It relates the political development of that age with current geography in a very interesting way. It also brings out a new perspective on Ravana, his rise and his fall.

    Economic and social conflict in a north Indian village are brilliantly captured in the story of Hori, a poor farmer and his family’s struggle for survival and self-respect. Hori does everything he can to fulfill his life’s desire: to own a cow, the peasant’s measure of wealth and well-being. Like many Hindus of his time, he believes that making the gift of a cow to a Brahman before he dies will help him achieve salvation. An engaging introduction to India before Independence, Godaan is at once village ethnography, moving human document and insightful colonial history.

    Shivaji Sawant's Mrityunjaya is an outstanding instance of such a literary masterpiece in which a contemporary Marathi novelist investigates the meaning of the bewildering skein that is life through the personae of the Mahabharata protagonists. For over two decades since its first publication the vast non- Marathi and non-Hindi readership remained deprived of this remarkable exploration of the human psyche till the publication of this English translation by the Writers workshop – a contribution for which there is much to be grateful for. Mrityunjaya is the autobiography of Karna, and yet it is not just that. With deceptive case, Sawant brings into play an exceptional stylistic innovation by combining six "dramatic soliloquies" to form the nine books of this novel of epic dimensions. Four books are spoken by Karna. These are interspersed with a book each from the lips of his unwed mother Kunti, Duryodhana (who considers Karna his mainstay), Shon (Shatruntapa, his foster-brother, who here-worships him), his wife Vrishali to whom he is like a god and, last of all, Krishna. Sawant depicts an uncanny similarity between Krishna and Karna and hints at a mystic link between them, investing his protagonist with a more-than-human aura to offset the un-heroic and even unmanly acts which mar this tremendously complex and utterly fascinating creating of Vyasa.

    The plot of the novel reveals the various dimensions of life in the backdrop of the Sannyasi Rebellion—such as the plight of the people wrecked by lack of food and hunger that drove them to the brink of cannibalism, the militant rebels, and women’s participation alongside their husbands. It is considered one of the most remarkable works of Bangla language and Indian literature. The rebellion was fought by the sannyasi’s or monks and the common multitudes who took up arms against the tyranny of the British colonisers and their excesses, especially taxes in such a time of privation. Bankim also gave us the song ‘Vande Mataram’ which became the rallying call for rebels. The first two stanzas eventually became the National song of India. One of the gems of Indian Literature, ‘Anandmath’ carries a deep sentiment of nationalism which was the essence of the freedom struggle.

    Yayati was a great scholar and one of the noblest rulers of olden times. He followed the shastras and was devoted to the welfare of his subjects. Even the King of Gods, Indra, held him in high esteem. Married to seductively beautiful Devyani, in love with her maid Sharmishtha, and father of five sons from two women, yet Yayati unabashedly declares, My lust for pleasure is unsatisfied. His quest for the carnal continued, sparing not even his youngest son, and exchanging his old age for his son s youth.

    The shrine of Lord Somanath at Prabhas is a very holy place and people flock here for darshan and prayers. Chaula is a very young temple dancer when the story begins. She is just eighteen and has the honour of dancing in front of the Lord on an auspicious day. She is applauded by everyone. She comes across Bheemdev and falls in love with him. The temple is destroyed by Mahmud of Ghazni and this book deals with the historical facts woven interestingly with a story.Jaya Somanath is the story and heroism of Bheemdev and the love of the temple dancer Chaula for him. The story tells of the mortal crisis which Gujarat passed through when Sultan Mahmud of Ghazni attacked and destroyed the sacred temple of Somanath. It is a moving and fascinating story of Gujarat’s fight to save its honour.

    The story reflects the social, political and religious scene in Bengal at the turn of the century. The forces that were operating in Bengal at that time were one of the intense nationalism and revival of ancient spiritual values and also that of liberal western thought. What makes Gora a great prose epic is not only its social content but also its brilliant story of self-searching, of resolution, of conflicts and of self discovery.

    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.

    It is considered one of the greatest literary works written in modern times in Hindi literature. It also signifies the epitome of Chhayavadi school of Hindi poetry which gained popularity in late nineteenth and early twentieth century.Kamayani depicts the interplay of human emotions, thoughts, and actions by taking mythological metaphors. Kamayani has personalities like Manu, Ida and Shraddha who are found in the Vedas. The great deluge described in the poem has its origin in Satapatha Brahmana. Explaining his metaphorical presentation of Vedic characters, the poet said:"Ida was the sister of the gods, giving consciousness to entire mankind. For this reason there is an Ida Karma in the Yagnas. This erudition of Ida created a rift between Shraddha and Manu. Then with the progressive intelligence searching for unbridled pleasures, the impasse was inevitable. This story is so very ancient that metaphor has wonderfully mingled with history. Therefore, Manu, Shraddha and Ida while maintaining their historical importance may also express the symbolic import. Manu represents the mind with its faculties of the head and heart and these are again symbolized as Faith (Shraddha) and Intelligence (Ida) respectively. On this data is based the story of Kamayani."The plot is based on the Vedic story where Manu, the man surviving after the deluge (Pralaya), is emotionless (Bhavanasunya). Manu starts getting involved in various emotions, thoughts and actions. These are sequentially portrayed with Shraddha, Ida, Kilaat and other characters playing there part, contributing in them. The chapters are named after these emotions, thoughts or actions. Some people consider that the sequence of chapters denotes the change of personality in a mans life with age.Following is the sequence:Chinta (Anxiety)Asha (Hope)Shraddha (Reverential belief, Faith, Virtue of being a woman)Kama (Sexual love)Vasna (Passion for material pleasure)Lajja (Shyness)Karma (Action)Irshyaa (Jealousy)Ida (Logic, Intellect)Swapna (Dream)Sangharsh (Internal conflict)Nirved (Disregard of worldly things, Renunciation)Darshan (Philosophy, Vision)Rahasya (Hidden knowledge, Mystery)Anand (Bliss, Self-realization, Shiva)

    By the time the monsoon broke, almost a million of them were dead, and all of northern India was in arms, in terror, or in hiding. The only remaining oases of peace were a scatter of little villages lost in the remote reaches of the frontier. One of these villages was Mano Majra.”It is a place, Khushwant Singh goes on to tell us at the beginning of this classic novel, where Sikhs and Muslims have lived together in peace for hundreds of years. Then one day, at the end of the summer, the “ghost train” arrives, a silent, incredible funeral train loaded with the bodies of thousands of refugees, bringing the village its first taste of the horrors of the civil war. Train to Pakistan is the story of this isolated village that is plunged into the abyss of religious hate. It is also the story of a Sikh boy and a Muslim girl whose love endured and transcends the ravages of war.Introduction by Arthur Lall

    The novel is an attempt to address the complications of religion through Tulsidas while portraying him as a person who was afflicted with all the virtues and vices known to human beings. How Tulsidas finds Shri Ram -- is a question that the author answers in a fashion that can only be termed as brilliant for lack of better word. The best thing about the work is that it doesn't attempt to glorify any God or deity, but simple tries to go into the mind of the devotee -- Tulsidas in this case.

    When Devdas returns to his village, now a handsome lad of nineteen, Paro asks him to marry her. But Devdas is unable to stand up to parental opposition to the match and rejects the proposition. Stunned, Paro agrees to marry an elderly widower. Devdas returns to Calcutta, but every waking hour of his is now filled with thoughts of Paro and his unfulfilled love for her. Desperate to resolve the situation somehow, he runs to Paro who is now married and asks her to elope with him, but she refuses.Heartbroken, he seeks solace in alcohol and in the company of the courtesan Chandramukhi. Chandramukhi falls in love with Devdas, but even when he is with her he can only think of Paro. It is now his destiny to hurtle on relentlessly on the path to self-destruction. Devdas’s tortured life ends when, dying of a liver ailment brought on by alcoholism, he journeys to Paro’s house to see her one last time. Arriving in the middle of the night, he dies unknown, untended, on her doorstep. Paro comes to know of his death only the following morning. Devdas has enthralled readers and filmgoing audiences alike for the better part of a century. This new translation brings the classic tale of star-crossed lovers alive for a new generation of readers.

    First published as a serial, a novel on love, family and sexuality in Bengal society.

    Their possessions are meagre: the single room barely accommodates their bed, the water pot, the kitchen utensils and the tin box in which Sonsi keeps her precious things. But there is a magical place beyond the window which sustains Raghuvir Prasad's and Sonsi's spirit. This window lived in a wall.

    Written immediately after the partition of the Indian subcontinent, the play is a profound meditation on the politics of violence and aggressive selfhood. The moral burden of the play is that every act of violence inevitably debases society as a whole. Alok Bhalla's translation captures the essential tension between the nightmare of self-enchantment, which the story of the Kauravas represents, and the ever-present possibility of finding a way out of the cycle of revenge into a redemptive ethicality.