Posts Tagged ‘Mahabharatha’

Time to save S.L. Bhyrappa from Hindutva bigots?

3 March 2013

For an “infuriatingly good” wordsmith whose 21 works fetched him the Saraswati Samman and Sahitya Akademi awards, it is an odd twist of fate that, at 81, the Kannada writer S.L. Bhyrappa finds himself reduced to a Hindutva mascot, who supports bans on conversion and cow slaughter, and thinks “Tipu Sultan is a religious fanatic rather than a national hero”.

The turning point, suggests the Booker Prize-winning writer Aravind Adiga, in an article in Outlook* magazine, was Aavarana.

“For decades, Bhyrappa had said that an artist ought not to preach. In 2007, he broke his own rule. Aavarana (The Concealing), though technically his 20th novel, is a polemic—a list of all the sins that Muslims have allegedly wreaked on Hindus and their culture for generations. U.R. Anantha Murthy criticised the novel, and Bhyrappa entered into a rancorous public debate with him (the two men have a long history of attacking each other). A bestseller in Karnataka, Aavarana earned the aging Bhyrappa a cult following of young, rabidly right-wing readers.

“He seems to enjoy his new role as spokesperson for Hindutva causes, and recently urged the government to scrap its plan to name a university after Tipu Sultan. The result is that the term Aavarana now describes what has happened to S.L. Bhyrappa himself: swallowed by his weakest novel, passed over for the Jnanpith (the traditional crown for the bhasha writer), and in danger of having a fanbase composed entirely of bigots.

“Anantha Murthy and Bhyrappa are the opposite poles of the modern Kannada novel. If one is its Flaubert—the author of a compact, exquisite body of work, left-liberal in its sympathies—the other is its Balzac—prolific, unruly, and right-wing in his politics. If India can absorb an Islamocentric poet like Iqbal, it can accommodate S.L. Bhyrappa. Anantha Murthy may be the better writer, but Bhyrappa evokes more affection in those who speak Kannada.

“More than twenty years ago, as a student in Sydney, Australia, I met one of that city’s richest doctors, a man from coastal Karnataka. When he compared the state of Australia with that of India, the doctor felt depressed; at such moments he flicked through an old copy of Parva that he had brought to Sydney. Seeing how Bhyrappa had modernized the Mahabharatha gave the doctor hope that India, too, could become a prosperous country—without losing its culture. For nearly five decades, S.L. Bhyrappa’s richly imagined and deeply felt novels have helped his readers tide over difficult moments in their lives.

“Now it is time for them to return the favour and rescue this great Indian writer’s legacy from the biggest threat it faces: Bhyrappa himself.”

* Disclosures apply

Read the full article: In search of a new ending

Also read: Anantha Murthy, our greatest living writer?

A 21st century Adiga‘s appeal to Kannadigas

S.L. Bhyrappa versus U.R. Anantha Murthy?

Does our ‘sanskriti’ sanction regressive MCPs?

11 January 2013

The journalist and author Sandipan Deb in Mint:

RSS chief Mohan Bhagwat said that rape happens in India, not Bharat. Let us be charitable. Let us assume that by Bharat-India he was not referring to the rural-urban divide that is now the media’s fashionable metaphor. Let us assume that by Bharat, he meant our ancient sanskriti, and by India, he is talking about all of us corrupted by Western culture. But this is so naïve an interpretation that it beggars belief.

Our puranas and epics are chock-a-block with tales of lusty gods and wildly libidinous heroes. Consider Indra, king of the gods. Overcome with lust (not an uncommon occurrence for him), he made love to Ahalya, wife of Rishi Gautama, pretending to be the rishi, and was trying to sneak off when the irate husband caught up with him and cursed him with a thousand vaginas on his body—sahasrayoni.

Later, after much pleading, he turned the vaginas into eyes. Ahalya, though innocent, received no such pardon. Gautama turned her into stone, and thus she remained till she was touched by the foot of the great god Rama, whose treatment of his wife was certainly rather dubious.

Krishna actively encouraged his friend Arjuna to kidnap Krishna’s sister Subhadra; in fact, in the days of the Mahabharata, kidnapping a woman seems to have been the norm for Kshatriya wooing: think of Bhishma abducting Amba, Ambika and Ambalika for his two step-brothers. And, of course, we fondly tell our children about the teenage Krishna hiding the clothes of the gopinis while they bathed, and returning them only when they came out of the lake, helpless and naked. But then gods are allowed these acts of venal sexual harassment.

Let’s face it, our popular culture even to this day is deeply influenced by regressive and chauvinistic attitudes that our sanskriti glorified. The men in our mythologies were certainly as recklessly randy—if not randier—than anyone thought up by the West.

And let’s not talk about the deification of the mother.

Kunti does not know what her sons have brought home, and asks them to share the booty equally. The five dutiful men then happily sleep with Draupadi, who had given her heart to Arjuna. And such is our ethical system that Draupadi dies early on the long trek to Heaven: her sin being that though she had five husbands, she loved Arjuna more than the others.

(Former managing editor of Outlook* magazine and founder-editor of Open, Sandipan Deb is the author of The Last War, a retelling of the Mahabharata set in the Mumbai underworld)

Read the full column: Fruits of a regressive culture

Also read: Ramayana, Upanishads and the Delhi gangrape

Vacuous media sleazeballs moralizing on Mohan Bhagwat

Ramayana, Mahabharatha, Upanishads & rape

23 December 2012

Devdutt Pattanaik, chief belief officer of Future group, in a column in Star of Mysore on December 13, before the gangrape in Delhi became headline news:

“For most of human history, the woman’s body has been treated as man’s property, in reality as well as representation. So adultery (where the woman participates) and rape (where the woman does not participate) were both seen as insult to a man’s honour.

“In the story of Parashuram, his mother Renuka experiences a momentary desire for another man. For this crime of ‘thought,’ her own son beheads her on the orders of her husband, Jamadagni. She eventually comes to be associated with the goddess Yellamma, who is associated with prostitution.

“In the story of Ram, Sita’s abduction by Ravan so taints her reputation, and makes her the subject of such gossip, that Ram eventually abandons her.

“In neither story is the woman actually assaulted. It does not matter. The idea of being violated is terrible enough. The idea that what is yours has claimed another in ‘thought’ (Renuka’s story) or has been claimed by another in ‘thought’ (Sita’s story) is enough to deflate honour.

“When we want to put Hinduism on the defensive, and want to establish Indian traditions as patriarchal, these are the stories we tell. We do not tell stories from the very same scriptures that say something altogether different.

“We do not tell the story of Ahalya, a certified adulteress in some versions, a rape victim in others, turned to stone by her angry husband, who is cleansed and liberated by the touch of Ram’s feet. This is the same Ram who abandons Sita.

“Why is the patriarchal Ram cleansing the adulteress? No explanation offered!

“Why is the patriarchal Ram not remarrying after abandoning tainted Sita? No explanation offered!

“Why are plots that reinforce patriarchy given more attention than tales of grace and forgiveness (liberating Ahalya) and tales of commitment (refusal to remarry)?

“We do not tell the Upanishadic story of a boy who goes to Gautama for education and is asked “Who is your father?” to which the boy replies, “My mother told me to tell you that she is a servant and has served many men in every way. So she does not know who my father is. Please accept me as Jabali, whose mother is Jabala.” For this honest answer, the boy is named Satyakama, lover of truth, and made a student.

“We do not tell the Mahabharata story of Shvetaketu who is horrified to find his mother with another man. When he complains to his father, Uddalaka, the father says, “A woman is free to do as she pleases.” When the son questions his paternity, Uddalaka says, “It is not my seed that makes you my child, it is my love.”

“Yes, there are stories where a woman’s body is treated as property. But there are also stories where a woman’s body is not treated as property, where women are seen as sovereign of their own lives. Why are the latter stories not told in schools and colleges and by secular, Left-wing and Right-wing intellectuals?

“I feel there is an imagination that is repeatedly reinforced that ancient times were misogynist and modern secular laws will repair the damage. This is absurd. Jerks who disrespect women in particular, and people in general, existed then, exist now and (I shudder as I write this) will continue to exist, Khap or the Indian Penal Code notwithstanding. Can we please put the spotlight on the non-jerks please?”

Cortesy: Star of Mysore

The waiter who rose to be a vedic encyclopaedia

18 October 2011

Mathoor Krishnamurthy (left), the executive director of the Bharatiya Vidya Bhavan, Bangalore, passed away on October 6 at the age of 84. Mathoorji, as the world called him, rose from his humble beginnings as a waiter and bus conductor, to be chief of BVB’s London centre for a quarter of a century.

Captain G.R. Gopinath, the founder of the low cost airline Air Deccan, pays tribute to the slightly built scholar hailing from the Sanskrit-speaking village of Mathoor, who held audiences spellbound with his wit, intellect and wisdom.



Though I was acquainted with Mathoorji since long, I got to know him intimately only a couple of years ago.

I decided to host a Gamaka concert at my residence. (Gamaka a dying art, unique only to Karnataka, is where a singer adopts a suitable raga as he recites a poem usually from the epics, a raga or a rasa which verily captures the meaning and spirit of the lines).

I called Mathoorji for breakfast to my house to talk it over. He created an unforgettable impression. He was on the dot at the appointed hour. He was dressed impeccably in the traditional style of a Kannada Sanskrit pandit, with a crisp starched white cotton dhoti and waist coat on a white khadi shirt.

His eyes had a sparkle and he was sprightly and mercurial.

He could converse in flawless Sanskrit, Tamil, Kannada, English and many Indian languages.

When I told him that I intended to host a Gamaka concert on episodes from either Valmiki Ramayana or Mahabharatha, and if he could render a discourse on it both in Kannada and English, he was elated, for he never imagined that someone steeped in the business world would find either the time or have the inclination for such a traditional art form.

He had the energy and enthusiasm of an eighteen year old, and he readily agreed.

Sitting next to Mathoorji was an overwhelming experience—as an experience when you are by the ocean. Whether it was a discourse on the Bhagavad Gita on stage or when he conversed in family circles, he was both akin to a gushing mountain brook and the mighty ocean.

He had wit, great story telling ability that held your attention, and could recite extensively from memory from the Gita, Ramayana, Mahabharatha, Upanishads and Puranas, and also from all the great poets of Kannada and Sanskrit. He was a treasure trove of anecdotes and could hold you spellbound with stories both from his own life and from the mythological epics.

He was steeped in tradition and yet very modern in his thinking and a true Gandhian.

Even at 84, he was involved in multifarious activities – producing videos and audios, writing, publishing and giving a daily discourse on TV channels and also in the educational and cultural activities of the Bharatiya Vidya Bhavan in Bangalore.

But his most endearing quality was his humility.

He had seen extreme hardship during his younger days and pursued his studies living in ashrams and taking meals at the homes of well-wishers who offered free board. He had worked in various jobs as a bus conductor and a waiter.

When I praised him, he merely said, “We cannot take credit for anything. We are only instruments in His hands – you do your work and leave it to Him”.

He had come home 20 days ago. He was a bundle of energy. He invited me to a book launch on “GandhiUpanishad” which he had just written. He regaled us with stories and anecdotes and as is usually the case with scholars, he was wont to meander from one story to another.

As he was leaving, he quoted a few lines from the ancient ‘Subhashita’ on the virtue of speaking with love and affection.

I asked him to write it for me in his own hand in the small note book I had in my pocket.

This is what he wrote:

“On your tongue resides Lakshmi, the Goddess of Wealth,
Your tongue can win you friends and relationships,
Your tongue can land you in prison,
 And your tongue can also lead to death.
Is there any poverty for good words?”

Mathoorji  left us suddenly and his death was a shock to all who knew him. But his message lives on.

He showed us that work is worship, love of the particular need not be in contradiction to love of the universal, and non-violence in speech and action, cleanliness and perennial enthusiasm in daily activities and dedicating as much time as one can spare, to doing public good is way to happiness and salvation.

His life was his message.

File photograph: Mathoor Krishnamurthy with sarod maestro Amjad Ali Khan, in Bangalore in 2009 (courtesy The Hindu)

Also read: How namma Vijay floored namma Gopi

An epitaph to the literate, educated middle-class

How “munde magane” launched churumuri

Ramayana, Mahabharatha and the Women’s Bill

19 March 2010

Union law minister Veerappa Moily while receiving an award for his five-volume Shri Ramayan Mahanveshanam, yesterday:

“It is instances like Sita‘s fire ordeal which firmed our resolve for the women’s reservation bill.”

“In Sita’s ‘fire ordeal’, Ravan‘s wife, Mandodari, talks to Sita: “Are you not satisfied with the fiery ordeal of life we have tolerated and endured as women till now? Only a man of the epoch can put an end to women’s ordeal.”

Moily did not of course reveal who the “man of the epoch” was on 9 March 2009. Was it him, who moved the bill? Was it P. Chidambaram, who is rumoured to have said the dissenting MPs must be marshalled out?

Or, was it you-know-who?

Meanwhile, the veteran editor T.J.S. George too adds a touch of the mythological to decipher modern-day male chauvinism.



Draupadi had five husbands, each with unsurpassed capabilities. None of them came to her rescue when she was dragged into the royal court for disrobing.

The political Yadavs of our time seem to have taken a self-serving lesson from this episode and resolved that women are unworthy of protection, let alone promotion. Either that or they have forgotten the double curse—pronounced by Gandhari, and then by Viswamitra, Kanva and Narada—that the Yadava race would destroy itself.

Lalu Prasad Yadav and Mulayam Singh Yadav and Sharad Yadav have already reduced their parties to tottering relics. Their opposition to the women’s reservation bill and, worse, the hooliganism of their men in the Rajya Sabha betrayed a 19th century mindset.

The hooligans brought such shame to the country that they would be better off under the waters that swallowed up Dwaraka.

But what do we see beyond the fossils of Yadu Kula?

Two realities are clearly visible. The first is the politics of the bill. The Yadavas talking about Muslim women’s quota is a desperate move to regain some of the Muslim support they have lost. Mamata Banerjee”s visceral hatred of Bengal communists made her an odd woman against women.

The Congress also put its internal politics on display. Singularly lukewarm about the bill on Day 1, it suddenly became determined on Day 2. In the Congress nothing happens until partymen know what Soniaji wants and once the signal comes, nothing can stop them from carrying out her wishes.

A parliamentary system is unhealthy when it adheres to the letter of the Westminster model, without heeding the spirit of it.

The other reality that looms large is that the women’s bill, even if it crosses the obstacles in its path and finally becomes law, will have only symbolic value. It will not by itself give women the human rights they have been denied for ages. That will require social reform and no social reformers are anywhere in sight.

If and when 33 per cent seats in legislatures are reserved for women, around 30 per cent of that will likely go to wives, daughters, nieces and girlfriends of male politicians.

Lalu Prasad himself put his unlettered wife in the chief minister’s chair while Mulayam Singh could only find his daughter-in-law to contest a Lok Sabha seat. The Kanimozhis and Supriya Sules will multiply when reservations become law.

And what will happen when they sit as law-makers?

Will it mean an end to the killing of newborn girls in the villages of Tamil Nadu and Haryana?

Will it stop crimes against women which increased by 30-40 per cent in recent years as against 16 per cent increase in general crime?

Will it bring down dowry killings which doubled in the last decade?

Will it make a difference to one-third of married women in India being children below 18?

In one sense India has already led the way in women’s empowerment. Women occupy top positions in corporate houses, financial institutions and in the arts. They have reached these positions through merit, not the favour of reservations. This will continue, making India an exemplar of women’s advancement.

But it will be foolish to close our eyes to the social debris that has collected over the centuries.

The tendency to treat women as beasts of burden is all too prevalent. Inside a family, discrimination is carried to the extent of feeding sons properly while daughters are kept on starvation diet. This has led to half the married women in India being anaemic.

The largest number of illiterate women is also in India—200 million. It’s all very well for Sushma Swaraj and Brinda Karat to forget ideologies and perform a celebratory embrace. But what about India’s social reality? Yaduvamsha still has a grip on that reality.

Also read: Goodbye democracy, say hello to Quotocracy

CHURUMURI POLL: Sonia Gandhi, smarter than Indira?

‘Women’s bill will only increase State’s power’

CHURUMURI POLL: Impact of women’s bill?

Amartya Sen’s “Idea of Injustice” to the three As

11 September 2009


Ever since he became the 52nd human to receive the “Sveriges Riksbank Prize in Economic Sciences in Memory of Alfred Nobel” at the hands of His Majesty, Amartya Sen has attained a thick coating of polytetrafluroethylene, impenetrable at the hands of lesser mortals.

Nobody dares to find a hole in his turgid output because no one gets to that point of the story anyway, and nobody should because, like “Dr” A.P.J. Abdul Kalam, Prof Sen is hovering somewhere in the vicinity of the other Nobel laureate from Calcutta in the divinity orbit.

jaggiR. Jagannathan, the executive editor of the Bombay newspaper DNA, makes a brave and laudable attempt, skewering Prof Sen’s latest jargon-filled work The Idea of Justice, especially in the manner in which it lionises Ashoka (“No thinking person should presume that the historical Ashoka was the same as the Ashoka of the rock edicts”) and deifies Akbar (“the tacit presumption that secularism or tolerance was not a part of the Indian ethos before him”).

Jagannathan pulls his best punches for Prof Sen’s other pet, Arjuna.

“Amartya Sen, the peacenik, obviously prefers Arjuna‘s reasons for avoiding war at Kurukshetra to Krishna‘s call to duty. Sen casts Arjuna in the role of unwilling warrior when he had no qualms fighting other wars before Kurukshetra. By implication, Krishna is the agent provocateur.

“Dead wrong.

“First of all, Krishna’s message in the Gita was not to go to war, but to do one’s duty when needed. The Kurukshetra war was not a whimsical call to arms. It became inevitable when Duryodhana and his advisors thwarted all efforts to achieve an honourable peace.

“Now picture the World War II allies suing for peace with Hitler on the basis of Arjuna’s specious reasoning, complete with worries about how many people will get killed. It would have been “peace in Arjuna’s time”, but of the kind Neville Chamberlain achieved in Munich with Hitler. It made the Second World War more horrific.

“In our history, we have seen how Nehru pulled defeat from the jaws of foolish diplomacy in the 1962 war. He played Arjuna, the pacifist, till he could no longer maintain the charade in the face of Chinese perfidy. Peace with honour is achievable only if you are prepared to go to war.

“Amartya’s Ashoka, Arjuna and Akbar are great historical characters who contributed to India’s cultural nationhood, but Amartya Sen has reduced them to cardboard characters of dubious authenticity. He hasn’t done them or Indians much justice.”

Illustration: courtesy The Little Mag

Photograph: DNA

Read the full article: Ashoka, Arjuna, Arjuna, Amartya

What if T.N. Seetharam did sound ‘n’ light show?

11 January 2009

E.R. RAMACHANDRAN writes: The Sound and Light project at the Mysore Palace is in a work-in-no-progress mode with new problems cropping up even as solutions are discovered for the previous ones.

It is now more a ‘Sound and Heat’ project sometimes careening towards a ‘Sound and Thunder’ project as evident from the heated discussions of the script committees.

A spokesman of the palace, who knows the events of the 550-year history of the Wodeyars by heart and has done as much work as Vikram Sampath’s epic work, is bewildered at the turns and twists the project has taken so far.

Launched on the lines of the son et lumiere show of the Red Fort in Delhi which gives a fantastic audio-visual story of  the Mughal Empire, the son et lumiere show for Mysore has been alternately on the boil, on the back burner, and in cold storage with the result a mixture of fetid smell with acrid smoke comes out whenever the audio-visual system is switched on.

On the 5th anniversary of the launch of the project with an end nowhere in sight, the palace spokesman readily agreed to share his despair.

“What do you think of the latest controversy after it was shown to chief minister B.S. Yediyurappa last week?” I asked.

“He didn’t like it. Period. Controversy is the only constant factor of this project. Each chief minister adds his two bits of  wisdom. After spending three crore rupees and the budget still ballooning skywards, they are still not sure what the content of the show should be; hence the kite- flying. Writer Lingadevaru Halemane wants mainly Tipu Sultan with a brief reference to the Wodeyars; historian Nanjaraj Urs & Co want the Wodeyar family but do not want Sir M. Visvesvaraya and Sir Mirza Ismail. Looks like the script writers have had more say in the content than the actual events that occurred.”

“What will happen now?”

“The CM wants a newer script that satisfies every whim and fancy. The DC wants to show it to the public and incorporate their feedback into the script. Nobody is clear. Probably it will become something like ‘Nine hours to Rama’ some years ago. If it is a nine-hour show I am afraid we can show only two shows in a day. We may have to provide breakfast, lunch and dinner to the visitors. Some of them may even demand bedding too. The Palace doesn’t have that kind of money you know….”

“If it comes to that, you can outsource three-tier berths from the Indian Railways. I am sure rail mantri Laloo Prasadji will help. He will be happy to supply food and Rail ‘Pani’ drinking water from Railway canteen if it can help him double his profit. By the way, who will direct such a long script?” I asked.

“Only Ramanand Sagar or B.R. Chopra with their experience of Ramayana and Mahabharatha could have attempted this. But both are now dead and gone. Sir Richard Attenborough would have been ideal but he is not well.”

“How about T.N. Seetharam? After Mayamruga and Muktha I can’t think of any other director in Kannada who can hold the attention.”

“It is a good idea. But there is a danger of the show becoming a mega-serial and may drag on for two tor three years.  He might add some court scenes too which I doubt if the script will permit. But if he insists there is no other option.”

“Where will it all lead to? Do you see an end for this project?” I asked him before taking his leave.

He looked as if he spotted a rainbow as he looked up the sky and said, “If Srikantadatta Narasimharaja Wodeyar becomes the director there is hope yet as nobody knows his family better. There is a good chance of that happening as he is likely to join BJP soon.”

Finally, it looked like a QED.

Also read: WODEYAR: Tell the full, undistorted story

Mahabharatha author can’t see end to family saga

17 November 2008

E.R. RAMACHANDRAN writes: I was sitting on the banks of the Ganga in Rudra Prayag. The place was enchanting. If Life is Eternity, here is a place you could almost trace it back.

As I sat there totally engrossed in the scenery, I saw sage Vyasa taking a stroll.

“Vyasa munivar! Namaskara. I never thought I could see you in flesh and blood. It is just wonderful to see and speak to you.”

“Thank you. I too feel after eons in time, man more or less remains the same.”

“You will be glad to know we rank Mahabharatha as one of the greatest stories ever told. I want to know how you felt when you wrote about Dhritharashtra and Duryodhana. What were you trying to depict in their relationship?”

Putra Vyamoha. Basically, Dhritharashtra was blind on two counts. Physically he couldn’t see what his son was up to. He was also blind to all his dhushkriyas. His blind love betrayed his sense of reason and reality.”

“Is that why Krishna replaced Bhima with a steel structure, otherwise he would have crushed him in his embrace?”

“Of course. But I find even now people are blind when it comes to their children. They unnecessarily pamper and baby them so much, it becomes their undoing in the end. They have just not learnt their lessons although they quote Mahabharatha every second breath.”

“You are a Trikaala Gnani. How do you feel about our present times?”

“I find parents resorting to hook and crook to promote their children. When their efforts fail, they lose their self-control. Margaret Alva’s sudden outburst because a ticket was denied to her son Nivedit Alva in an election is an indication of the malaise. Doesn’t she know there will be different strokes for different people in their response?”

He is up-to-date on what’s happening, I thought, though his choice of words flummoxed me.

“I didn’t get you. Could you elaborate?”

“If she thought she was from a minority community and therefore would be forgiven for her outburst, she was sadly mistaken. She should have known though she was from a minority, in the eyes of her bosses, she was not from a community her chairperson would give her right arm for! Alva’s calculation went woefully wrong. She should know she is no C.K. Jaffer Sharief!”

I was impressed with Vyasa’s deep insight into our religion based politics which often baffles best of our TV pundits.

“Your knowledge of our current affairs is just amazing although there was no democracy in your time as you were all ruled mostly by Kings.”

“But it is no different,” continued Vyasa, “I am puzzled by your so called democracy when parents are openly anointing sons as their successors. These days every politician is now a Dhrutharashtra. Even Dhrutharashtra did not do a coronation for his son like H.D. Deve Gowda did the other day. Puthra Vyamoha is all right up to a point, but he shouldn’t have ignored his other son Dushyasana.”

I could only marvel at his knowledge of what was happening down below.

Was Vyasa following Churumuri? Had he participated in the “Children’s Day Caption Contest” under a pseudonym?

Is he wondering where H.D. Revanna is, as everybody else is?

“You have deep knowledge of our political scenario. Being a trikaala gnani, you should be knowing the future too. What about Rahul Gandhi? Will he too become a victim of putra vyamoha? Also when will this Vamsha Paramparya in the Congress end?”

There was total silence. Vyasa was foxed, I thought.

“Look. I may have to do many more janmas and write many more Mahabharathas to answer this! In Mahabharatha, I ended the Pandava family with Bharatha as the last king of their vamsha. But I am not sure how many Janmas the Nehru-Gandhi vamsha will run….”

With that, Vyasa’s visage dissolved into the Ganga.