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Riveting! Like its reincarnated heroes, I was drawn again and again to David Hair's gripping, blood-soaked tale'w Two swayamvaras- 800 years apart, Four lives, interwined forever. And one implacable force of evil- Ravana reborn. Mumbai, October 2010: Bollywood actress Sunita Ashoka will marry the man who wins her hand in Swayamvara Live, a reality show on television. Vikram Khandavani decides to participate, for he needs to draw out his nemesis Ravindra. It is a deadly gamble, one that could cost him everything and everyone he loves. North India, 1175:King Prithvirak Chauhan is about to storm the swayamvara of the beautiful Sanyogita. But Ravindra is coming, riding at the side of a fierce invader. Only Vikram, in his life as Chand Bardai, stands between Ravindra and all the thrones of India. From the floodlit studios of Mumbai to glittering Rajput courts, Vikarm-Chand and his friends battle an age-old adversary whose power is growing like never before...
Read this fascinating myth from India recounted in this fabulously produced book. From wise sages to demonic asuras, beautiful river deities to arrogant kings, wayward gods to brave princes, each e-singles edition brings alive these enchanting and magical stories from Indian mythology, beautifully retold by noted author Anita Nair. With stunning full-colour illustrations, this story recreates the fantastic world of gods and demons like never before.
The present work is English Translation of an award winning Hindi book-Bharatiya Samaja Mein Nari Adarshon ka vikasa, written by late Pt. Chandra Bali Tripathi. While it eulogizes the strong points in the social matrix in various ages, it does not hesitate in bringing out the shortcoming which had resulted in denial to the women of their rightful share in building the social fabric. The Hindi book has been widely acclaimed by scholars of Indian History and Sociology as well as by the general reader.
The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced. In the preface to his classical translation of Bhartrihari's Niti Satakam and Vairagya Satakam, Mr. C.H. Tawney says, "I am sensible that in the present attempt I have retained much local colouring.
Capitalism and Communism, the progenies of the semitic culture, have given birth to two different streams of women’s Liberation. These streams, which have stormed western society and communist groups, have now actively intruded into the Indian socio-political milieu. The moment these concepts encounter with Indian realities ,they display their inherent contradictions and limitations. But seldom an Indian alternative to such views is discussed. This book is an attempt to understand the Indian approach through a comparative study aimed at addressing the issues related to the future women