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Athena Kashyap's newest collection, Sita's Choice, explores issues relating to women, especially in India. Taking off from Sita, the main female character in the Ramayana, explores her decision to leave her husband, Ram, and return to her mother, Earth. These mythical and magical poems examine the duality of nature, the sacrifices women make daily, and the deeper societal ills such as female foeticide, dowry deaths, violence against women, and the role of the media, "Ravan's hundred thousand eyes," in perpetuating this violence. The book also explores motherhood through poems that look at the mother-child bond, "the formless, uncharted shape of love," as well as the pain of childbirth, "It rises--multi-hued, magnificent."
Sita has been sent to Valmiki's ashram, at Rama's command never to return. This extraordinary novel is her story---she who, as much as Rama, is the heart of Ramayana, one of the greatest living epics. It is also the story of Lakshmana, crushed by guilt on Sita's abduction; of Soorpanakka, shocked at Ravana's being struck by love, alien to the rakshasas' code; and of Rama's turmoil when confronted by public gossip about Sita, his beloved wife. Through the remembrances of these and other characters, Sita comes alive as a figure of womanhood. Inspired by myriad age-old and culturally diverse retellings, Vayu Naidu creates a rich, deeply moving and original work of fiction, Sita’s Ascent illuminates the physical and emotive landscape of a woman in exile, who crosses the desert of loss and ascends the abyss of abandonment with the power of love that transforms the narrators and the listeners.
This book constitutes a feminist literary analysis of motherhood as presented in selected Indian women’s fictions across a diverse range of geographical, linguistic, class and caste contexts. Situated at the crossroads of motherhood studies and literary studies, this book offers a rigorous examination of the prosody and politics of motherhood in this corpus. In its five thematically focused chapters, the book scrutinises in depth such key concerns as maternal ambivalence; maternal agency and caste; mother–daughter relationships; motherhood and diaspora; and non-biological motherhood. It attempts to understand the literary ramifications of these issues in order to identify the ways in which fiction writers reconceive of the notion of motherhood and maternal identities from and against multiple perspectives. Another pressing concern is whether these Indian women writers’ visions furnish readers with any different understandings of motherhood as compared to dominant Western feminist discourses. Maternal Fictions advances feminist literary criticism in the specific area of Indian women’s writing and the overarching areas of motherhood and literature by acting as a launchpad into a complex constellation of ideas concerning motherhood. The fictional universe is at once ambivalent, diverse, contingent, grounded in a specific location, and yet well placed to converse with discourses emanating from other times and places.
The Ramayana is an epic poem by the Hindu sage Valmiki, written in ancient Sanskrit sometime after 300 BC. It is an allegorical story that contains important Hindu teachings, and it has had great influence on Indian life and culture over the centuries. Children are often encouraged to emulate the virtues of the two main characters -- Rama and Sita. The Ramayana is frequently performed as theater or dance, and two Indian festivals -- Dussehra and Divali -- celebrate events in the story. This version of The Ramayana is told from the perspective of Sita, the queen. After she, her husband Rama and his brother are exiled from their kingdom, Sita is captured by the proud and arrogant king Ravana and imprisoned in a garden across the ocean. Ravana never stops trying to convince Sita to be his wife, but she steadfastly refuses his advances. Eventually Rama comes to her rescue with the help of the monkey Hanuman and his army. But Rama feels he can't trust Sita again. He forces Sita to undergo an ordeal by fire to prove herself to be true and pure. She is shocked and in grief and anger does so. She emerges unscathed and they return home to their kingdom as king and queen. However, suspicion haunts their relationship, and Sita once more finds herself in the forest, but this time she is pregnant. She has twins and continues to live in the forest with them. The story is exciting and dramatic, with many turns of plot. Magic animals, snakes, divine gods, demons, sorcerers and a vast cast of characters all play a part in the fierce battles fought to win Sita back. And in the process the story explores ideas of right vs. wrong, compassion, loyalty, trust, honor and the terrible price of war.
How different would mythological narratives be, if women voiced their perspectives? Amidst great wars, superhuman heroes and their ‘glorious’ victories, is there a place for women? Are ‘great wars’ limited to armed conflicts between armies of men on the battlefields? Do women have their own battles before, after and beyond the confines of wars in the epic narratives of India? Both the Ramayana and the Mahabharata have integrated into our social and cultural fabric, and permeated into the myriad layers of life across genres and media. It is a common practice to revisit mythological landscapes and realign the lenses to look at them afresh from different perspectives. Re-renderings often bring in multiple interpretations that are creative and critical, adding variety and currency to the original narratives. Vision and Re-vision traces the lives of seven marginalized women from revisionist works against the central motif of war. It follows the pursuits of Ganga, Surpanakha, Uruvi, Sita, Urmila, Satyavati and Draupadi to understand their struggles and victories as women. Analyzing textual spaces provided to women, it explores their marginalized voices and their resistance patterns. These, in turn, establish new narratives of subversion and reclaim the voices and identities of women from the margins. A sound theoretical framework enables a comprehensive understanding of feminism and its distinct Indo-centric identity.
Sita by Bhanumathi-ji is deeply stirring and weaves an intricate tapestry of sensitivity with strength and wisdom as the story unfolds
Presents moment-by-moment record of the fading of love, with all of its agony and false-dawn respites. This book follows the disintegration of the author's love affair with a woman who is ten years her senior, a veteran of several marriages, and the mother of grown children.
An ethnography of urban women television viewers in India, and their reception of particular shows, especially in relation to issues of gender and nation.
From the bestselling author of Karna's Wife, comes this book about Urmila, Sita's sister and the neglected wife of Lakshman, and one of the most overlooked characters in the Ramayana. As Sita prepares to go into exile, her younger sisters stay back at the doomed palace of Ayodhya, their smiles, hope and joy wiped away in a single stroke. And through the tears and the tragedy one woman of immense strength and conviction stands apart-Urmila, whose husband, Lakshman, has chosen to accompany his brother Ram to the forest rather than stay with his bride. She could have insisted on joining Lakshman, as did Sita with Ram. But she did not. Why did she agree to be left behind in the palace, waiting for her husband for fourteen painfully long years?
Exploring the meaning of a Buddhist story, this book is a testimony of faith in the urgent relevance of India's spiritual traditions to the future of life on Earth, and it is an inquiry into the meaning of some central notions of these traditions. The value of spiritual traditions and of life itself is at stake here. In the Introduction, Ramchandra Gandhi raises the Ayodhya issue to international and universal levels. In the text, he offers a solution on the local and national levels. The temple mound in Ayodhya --the sacred hill on which the present Babri Masjid was built, also known as "Sita's Kitchen"--was originally a sacred place of the Adivasis (the aboriginal inhabitants of the subcontinent). It was sacred to the Goddess, the great nurturing earth, the fecund source of all life, the aboriginal presupposition of all later religions. As an aboriginal place sacred to the Mother Goddess, the hill in Ayodhya brings together all religions. Rather than a source of conflict, Ayodhya should become a meeting ground for the divergent religious traditions of the world to see their ultimate harmony. In the Buddhist story, the principal female character is an adivasi named Ananya ("not other"). The opposing sides come to see their oneness in Ananya. The frame-story is taken from the Vinaya-pitaka of the Pali Canon. It is the Bhaddavaggiyavatthu or "The Story of the Group of Well-Off Ones."