Shiva trilogy novels pdf

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MB·14, Downloads. Series) Amish Tripathi Scion of Ikshvaku (Ram Chandra Series). Deconstructing the Myth in Amish Tripathy's Shiva Trilogy. mythological story written in a modern style, the novel by making Lord Shiva the hero of his trilogy. For detailed reviews, please visit You can find clutter-free, direct download links for Amish's Shiva Trilogy here Free Digital Library How do I download PDF books of Amish Tripathi? Views.

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Shiva Trilogy Novels Pdf

Click on the appropriate sizes to download: x px; x px. naga_Wallpaper desk_ x px. Click on the appropriate sizes to download. style, the novel creates anticipation in the readers mind and compels one to read with great curiosity till For detailed reviews, please visit The Immortals of Meluha. Shiva Trilogy (Series). Book 1. Amish Tripathi Author ( ). cover image of The Secret of the Nagas.

Plot[ edit ] Meluha is a near perfect empire, created many centuries earlier by Lord Ram , one of the greatest Hindu kings that ever lived. However, the once proud empire and its Suryavanshi rulers face severe crisis as its primary river, Saraswati , is slowly drying to extinction. They also face devastating terrorist attacks from the Chandravanshis who have joined forces with the Nagas, a cursed race with physical deformities. Shiva, chief of the Guna tribe, accepts the proposal and moves to Meluha with his people. Once reached they are received by Ayurvati, the Chief of Medicine of the Meluhans. The Gunas are impressed with the Meluhan way of life. On their first night of stay the tribe wake up with high fever and sweating. The Meluhan doctors administer medicine. Ayurvati finds out that Shiva is the only one devoid of these symptoms and that his throat has turned blue. The Meluhans announce Shiva as the Neelkanth, their fabled saviour.

The Chandravanshi princess Anandmayi explains that they too had a similar legend that the Neelkanth will come forward to save their land by launching an assault against the "evil" Suryavanshis. Hearing this, Shiva is dumbfounded and utterly distressed. With Sati he visits the famous Ram temple of Ayodhya , the capital of Swadweep. There he has a philosophical discussion with the priest about his karma, fate and his choices in life, which would guide him in future.

As Shiva comes out of the temple, he notices Sati being stalked by a Naga near a tree. Characters and locations[ edit ] Tripathi believes "Myths are nothing but jumbled memories of a true past.

A past buried under mounds of earth and ignorance. He is a Tibetan immigrant to Meluha and the chief of the Guna tribe. On arriving in Meluha and consuming the Somras, his throat turns blue making him the Neelkanth of the Meluhan legend, which speaks of the appearance of Neelkanth as a destroyer of evil.

The Meluhans end up believing that Shiva would be their saviour against evil. Shiva falls in love with her but cannot marry her because of a law that considers her to be a Vikarma , an untouchable. Vikarmas are people who bear misfortunes in this life due to sins of their past births.

She is a skilled swords-woman and is very brave since childhood. Nandi — A captain in the Meluhan army. A loyal devotee of Shiva, who is often considered for his opinion and suggestions by Shiva. He was later renamed as Veer Bhadra, a title earned by once defeating a tiger single-handedly. Brahaspati — The chief Meluhan scientist who becomes Shiva's good friend.

Though he does not believe the legend of the Neelkanth, he believes that Shiva is capable of taking Meluha to its new glory. He eventually becomes an avid follower of Shiva as he realizes that Shiva could actually lead them to victory and finish Lord Ram's Unfinished Task. He is a good follower of Lord Ram. She is the first to realize that Shiva is the "Neelkanth", their savior.

Traditionally the Chandravanshis and Suryavanshis are enemies. They are extremely skilled warriors. It also includes parts of eastern Afghanistan. Swadweep — The empire of the Chandravanshis, also known as the island of the individual. Characters and locations are per the books from the series and from the official website.

It sort of just crept up on me. Slowly, first the philosophies, and then the story to convey the philosophies. This experience has changed me. My outlook to life. My attitude. And my belief in God. Ultimately he decided to take the spiritual route.

He needed the medicines that Bhrigu provided. They kept him healthy and alive. Hence, it is equally obvious that someday, it will become the greatest Evil. The key question is when would the transformation occur. Brahaspati had declared a holiday for the rest of the day so that their conversation could continue uninterrupted.

Shiva frowned at Kali and turned to Brahaspati. As long as the positive outweighs the negative, one can safely continue to use it. The Somras created our way of life and has allowed us to live longer in healthy bodies. It has enabled great men to keep contributing towards the welfare of society, longer than was ever possible in the past. At first, the Somras was restricted to the Brahmins, who were expected to use the longer, healthier life — almost a second life — for the benefit of society at large.

He had heard this story from Daksha many years ago. Why should Brahmins have special privileges? Thereafter, the Somras was administered to the entire populace, resulting in huge progress in society as a whole. But they were usually Brahmins.

Lord Ram was one of the greatest emperors ever. We worship him as the seventh Vishnu. His ideas, philosophies and laws are the foundation of the Naga way of life. His reign, Ram Rajya, will always be celebrated across India as the perfect way to run an empire. But you should know that it is believed by some that even Lord Ram did not see Ravan as pure evil.

He respected his enemy. Sometimes there can be good people on both sides of a war. This was discovered only a few centuries ago by the Nagas. I learnt it from them. They live beyond the western borders, in a land called Pariha, the land of fairies.

And the Vayuputras are ruled by their council, which is headed by their chief, who is respected as a god. He is called Mithra.

Shiva Trilogy

He is advised by the council of six wise people collectively called the Amartya Shpand. The council controls the twin mission of the Vayuputras. Firstly, to help the next Vishnu, whenever he appears. And secondly, have one of the Vayuputras trained and ready to become the next Mahadev, when the time comes. Because, quite clearly, they did not create you.

Did the Vayuputras approach you or did you find them? The Naga King Vasuki was approached by them a few centuries ago. They suddenly appeared out of nowhere, lugging huge hordes of gold, and offered to pay us an annual compensation. King Vasuki, very rightly, refused to accept the compensation without an explanation.

The Somras randomly has this impact on a few babies when in the womb, if the parents have been consuming it for a long period. A vast majority of babies are born without deformities. But a few unfortunate ones, like me, are born Naga. Therefore, he accepted the pathetic explanation of the Vayuputra council along with their compensation. Kali laughed coldly. Not for us, but for the Vayuputras. He turned to Brahaspati. But that is not the only way it works. Our body is made up of millions of tiny living units called cells.

These are the building blocks of life. They combine to form organs, limbs, and in fact, the entire body. And each division is like a fresh birth; one old unhealthy cell magically transforms into two new healthy cells.

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As long as they keep dividing, they remain healthy. That cell keeps dividing and growing till it eventually forms your entire body. So the Almighty put a limit on the number of times a cell can divide.

After that, the cell simply stops dividing further and thus, in effect, becomes old and unhealthy. As more and more cells in the body hit that limit, one grows old, and finally dies.

Therefore, your cells keep dividing while remaining healthy. In most people, this continued division is regulated. But in a few, some cells lose control over their division process and keep growing at an exponential pace.

But there are times when these cells continue to grow and appear as deformities — like extra arms or a very long nose. We pay for the sins others commit by consuming the Somras. One will find that most of the Nagas are from Meluha.

For that is where the Somras is used most extensively. But from whatever little I know, the Vayuputra council apparently believes that the Somras continues to create good in most areas where it is used. The suffering of the Nagas is collateral damage and has to be tolerated for the larger good.

On balance, was it still Good? This is not true. We are actually killing our mother river all by ourselves. We use massive amounts of Saraswati waters to manufacture the Somras. It helps stabilise the mixture during processing. It is also used to churn the crushed branches of the Sanjeevani tree. I have conducted many experiments to see if water from any other source can be used. But when we started mass producing Somras for eight million people, the dynamics changed.

The waters started getting depleted slowly by the giant manufacturing facility at Mount Mandar. The Saraswati has already stopped reaching the Western Sea.

It now ends its journey in an inland delta, south of Rajasthan. The desertification of the land to the south of this delta is already complete. Can you imagine the impact on Meluha? On India? Even our preeminent scripture, the Rig Veda, sings paeans to the Saraswati. It is not only the cradle, but also the lifeblood of our civilisation. What will happen to our future generations without this great river?

The Vedic way of life itself is at risk.

What we are doing is taking away the lifeblood of our future progeny so that our present generation can revel in the luxury of living for two hundred years or more. Would it be so terrible if we lived for only a hundred years instead? He could see the terrible side-effects and the ecological destruction caused by the Somras.

An Evil which left only one option: a Dharmayudh, a holy war, to destroy it. The primary relief thus far had been the medicine procured from the Nagas. Or else exotic medicines extracted after killing the sacred peacock, leading to the Brangas being ostracised even in peace-loving cities like Kashi.

A problem we have never truly tackled. It cannot be disposed of on land, because it can poison entire districts through ground water contamination. It cannot be discharged into the sea.

The Somras waste reacts with salt water to disintegrate in a dangerously rapid and explosive manner. Did Brahaspati accompany me to Karachapa the first time to pick up sea water? Was that used to destroy Mount Mandar? Brahaspati continued. When used to wash the Somras waste, over a period of several years, fresh water appeared to reduce its toxic strength.

This was proven with some experiments at Mount Mandar. It seemed to work especially well with cold water. Ice was even better. Obviously, we could not use the rivers of India to wash the Somras waste in large quantities.

We could have ended up poisoning our own people. Therefore, many decades ago, a plan was hatched to use the high mountain rivers in Tibet.

They flow through uninhabited lands and their waters are almost ice-cold. They would therefore work perfectly to clean out the Somras waste. There is a river high up in the Himalayas, called Tsangpo, where Meluha decided to set up a giant waste treatment facility. In secret.

Ten small pouches are all it takes. It is converted into the Somras drink at designated temples across Meluha when mixed with water and other ingredients. But even that small quantity packs in a huge amount of poison. So this waste facility was set up in Tibet?

The river flowed east, so it would go to relatively unpopulated lands away from India. Therefore, our land would not suffer from the harmful effects of the Somras. The eastern lands that lie beyond Swadweep? What about the Tibetan land around Tsangpo itself? The Meluhans kept track of the people living along the Tsangpo. There were no outbreaks of disease, no sudden deformities.

The icy river waters seemed to be working at keeping the toxins inactive. The Vayuputra council was given these reports. Apparently, the council also sent scientists into the sparsely populated lands of Burma, which is to the east of Swadweep. It was believed the Tsangpo flowed into those lands and became the main Burmese river, the Irrawaddy.

Once again, there was no evidence of a sudden rise in diseases. Hence it was concluded that we had found a way to rid ourselves of the Somras waste without harming anyone.

A solution had been found. This came down to the scientists of Mount Mandar as received wisdom as well. It was simply assumed that the river comes from the east; because it flows west into Branga.

The Nagas, with the help of Parshuram, finally mapped the upper course of the Brahmaputra. It falls at almost calamitous speeds from the giant heights of the Himalayas into the plains of Branga through gorges that are sheer walls almost two thousand metres high. But Parshuram succeeded and led the Nagas along that path. Queen Kali and Lord Ganesh did. Is it connected to the Tsangpo in any way?

At the eastern extremities of the Himalayas, it takes a sharp turn, almost reversing its flow. It then starts moving south-west and crashes through massive gorges before emerging near Branga as the Brahmaputra. The cold waters of the Tsangpo dilute the poisonous impact to a degree. However, as the river enters India in the form of the Brahmaputra, the rising temperature reactivates the dormant toxin in the water.

Though the Branga children also suffer from the same body-wracking pain as the Nagas, they are free from deformities. Sadly, Branga also has a high incidence of cancer. Being highly populous, the number of deaths is simply unacceptable. That is the time when ice melts faster in the Himalayas, making the poison flow out in larger quantities. Even though we told King Chandraketu how his kingdom was being poisoned, some Brangas prefer to believe that the plague strikes every year because of a curse that the Nagas have cast upon them.

If only we were that powerful! But it appears that at least Chandraketu believes us. This is why he sends us men and gold regularly, to stealthily attack Somras manufacturing facilities, the root of all our problems.

Raise the issue in Meluha or with the Vayuputras? He turned to the one intellectual he trusts, the venerable royal priest, Raj guru Bhrigu. Lord Bhrigu seemed genuinely interested and took me to the Vayuputra council so I could present my case before them, but they were not at all supportive. This was where the issue was effectively killed. Nobody was willing to believe me about the source of the Brahmaputra.

They also laughed when they heard that I was ostensibly listening to the Nagas. According to them, the Nagas were now ruled by an extremist harridan whose frustration with her own karma made everyone else the object of her ire. Shiva smiled at Kali before turning back to Brahaspati.

So the plague could have been caused by their bad practices and karma rather than the Somras. Remember, there is little sympathy for the Brangas amongst the Vayuputras because it is well known that they drink the blood of peacocks, a bird that is held holy by any follower of Lord Rudra. Emperor Daksha is weak and can be easily influenced. He could have brought about changes in Meluha. The Vayuputra council does not govern your country.

On returning to Meluha I received a letter from her telling me that she was disappointed with my tirades against the Somras. I asked Lord Bhrigu to check with his friends in Pariha.

I was told that she had just disappeared. It was a message for me. Keep quiet or else Had I made the issue any bigger within Meluha, I would have lost what little standing I have amongst the Suryavanshis as well. I would have lost my ability to do anything at all.

Though I knew I had to do something, I also realised that the strategy of open lobbying and debate had become counter-productive. There were too many vested interests tied into the Somras. Only the Vayuputra council could have had the moral strength to stop it openly, through the institution of the Neelkanth. But they refused to believe that the Somras had turned evil. But I had to do something. Maharishi Bhrigu was convinced there was nothing to fear from the Somras waste.

So the manufacturing of Somras continued at the same frantic pace. The Saraswati kept getting prodigiously consumed. Somras waste was being generated in huge quantities. Since the empire now believed that cold, fresh water had worked in disposing of the toxic waste, new plans were being drawn up to use other rivers.

This time the idea was to use the upper reaches of either the Indus or the Ganga. We were going to unleash toxic waste right through the heart of India. Almost as a message from the Parmatma, the ultimate soul, I was approached by Lord Ganesh around this time.

He had formulated a plan, and I must admit his words made eminent sense. There could be only one possible solution. The destruction of Mount Mandar.

The Oath of the Vayuputras: Shiva Trilogy - PDF Free Download

Without Mount Mandar, there would be no Somras. And with the Somras gone, all these problems would disappear too.

When it happened, I knew in my heart that it was time for the destruction of Evil. The Neelkanth appeared. It was the final sign for me: the time to destroy Evil was upon us. The hunting party went down on their knees. Kartik, who was right behind Vishwadyumna, whistled softly as his eyes lit up. Kartik, having proved himself as an accomplished hunter throughout the journey to Panchavati, was the natural leader of one of the groups. Vishwadyumna had accompanied the son of the Neelkanth.

He intensely admired the fierce warrior skills of Kartik. The rhinoceros was a massive animal, nearly four metres in length. It had bumpy brownish skin that hung over its body in multiple layers, suggestive of tough armour. Its most distinctive feature was its nasal horn, which stuck out like a fearsome offensive weapon, to a height of nearly fifty centimetres. These beasts have terrible eyesight, but they have a fantastic sense of smell and hearing.

They were quiet animals who kept to themselves, but if threatened, they could charge wildly. Few could survive a direct blow from their massive body and terrifying horn. Kartik reached over his shoulder and drew out the two swords sheathed on his back. In his left hand was a short twin-blade, like the one his elder brother Ganesh favoured.

In his right was a heavier one with a curved blade which was certainly not appropriate for thrusting.

This weapon was perfect for swinging and slashing — a style of fighting Kartik excelled at. Make as much noise as you can. I want you to drive it forward. Too many soldiers charging in will cramp us. All it would need to do is swing its mighty horn and it would cause several casualties. Do you really think our arrows can actually penetrate deep enough to cause serious damage? Along with the noise, the stench of your soldiers will also drive the animal forward.

Like all warriors, Vishwadyumna admired humour in the face of danger. But he checked his smile, not sure if Kartik was joking. The soldiers meanwhile, moved upwind, behind the rhinoceros.

Having reached his position, Kartik whistled softly. A volley of arrows attacked the animal as the soldiers began to scream loudly. The rhinoceros raised its head, ears twitching as the arrows bounced harmlessly off its skin. As the soldiers drew closer, some of the missiles managed to penetrate enough to agitate the beast. The animal snorted mightily and stomped the dirt, radiating strength and power as light gleamed off its tiny black eyes.

It lowered its head and charged, its feet thundering against the ground. Kartik was in position. The beast only had side vision and could not see straight ahead. Therefore, it was no surprise that it crashed into an overhanging branch in its path, which made it change its direction slightly. At which point, it saw Kartik standing to its right.

The furious rhinoceros bellowed loudly, changed course back to the original path and charged straight towards the diminutive son of Shiva. Kartik remained stationary and calm, with his eyes focused on the beast. His breathing was regular and deep. The animal was running, guided by the memory of where it had seen Kartik last. Vishwadyumna fired arrows into the animal rapidly, hoping to slow it down. But the thick hide of the beast ensured that the arrows did not make too much of a difference.

It was running straight towards Kartik. Vishwadyumna could see the boy warrior holding his swords lightly. That was completely wrong for a stabbing action, where the blade needs to be firmly held.

Just when it appeared that he was about to be trampled underfoot, Kartik bent low and, with lightning speed, rolled towards the left. As the rhinoceros continued running, he slashed out, his left sword first, pressing the lever on the hilt as he swung.

One of the twin-blades extended out of the other, slicing through the front thigh of the beast, cutting through muscles and veins. Admirably, it still continued its charge, its three good legs heaving against its bulk as it struggled to turn and face its attacker.

The attitude of the king and the utopian Ram Rajya turns itself into dystopia. But the state provides the basic necessities. And in that, there is complete equality.

The projected reality differs from the actual reality that differentiates them from the other dynasties. The Meluhan emperor intended to use the myth of Neel-kanth for his own purpose. The power position alters as soon as Shiva starts discovering that the nature of evil is truly a relative one. There can be nothing like the absolute divine or the absolute evil. Tripathi structures an age old story within a modern perspective which allows interpretation and speculations, keeping in mind the contemporary socio-political scenario.

Gender positions in the trilogy require attention. Much has not been discussed whether the dynasties followed patriarchy or matriarchy; but keeping in mind the general description, it can be assumed that patriarchy was the basic functional principle of these societies.

Patriarchy was used primarily to demonstrate the prevalent social structure, not to marginalise women and their voices. We can find a wide range of feminine portrayals in the Vol. While talking about the Tibetan tribes, we can be sure of their patriarchal social structure.

On the other hand, Meluha had highly revered female medical practitioner like Ayurvati and Kankhala who adorned the most important places in the Meluhan court, by taking care of all the administrative, protocol and revenue matters.

The chief protagonist is portrayed in a perfect blend of femininity and self-control. Sati fights her own battles. She is not overtly 'fertile'; and she does not depend on anybody to protect her. She is also the embodiment of truth, virtue, morality, beauty as well as 'softer' emotions. She is not someone who needs to be taken care of. Rather, she is the most perfect person in the entire narrative. We must also take a look at the portrayal of characters like Veerini, and Renuka, mother of Parshuram.

She could not even raise her voice over her husband in order to live with her children. For her, motherhood provides her the essential agency and empowerment. Her voice only starts finding its place when her children are in danger. Obsession with his beloved child Sati, Daksha could cross any restrain. Veerini acts as a logical restrain to him. She decides to live the same fate with her subjects. Portrayal of Renuka, a Kshatriya lady is really important here.

She dared to go against her own clan for the sake of her love, and also pursued her husband to live her life in her own terms. She advocates her own voice for her freedom. That brings her the horrific end: honour killing. In the texts, we can find that the Vol. The law of Vikarma is the obvious point being referred to here. Tripathi makes the marginalisation not merely in terms of social class, but in terms of the experiences of lives.

He explores the humiliation and subjugation experienced by marginal people and accommodates the contemporary social reality of untouchability. Even by making the princess a Vikarma, the author probably propagates the surface reality of equality in the texts. One must notice that the rule was diluted by Shiva, an outsider.

Shiva fights for the powerless, the victimised, the voiceless marginalised people, and by providing them a better chance to live, churns out the best of humanity out of them. In a nation with histories of untouchable clans, such treatment of rewriting history and challenging them from a position of power requires to be read carefully. One must take a look the way the first impressions about the major places are marked in the narrative.

Each city is marked with some specific architectural patterns. The Meluhan Empire is marked by the use of a particular set of monochromatic colours and structures. Devagiri is described in The Immortals of Meluha in the following words: The blank walls that faced the main road bore striking black etching depicting the different legends of the Suryavanshis, while the walls themselves were painted in the sober colours of grey, light blue, light green, or white.

The most common background colour though appeared to be blue. The holiest colours for the Meluhans were blue, denoting the sky.

Green representing nature, happened to be placed just Vol. Meluhans liked to divine a grand design in every natural phenomenon and thought it wondrous that blue was placed just before green in the colour spectrum. Just as the sky happened to be above the earth. At first glance, it promised much. The outer walls were thick and looked astonishingly powerful. Each alternate brick, however, was painted in pristine white, the royal colour of the Chandravanshis.

Numerous banners, tinted in pink and blue,. Everything was painted bright — from orange buildings to parrot green ceilings to shocking pink windows! Civic-minded rich Swadweepans had created grand public gardens, temples, theatres and libraries, naming them after their family members, since they had received no help from the government.

The Meluhans, despite finding it strange that a public building should be named after a private family, were awed by the grandeur of these structures. A vibrant city, with exquisite beauty existing side by side with hideous ugliness, Ayodhya disgusted and yet fascinated the Meluhans.

The colours used by Meluha are in harmony with the nature. It reflects their orderly, rule bound, synchronised nature. They are aware of their lack of order in their lives, and they celebrate their extravagance. Beyond the trees lay the plethora of temples. Branga again requires to be mentioned. Despite their superb condition, these public buildings were rarely used.

There were no poor or rich amongst the fifty thousand Nagas who lived there. Apart from this, Tripathi himself mentions in an interview that the covers of the books implicate a particular journey. The first book of the trilogy uses a blue cover, the second one is with a green cover, and the last one features a red cover. The author explains, all these colors belong to the additive color system, which denotes a journey from black to white, i.

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