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.

    Mukundan. Widely regarded as the author's magnum opus, the novel vividly describes the political and social background of Mahe (Mayyazhi), the former French colony, in the past, in a mystical way.[1] The novel was translated into English and French, both the versions winning accolades.

    It is a story based on the life of famous Russian writer, Fyodor Dostoyevsky and his wife Anna.

    Majeed's father was rich once, so could send him to a school in the distant town, although he was not very good at studies. Suhra's father on the other hand had trouble making both ends meet. Even then he wanted to send his daughter, who was good at studies to the school. But after her father's death, all her hopes of further studies was ruined. Majeed begs his father to sponsor Suhra's education, but he refuses. Majeed leaves home after a skirmish with his father, and wanders over distant lands for a long time before returning home. On his return, he finds that his family's former affluence is all gone, and that his beloved Suhra has married someone else. He is grief struck at the loss of love, and this is when Suhra turns up at his home. She is a shadow of her former self. The beautiful, sunshiny, vibrant Suhra of old is now a woman worn out by life, battered hard by a loveless marriage to an abusive husband. Majeed commands her, "Suhra, don't go back!" and she stays.

    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?

    This novel won him many recognitions including Kerala Sahithya Akademi Award and Vayalar Award.

    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.

    Still above is Vaikuntha, heaven, abode of God.The doorkeepers of Vaikuntha are the twins, Jaya and Vijaya, both whose names mean 'victory'. One keeps you in Swarga; the other raises you into Vaikuntha.In Vaikuntha there is bliss forever, in Swarga there is pleasure for only as long as you deserve. What is the difference between Jaya and Vijaya? Solve this puzzle and you will solve the mystery of the Mahabharata.In this enthralling retelling of India's greatest epic, the Mahabharata originally known as Jaya, Devdutt Pattanaik seamlessly weaves into a single narrative plots from the Sanskrit classic as well as its many folk and regional variants, including the Pandavani of Chhattisgarh, Gondhal of Maharashtra, Terukkuttu of Tamil Nadu and Yakshagana of Karnataka.Richly illustrated with over 250 line drawings by the author, the 108 chapters abound with little-known details such as the names of the hundred Kauravas, the worship of Draupadi as a goddess in Tamil Nadu, the stories of Astika, Madhavi, Jaimini, Aravan and Barbareek, the Mahabharata version of the Shakuntalam and the Ramayana, and the dating of the war based on astronomical data.With clarity and simplicity, the tales in this elegant volume reveal the eternal relevance of the Mahabharata, the complex and disturbing meditation on the human condition that has shaped Indian thought for over 3000 years.

    Set in Bengal, it tells the story of a family of executioners with a long lineage, beginning in the fourth century BC. The protagonist of the novel, Chetna, is a strong and tenacious woman who struggles to inherit this profession.According to noted literary critic M. Leelavathy, Aarachaar is one of the best literary works produced in Malayalam and follows the legacy of O. V. Vijayan's classic work Khasakkinte Itihasam. The novel received the 2013 Kerala Sahitya Akademi Award. It was also awarded the prestigious Odakkuzhal Award in 2013 and Vayalar Award in 2014.

    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

    Narrated by Panchaali, the wife of the legendary Pandavas brothers in the Mahabharat, the novel gives us a new interpretation of this ancient tale. The novel traces the princess Panchaali's life, beginning with her birth in fire and following her spirited balancing act as a woman with five husbands who have been cheated out of their father’s kingdom. Panchaali is swept into their quest to reclaim their birthright, remaining at their side through years of exile and a terrible civil war involving all the important kings of India. Meanwhile, we never lose sight of her strategic duels with her mother-in-law, her complicated friendship with the enigmatic Krishna, or her secret attraction to the mysterious man who is her husbands' most dangerous enemy. Panchaali is a fiery female redefining for us a world of warriors, gods, and the ever-manipulating hands of fate.

    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.

    Pretty and intelligent, Ankita has everything she wants: friends, boys in hot pursuit, and admission into a premier management school for her MBA. But six months later, she finds herself a patient in a mental health hospital. How did she get here and will she ever get back her life again? Somehow, everything that made up her world has been taken away - and now she must fight like she has never had to, to recover her rightful lot. A gripping story of the pains of growing up, the strength afforded by faith and the indestructibility of the spirit, here is an inspiring story for modern readers.

    The enthralling story of Rama, the incarnation of God, who slew Ravana, the evil demon of darkness, is known to every Indian. And in the pages of history, as always, it is the version told by the victors that lives on. The voice of the vanquished remains lost in silence. But what if Ravana and his people had a different story to tell? The story of the Ravanayana has never been told. Asura is the epic tale of the vanquished Asura people, a story that has been cherished by the oppressed castes of India for 3000 years. Until now, no Asura has dared to tell the tale. But perhaps the time has come for the dead and the defeated to speak. “For thousands of years, I have been vilified and my death is celebrated year after year in every corner of India. Why? Was it because I challenged the Gods for the sake of my daughter? Was it because I freed a race from the yoke of caste-based Deva rule? You have heard the victor’s tale, the Ramayana. Now hear the Ravanayana, for I am Ravana, the Asura, and my story is the tale of the vanquished.” “I am a non-entity – invisible, powerless and negligible. No epics will ever be written about me. I have suffered both Ravana and Rama – the hero and the villain or the villain and the hero. When the stories of great men are told, my voice maybe too feeble to be heard. Yet, spare me a moment and hear my story, for I am Bhadra, the Asura, and my life is the tale of the loser.” The ancient Asura empire lay shattered into many warring petty kingdoms reeling under the heel of the Devas. In desperation, the Asuras look up to a young saviour – Ravana. Believing that a better world awaits them under Ravana, common men like Bhadra decide to follow the young leader. With a will of iron and a fiery ambition to succeed, Ravana leads his people from victory to victory and carves out a vast empire from the Devas. But even when Ravana succeeds spectacularly, the poor Asuras find that nothing much has changed from them. It is then that Ravana, by one action, changes the history of the world.

    Chronicling the Indian struggle for freedom and independence from Great Britain, Tharoor directs his hilarious satire as much against Indian foibles as the bumbling of the British rulers.