Dwapara yuga. She seems to be suffering even in Kaliyuga. Of course, she is, by far, the most interesting female character of Hindu mythology with all her strengths and weaknesses.
And thus, very tempting to authors who run out of subjects. The latest novel by Padma Shri Yarlagadda Lakshmi Prasad, a former Member of Parliament, has now portrayed her as a woman whose life revolves around romantic I am being very gentle and polite endeavours.
In an otherwise prosaic rendition of the Mahabharata which, of course is not his , the only places he deviates are those describing her nights with the five husbands and her obsession with Krishna.
Both these interpolations are tasteless to say the least, and improper, too. My objection is not about the harm done to the sanctity of a Puranic character or maligning a Pativrata; it is a question of interpreting a known character, someone who has been part of our collective unconscious.
Everyone has a right to interpret our traditional literature in their own way. But any interpolation should have at least two credentials; propriety and probability. The reader should feel that this character could behave in this way; could feel this way; and could be interpreted in this manner.
Moreover, care should be taken to see that at least the basic nature of the character does not suffer. This is where the present author could not do justice to the text or the character. But, all said and done, one can write only what one is capable of; no one blames Padma Shri Dr Y Lakshmi Prasad for writing what he did. That was what he was capable of. The point of the argument is, how can such a sub-standard novel be selected for a prestigious award?
This selection presupposes that this is the best representation of Telugu writing in the past three years. It will obviously be translated into all languages recognised by the Akademi it already has a Hindi translation and be known as a sample of contemporary Telugu literature.
Therein lies the tragedy. When there were much better and, more importantly, original writings available, for some ignoble reasons, this is selected for the award. All this boils down to the taste and integrity of Telugu readers and pundits who send nominations and who occupy the jury. I wish we Telugus could send better nominations for this award so that the deserving would be honoured. The Akademi can only carry the recommendations sent by us and the onus is on the Telugus.
C Mrunalini is a well-known writer of short stories, a translator and a critic mrunalini8 gmail. What triggered this post is the following news item: Yarlagadda Lakshmi Prasad's book that defames Draupadi has been selected for a Central Sahitya Akademi award.
Selection panel constituted by Congress Italian had purposefully nominated this novel which denigrates Draupadi who is an iconic feminine character and an ardent devotee of Lord Krishna to hurt the sentiments of Hindus. One of the main objections raised by the concerned Hindu organizations is the interpretation of Draupadi as someone who forever craves for carnal pleasures. Following strong protests and complaint filed by from Hindu organisations headed by Prajna Bharati, the Human Right Commission sought explanation from the AP Government.
L Prasad who holds Ph. Ds in Hindi and Telugu from Andhra University. Draupadi, Ahalya, Mandodari, Sita and Tara are remembered by Hindu married ladies as the epitomes of chastity. These five noble ladies set the highest standards of conduct for a chaste Hindu lady. So then why am I not surprised at the sense of outrage among the Hindu people when the highly revered Draupadi is depicted as a nymphomaniac? Let me say a few words about this Draupadi in question.
The King had two sons Dhristadyumna and Satyajit. King Drupada was captured by the master archer Arjuna and his four brothers in a sudden surprise attack and brought before the vindictive Dronacharya who compelled the King to make a humiliating apology for an earlier slight and also confiscated the Panchala lands north of Ganga River. He also transmitted this burning passion of his life to his children. Princess Draupadi had set her heart of marrying the most redoubtable warrior in the whole of Aryavarta who can destroy Dronacharya.
Fast forward to the time of Draupadi Swayamvaram.
Arjuna, in the guise of an anchorite, won the stiff archery test at the Swayamvaram and won the heart and hand of Princess Draupadi. Kunti, the senior wife of late Emperor Pandu, not knowing that the five brothers, the Pandavas are bringing home the Princess of Panchaala, unthinkingly asked the brothers to share what ever they brought equally among themselves. When Empress Madri died on the funeral pyre of her husband Emperor Pandu she left her two young sons in the care of the Empress Kunti.
The three sons of Kunti and the two sons of Madri pledged to honour and obey the words of Mother Kunti under all circumstances.
Mother Kunti lived her life to keep the five brothers, the Pandavas, united and strong. Her wish was their command. The Pandavas, the five brothers and their mother Empress Kunti wanted Princess Draupadi to marry all five brothers. In Hindu households, it is the older son who marries first then the younger sons.
Arjuna too felt that older brothers Yudhisthtira and Bhima had to marry first before he married.
The only solution they found was for all the five brothers to marry Princess Draupadi. They felt it was gross adharma. It would bring stigma to the entire family. Maharishi Veda Vyasa was invited to the confabulation to sort out the royal mess! Veda Vyasa, the fountainhead of Dharma, The Best of Munis, counseled as follows: A dedicated wife is the root from which spring strength and discipline which make life righteous.
The divine sages have ordained that a family should revolve around a dedicated wife. If she falls the family falls with her. Chaos reigns. So they decreed that one wife be dedicated to one husband. To tackle unforeseen calamities the ancient sages have also sanctified unfamiliar ways in extraordinary circumstances. A childless widow can approach the brother of her deceased husband to beget a child for her and continue the family line. Such marriages prove successful if the wife is wise and the husbands considerate.
She has to give equal dedication to all of her husbands. In days gone by, Jatilaa, the daughter of Sage Gautama, one of the Saptarishis, was married to seven brothers who were rishis.