Life and Reflections of a Modern Day Sanskrit Pandit
By Rani Shiv Shankar Sharma
Translated from Telegu by D.Venkat Rao
This is a strange and fascinating book. I have not read anything like this all these years. Possibly no one has written about people like Rani Narasimha Sastry.
He is the father of the author. The introduction gives an idea of the contents and matters dealt with in this narrative.Narasimha Sastry is last in a line Vedic of scholars who observe the Vedic norms and practice fire sacrifices without any pomp or publicity. They are simple, content and exclusive. They don’t mingle with the crowd visiting the temple and pilgrim centres. They though outworldly civil they are on their own. The narrative gives an idea as how Narasimha Sastry thou teaching Sanskrit in a college is not one of it. He teaches only Brahmin boys. He performs all Vedic rites properly and in correct times. He observes all pollution rituals. He is concerned only with the Vedic and not at all worried about anything worldly.
Though it is fascinating to know of the life of such a Brahmin, the book is disappointing.The telling does not follow any chronological system or it follows a subject wise division.There are a good lot of repetitions of words, sentences, entire paragraphs at several occasions. They come in the way of a serious reader.
The author styles himself as an atheist and communist. His elder brother istermed as the modern Hindu meaning a political entity. Both were disinherited by their father who wanted to remain a true Brahmin till end. The father and Brahmins of like minded were of the view that there is no such thing as Hindu in any of the ancient Vedic or Sanskrit scriptures. There is Sanatana dharma that each one to follow according to the birth. They do not agree with the saying “Janmana Jayate Sudra: Karmana Jayate Dvija:” Man is born in a particular varna due to the doings in his earlier birth. If one follows the duties fixed for ones varna by birth the he might take to higher varna in his next birth. Duties and cultures of varnas could not and should not be changed. Certain varnas do practice animal sacrifice and it is justified.
Although the father is of the view that Vedanta has no Vedic authority and Adi Sankara has thus corrupted the Vedic dharma he has every respect and devotion towards two of the mutts namely Sringeri Saradaa Peedham and Kanchi Kamakodi Peedham.As a true Vedic Brahmin he does not visit any temples. According to him no Brahmin has constructed any temple. Temples were constructed by Kshatriyas for non-Brahmin use. Brahmins should concentrate on Vedic rituals that eventually benefit the universe as a whole.
At some places, the author resorted to a kind of dialogue between people of different persuasions. They are informatory rather than explanatory.Still that makes you think. Since the author is a Sanskrit scholar with no English education he uses his knowledge to quote and cite several facets of his understanding of scriptural and puranic stories to explain some practices adopted by Brahmins. He brings out contradictions and confusions inherent therein.
However there are places where one gets puzzled. Who is speaking; whether the father or the son? His ideas of socialism and communism are second hand and not cogent enough. We come to know that at least in Andhra; Brahmins are found in all parties from far right to far left. I think that this is mostly true at every other state and at national level as well.
This is a slim book a Marxist critique of postmodernism. The author tries through quotations from Lyotard, Foucault, Derrida and others is an excuse not to act against the rich poor divide. He also includes the critique of orientalism Edward Said in this category beside so many subaltern studies put out in India a few years back. One might agree with many of the arguments and reasoning used by the author but cannot be carried away with his Marxist advocacy of the so called proletarian revolution or proletarian dictatorship. He maintain that some one from outside has to impart class consciousness to the poor, landless and peasants. He also says that revolutionary consciousness in the worker also comes out of the ideological guidance. He ignores the view that any such imposition could be brought through power alone and then the power wielding becomes another class. He finds faults with post Lenin phase of the Soviet Communist rule. Stalin and his successors continued more and more dictatorial and the final result was the collapse of the Soviet and East European communist regimes. Kaviraj hints that anti socialists had some role in this downfall. Kaviraj did not take cognizance of the situation under the three decades rule of West Bengal by the Marxists which did little to or nothing to change the class structure and consciousness of the people of the state. The latest developments in the state when peasants rose against land acquisition for industrial development, the ruling communist party was aghast and succumbed to the regressive forces. This happened due to the idealization of peasant class in communist vocabulary. All the way communism failed not only in places it ruled for decades but at other places where it had substantial following at certain time. Italy, France for example. The Stalin and subsequent regimes in the Soviet Union fostered dictatorships in the newly independent postcolonial states. Every goon who was able to wrest power in the once colonies were acclaimed as liberators. These liberators continued as dictators unto the end of their life. The example of Robert Mogabe of Zimbagve is still with us.
Kavitaj often recalls the Marxist concept of linear progress of society from lower to the higher levels. The theoretical model Marxism teaches is that of society progressing from primitive communism to slavery then to feudalism to capitalism and finally communism a paradise on earth. Lenin entered imperialism as the last phase of developed capitalism. Kaviraj repeats all these without any critical view. He hides the fact that no ancient history or archeology attests to the truth of such linear progression of any ancient society. Almost all ancient societies progressed to a certain level and then digressed to a place leaving little traces in history. The Marxist historical materialism remained a lone theoretical model a caricature of true history. If communists are banking upon such a model they will have to wait for infinite future. But it seems they are dreaming of that future if one takes notice of the recent writings of them all.
On the other hand, capitalism whose death was forecast much earlier by Marx and others continues to influence the major part of the world. Every sign of its downward trends even if that was only a slight was proclaimed as the end of capitalism. Every strike or stoppage of work or protest demonstrations are proclaimed as the revolutionary acts of the classes concerned. The recent economic crisis in US and other developed countries gladdened the Indian communists and they were too happy to propagate the downfall of world capitalism. But belying all the forecasts the world economy is recovering though slowly. It means that capitalism has enough reserves to meet exigencies. It is capable of self generation. Natahari Kaviraj and people like him should not go on repeating the dogmas even if they are being refurbished. Freedom and market go together self-correcting the flaws.
Today I completed reading the novel “The Solitude of Emperors” by David Davidar. The story is more like journalistic account of a fictional situation. However the story seemed simple. The narrator Vijay a south Indian Brahmin brought up in a small town in south. Unable to think of a way to get out of the rut associated with life in such surroundings Vijay goes out to Bombay and joins as journalist with Sorabji of Indian Secularist. There is the influence of his father who was not an orthodox person.
While in Bombay he comes across the riots that erupted in 1993 in the aftermath of Babri Masjid demolition. Though he was not able to do anything in the happenings, he tried to get the pictures thru interviews and investigations from the riot affected areas and people. The stress tells on his health and he was given a time to go on holiday to the south in Nilgiries. The main action is in Mehem an area of Nilgiri a tea plantation area. A similar situation analogous to Ayodhya exists in the local. A granite tower is used as the disputed structure the hindutva claiming it to be a Shivalinga while there is already one cross on its top. One Rajan who originally was a local and then a Bombay businessman is the leader in organising the hindutva groups. Such efforts at claiming the tower for them was organised from the thirties on. But Vijay feels that this time such a demonstration is intended to displace the cross and install a Shivalinga there. The Bombay businessman was interviewed by Vijay. The man Rajan comes out as a very reasoned personality in defence of the idea that India belonged to the majority i. e. Hindus and the past glory of a Hindu rashtra should be bought back at the latest. He maintains that it is the duty of every thinking person to not just support but work to bring the future even if it involves violence and destructive activities. Most of the important personalities of Mehem perceive Rajan as an amiable social activist who has funded many charitable activities in the area. They try to assure Vijay that the man is only interested in social activities and will not allow himself to be organiser of violence.
When Vijay comes as an active defender of secularism there comes another by name Noah who is a recluse after experiencing a life in cities in his youth. Finally, Vijay gives up his efforts and goes to the location on his own. But the climax is something unexpected by Vijay. On the day and time of demonstrations people find two as dead Rajan and Noah. Since there is no one eyewitness for the scuffle or fight between the two the events are constructed by the journalists including Vijay. Vijay goes back to Bombay and changes his profession. He concludes that the fight between fanatical religionists will go on sporadically and individual action cannot change anything.
The interesting parts of this novel are the discussions conducted between Vijay and the Major. Menon, Noah, Mansukhani and Rajan. They give us a general idea of popular personalities both political and social. Though not completely convincing the episodes are described in precise terms. As I said earlier the writing is journalistic.
Lastly about the manuscript of Sorabji. It is a good essay in looking back in history to find reasons for present day actions to solve social problems. The essay is concise but not all embracing. Does this show that there are only three in our history who could be sited as examples? Why the huge gap between one and the next? There could be answers but Sorabji did not dwell on this and the journalist Vijay did not raise them.
This book could not be included as novel in accepted meaning. It is a journalist’s tract written as fiction. Still good enough. It took a couple of weeks for me to complete it.
TOI on 5.8.2007 had this news. The man concerned is from a village in Rajasthan. The background given needs a little probe. The report says that earlier anotherclaimed having sired a bonny boy but he was much young in comparison, 88 years of age. I might have read this report when it was published but given no notice to prepare any comment. This is something different. The lady concerned is said to be 60 years junior and that meant that she is in her prime and capable of conceiving and delivering.
Though report said that she is the old man’s newest wife. The interesting is to note as how she came to be his wife. Originally the lady was the wife of his son who died a few years back might be 3 – 4 years. Then there might be some waiting period to settle. The report did not say that this lady had any child from the son, may be no children. Then it is said that the old man in a compassionate mode married the daughter in-law to retrieve her loss. Instead of living as a grass widow her father in-law made her his own bahu. One cannot say whether they were really in love or only a way to keep her from others. It seems that she wanted to have a child and the marriage to father in-law ensured it.
Of course this arrangement of marrying a widow of his own son must be having social and traditional approval. The report did not mention about it. Whether there were more of this mode among the villagers of Rajasthan is not clear. Must be. Otherwise there would have been uproar in the society. There are very many reports of villagers acting against people traversing established customs and traditions. These villagers were not averse in mating violent punishments to defaulters including murder.
Onlything we could assume is that the lady is lucky and her sexual life fructified by giving birth to a baby and ensuring the family ties for the future.Cheers to her.
There is another story reported a few days later that follows.
NEW DELHI: This is one ‘Ek Chhotisi Love Story’ which has left the cops dumbfounded. On the lookout for a 16-year-old missing boy, the south district police’s search ended on Thursday when they came across a couple, who claimed to be legally married, in Nangloi in West Delhi. While the missing boy turned out to be the husband, his wife was a 40-year-old woman.
Even as the police detained both of them immediately, till late in the night they were trying to figure out what charges to slap on the woman, who is an Alaknanda-based dance teacher and lived with her ailing mother. She told the cops that the two had "eloped" on August 28 and then got married in Manali.
The two, who had met on the internet, told the police that they got married at the Hadimba temple in Manali. After spending several days in Manali, they went to Patiala in Punjab and stayed there for some time. Then they decided to return to Delhi and hired a one-room flat at Nihal Vihar in Nangloi. "They lived there for more than a week as husband and wife," said a police officer.
The boy, who is a class X student of a school in ChittaranjanPark and lived in the same locality before ‘eloping’, had been reported missing on August 28. His father, who works with a private firm, told the police that the boy left for his tuition in the afternoon but did not return.
According to the police, the two chatted on the internet for several weeks before deciding to meet in a restaurant. The boy told the police that it was a case of love at first sight and that they fell madly for each other.
(To my knowledge there were no follow up reports in the matter. As per law, the boy is underage and the marriage if performed was illegal. However, I feel that an older woman falling in love with a much younger boy should not obstructed by society. There is no infidelity here and therefore the couple should be allowed to marry when the boy attains major.)
This is a timely book to the American audience who will be going for election for a new President in 2008. The author is a liberal minded Rabbi of Jewish faith. He has prepared an elaborate treatise say a long manifesto to bring our basic changes in the present American administration thru implementing a kind of spiritual awakening as against the material interests.
The author has given a factual history of the political changes that came in the American minds during the last so many decades since the end of world war I thru world war II Roosevelt to Bush. The running after material gains and consequent formation of commercial and business conglomerates have subverted the original constitutional processes. Both Republican and Democratic parties have taken the people for ride thru. Of late the political right has aligned with the religious right and dominating the national politics.
The author finds both left and liberal Democratic Party and greens having missed the real issues that are bothering the American people. According to the author the momentum created in the 50s and 60s by the anti-war movements and the feminist debates all did not cross the threshold of spiritual and thus did not had a lasting effect.
The book finds fault with the left and progressives for their obsession with explaining everything from the point of material and economic base. It also assumes that the youth and feminist movements of 50s and 60s consciously or not were articulating the lack of spiritual needs of the people and therefore successful in their aims. They succeeded in focussing of the futility of wars and also male domination of females. The awareness installed in the minds of people did change the age old dogmas and contentions of the political right. Even parts of the religious people came over to the movements.
Some of the programmes suggested here are very much radical from point of the present American positions.
On Fashionable Nonsenseby AlanSokal & Jean Bricmont.
This book looks at the real meanings of the postmodernist theories fashionable in certain intellectual circles in Europe, USA & Britain. It also mentionsabout their followers in the third world. The essence of this philosophy if it could be called so remains, that all things are relative and cultural constructs including that of science. One could get confused.
Alan Sokal have endeavoured to clarify and explain the real meaning off science and views based on scientific findings. He started as if he is an adherent of postmodernist views, writing an article in a magazine. This had its repercussions in both scientific & postmodernist circles.Later he wrote back saying that the article concerned was a hoax. He made theses that are more elaborate on the topic and the book is the result.
Alan has quoted extensively from writings of the giants in postmodernism and relativism. He questions their words and show how they are nonsense. Verbose and meaningless words are strewn around without any context as if they are profound. One major thought propagated by this tribe is that there are several shades in science i.e. western, eastern, southern and northern based on geographic zones. Thus, there is Indian science, African science so on. They also maintain that the truth found by science is always relative and therefore not true. Alan says that it is not correct characterise scientific findings as relative just because many of them are not conclusive or final. He says if anything is final there nothing to for science to know further. However, there are umpteen numbers of scientific truths that are practically final for example the flight of an aeroplane or a rocket to moon. They are not some cultural constructs. They could be duplicated whether you are a westerner or easterner or else. The relativism in science confine to phenomena still under investigation and observation. The new findings might affect may be certain established truths and compel the scientists to alter or change their earlier conclusions. At this stage, no one could claim that both earlier as well as the new are equally true.
We have in India followers of the postmodernism like Ashish Nandi, Vandana Shiva and others. In effect, they are reinforcing the obscurantist views that the India has some special status to maintain in science as against western one. All these needs refutation firmly by lovers of science.
Alan’s book needs re-reading for me to grasp the thoughts explained there.
END OFFAITHBY SAMHARRIS.5.4.200
I completed reading this book a few days earlier. The book is mainly addressed to the Americans, majority of who are Christians. Sam makes a case for viewing the tenets of religions specifically Islam & Christianity from the modern and scientific findings and practices. When viewed from this area theuntenability of the revealed religions becomes clear. Sam has quoted a number of crucial sayings from both bible as well as Koran the two gods given books.Today’s violence in sphere of inter and intra community dealings as well the widespread terrorist actions are motivated thru religious beliefs. His is an incisive criticism of all given religious faiths including that of Hinduism. However he leaves a wide berth to Buddhism though the happenings in Sri Lanka in no way assuring.
Sam cites chapter and verse from the texts and contrasts them with practices adopted by the concerned religious communities.Though all the religious leaders claim to be peaceful, they resort to prevarication when their texts are cited against such claims. The fact that a large part of the activists claims authority from their scriptures for the violence perpetrated by them. Their claim to be superior to others is authenticated from sacred texts. That itself is the source of conflict in the world, as could seen from happenings across nations i.e. Afghanistan, Iraq
I have already in the know of the critical views of atheists from writings published by the Indian Atheist Association. The late Joseph Idamarugu has written extensively on the historical context and development of Christianity from the first year AD onwards. He questioned the historicity of the life Jesus and Virgin Mary. He said that the story is a deliberate concoction on the part of the messiahs and followers. Similarly, Idamarugu has published very critical views on Koran as well as Gita, Vedic texts, etc. Thus, I feel more familiar with the topic dealt in Sam’s book. But Sam is scientific in his presentation than Idamarugu. Yes, Sam’s audience is different.
I would venture to say that the title would more appropriate if changed to End Results of Faith. In fact Sam sees a conflict ridden world heading to destroy itself thru assertions of various conflicting faiths warring to attain superiority thru power both political and armaments i.e. weapons of mass destruction. I expect more and more of this kind of writings from authorities on the subject with unassailable facts and reasoning since, humankind is the same everywhere. We need to be optimistic about the future
END OFFAITHBY SAMHARRIS.5.4.200
I completed reading this book a few days earlier. The book is mainly addressed to the Americans, majority of who are Christians. Sam makes a case for viewing the tenets of religions specifically Islam & Christianity from the modern and scientific findings and practices. When viewed from this area theuntenability of the revealed religions becomes clear. Sam has quoted a number of crucial sayings from both bible as well as Koran the two gods given books.Today’s violence in sphere of inter and intra community dealings as well the widespread terrorist actions are motivated thru religious beliefs. His is an incisive criticism of all given religious faiths including that of Hinduism. However he leaves a wide berth to Buddhism though the happenings in Sri Lanka in no way assuring.
Sam cites chapter and verse from the texts and contrasts them with practices adopted by the concerned religious communities.Though all the religious leaders claim to be peaceful, they resort to prevarication when their texts are cited against such claims. The fact that a large part of the activists claims authority from their scriptures for the violence perpetrated by them. Their claim to be superior to others is authenticated from sacred texts. That itself is the source of conflict in the world, as could seen from happenings across nations i.e. Afghanistan, Iraq
I have already in the know of the critical views of atheists from writings published by the Indian Atheist Association. The late Joseph Idamarugu has written extensively on the historical context and development of Christianity from the first year AD onwards. He questioned the historicity of the life Jesus and Virgin Mary. He said that the story is a deliberate concoction on the part of the messiahs and followers. Similarly, Idamarugu has published very critical views on Koran as well as Gita, Vedic texts, etc. Thus, I feel more familiar with the topic dealt in Sam’s book. But Sam is scientific in his presentation than Idamarugu. Yes, Sam’s audience is different.
I would venture to say that the title would more appropriate if changed to End Results of Faith. In fact Sam sees a conflict ridden world heading to destroy itself thru assertions of various conflicting faiths warring to attain superiority thru power both political and armaments i.e. weapons of mass destruction. I expect more and more of this kind of writings from authorities on the subject with unassailable facts and reasoning since, humankind is the same everywhere. We need to be optimistic about the future
THE ASSASSIN’S SONG.By G.V.Vassanji
This is a novel mainly to explain the happenings in the Gujarat after the Godhra incident. But the story is something like an epic narration. A Sufi visits and welcomed in the then Hindu raj of Gujarat. The only knowledge about the Sufi is that he came as a refugee from the northwest and not a Hindu. Though there were controversies, the Sufi was able to convince the king of his sincerity, compassion and tolerance. When the Sufi was no more his remains were interned in a place which became a place of worship and solace to many devotees of all faiths. The place was under the keep of a family the head of which was again a revered one. There were communal riots even when the Sufi was alive. The present protagonist was not a willing heir to the family shrine. He defies his family to go abroad and study abroad in US. At some time, the communal passion comes on top and vitiates the peaceful atmosphere in the mixed community.
The poison of communal feelings created an identity crisis among the followers of the Sufi. Who are they Hindus or Muslims? Politics come in front and influence the choice.
FILMING A Love Story.
By Tabish Khair
This is a novel of about 400 pages long. Unlike many others the author used a format of filming a story. The narrator is supposed to be researching on the history and development of Hindi cinema in Bombay. He introduces one syayam sevak ruminating on the pre-partition and post partition riots in India and Pakistan. He is filled with hate of the father of the nation Mahatma and spits venom and abuses on him for standing up against the violent fanatics on both sides. He finds the Mahatma coming in the way of the revenge seeking mobs and wanted him to be dead but at a Muslim hand. This could inflame the feelings of all the Hindu population and there will be no stopping until the entire Muslim population is exiled or massacred. Then there will be Hindu Raj and any secular pretensions will be out. This sevak comes at the beginning of all the reels i.e chapters in the novel.
The story starts with the bioscopewala Harihar resigning from his job in a Post Office and taking up his long wished plan to become rich and famous thru cinema. He teams with one young prostitute who was the mother of his son and willingly joins him in his business. They tour the countryside with their touring cinema to earn enough to change the business but at no time they were able to spare enough. Luckily they come to a haveli of a rich landlord. Their fate changes with active help of the younger lord and the lady of the haveli. The two teamed to form a film studio in outskirts of Bombay leaving the son of Harihar with the lady. Hari his supposed wife Durga and the young Rajkunwar establish their business in Bombay and start making films. They assemble necessary men and materials at a place belonging to the landlord family.
The story ends with the destruction by fire of the studio in the outskirts of Bombay by fanatical communalist elements along with the films and occupants. The organiser of this arson and destruction did not get his due recognition for the ‘heroic’ act of his and ruminates at the powers who control the show.
There is an angle based on the narrator’s interview with a script writer living abroad somewhat resembling Sadat Hassan Manto. Some of the episodes are supposed to be from those long interviews. But Manto was not abroad as I recollect from my FSU (Friends of Soviet Union) days.
The story goes back and forth encompassing two generations.
1. 5. 2007
EVERY WOMAN KNOWS A SECRET
byRosieThomas.A Novel.
Title seems to say that of a riddle to be answered or a puzzle to be solved in the course of the progress in the story or at its end. Both were misleading. There are several women i.e. Jesse, Lizzy, Beth, Sadie, Joyce etc and none except Jesse keeps a secret that comes out in the middle of the story itself. Finally it was no secret.
In a blurb the book was introduced as the love story of an older woman for a much younger boy, though the boy was not that deserving. Jesse, a middle aged mother of a boy of nineteen had the misfortune of losing him in a fatal accident. The boy named Danny was a self centred egoist and adventurer. His friend Rob is a little older they team together in many occasions.Their closeness was not known to the mother or her daughter. It happens that the boys were almost dead drunk in a pub where they spot 2 or 3 girls and they drive to the place of one of the girl.Danny in his urge tries to force on the girl when other girls shout out and neighbours calls the police. Before the police reached the spot the elder boy drags the younger to the van and drives fast.At one point the van meets a barrier and crashed throwing out the younger from his seat causing his death. The story starts from this point.
By turn of circumstances the mother feels a soft corner to the elder and in the process of helping being helped. Jesse was a divorcee but we are not sure whether that was due to just incompatibility, infidelity or cruelty or else. At later stages the situation gets recollected thru Jess and her husband Ian still there doesn’t mention of actual happenings. On the other hand the mutual behaviour of the daughter and father shows the mutual affinity between them and also the dead son. There was no hint of a secret owned by Jess but much later. So it could not be cause for the divorce. Then we have to believe the author herself as an authority.
In the story the main characters are Jess her dead son Danny and his friend Rob. Rob is a little elder to Danny. Jess comes to know of Rob only after the fatal accident that took the life of her son. Everyone is sure that the accident was caused by the drunken driving of Rob. None of them had any idea that Danny equally to be blamed for the situation. The repeated appearance of Rob at the hospital and at the funeral and then at home of Danny’s mother. At no place author hints of any bodily attraction between Rob and Jesse but circumstances slowly goes to a climax when Jesse allows Rob to stay overnight in her home.They could be attracted by other than love or sex but no. The encounter ends in mutual desire and demands.Rob was about to tap the door of Jesse’s bedroom. He did not. So the elder woman does the tapping and enters Rob’s bedroom. Still it is not necessary or predictable. They seek each other touching and feeling their younger bodies. Jesse experiences a sexual union unprecedented in her past. At this juncture she remembers about meeting Tonio twenty year back when she was that much young and wanted an experience, a satisfactory sex. The strong attraction between the two might be because of the prolonged abstinence from the time of her divorce.Secondly. Almost virgin state of the boy Rob.Do we accept this as love between them? No the progress of story confirms it.She willingly or otherwise separates from the boy, not a sign of love. Or the other way round the boy just takes the opportunity to be nice to the bereaved mother and fulfils a long felt need for intense sex that the lady never experienced or experienced only with Tonio in Italy years past.This is not alluded at any moment before the daughter spies on her mother’s secrets.
I think that the author is averse to love between elder woman and younger boy of her son’s age. Does this seem unnatural?Not to this writer.There are examples of older men cavorting young girls without anyone taking serious objection then why if the situation is reverse? The author could have developed a story based on real love between the older and the young. Sex is only secondary and supportive of the theme.
In the book Rosie Thomas make laboured narrations to prolong the narrative. There are some peripheral characters in the story but they have not contributed to the theme and conclusion. They are just there. The author failed to bring the social need of extra characters introduced by her in the story.Without Lizz, her husband and child the story could still be interesting. Similarly the daughter Beth did not contribute anything to clarify the character of Jesse her mother. The furtive sexual escapades of Beth and Sam did not benefit the story and they also could be dispensed with.
The essence of the story could found in the 50 pages between pages 135 and185 where both Jesse and Rob meettry to understand each other. Did they know that they are in love with out being acquainted? Though the attraction is mutual, was sex inevitable? Not exactly. But the author seems to think that love expresses itself thru sexual act. Intense and prolonged sexual act means intense and prolonged love.The sex is delicately dealt with. As I maintain the essence of their relationship could not be different even if there were no other characters or episodes added. Even the death of her son in tragic circumstances does not make much difference if Jesse was in real love with her son’s friend. Only established morality comes in their way. Love is subtle and profound and do not depend on the age, sex, status or any other variable. From this point of view Rosie Thomas promised more but failed to deliver. Let us conclude this view.
Last Monday (23.08.2010) the media covered the Keralaite festival of Onam. They tried to explain the significance of Onam as harvest festival. Some of the features in the daily papers referred to the legend of Mahabali making his annual visit to see his subjects were happy. Many visual media showed the Pookolam being prepared on the front lawn of houses. Some visited Kerala homes to find the preparations of Ona Sadhya and also to taste the dishes prepared. One or two papers announced that Ona Sadhya is prepared in few restaurants in Mumbai offering 20 to 40 forms of dishes at a cost between 150 to 600 Rupees per person. They all reminded the long past childhood fascination with Onam. There were Onapatu, Thumbi Thullal, Onakkali, Pulikkali etc. Not everything is in memory. It fades out with aging.
Only a few media pointed out the fact that Onam is confined to people of Kerala alone including all faiths, The Tamil Brahmins in Kerala has absorbed the festival as their own although in the next door Tamil nadu no one celebrates this Onam. Outside Kerala, the legend of Mahabali is not connected to land of Kerala. It is strange to note that Mahabali being subdued by Vamana an avatar of Vishnu; a Puranic legend is widespread all over India but not its connection with Kerala.
There is another legend also connected with Kerala that of Parasurama reclaiming land from Varuna the god of ocean. Therefore the land Kerala is famed among Keralaite as Parasurama Kshetram. Both contradict each other. According to Bhagavata and other Puranas; Vishnu incarnates Vamana as 5th avatar and Parasurama later as 6th avatar. The two could not be reconciled by scholars and they explained that Mahabali ruled the whole world and not Kerala. But Keralaite has not taken cognizance of the explanations. For them Mahabali is their king of kings. The legend of Parasurama is reclaiming land from ocean is popular in Konkan cost of Maharashtra but not the coast further south till Gokarnam. Kerala is supposed to spread south from Gokarnam to Kanyakumai.
The legend says that:
Maveli (Mahabali) Nadu Vaanidum Kalam,
Manusharellarumonnupole.
It means: During the reins of Mahabali all people were equal.
However in all of India not just Kerala there were any times when all people were treated equal. They wee differentiated as Varnas, castes etc. There was a hearsay connected with the visit of Swami Vivekananda. He is supposed to have called Keralam as a madhouse. It looks true to the present as well.
