Those who have been are often not fully aware of—or are unwilling to accept—the degree to which they have been compromised.’ Till just a few decades ago, much of the world was carved into empires. By the mid twentieth century independent countries had emerged from these, but even after years of political liberation, cultural freedom has eluded formerly colonized nations like India . In this important book, Pavan Varma, best-selling author of the seminal works The Great Indian Middle Class and Being Indian, looks at the consequences of Empire on the Indian psyche. Drawing upon modern Indian history, contemporary events and personal experience, he examines how and why the legacies of colonialism persist in our everyday life, affecting our language, politics, creative expression and self-image. Over six decades after Independence , English remains the most powerful language in India , and has become a means of social and economic exclusion. Our classical arts and literature continue to be neglected, and our popular culture is mindlessly imitative of western trends. Our cities are dotted with incongruous buildings that owe nothing to indigenous traditions of architecture. For all our bravado as an emerging superpower, we remain unnaturally sensitive to both criticism and praise from the Anglo-Saxon world and hunger for its approval. And outside North Block, the headquarters of free India ’s Ministry of Home Affairs, a visitor can still read these lines inscribed by the colonial rulers: ‘ Liberty will not descend to a people, a people must raise themselves to liberty. It is a blessing which must be earned before it can be enjoyed.’ With passion, insight and impeccable logic, Pavan Varma shows why India , and other formerly subject nations, can never truly be free—and certainly not in any position to assume global leader

    As they move from a cramped, ant-infested shack to a larger house on the other side of Bangalore, and try to adjust to a new way of life, the family dynamic begins to shift. Allegiances realign; marriages are arranged and begin to falter; and conflict brews ominously in the background. Things become “ghachar ghochar”—a nonsense phrase uttered by one meaning something tangled beyond repair, a knot that can't be untied. Elegantly written and punctuated by moments of unexpected warmth and humor, Ghachar Ghochar is a quietly enthralling, deeply unsettling novel about the shifting meanings—and consequences—of financial gain in contemporary India.

    K. Nayudu and Sachin Tendulkar naturally figure in this captivating history of cricket in India, but so too—in arresting and unexpected ways—do Mahatma Gandhi and Muhammad Ali Jinnah. The Indian careers of those great English cricketers Lord Harris and D. R. Jardine provide a window into the operations of Empire, while the extraordinary life of India's first great slow bowler, Palwankar Baloo, introduces the still-unfinished struggle against caste discrimination. Later chapters explore the competition between Hindu and Muslim cricketers in colonial India and the extraordinary passions now provoked when India plays Pakistan. An important, pioneering work, this is also a beautifully-written meditation on the ramifications of sport in society at large, and on how sport can influence both social and political history.

    It is one of the most appreciated works of Dinkar other than "Kurukshetra".Karna was first born son of Kunti whom she had abandoned at birth as he was an illegitimate son. Karna grew up in a lowly family, yet became one of the best warriors of his time. In the Great Mahabharata war, Karna was obliged to fight from the side of Duryodhana as Duryodhana recognizing his merits had made him a king and adopted him as a close friend. Karna fighting from Kaurava's side was a great worry of Pandavas as he was reputed to be unconquerable in war. The way Dinkar has presented the story of Karna with all hues of human emotions trapped in moral dilemmas, is simply marvelous. The rhythm and meter is lilting. Choice of words and purity of language is exhilarating. The work has a timeless relevance and is a must read.

    Emotionally rich yet philosophically precise, sumptuously enigmatic yet crisply structured, these poems are as sensuously evocative as they are charged with an ecstatic devotion. Stripping away a century of Victorian-inflected translations and paraphrases, and restoring the jagged, colloquial power of Lalla’s voice, in Ranjit Hoskote’s new translation these poems are glorious manifestos of illumination.

    Each set of family members occupies a floor of the home, in accordance to their standing within the family. Poisonous rivalries between sisters-in-law, destructive secrets, and the implosion of the family business threaten to unravel bonds of kinship as social unrest brews in greater Indian society. This is a moment of turbulence, of inevitable and unstoppable change: the chasm between the generations, and between those who have and those who have not, has never been wider. The eldest grandchild, Supratik, compelled by his idealism, becomes dangerously involved in extremist political activism—an action that further catalyzes the decay of the Ghosh home.Ambitious, rich, and compassionate, The Lives of Others anatomizes the soul of a nation as it unfolds a family history, at the same time as it questions the nature of political action and the limits of empathy. It is a novel of unflinching power and emotional force.

    Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried.

    Sixty-eight-year-old Noni Appa finds herself drawn to a married man – ‘Why do people have to define relationships, underline each word till the paper gives way beneath,’ she wonders. Bablu Kewat becomes obsessed with sanitary napkins much to his family’s horror, and a young woman keeps checking the weather forecast as she meticulously plans each of her five weddings. Funny, observant and wise, this is storytelling at its most irresistible.

    At 15, she moves to the home of a "liberal" uncle in Lucknow. Here, during the 1930s, as the struggle for independence sharpens, Laila is surrounded by relatives and university friends caught up in politics. But Laila is unable to commit herself to any cause: her own fight for independence is a struggle with traditional life as she falls in love with a man not chosen by her family. With its beautiful evocation of India, its political insight and unsentimental understanding of the human heart, this is a classic of Muslim life.

    Despite being part of the country's small Hindu community, that is terrorized at every opportunity by Muslim fundamentalists, they refuse to leave their country, as most of their friends and relatives have done. Sudhamoy, an atheist, believes with a naive mix of optimism and idealism that his motherland will not let him down... And then, on 6 December 1992, the Babri Masjid at Ayodhya in India is demolished by a mob of Hindu fundamentalists. The world condemns the incident but its fallout is felt most acutely in Bangladesh, where Muslim mobs begin to seek out and attack the Hindus... The nightmare inevitably arrives at the Duttas' doorstep - and their world begins to fall apart.

    She is considered one of the outstanding Indian poets writing in English, although her popularity in Kerala is based chiefly on her short stories and autobiography. Much of her writing in Malayalam came under the pen name Madhavikkutty. She was born on March 31, 1934 in Malabar in Kerala, India. She is the daughter of V.M. Nair, a former managing editor of the widely-circulated Malayalam daily Mathrubhumi, and Nalappatt Balamani Amma, a renowned Malayali poetess. In 1984, she was short-listed for the Nobel Prize for Literature along with Marguerite Yourcenar, Doris Lessing, and Nadine Gordimer. Kamala Das is probably the first Hindu woman to openly and honestly talk about sexual desires of Indian woman, which made her an iconoclast of her generation. The fact that the book has run into thirty editions is proof enough to appreciate the popularity of the book

    But when the bridegroom runs away immediately after the wedding, the Maheshwari family’s world comes crashing down. They move to Jaipur to begin a new life in the city.Fourteen years later, as a management student in Delhi, Chanda takes up a temporary job at RS Software Pvt. Ltd and finds herself falling head-over-heels for her boss, Ranveer Singh. But, for all her feelings, Chanda is still a married woman. Meanwhile, Ranveer’s secretary, Shikha, is determined to win him for herself. Even though his second-in-command, Abhimanyu, keeps getting in the way, she keeps a steady eye on the main prize. So when Ranveer starts to show an interest in Chanda, Shikha is furious. Back in Jaipur, an astrologer predicts that Chanda’s errant husband will soon make an appearance.A secret childhood marriage, a vindictive secretary and unwelcome cosmic predictions—how much can Chanda deal with? And does anyone care about what she wants? Torn between the man she loves and the claim a missing husband still has on her, will Chanda ever find happiness?

    In what modern Indians mistakenly call the Indus Valley Civilisation. The inhabitants of that period called it the land of Meluha a near perfect empire created many centuries earlier by Lord Ram, one of the greatest monarchs that ever lived. This once proud empire and its Suryavanshi rulers face severe perils as its primary river, the revered Saraswati, is slowly drying to extinction. They also face devastating terrorist attacks from the east, the land of the Chandravanshis. To make matters worse, the Chandravanshis appear to have allied with the Nagas, an ostracised and sinister race of deformed humans with astonishing martial skills!The only hope for the Suryavanshis is an ancient legend: When evil reaches epic proportions, when all seems lost, when it appears that your enemies have triumphed, a hero will emerge.Is the rough-hewn Tibetan immigrant Shiva, really that hero? And does he want to be that hero at all? Drawn suddenly to his destiny, by duty as well as by love, will Shiva lead the Suryavanshi vengeance and destroy evil?

    In addition to including many more pieces, Tomlinson has organized the whole in chronological order.It isn't what he [the poet] says that counts as a work of art," Williams maintained, "it's what he makes, with such intensity of purpose that it lives with an intrinsic movement of its own to verify its authenticity.

    IT IS NOT FOR LACK OF EFFORT. In 1930, a great ocean wave blots out a Bengali village, leaving only one survivor, a young girl. As a maidservant in a British boarding school, Pom is renamed Sarah and discovers her gift for languages. Her private dreams almost die when she arrives in Kharagpur and is recruited into a secretive, decadent world. Eventually, she lands in Calcutta, renames herself Kamala, and creates a new life rich in books and friends. But although success and even love seem within reach, she remains trapped by what she is . . . and is not. As India struggles to throw off imperial rule, Kamala uses her hard-won skills—for secrecy, languages, and reading the unspoken gestures of those around her—to fight for her country’s freedom and her own happiness.