PDF Drive offered in: English. × PDF Drive is your search MB·19, Downloads. Sita: Warrior of Mithila Amish Tripathi Sita: Warrior of Mithila. Deconstructing the Myth in Amish Tripathy's Shiva Trilogy. 'The Immortals of Meluha sees Lord Shiva and his intriguing life with a Welcome to the English Conversation Class sponsored by the Church of Jesus Christ. up to The Immortals Of Meluha. Its author Amish, an IIM graduate, created a delightful mix of mythology and history by making Lord Shiva the hero of his trilogy.

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Praise for the Shiva Trilogy 'Amish's mythical imagination mines the past and taps The Secret of the Nagas, Amish Tripathi's second book of the Shiva Trilogy, means 'the walled place of harmony'; the root of the English word, Paradise. You can find clutter-free, direct download links for Amish's Shiva Trilogy here Free Digital Library How do I download PDF books of Amish Tripathi? Views Should I start reading The Shiva Trilogy by Amish Tripathi in English or Hindi?. Click on the appropriate sizes to download: x px; x px. naga_Wallpaper desk_ x px. Click on the appropriate sizes to download.

The second book in this series is The Secret of the Nagas, which is set years after that of The Immortals of Meluha.

The gruesome Naga warrior has assassinated his friend Brahaspati and now haunts his wife Sati. Shiva is the destroyer of evil and he won't rest till he figures out his adversary. This book takes you on an epic journey throughout the entire country as Shiva endlessly tries to trace down the culprit; only to later find out that he has been betrayed by his own advisors.

With the forces of dark manipulating his every move, will Shiva be able to rescue Meluha again? Will he be able to unmask the shrewd puppeteer?

This book is filled with unbelievable revelations and mysteries. Writing Style Amish unfolds the concept of Karma and reincarnation in his books with succinct ease.

His style of penning down instances is gripping and makes a compelling read. The depiction of Shiva's intoxicating dumru and chillum is spine chilling and gives you a taste of his intensity. He is an alumnus of the reputed Indian Institute of Management, Kolkata.

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Tripathi always wanted to be a historian and is also interested in mythology and philosophy. Read More. The recent trends in publishing and marketing strategy opted for the genre is also discussed in the paper. Myth is believed to be the foundational force of cultures and civilisations.

From time immemorial, critics and theorists have attempted to study and analyse myths. It has been an inevitable factor while studying the social, cultural, anthropological and religious history of Vol.

The approach towards the study of myth has changed with the course of time. Theorists of the nineteenth century attempted at studying myth subjectively and naturally; and the function of myth would serve as a literal or symbolic explanation of that world: This has been done not by questioning the role of science in modern civilisations, but by providing an air of scientific explicability to myth.

Rather, they have re-characterized myth. Either myth, while still about the world, is not an explanation, in which case its function differs from that of science Malinowski, Eliade , or myth, read symbolically, is not even about the physical world Bultmann, Jonas, Camus , or [probably myth reconciles the both] Freud, Rank, Jung, Campbell. In contemporary Indian literature, mythical stories have started showing vigorous presence.

Writers like Amish Tripathi and Ashwin Sanghi among a host of others straddling both the mainstream and graphic novel universes have attempted at reworking mythical pasts Vol.

The novels often rework on the mythical past of India and intertwine them either with history, or with contemporary socio political scenario to put forward a new genre of fantastic fiction. The way these mythical pasts have been interpreted by authors, it can be said that they attempt at sanctioning and remodeling myths by doing a reconfiguration of the same. These reconfigurations in turn translate into a wider cumulative acceptance in the domain of logical scientific reality.

Throughout the novels, Tripathi has played with the conventional narrative structure and characters of our centuries-old myths. On the one hand, myth provides the structural backbone of the narrative and on the other, it acts as the reasons the plot thickens. The Neel-kanth myth becomes the driving force for the Meluhans, Swadweepans and the others. Myth exists within the myth. The revered god Shiva turns into a tribal leader. Sati turns into a centenarian princess who is a social outcast.

Kali and Sati are not same persona with different manifestations; rather they are here same face with different persona and identity.

Immortals Of Meluha

Daksha becomes a power- hungry ruler whose sole satisfaction lies in enlarging his reign and maintaining the image before his subjects; even at the expense of his own family. Parashuram, the incarnation of Vishnu in traditional Hindu mythology, becomes a bandit with earnest passion for his own Vol.

Most importantly, all the gods and goddesses become human beings of flesh and blood, they are vulnerable at times. And this has been taken care of while making the cover pages as well.

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The challenge was to show him as vulnerable. I portrayed him from the back, because Indian gods are never seen from the back. He has battle scars and a sculpted physique. The narrative becomes a symbol of pursuit of excellence: It also becomes the inclusion and exclusion of the subaltern to the mainstream society.

In a similar process of de-deification, Rama becomes an ideal ruler; no longer relegated to the mythological hero. Vishnu becomes a title which is conferred upon people who achieve divinity by their great deeds. Tripathi has used the philosophical framework of ancient India. Creation, sustenance and destruction are mutually dependent processes.

In order to sustain harmony, destruction is as if not more! By providing a pseudo? Even the supernatural is not exactly so, it is these days couched in some kind of rational explanation.

Even the initial air of unexplainable awe, respect and reverence for Shiva, the Neel-kanth is later explained as being the outcome of a pre-planned phenomenon. Rather, it was more of a chemical reaction taking place in a desired state of affairs; it was only the manifestation of a decision taken by the council of the Vayuputras, who has decided the arrival of the Neel-kanth much earlier.

The idea of divinity and godhood has been challenged in this way too. The individual prowess, greatness, sacrifices and valour is not enough to bestow him with the title of god. The power structure acts silently to allow him to do so.

Shiva is successful in getting the best of each of the places described. But that privilege was a gift to him, a gift without any prior knowledge about it that leads him to discover his true identity and reason behind his true existence. The notion of god is challenged both from within and outside the framework of accepted notions and set of beliefs.

Restructured myth keeps on debunking the established version. The pursuit is undertaken by Shiva, the protagonist. The novels are manifestations of his journey. In the course of these journeys, he discovers both the nature of the evil, and of his own identity. It starts from the Valley of Mansarovar, and then he visits the valley of Vol. Places like Ayodhya, Kashi, Branga, Panchavati, Dandakaranya reveal the nature of the nation to him, as well as his own identity and existence start being unfolded.

The journey brings him back to the source from where it began one day. The travel conveys him to his destination. He lives for the purpose he was made for. Along with it, the search for identity is underway. The position of a foreigner probably helped him to eke out the truths; we must not forget that the earlier Mahadev also was an outsider, who descended from Pariha.

The texts deserve to be treated carefully as representations of empires with different ruling and social system. The Immortals of Meluha begins with the descriptions of life in the tribes of Tibet. Internal conflict and unrest among the tribes predominates their lives.

Immediately after it, Meluha is introduced to the readers, a nation which explains itself in three words: It takes the best of both the Suryavanshi and Chandravashi way of lives and creates one for itself. In Meluha, the king is the ruler. Every subject is bound to follow the rules as propagated by the king.

Even the king and his family are also supposed to follow all the decorum. Theirs is an organised system-bound life. In Meluha, the society is at a stable state. Swadweepans have ultimate disparate social classes.

It looks like a state of frenzy to the Vol. Shiva realizes: Freedom for the wretched to also have dignity. On a surface outlook, Meluha appears to be the perfect governance system one can ever have.

But with gradual progress of the narrative, the lacunas make their presence prominent; the kind propagates of equality in his kingdom, but in reality exploits the system in favour of his own family. I want the entire vikarma law scrapped.

Nobody will be a vikarma from now on. Bad fate can strike anyone. It is ridiculous to blame their past lives for it. This was unexpected.

Like all Meluhans, he too was superstitious about the vikarma. His displeasure was not with the vikarma law itself but with his daughter being classified as one. The proclamation will state that the entire vikarma law has been scrapped. The king was affectionate towards its subjects but that could not stop him from treating his own family as a privileged one.

Daksha was well aware of his power position and know how to exploit it. The same attitude reflects as he wishes to attack Swadweep and make it a part of Meluha. Swadweepans were not in the dire necessity of being governed by Meluhan system. The Meluhan emperor shows the attitude of the coloniser that makes him feel the urge to unite the free nations under one flag and rule over the entire dynasty. Daksha wishes to mould the Chandravanshis, in his Suryavanshi way of life: One must mention the Vol.

Kashi becomes a point of confluence of every kind of beliefs, castes and creeds. The liberalism practiced by Kashi does not make it vulnerable; rather this liberal framework makes it a place of ultimate peace and stability. The attitude of the king and the utopian Ram Rajya turns itself into dystopia. But the state provides the basic necessities.

And in that, there is complete equality. The projected reality differs from the actual reality that differentiates them from the other dynasties. The Meluhan emperor intended to use the myth of Neel-kanth for his own purpose. The power position alters as soon as Shiva starts discovering that the nature of evil is truly a relative one.

There can be nothing like the absolute divine or the absolute evil. Tripathi structures an age old story within a modern perspective which allows interpretation and speculations, keeping in mind the contemporary socio-political scenario. Gender positions in the trilogy require attention. Much has not been discussed whether the dynasties followed patriarchy or matriarchy; but keeping in mind the general description, it can be assumed that patriarchy was the basic functional principle of these societies.

Patriarchy was used primarily to demonstrate the prevalent social structure, not to marginalise women and their voices. We can find a wide range of feminine portrayals in the Vol. While talking about the Tibetan tribes, we can be sure of their patriarchal social structure. On the other hand, Meluha had highly revered female medical practitioner like Ayurvati and Kankhala who adorned the most important places in the Meluhan court, by taking care of all the administrative, protocol and revenue matters.

The chief protagonist is portrayed in a perfect blend of femininity and self-control. Sati fights her own battles.

She is not overtly 'fertile'; and she does not depend on anybody to protect her. She is also the embodiment of truth, virtue, morality, beauty as well as 'softer' emotions. She is not someone who needs to be taken care of. Rather, she is the most perfect person in the entire narrative. We must also take a look at the portrayal of characters like Veerini, and Renuka, mother of Parshuram.

She could not even raise her voice over her husband in order to live with her children.

For her, motherhood provides her the essential agency and empowerment.Shiva succeeds in luring her into remarriage and thus into the wider circle of worldly life.

It cannot be discharged into the sea.

I knew there was no possibility of a Neelkanth actually being discovered. The rise of self- consciousness in Shiva may be traced in his relation with all the Vasudevas in the two novels. I learnt it from them. I loved it! I have to know more.