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Los mejores libros jamás escritos. Un diálogo entre el dios y el hombre que muestra los caminos de l. a. acción, los angeles devoción y el conocimiento de Oriente. «Todos los seres nacen en los angeles ilusión, l. a. ilusión de l. a. división procedente del deseo y el odio.»

Este texto forma parte del libro VI del Mahabharata, y fue escrito probablemente en los siglos I o II a.C. No se conocen sus autores. Se presenta como un diálogo entre Arjuna y Krisna, en el campo de batalla, justo cuando va a empezar los angeles guerra entre los Pandaras y los Kauravas. El miedo a los angeles batalla inicia un diálogo a través del cual se traza una sinopsis del pensamiento y experiencia religiosa de l. a. India, que aglutina los caminos de l. a. acción, los angeles devoción y el conocimiento.

A Juan Mascaró se debe una de las traducciones más célebres de l. a. Bhagavad Gita, que aquí presentamos en versión castellana de José Manuel Abeleira frente al sánscrito original.

Mahatma Gandhi dijo...
«Cuando las dudas me persiguen, cuando l. a. desilusión me mira fijamente a l. a. cara y no veo ningún rayo de esperanza en el horizonte, me dirijo hacia Bhagavad Gita y busco un verso que me reconforte.»

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Example text

In the Kondareddy and Kondadora tribes, when two young people decide to marry, they inform the parents who then ask them to live together in a chosen place possibly for a week or so. Among the Lambadas, after the marriage is fixed, the groom has to live with the bride’s family for a month or so and prove his mettle. The burden of adjustment is not on the woman but on the man. His ability to work and maintain positive and sensitive human relations with his future wife’s family comes under scrutiny.

The revolt begins with inverting that process of naming—in the rejection of the other’s language, identities and idiom—and in the adoption of new names, vocabulary, language and identities which challenge the constructions of the oppressors. Positing the Dwijas as Hindus and the rest—Sudras, Chandalas, Vanavasis—as the ‘Others’ (but within Hinduism) was a historically destructive process. The clustered construction of the tribals in the process has all but erased their identity. Casteist cultures have constructed binary notions of opposites—positive and negative, inferior and superior—in the vocabulary of the hegemonic upper caste ideology.

In this notion of marriage, the woman is not a subject of rigorous patriarchal moulding as a sexual slave but a human being with cultural and economic autonomy. The female body is, to a large extent, within the woman’s control. Among tribal societies the system of dowry does not exist. At the time of marriage, a Lambada groom has to gift bulls and cows to the bride’s family. If dowry and other patriarchal controls are entering into the Lambada community, it is a new Hindu evil. Among the Lambadas, women are considered to be doubly productive.

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