The modern reinterpretation of myths has led to the creation of diverse versions of the Mahabharata in various languages. Dr. Nalini Murty’s novel, ‘Pratijne,’ originally written in Kannada and translated into English by Mysore Nataraj as ‘Bhishma’s Vow,’ exemplifies this trend. Comprising 26 chapters and 360 pages, the novel draws inspiration from Vedavyasa’s original epic while introducing notable deviations in interpretation. Notably, superhuman elements are humanized throughout the narrative. For instance, Shantanu’s encounter with Ganga, who is portrayed as the daughter of a hunter king rather than a goddess, marks a significant departure. Their marriage is conditional, with Ganga requesting freedom to return to her native land whenever she desires. The novel also reimagines the fate of Ganga and Shantanu’s children, attributing their deaths to natural causes rather than Ganga’s actions. Devavrata’s upbringing in the forest with his mother further underscores the novel’s distinct approach.
The original story tells us that Kunti gets a child from the Sun God who appears to her when she chants the mantra learned from Sage Durvasa. But in the new version, the Sun God is a good-looking prince named Suryadeva from a place called Devaloka. After Kunti marries Pandu, when they need Niyoga, it is done by men from Devaloka, not gods but humans. In another part of the story, Duryodhana’s attempt to kill Bhima involves feeding him poisonous sweets and throwing him into the river. Originally, Bhima ends up in the underworld, where he fights and defeats the serpent god. In the new version, Bhima is taken down by the poison and thrown into the river where he is surrounded by snakes, but their venom ends up being an antidote that saves his life.
This book offers an alternate perspective on ‘Draupadi Vasthrapaharana’, presenting a rational explanation for the supernatural elements. According to the original version, Draupadi’s prayer to Krishna results in her being supplied with ‘akshayambara’. In contrast, this narrative suggests that Draupadi’s intense devotion triggers a hallucination in Dushasana, who, believing Krishna is approaching with his deadly shreechakra, releases his grip. Throughout the narrative, scientific interpretations are provided for the supernatural elements. The book focuses on Bhishma’s actions and his oath of celibacy, which he took at sixteen due to his sentimental attachment to his father. Initially, he finds no alternative to relieve his father’s burden, but later grapples with the pain inflicted on his first love Madhumalati (this story is the author’s own creation, perhaps to intensify the Bhishma’s predicament) and the consequences of Ambe’s suicide. Observing the slow downfall of the Kuru clan due to Duryodhana’s wickedness, Bhishma questions his decisions and feels immense pain. Despite reluctance, he leads the Kuru army and after being hit by Shikhandi’s arrows, retreats for introspection, filled with anguish. These final moments are profoundly moving.
The English translation by Mysore Nataraja is noteworthy for its meticulous rendering, yielding a narrative that benefit from short, simple yet effective sentences. By faithfully adhering to the principle that an ideal translation should convey the cultural context of the source language, the translator has successfully retained numerous words that denote human relationships typical of Indian languages, including appa, amma, Anna, attige, akka, bhava, mava, atte, thereby clearly indicating the original book’s Kannada roots. Additionally, terms related to rituals, weddings, and titles are preserved and explained in a glossary, underscoring the translation’s success.
The great anthropologist Prof. Shreepati Tantri’s elaborate preface has added to the effectiveness of the narrative. He has divided it into two comprehensive sections: the first adeptly covering the historical context of the Mahabharata with respect to the Aryan and Dravidian civilizations and the second effectively bringing out the novel’s notable features.
Vanamala Vishwanath, a highly respected translator, pens a blurb that adeptly captures Nalini Murty’s dual passion for science and literature, showcases Mysore Nataraj’s translation prowess, and highlights ‘Bhishma’s Vow’ as a poignant depiction of Bhishma’s plight.
— Dr. Parvathi G. Aithal
Dr. Parvathi G. Aithal is a retired professor of English from Bhandarkars’ College, Kundapur. She was born in a village called Dharmattadka of the border District of Kasaragod in Kerala. She had her primary education n A.U.P. School Dharmattadka, High School education in Vital Girls’ High School, College education in Govt. College Kasaragod and got her Masters in English from Manasagangotri, Mysore in 1981. She did her PhD on ‘A Comparative Study of the Fictional Writings of Karanth & Thakazhi from a Feminist Perspective’ and received her doctorate from Kannur University.
Dr. Parvathi Aithal is an eminent writer who has written stories, novels, plays essays, criticisms, book reviews and translations. Her translations among Kannada, English, Malayalam, Hindi and Tulu have brought great name and fame to her at the national level. So far she has published more than 100 books and has been recognized with 22 awards and felicitations from the Government as well as various other prestigious organizations from Karnataka and Kerala. She is a drama artist on All India Radio and has translated a number of National Radio plays too.
