Angel Of True Love By Majeam Dada Analysis

However, at the news of death of this Majam Dada, Daya feels paradoxical happiness to think that her Dada could ultimately surpass all banalities of earthly life through death and is able to forget the pain of starvation and pangs of looking on the faces of his hungry children.

The narrator describes that her Majam dada is such an angel of true love and pure affection that he cannot forget Daya long after she comes and settles in India. In 1971 Dada sends a letter to her expressing his eagerness to see her face for once. He struggles four years to organize his travel money selling his favourite cows. Other members of her family suspect of his evil intention behind that visit. Daya lovingly buys a ‘lungy’ (lower part dress for Male) for him

It’s a fact that dogmas of all kinds, particularly religious dogmas ultimately tend to negate compassion and fellow feeling. Soban Dada very often refers to the riot at Noakhali, where Muslims had tortured Hindus and humiliated Hindu women. But he, at the same time, recollects that year after year Hindus had treated Muslims with contempt and disrespect. They never let Muslims enter into their homes. They were treated as untouchables. Muslim guests had to sit outside Hindu homes and take their food. Consequently, Siraj Dada raises the question to Daya, “What ties of closeness can one claim with people who do not let you into their houses even in the pouring rain?” (110; ch.25) Little Daya feels embarrassed and upset at such humane questions and admits that it uses to haunt her endlessly at various points in her life. In her own house, she has noticed that her dear Majam Dada uses to eat rice with chilly in a particular a pot which is untouchable for them. She also notices that her foster mother used to throw the rice in the pot from a distance. The rice given to him was hardly eaten by them, because that Hanskhol rice is too rough to eat. All labours like Majamdada use to eat Hanskhol rice with a ravenous force of hunger without minding of its quality. She requests her foster mother for an explanation of such treatment and accordingly is scolded with strong repulsion, “Don’t comment on things you know nothing about, Daya. Are you aware that God had sent them to Muslim families and us to Hindu homes? These are decided by God” (111; ch.25). But, she heard from Yedali Kaka that all are equal in the eyes of God. Didcriminations among men are completely a part of whopping collusion in society. Moreover, she has learnt from Majam Dada that it is the karma or ‘tapasya’ that makes a human being ‘a Brahman’, not the background of his birth. Vasishta, Parasara and Vyasa- all born of