The present study aims to explore the relationships between nation and its myth to address larger issues of national, international and universal interests in the dramatic mechanism of Girish Karnad. Dramatics, in the hands of Karnad, uses myth to serve its real purpose of educating and entertaining the masses. As far the importance of myth for a nation is concerned, myth has been establishing its importance in every era and in every society. It frames a major part of national heritage. It constantly reminds us who we are, where we have come from and what future we are leading to. It sounds cautionary call about making wrong decisions with the help of mythological examples. It teaches the lessons and help people avoid a similar fate. The present study aims an investigation of searching role of myth in a scenario which witnesses swift changes in priorities. World today is obsessed with endless conflicts. Every nation brims with national pride. The evil of casteism, regionalism, religious fundamentalism, patriarchy and racism have placed many seen and unseen barricades in the way of national safety and integration. Myth, in such a scenario, comes forward to guide the masses with the wisdom and experiences of ages. It not only acts as a manifesto for the present social order but works as a demonstration pattern of ethical values, sociological order, and miraculous conviction also so that traditional values can be strengthened to the extent that these can accommodate the changing form of long-established concept of morality. Myth finds expression through various forms of art. Literature is one such form that makes us see beyond obvious and what the front door shows. It takes man to discover, inquire and construct new knowledge. Literature is a means to leap into the past through myth, history and legends. Literature, especially drama is such a form of art that reflects and expresses the inner sections of human mind in a better way. It depicts man, family, community, nation and world with all the possible tinges of truth. It not only affirms faith but can challenge long-held beliefs as well. It has been a strong medium to convey deeper meanings of life in its true and vivid colours.

Horses serve as central characters in great literary works that span ages and cultures. But why? In The Horse in Literature and Film: Uncovering a Transcultural Paradigm, Francisco LaRubia-Prado, Ph.D. explores the deep symbolic meaning, cultural significance, and projective power that these magnificent animals carry in literature, film, and the human psyche. Examining iconic texts and films from the Middle Ages to the present—and from Western and Eastern cultural traditions—this book reveals how horses, as timeless symbols of nature, bring harmony to unbalanced situations. Regardless of how disrupted human lives become, whether through the suffering caused by the atrocities of war, or the wrestling of individuals and society with issues of authenticity, horses offer an antidote firmly rooted in nature. The Horse in Literature and Film is a book for our time. After an introduction to the field of animal studies, it analyzes celebrated works by authors and film directors such as Leo Tolstoy, Heinrich von Kleist, D.H. Lawrence, Akira Kurosawa, John Huston, Girish Karnad, Michael Morpurgo, and Benedikt Erlingsson. Exploring issues such as power, the boundaries between justice and the law, the meaning of love and home, the significance of cultural belonging, and the consequences of misguided nationalism, this book demonstrates the far-reaching consequences of human disconnection from nature, and the role of the horse in individual and societal healing.

Muhammad Bin Tughlaq, who ruled from Delhi in the fourteenth century, was a well-read scholar of the arts, theology, and philosophy. He was a mystic, as well as a poet - but also impatient, cruel and dogmatic. One of Delhi's most intelligent rulers ever, within twenty years he became one of its greatest failures. Karnad explores the "madness" that earned him the epithet "Mad Muhammad". Commentators (and Karnad himself) draw parallels with the mood of India in the 1960s, moving from the idealism of the early Nehru era to political disillusionment.

This play by one of India's foremost playwrights and actors is based on a story from the Mahabharata which tellingly illuminates universal themes - alienation, loneliness, love, family, hatred - through the daily lives and concerns of a whole community of individuals.

After Independence, in 1947, in their efforts to create an 'Indian' theatre that was different from the Westernized, colonial theatre, Indian theatre practitioners began returning to their 'roots' in classical dance, religious ritual, martial arts, popular entertainment and aesthetic theory. The Theatre of Roots - as this movement was known - was the first conscious effort at creating a body of work for urban audiences combining modern European theatre with traditional Indian performance while maintaining its distinction from both. By addressing the politics of aesthetics and by challenging the visual practices, performer/spectator relationships, dramaturgical structures and aesthetic goals of colonial performance, the movement offered a strategy for reassessing colonial ideology and culture and for articulating and defining a newly emerging 'India'. Theatre of Roots presents an in-depth analysis of this movement: its innovations, theories, goals, accomplishments, problems and legacies.

An English Version Of Girish Karnad`S Play Originally Written In Kannanada - Which Was Based On 2 Folk-Tales From Karnataka.

Karnad Is Regarded As One Of The Three Great Writers Of The Contemporary Indian Drama, The Other Two Being Vijay Tendulkar And Badal Sircar. His Significant Plays Include Yayati, Tughlaq, Naga-Mandala, Tale-Danda And Hayavadana. The Book, Comprising More Than Thirty Scholarly Papers, Offers A Critical Appraisal Of Karnad As A Dramatist And Provides Varied Perspectives On His Major Plays.

A thoughgoing critical study of the texts and performances of the plays by Girish Karnad. Exiting and jargon-free, it probes Karnad's handling of characters, situations, language, myths, history, and various other library tropes and stage props as itegral aspects of his manifestly inclusive dramaturgy. The thirty-two contrbutors to this definitive volume belong to the top shelf of drama/theatre critics from India and abroad.