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Editorial Reviews. About the Author. Dr. S.L. Bhyrappa is widely regarded as the greatest living Download it once and read it on your Kindle device, PC, phones or tablets. Aavarana: The Veil by S. L. Bhyrappa is a story of a free-spirited and . Avarana the veil is realistic non - romanticised portrayal of Hindu/Muslim. Oleyagari june pdf - accusations that Bhyrappa is a Hindu fundamentalist who wants to divide society on the basis of history, an allegation which Bhyrappa . Mar 7, Always I follow is Kanaja Link: tetraedge.info Here you can find small stories ಪುಸ್ತಕಗಳು- KANNADA NOVELS AND BOOKS FREE DOWNLOAD.

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Click link bellow and free register to download ebook: AAVARAN: THE VEIL BY S.L. BHYRAPPA. DOWNLOAD FROM OUR ONLINE LIBRARY. Lakshmi, a rebellious, free-spirited and intelligent film-maker, breaks ties with her staunchly Gandhian father to marry Amir, the man she loves. She even agrees. (COVERT) Download Aavarana - The Veil ebook PDF Free Launch of Sandeep Balakrishnan's English Translation of Dr S L Bhyrappa's Avarana - The Veil.

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After marriage, her troubles with the husband due to religious incompatibility slowly start taking shape. Her in-laws expect her to be orthodox, with full clothing including burqa and avoid going outdoors.

Her husband expects her to eat beef. The situation turns hostile to the extent of Lakshmi going back to her village and living alone.

They are: The strategy used by Bhyrappa to construct situations through which he exposes the hollowness of such progressive intellectuals is simply commendable!! Some of the events mentioned in the book sound unbelievable, but thanks to the internet, one can now verify all those from reliable sources. What is the point in reading this book? Why should you read the book? To receive such detailed book reviews in future, consider subscribing by entering your email address and confirming it from your mailbox: Enter your email id.

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L Bhyrappa uses the play-within-a-play technique. Everybody except the teenaged-crown prince dies in the encounter. The kingdoms family diety is smashed, trampled upon, and desecrated and the prince taken prisoner, converted and renamed to Khwaja Jahan.

Khwaja Jahan wonders why they spared him. It takes him exactly one painful encounter to realize that his innocent, boyish face has caught the commanders fancy. He is given special attention for a few weeks.

Some days later, he is treated to a nice drink, which makes him drowsy, and then hes semi-conscious. Two powerfully-built men hold his legs while a third uses wooden tongs to castrate him.

The commander pleasures himself with the boy and later, sells him as a slave. Khwaja Jahan realizes that hes just one among tens of thousands of such castrated males. He is made in charge of guarding the quarters of a commanders mansion of concubines. The rest of Lakshmis novel chronicles Khwaja Jahans experiences in this role. Aavarana bares the excesses of the Mughal slave system in horrid detail.

Equally, it describes how Islamic rule destroyed centuries of lofty civilization and wounded an entire way of life.

It shows the painful struggles of people fighting to preserve it. Khwaja Jahans dialogue with a Sadhu on the.

ಆವರಣ [Aavarana]

At one level, Aavarana is difficult to read without squirming at the atrocities an entire civilization has gone through. Aavaranas singular merit is just one shocking symbolism. Khwaja Jahans violent castration shows exactly where Islamic imperialism aimed at. To an extent it is also a measure of its success.

It is also interesting that the success rate of a person staying alive after this kind of violent castration was very low. But Khwaja Jahan stays alive, another symbol of the plight of Hindu civilization under Islamic rule. For instance, Hindus suffered on a massive scale during the more bloodier part of Mughal rule under Shah Jahan and Aurangzeb. Unarguably, Aurangzeb inflicted the most damage on Hindu ethos and populace than any other Islamic ruler.

In a way, Khwaja Jahan symbolizes an emaciated India that was never prepared for, and reeled under repeated waves of invasions, which had their roots in religious ideology.

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Ive written about Professor Shastri in my earlier post so I dont need to cover that again. Aavarna raises the important question of Hinduism vis-. Hindus have admitted to several social evils and set themselves on corrective actionMahatma Gandhis emancipation of Harijans, etc.

Why dont we see a similar introspection among the Muslims? A few critics also raise the why-Aavarana-now question. The answer is buried in the question. How long do we want to ignore the obvious threat of Islamic fundamentalism? Not much has changed in Islam from Aurangzebs time to now. Bin Laden is merely Aurangzebs cousin in time.

The same ideological compulsions motivated them both. Aavarana explores precisely these compulsions laid down in Islamic literature starting with the Quran.

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Besides, much of what passes as Indias medieval history is mere interpretation. In other words, a veil, concealment of facts, Aavarana. Finally, the reactions to Aavaranawhile they were expectedalso reveal the tragic depths weve plumbed.

Kannada has a rich repository of historical novels that includes Mastis Chikaveera. Durgastamana describes the fall and destruction of Chitradurga under the Nayakaswhen Hyder Ali attacked Chitradurga. Durgastamana is still hailed as a classic in Kannada literature.

I wonder how our progressives would react if hed written Durgastamana now. It is only available in Kannada now but it is worth more than the Rupees approx it costs.

SL Bhyrappa's latest Kannada novel, Aavarana, is making waves beyond the usual literary circles. In less than a month four print runs have been sold out and the book is now in its fifth printing. What is interesting is that though a historical novel, its impact seems to be no less socio-political than literary.

Both have as their subject the suppression of true history and the propagation of a myth by powerful interests. In Bhyrappa's novel, the villain is the collective of politically correct historians and 'intellectuals' who out of a combination of greed and fear have suppressed the truth about Islam and its record in India. While these intellectuals -- called dhimmis by the Egypt-born scholar Bat Ye'or -- can boast of no Vatican or Opus Dei, they do form a powerful clique enjoying the support of successive Governments.

They find it politically expedient to appease Islam and conceal the truth about its record and teachings. The word aavarana is the antonym of anaavarana, which means to reveal or to open.

Aavarana, thus, means to conceal and suppress the truth by covering it with a layer of false myths. In his preface, Bhyrappa states: My earlier work, Saartha, was an attempt to portray in novel form the transitional period from the old to the medieval that took place in the eighth century AD. In Aavarna, I have made a similar attempt for the long period after Saartha to the present. This period of Indian history, though rich in records, is in the grip of aavarana concealment and suppression forces As things stand today, forces of aavarana hold both the historian and history in their grip.

How can historical truth flourish when the historian stands as the main barrier to its discovery? Bhyrappa is a serious thinker who has studied the subject, often going to the primary sources and major research works.

His bibliography is quite extensive for a novel and artfully introduced as part of the narrative. A surprising omission, however, is the eight-volume magnum opus, History of India as Told by Its Own Historians, which was compiled by Eliot and Dowson.

It is to Bhyrappa's credit that he has gone beyond superficialities by tracing the horrors of Islamic rule and jihad to the sources themselves -- the Quran and the Hadith.

He has consulted several Islamic scholars and lived with Muslim friends to learn how Indian Muslims today practice their faith and relate to their history.

As a result, Aavarana is more than a novel about Muslim India; it is also a primer on the beliefs and practices that condition the life and thought of Indian Muslims. He later accompanies a Mughal officer and witnesses the destruction of the great Vishwanath Temple in Banares. He also witnesses the horrors inflicted by Mughals on Hindus and leaves a record of it.

To bring out how these horrors are whitewashed and even concealed by modern negationists, Bhyrappa introduces a contemporary character, Lakshmi-Razia -- a Muslim convert who returns to Hinduism after being shocked to learn the truth about India's Islamic past.

AVARANA -Three Reviews of S.L.Bhyrappa's famous novel on Jihadi destructions in India.

She receives her first jolt when she visits the famous ruins of Vijayanagar destroyed in , now a World Heritage Site, as a scriptwriter for a documentary. Soon her father, whom she had not seen since her conversion to Islam, dies and she inherits his papers. She finds that in her absence, her father had made a detailed study of Islam and its record in India. Using his notes, she writes and publishes the novel about the captured Rajput prince in Mughal service noted earlier. This lands Lakshmi-Razia in trouble, beginning with her former colleagues and friends, especially her mentor, one Prof Shastry.

Her novel has blown their cover and they use their influence to have the novel banned and she is forced to go into hiding. In this, Bhyrappa has given a hint of what may befall his own novel for the same crime: He has exposed the horrors to a wide audience and also punctured the scholarly pretensions of jihad apologists masquerading as intellectuals. With this novel, Bhyrappa has produced a major literary work distinguished by exceptional skill, scholarship and courage.

One hopes it will soon be translated into other languages and made available to a wide audience. Of one thing we may be sure: Aavarana will be "cussed and discussed" for a long time to come, to borrow a phrase from Abraham Lincoln. AvaraNa is a term used in Vedantic and Buddhist literature to denote that aspect of nescience avidyA that obscures all things. This word has been used with the same intention by SL Bhyrappaas the title of his latest novel.

AvaraNa - the novel has created history in the Kannada publishing industry. No other recent book has been sold out as soon as this book. Even before this book was formally released, eager readers awaiting Bhyrappa's latest novel bought all copies from book stores leaving people like me without the latest book.

However, I was able to procure a copy directly from the publisher SahityaBhandara. Needless to say, I then devoured the book in less than two days, in spite of hectic work.

After all, isn't this the latest book written by the knowledgeable philosophernovelist Bhyrappa? The Kannada publishing industry is much bewailed these days.

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But Bhyrappa's books buck the trend and most of them have gone on to multiple editions. This book is probably the most controversial that Bhyrappa has written.

It deals with the relationship between Hinduism and Islam which, as everybody knows, can be termed tenuous at best. Most of Bhyrappa's novels are based in and around a few districts of Karnataka or have characters that are from that region. He feels that this is essential in order for him to get into the mind of the character and maintain realism at the same time.

Another feature of his novels is the strong female character. Both of these can be found in AvaraNa as well. I will try not to give too many spoilers in this post - but AvaraNa is a book that can be read even if one knows its full gist.

This is because it is not a regular novel. Anyway, for those who haven't readAvaraNa yet and want to do so, this is the point to decide if you want to continue reading this post or not.

Before I start delving into the book, I will try to explain why I have written this post about a Kannada book in English. I saw some reviews of AvaraNa in English on the Net. Let me just say that the effort is like comparing apples to oranges. But, as a result of that review, this book has become famous in non-Kannada circles as. I wish to give a different perspective to the interested non-Kannadiga as well and that is why I am typing this post up in English.

The book begins with the protagonist, Razia, contemplating the ruins of Hampi. She, a screenplay writer, and her husband Amir, commissioned by the government, are in Hampi to make a documentary.

The ruins of Hampi move Razia, who by birth is a Hindu - Lakshmi, so much that she continues to study more about it. Significantly, Lakshmi's introspection is also prodded by the destruction of the controversial masjid at Ayodhya - which she comes to hear about.

The story moves through a recollection by Razia on the circumstances of her marriage and simultaneous conversion to Islam. Lakshmi, clouded by love and a heady socialist euphoria that prevailed in that age, does not pay much importance to her symbolic conversion to Islam.

Her inter-religious marriage makes her an icon in society for feminism as well as freedom from religious dogma. Her father, a staunch Gandhian, does not like his daughter getting married to a Muslim and disowns her and several years pass. Her father passes away and she visits her village in a long time. The matter that she discovers in the books causes an epiphany in her.

She begins to read those even more and realizes that there has been a systematic pulling the wool over the eyes of society. She writes a very interesting novel - which forms the parallel track of AvaraNa also - to express her understanding. She opposes the system that is creating an AvaraNa to prevent society's understanding of the truth.

The story-within-a-story technique is not new to Indian literature. The Panchatantra is full of these, for example.

But a parallel track is interesting and it is probably Bhyrappa's first attempt at this. It comes off very well, I should say. The story that Lakshmi writes in AvaraNa is simultaneously metaphorical and historical. Set in the mid-Mughal period, several historical aspects like the destruction of the Vishvanatha temple at Kashi by Aurangzeb are described in the parallel track.

This story is the best part of AvaraNa and I won't add any spoilers to that here.

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This parallel track seems to be a continuation in the voice of "sArtha" - Bhyrappa's earlier historical novel. The only change is that the voice, in the case of "AvaraNa", has been emasculated literally.

That voice can be taken to be the voice of Hindu Dharma declining because of the assaults it endured. The description of several events in the parallel track is chilling. Her son, who is raised by her in-laws, has a complete Islamic upbringing. She finds out that the religion of her in-laws does not confer freedom and peace upon its adherents.

There are several parts of the novel that describe Islamic customs in detail and in that aspect, this book is more of a documentary than a novel. An interesting aspect is that whenever the Prophet PBUH is mentioned in the book, it is suffixed by a "sa" which is the original Arabic for the PBUH acronym that is seen whenever that name is mentioned - such as earlier in this sentence.

For instance, she attends a conference on text book writing that is quite reminiscent of the "detoxification" effort of our honorable government. None of the professors in that meeting is able to answer Lakshmi in argument and yet, her points never go well with the establishment.

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