The images presented in this book take us into the heart of the rich folk tradition of India. Of that heritage, the display of paintings accompanied by comments recited or sung has been a part of since very early times, as attested by references and legends in Sanskrit sources, including the Harsacarita, a 7th century work by Banabhatta. Known as patacitras or patas in short, these illustrated narratives on rectangular fabric or paper as well as on scrolls are a type of performed art that reaches out to audiences, mostly rural, conveying the artists' responses to legends and social themes of common knowledge across a wide range of audiences from varied social and cultural bases. A particularly powerful class of such paintings that come from the Bengali-speaking region of eastern India comprise the depiction of events from the Ramayana in the form of scrolls that are unrolled as the painter displays and explicates them. The vividly colourful images presented in this book occupy a special niche in the history of Indian art, remarkable because they are not only visual objects but narrative expositions of a text that has been part of vast numbers of the Indian people and often their source of moral guidance. Especially remarkable is that these patas by Bengali folk painters diverge so often from the magisterial Ramayanas of adikavi "First Poet" Valmiki, leave out important parts of it and import into the Rama saga episodes from local narrative caches.

The Rāmāyana, an ancient epic of India, with audiences across vast stretches of time and geography, continues to influence numberless readers socially and morally through its many re-tellings. Made available in English for the first time, the 16th century version presented here is by Candrāvatī, a woman poet from Bengal. It is a highly individual rendition as a tale told from a woman's point of view which, instead of celebrating masculine heroism, laments the suffering of women caught in the play of male ego. This book presents a translation and commentary on the text, with an extensive introduction that scrutinizes its social and cultural context and correlates its literary identity with its ideological implications. Taken together, the narrative and the critical study offered here expand the understanding both of the history of women’s self-expression in India and the cultural potency of the epic tale. The book is of interest equally to students and researchers of South Asian narratives, Rāmāyana studies and gender issues.

Chandrabati, the first woman poet in Bangla, lived in the sixteenth century in Mymensingh district in present day Bangladesh. She was also the first poet in the Bangla language to present a retelling of the Ram story from the point of view of Sita. Idolised as a model of marital obedience and chastity in Valmiki’s Ramayan, Chandrabati’s lyrical retelling of Sita’s story offers us a fresh perspective. Written in order to be sung before a non-courtly audience, mainly of womenfolk of rural Bengal, Chandrabati’s Ramayan adds new characters and situations to the story to provide new interpretations of already known events drawing richly on elements of existing genres. Its location in the tales of everyday life has ensured that Chandrabati’s Ramayan lives on in the hearts of village women of modern-day India.

Datte's deft intermingling of western and eastern literary traditions brought about a sea change in South Asian literature. His masterpiece is now accessible to readers of English in this translation, complete with introduction, notes and a glossary.

The Rāmāyana, an ancient epic of India, with audiences across vast stretches of time and geography, continues to influence numberless readers socially and morally through its many re-tellings. Made available in English for the first time, the 16th century version presented here is by Candrāvatī, a woman poet from Bengal. It is a highly individual rendition as a tale told from a woman's point of view which, instead of celebrating masculine heroism, laments the suffering of women caught in the play of male ego. This book presents a translation and commentary on the text, with an extensive introduction that scrutinizes its social and cultural context and correlates its literary identity with its ideological implications. Taken together, the narrative and the critical study offered here expand the understanding both of the history of women’s self-expression in India and the cultural potency of the epic tale. The book is of interest equally to students and researchers of South Asian narratives, Rāmāyana studies and gender issues.

RAMAYANA MAHABHARATA Also available as an e-book Non-fiction/Philosophy RAMAYANA vs DEVDUTT PATTANAIK MAHAB HARATA

Description: Through the structure of the popular Ramayanas composed in Assamese, Bengali and Oriya based on the version of Valmiki, the poets are eclectic in their choice of material and freely select episodes from the Puranas, Sanskrit devotional Ramayanas, Sakta works and the oral tradition, as long as these are not in direct conflict with Valmiki. Unlike vernacular Ramayanas in some other regions of India, here poets do not allow the narrative to be overwhelmed by theological or sectarian concerns. Many apocryphal episodes common to all three literatures do not seem to be found outside Eastern India.

A wide-ranging examination of the many different versions of India's greatest epic, the Ramayana, focusing on versions that subvert the dominant readings of the work.