The Autobiography of India’s Bandit Queen Pradip Sarikhada To me, Dalit is not the caste. He is a man exploited by the social and economic traditions of this country. He does not believe in God, rebirth, soul, holy books teaching separatism, fate and heaven because they have made him a slave. He does believe in humanism. Dalit is a symbol of change and revolution (qtd.
She also found that the impact of Brahrnanical ethos on gender marginalized on those Dalit women who chose to remain within the Hindu fold. She also added in her autobiography ‘Antasphot’ that the Dalit life stories are nothing but critical narratives of their lives and they are not the autobiographies. Her autobiography talks about the multiple meaning of the Dalit subjectivity. Vidyut Bhaagwat (1985) in her article ‘Dalit women: issue and perspective: some critical reflections, explore the social stratification of Dalit women. She argues that
Introduction to Dalit literature ‘Dalit’ is a term used to describe the people who are placed at the bottom of the traditional Indian caste system. In a lay man’s language Dalits are referred to a category the untouchables. Dalit literature is a platform to express the sufferings of Dalits and call out for their liberation. Dalit literature does not only deal with Mangas, Mallas, Chamars, Tagis, etc but it is also about the upper class people who mock at lower sections of the society. Dalit literature gained its momentum under the legacy of Savitri Bai Phule, Jyotiba Phule, and Bhimrao Ambedkar.
The Bhagavad Gita is one of the most important philosophical and religious classics in the world. It systematically synthesizes both rational analysis and religious inspiration in answering the fundamental questions of existence. The major ideas woven together in the Gita has their roots in ancient Indian texts like the Vedas, the Upanishads, and the Samkhya and Yoga systems. A number of chapters in the Gita are soaked in the concept of the three gunas of the Samkhya Philosophy. These three gunas are ‘satwa’, ‘rajas’ and ‘tamas’.
This is a gap that is seen between the Indian elite and the majority of Indians, but it becomes an even wider gulf when the Dalit elite is juxtaposed with the average Dalit. The audience of all Dalit literature is predominantly non-Dalit. Dalit writing today is extremely varied. Apart from the realistic, non-realistic, naturalistic and quasi-journalistic fiction that constitutes the staple of Dalit prose writers, there are surrealistic and expressionist poets among the Dalit whose writing is extremely sophisticated or avant-garde. The Dalit poets like Namdeo Dhasal and Aijun Dangle have created an alternative poetics that throws overboard classical values like propriety, balance, restraint and understatement.
Basham whose book, The Wonder That Was India (1951) was an early attempt at extending the parameters of Indian historiography. His book surveyed the different facets of ancient Indian culture without the prejudices that marked earlier European works. By the 1980s, there was another spur in Indian history writing that were influenced by the earlier nationalist historians. This genre of history is often referred to as communal history as it overplays myths and legends, while censuring all critical studies of the Brahmanical social structure and even support the caste system laid out in the manusmriti. The communal writers are heavily influenced by Hindutva ideologies and heavily criticise eminent historians that adhere to objective standards of historiography.
Bhagavad Gita: What Krishna told Arjuna Bhagavad Gita is one of the most important texts in Hinduism as in it, god speaks directly to man. Bhagavad Gita is said to have captured the importance of the Vedas. Gita is considered to be dated around 200 CE. The day Bhagavad Gita is narrated is celebrated as Ekadashi. When the armies of Kauravas and Pandavas stood facing each other at the battleground in Kurukshetra, suddenly a chariot drew away from the side of Pandavas.
ABSTRACT Literature is the amalgamation of imagination and reality. It tries to portray reality of the human life and existence. It endeavors to find solutions to the universal questions related with human being and those solutions carry certain human experiences .In Bengal, Mahasweta Devi has voiced and represented the trials and tribulations of the downtrodden tribal. In some short stories, she has profoundly portrayed the haunting experiences of Dalit women, the plight of her survival. She also reveals the dark face of so-called civilized society through a narration of the untold sufferings of a tribal woman.
The Bhagavad-Gita is significant as a scriptural form in that it contains the idea of revelation occurring through incarnation. God (Visnu) incarnates himself in the human form of Krishna, a prince and chariot driver, to teach people divine truth. (Symbolized by Arjuna, the warrior whose chariot Krishna drives) The story of The Bhagavad-Gita is start with Krishna joins Arjuna on the eve of battle between two related dynasties, the Pandavas and the Kauravas. Arjuna sees his own relatives on both opposing sides and is full of anxiety. Disguised as his charioteer, Krishna explains how one should follow one’s calling in life and for Arjuna this is as a warrior.
It tells the story of Rama (The seventh avatar of the Hindu supreme god Vishnu) whose wife Sita was kidnapped by the king of Lanka (Current Sri Lanka) and his name was Ravana. This myth defines the culture and style life of Hindu people, it also explores human worries, concerns, values, in a dramatic concept. This myth has great influence on Hindu life and culture. It is not just a story it presents the teaching of ancient Hindu Mentors in narrative story. This myth represents moral and religious elements as one can notice the hero’s of the story Rama, Sita, Lakshman, Bharata, Hanuman, and Ravana are all faithful and conscious of the Indian and Nepal culture.