Download Debi Chaudhurani, or The Wife Who Came Home by Julius J Lipner PDF

By Julius J Lipner

This is often the second one in a trilogy of works via the famed Bengali novelist Bankimcandra Chatterji (1838-1894), and the second one to be translated through Julius Lipner. the 1st, Anandamath, or The Sacred Brotherhood used to be released via OUP in 2005. Bankim Chatterji was once maybe the key novelist and highbrow mediating western principles to India within the latter half the nineteenth century. Debi Chaudhurani is a didactic paintings that champions a selected interpretation of Hindu dharma and wifely tasks reflective of the overdue 19th-century Calcutta context within which it was once written. however the tale can be compelling. Written in a conversational kind, it gains incredible plot twists and concepts which are, even this day, innovative of their bold. such a lot particularly, Bankim makes a girl the embodiment of Lord Krishna's salvific message, as initially enunciated within the Bhagavad Gita. The protagonist, Debi, is a fancy determine who's a rejected spouse, turns into a bandit queen, represents a goddess determine, and symbolizes the land of India. there's a inventive pressure among her power as a pacesetter and her right function, from the viewpoint of the writer, as a family spouse. Bankim additionally specializes in caste and what it capacity to be a real Brahmin, who's remodeled by means of the writer right into a guy who executes duties rather than tough privileges. in the context of the lessons of the Gita, the writer stocks his imaginative and prescient of social activism to enhance India. Lipner's idiomatic translation is better by means of his distinct observation at the unique Bengali textual content and by way of a readable advent that units the radical and its principles in context.

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Extra info for Debi Chaudhurani, or The Wife Who Came Home

Sample text

Instead of our traditional code of practice (dharma), we’ve now got lectures—what great gains we’ve made! 12 of that version) develops the situation as follows: Now if Brajesvar had replied, “I didn’t get the money,” then this would clearly be a lie. 15 in Part I. It is a good illustration of the way variants, in this case material omitted in later versions of the text, can help reveal new facets of the author’s original intentions. ” Nevertheless, wherever else he might be able to utter a falsehood—not in his father’s presence!

In this sense Debi, virtuous mother and wife, represents the emergent motherland, lauded so famously in A¯nandamat. h. In order to develop this point somewhat, we now need to summon her husband, poor put-upon Brajesvar, to take part in our discussion. In the S´a¯kta or Goddess strand of traditional Hinduism, the woman is identified as a symbol and representative of the Goddess as Power or ´s akti. Understood thus, the Goddess is the empowering mode of her male consort, who is represented as inert and passive.

In the S´a¯kta or Goddess strand of traditional Hinduism, the woman is identified as a symbol and representative of the Goddess as Power or ´s akti. Understood thus, the Goddess is the empowering mode of her male consort, who is represented as inert and passive. Theologically there is but one Supreme Being, no doubt, but artistically and mythologically the one Deity is portrayed in the two interlinked modes of male and female. The male represents the continuing presence or stasis of the Deity, while the female is its active power and outreach.

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