Their Observation Of Contemporary Social Issues

Transcription

1 157 CHAPTER IV Their Observation Of Contemporary Social Issues The literature of Bhabani Bhattacharya and R.K. Narayan is marked by social realism. Indian society is authentically presented in their novels. They have a sensitive concern for social reform. The only major difference in their novels is that Narayan depicts middle class society in his novels, while, Bhattacharya lays emphasis on the social life of the poor, oppressed and exploited human beings. Being a social realist, Bhattacharya remarks: "...I hold that a novel must have a social purpose. It must place before the reader something from the society's point of view. Art is not necessarily for art's sake. Purposeless art and literature which is much in vogue does not appear to me a sound judgment." 1 That's why almost all his novels are social fables. He projects before the reader the contemporary social issues. After evaluating his novels we come to know that besides being a realist, he is a true reformist also.

2 158 Bhattacharya was greatly influenced with Gandhi and his concern for common masses. As it was Gandhiji s utmost effort, "To wipe every tear from every eye." 2 Bhattacharya was highly inspired with this ideal. He also loved Gandhi for his practical approach to the problems of the lowest section of society. He had an acute knowledge of contemporary social issues because the topic of his Ph.D. thesis was related to 'Socio-Political current of Bengal in the nineteenth century' and the chapter fourth of his thesis specially dealt with contemporary social problems such as casteism, untouchability, illiteracy, corruption, childmarriage, miserable plight of widows etc. As a social realist, he explores the causes of the human problems and being a reformist he suggests the solution. The novel 'Goddess Named Gold'- deals with the social evils like corruption, casteism, illiteracy, exploitation and superstition etc. The novel is written 100 days before independence, Bhattacharya describes that the people had very high expectations from freedom. They looked upon freedom as if it were the end of all their miseries. But in actual it was not so, as the country had to

3 159 face new challenges after freedom. As the Minstrel in the novel says : "Freedom's new battle would be more difficult in a way than the battle that had been won." 3 The character of Minstrel, who symbolizes Gandhi in the novel is deeply concerned over the problems related to post independence. He proclaims: "Freedom is the beginning of the road where there is no road. But the new road swarms with robbers." 4 Bhattacharya says that although our freedom fight is going to be over, we have, yet, to fight against the evils, which are deeply rooted in society. The foremost of all, is the evil of corruption that is prevalent in each and every sphere of life as-business, politics, bureaucracy, religion etc. The Minstrel addresses the corrupt people as robbers and warns the villagers against them - "Yes, there were the robbers, Seths of many kinds. The cities had a great variety and profusion of them than the countryside. There was the

4 160 money Seth, of course, to whom freedom meant a chance to seize fields of trade vacated by the aliens. The Seth of politics, ready to dupe the people with the power of his glib tongue. The official Seth, a man of arrogance ready to change masters without a change of mentality... The Seth of religion with Gods for sale. The Seth with a Gandhi cap on his head and several others on the list..." 5 Bhattacharya presents another example of corruption through the conversation of Seth and Halwai. Halwai tells the seth about a contractor fellow, who uses low-grade cement for the construction of the bridge. He has got it from a dump of the military disposal. Though Halwai knows everything, yet he does not oppose, as he has got his share in this deal. He says: "Let him supply it what do I care, so long as I get my ten percent." 6 When Seth frightens him by saying that what will happen? If an oxcart crossing the bridge and the structure toppling into the

5 161 river. Then Halwai exposes the corruption that is widespread in society from the top to bottom. "The crocodile will not lose his skin, he will simply have to part once more with some of his gains. Let us take business or politics- The bridge is just one item among many others, each giving its ten percent." 7 Thus, Bhattacharya exposes the evil of corruption and warns the villagers that they should beware of the evil-doers and exploiters. The evil of casteism, that is prevalent in society even today, finds expression in the chapters of the novel. The barber, who was regarded as a match maker, according to the usual practice of time, comes to meet Meera's Grandma, with the proposal of Halwai's marriage with Meera (means a girl of sixteen going to marry with an adult, the father of two grown-up girls.) Barber says that it will be honorable for Meera to be his wife, as Halwai belongs to an upper caste. The barber simply suggests to Grandma:

6 162 "Wed to Halwai ji, Meera will gain in caste status. This is of great value - even gold cannot give her this rise in caste status." 8 In this way he satirizes the evil of casteism. Being a reformist, he admires Gandhiji, who fought for the abolition of casteism and had undertaken fasts for the social rights of untouchables. In the same way, through his literature Bhattacharya inspires his fellow-beings to set up a social order based on justice, equality and brotherhood. He tries his utmost to remove this evil of casteism from society. He addresses the countrymen that all are equals, so each individual has a right to live with self-respect and dignity. Being united, all nationalists should contribute to nation's prosperity, without any discrimination of caste and creed. Thus, he promotes the feeling of love and harmony among all sections of society. Bhattacharya also draws the reader's contention to the problem of illiteracy in rural areas by revealing the fact that like many other Indian villages, in Sonamitti' the literacy is very rare and uncommon. He indicates that Meera's Grandma is the only

7 163 women, who can read and write in the whole village. Uneducated and ignorant rural folk easily believe in fanciful and incredible stories, which are more often framed by the manipulative minds or mischievous presons to exploit the simple folk. Being simpleton, they easily believe in rumors. Especially, women are easily convinced and duped by the manipulators. As Halwai creates a sort of a story of a good fortune. He says: "Word had dropped as if from the sky that on the day of next solar eclipse that rain-swollen kanhan would be hungry for sweet-meats. Mothers who made offerings to the river goddess, one pau per child, would win bliss for their darlings and safety from future mishaps." Consequently hundred of mothers came rushing to Halwai's shop and he had to engage five assistants who toiled madly with rich flour and ghee and sugar, toiled all day and all night, not stopping to eat or to sleep with their wives. From early dawn platter after platter of sweets was emptied, basket after basket." 9

8 164 Bhattacharya describes that the mothers were not content to just one pau, as they want more bliss for their children. In this way, the novelist describes how simple village people are befooled by exploiters. Another instance is related to Seth Samsunder, who is a shrewd and fraud money lender and also a cloth merchant. The village is neck deep in debt to him. Several peasants often complaint: A loan standing in the Seth's ledger doubled itself in a twelve month. When he paid out twenty rupees, the figure he entered in his book was forty ---- a year's interest charged in advance as soon as the loan was given. The debtor could whine or howl but had no option. He makes it clear to the peasants : "If you dislike my term, go elsewhere, go to big money tender in town or else go to the Imperial Bank of India." 10 The uneducated people who are not aware of the bank rules and regulations, are afraid of approaching Bank and put their thumb mark on the bond.

9 165 Bhattacharya describes that Samsunder, the greedy cloth merchant is a tactful man, who is always busy in making tricks to exploit the people. He owns the sole cloth shop in 'Sonamitti' and six villages around. He corners the whole supply of mill cloth and pushes up prices. Thus, he creates artificial shortage of cloth. Cornering of stocks and boosting of prices cause great trouble to the people. The condition becomes so miserable that some of the women sleep almost naked at night to save their saris further wear. All this happens in a village of rich black earth yielding a hundred bale of good fiber cotton, enough to clothe the whole district. 11 Thus, Bhattacharya states that the people are helpless against exploitation. Regarding exploitation the comment of B. Syamla Rao is very significant: "A war is to be declared on the money lenders, hoarders and smugglers who are a bane to the society and who have become an impediment for the uplift of the poor and progress of the country." 12

10 166 The novel also describes women's miserable condition in society. The novel even starts with the discussion of five women about the maltreatment done to them by their husbands. They tell each other as to how brutally they are treated by their household kings. Laxmi, the wife of Seth, proclaims: "A woman's life is no worth two cowdung pellets." 13 Meera cries: "Better for us to have been born as cattle." 14 The five cow house women further comment : "Freedom, four steps ahead. Not for use, women. We live to press our master's legs." 15 Through the remark of Seth Samsunder, Bhattacharya clearly reveals the conventional attitude of society towards women. Seth remarks: "Loosen the reins of restraint and the women will get out of hand. Children and women are alike in a way. Spare them and they get spoilt." 16

11 167 In the same novel, Bhattacharya indicates that winds are changing fast, as women are now awakened. They are politically conscious. As Meera, the heroine of the novel demands equal rights for men and women. Sohagi, one of the cowhouse five recalls the time when Gandhiji had encouraged womenfolk to join the Quit India Movement. She spoke: "Gandhiji touched our spirit as it slept, wakened, we become the equal of our menfolk. Proud, chins up, we marched in column of our own... 'Quit India', we shouted to the Engrez aliens in one big voice. We were all afire." 17 In this way, Bhattacharya describes that in changing perspectives no woman can now afford to be timid. They are not meek and submissive. Resultantly, they protest under the leadership of Meera, launch a movement to pressurize the Seth, the exploiter and hoarder that he should sell the saris at fair price. As a consequence, the bundles of newly arrived Sari are sold at a fair price on the spot to the women. Thus the novelist states about the awakening of spirit in women. His novel 'Shadow From Ladakh' also projects before

12 168 readers the social scenario of the contemporary India. During an Embassy Party, Pt. Nehru speaks about the existing social condition of the nation. When he meets Bhaskar, an American trained scientist, then during the discussion Nehru reveals: "You see, ours is a problem of sheer survival. We are on the edge of a precipice and we stand dizzied, any day we may go hurtling to our doom." He further adds: When the famine struck. We pulled out of it with two millions dead. But death meant release from misery. It was much worse for those who lived on : the dead alive. He gave his young listener (Bhaskar) a piercing glance..." 18 Bhaskar and Satyajit in the novel represent two different point of views. The former emphasizes on industrialization and the latter, on the cottage industries. To a great extent, these characters are similar to Gandhi and Nehru. Bhaskar makes a plea for large scale industries by saying that large scale production is needed to meet the increasing

13 169 demand of rapidly growing population. Bhaskar is the mouthpiece of Bhattacharya, as he expresses his deep concern over the problem of growing population of India. "Each tick of the clock meant an opportunity used or lost. Each five tick or it could be four - signalled the birth of an Indian child. A child to be fed, clothed, reared, educated; given cultural fare, given employment, given his due share of human heritage. Sixteen hours - that was nearly sixty thousand ticks of the clock. More than twelve thousand babies born in that span of time between the Himalayas and the Cape. Had production risen over that period to meet the newborn demand." 19 Moreover, Bhattacharya also attacks on the evil of casteism in this novel. When we read the novel, we notice that the protagonist Satyajit Sen discards his surname before entering the Gandhigram. As simply Satyajit, he would be castless. He also marries with a girl, who does not belong to his caste.

14 170 Here, Bhattacharya refers to Gandhi, who fights for the abolition of caste system and demands for the social right of untouchables. He himself lives in the colony of untouchables to make them feel dignified and thus sets up high examples of social reforming. The novelist also draws reader's attention to the contemporary problem of communal tension, a bitter aspect of social realism. Hindu, Muslim riots being held at the time of partition is mentioned in the novel in a heart touching way. He expresses the tragedy of partition in these words: "That was the time when freedom was nearly gained. But the outburst of genocide in East Bengal dyed freedom itself with the colour of fresh blood. While politicians fitted themselves into the robes of Authority. Gandhiji announced his peace plan..." 20 In the novel, he refers to the efforts made by Gandhi to solve the problem of communal tension. He makes a plea to the country for communal peace and tries to create the feeling of love and

15 171 harmony in the burning hearts. He even undertakes a fast for social cause. It is said: The last one (fast) "addressed to the conscience of all" asked for communal peace in India and Pakistan, peace based on the belief that Hindus and Muslims and Sikhs were brothers. On fervent reassurance from all quarters, he terminated the fast..." 21 When we analyze this novel we come to know that the character of Satyajit, like Bhattacharya, has been greatly inspired with the personality of Tagore, Gandhi, and Vinoba Bhave, in his former life Satyajit was duly impressed by Tagore's aesthetic and humanistic ideals. Further, in his life, he devotedly follows the norms set by Gandhigram and he also symbolizes Vinoba Bhave, as he undertakes the work of rural reconstruction, after the death of Gandhi. Bhattacharya describes the real image of the social set up of Gandhigram : "The apparently insignificant village was building up a model for the whole of India. The new

16 172 community of people was creating a social order in which all were truly equal. All land belonging to the co-operative. Food from the fields distributed according to needs. Other needs met by small industries based locally, economic selfsufficiency was the set aim." 22 In educational sphere, Gandhiji emphasizes on the craftcentered teaching. The aim is to make the individual self-sufficient by vocational training. In his concept of Gandhigram (a model village for the whole country) Gandhi dreams of a society free of caste and class barriers. While reading the novel, we feel that Gandhian view of development in society is also the view of Satyajit. But Bhaskar has his different point of view regarding development.he appeals for change in Lohapur -developments & improvements. Bhaskar opines: "We will build a village - a center of social communion. The village will see modern amenities..." 23. The meadow will be transformed, the whole area will be awashed with light... This

17 173 noman's land will become a part of modern civilization." 23. Thus, we see that Bhattacharya presents various aspects of social realism in the novel. The critic G. Rai says that along with the burning problems of the time like unemployment, poverty and untouchability, developments schemes such as river valley projects, electrification programmes, industrialization, cottage industries are also presented in the novel. 24 Like his other novels Music For Mohini is also a social novel. It is a realistic picture of Indian society during post - independence period. Bhattacharya says that although India has got freedom, rural India is still chained in the shackles of superstition and orthodoxy. Bhattacharya remarks that political freedom without social freedom is not freedom in actual sense. He says: "Great and exciting days lay ahead. India, free to build up her destiny, was not yet truly free. She was like a prisoner held too long in a dark cell. Unchained and unreleased suddenly she was bewildered by the light." 25

18 174 He says that even today the village people are uneducated and ignorant. They frequently believe in absurd notions and practices. Being a social realist, the novelist fully concentrates on social problem of village 'Behula', which symbolizes rural life of India. Jaydev, the protagonist, remarks: "I want to make Behula a model village - socially. Our political freedom is worth little without social uplift." 26 Bhattacharya knew it very well, that, it will be a great challenge for Jayadev. Bhattacharya states the reason: "Society, rural society was sick with taboos and inhibitions of its own making; the inequities of caste and untouchability, the ritualism that passed for religion, the wide flung cobwebs of superstitious faith. It was all an outgrowth of centuries of decadence..." 27 In the novel, Bhattacharya portrays two different set of characters. The first type belongs to the old people with their orthodox and rigid views and another type belongs to the idealists

19 175 like Jayadev, Mohini, Harindra, who are progressive and want to create a social setup based on justice and equality. Mohini's grandmother and Jayadev's mother represent orthodoxy in the novel. Mohini's grandmother is above seventy. She is a rigid lady of conservative thinking. She is a firm supporter of old, established norms. More often in the novel, she quarrels his son, (Mohini's father) who is a champion of social rights and is liberal in thought and action. He wants to bring up the girl in a modern way. That's why, he wants her to educate in convent school. But his mother is against her education in Christian Convent school. Bhattacharya describes: "Old mother had sternly opposed him: let Mohini be trained at home, let her learn classical Sanskrit, and the language of the Gods, the precious vase that holds the essence of the true knowledge and wisdom." 28 The novelist depicts that the village folk firmly believe in astrological predictions. For instance, Mohini's grandmother believes in horoscopes and luck signs, while Mohini's father rejects all this.

20 176 Jayadev's mother also believes in star conjunctions and as per belief, she persuades Mohini to offer her blood to please the Goddess of birth, in order to save the life of his son. But Jaydev, a man with liberal ideas, rejects all this. He says: "We are not slaves of the stars. There is no room in the Big House for crazy beliefs." 29 Thus, the reader can realize that winds are changing, as Jayadev strictly tells Mohini that she should not submit to these false beliefs. At this, Mohini recalls the statement of his father. Do not bow down to such insult. You are the new India. The old orthodox ways have been our yoke, have enslaved us. Let us be free. 30 Bhattacharya also mentions in the novel how Sudha, a female character lives a desolated life because of his uncle's irrational belief in astrology. One by one Bhattachary exposes all social evils which were deeply rooted in contemporary society. For instance - untouchability was practiced, widow remarriage was frowned upon, child marriages were performed, dowry was given and taken,

21 177 widowhood was regarded inauspicious and the presence of widow was unwelcomed on any auspicious occasion. The whole novel abounds in the references regarding these evils, which provide realism to the story of village Behula. The character of Jayadev, Mohini and Harindra represent progressive outlook in the novel. This group of youngsters in Behula expresses novelist's point of view as they remark: "We are fighting ignorance and superstition? We are fighting the false clayfoot gods. They ve had their day and now they must quit." 31 Jayadev, a man of liberal outlook starts a project of social reorientation programme. He launches his campaign with the help of Mohini and Harindra. Through his profound knowledge of ancient literature, he seeks a sanction for his social ideas of reform. First, he launches a programme regarding widow remarriage. According to that an old man, if he wants to remarry, he can of course remarry, only when he chooses a widow, a vision which is also approved by our ancient culture. He pleads her mother:

22 178 "Let the man who wants to remarry become a reformer,... The ancient books approve such a union." 32 Another reformation programme mentioned in the novel is about the prevention of child marriages. "No girl under sixteen may be wed. We have a law fixing the minimum marriage age at fourteen. To step this up a bit is not so very revolutionary? In ancient India there was no early marriage. The pressure of circumstances, the repeated waves of alien invasion most of all, reduced the status of our women." 33 The next programme is launched against untouchability. The novelist states: All untouchability - there are different sorts under different labels almost everywhere is being brought to an end. Mankind has a new charter of equal right for all. 34

23 179 Jayadev also encourages his wife, Mohini to take part in his program of social reconstruction. Thus, under his guidance Mohini launches an educational programme to literate the village women, as there is no hope for social reform until the enemy of ignorance is laid low. Bhattacharya says that Harindra also tries to break the barriers of caste and creed by making a decision of marrying with Sudha. On the basis above analysis, we can say that Bhattacharya is very keen to set up a society, which is free from dead conventions and blind beliefs. He remarks: "Social slaveries were cactus growth that would renew themselves over and again unless the roots were Cut.." 35 His novel So Many Hungers is also a great work of social realism. It is a sensitive portrayal of the Bengal famine of The novelist recalls: "The great famine swept down upon Bengal. The emotional stirrings I felt (more than two million

24 180 men, women and children died of slow starvation amid a man-made scarcity) were a sheer compulsion to creativity. The result was the novel So Many Hungers." 36 The novel was published at a time, (In 1947) when the whole world was facing the horror of Second World War. The tragedy of Hiroshima and Nagasaki was fresh in the minds of people. Moreover, the partition of the country caused much violence and bloodshed. The action of the novel covers all these incidents, but the most intense problem of poverty and hunger explained in the novel transcends all other problems, as during the period it was the root cause of all other evils in society. The novel is a faithful record of the sad plight of uprooted men, women and children. K.R. Chandrasekharan rightly remarks: "Through the sad tale of Kazoli, B.B. pictures that what happened to more than two million men and women, who become the victim of a famine." 37 Thus, we see that poverty and hunger, the main theme of the novel is described through the destitute, lying on the pavements of

25 181 Calcutta city, living on roots, figs and whatever else their luck brings them. The provoking hunger of the destitute is described through the scene, when a miserable destitute boy ransacks a garbage heap and finds a discarded jam cane with bits of jam sticked to its sides. In another scene a boy fights even a dog for food. A destitute girl earns six rupees by the shocking method of exposing her bosom to white soldiers in order to entertain them. The scene of another woman groaning and jackal eating her body. A heart rendering scene of a dead mother, lying on the Railway platform with the baby suckling the breast of the dead mother. Thus, the heart rending descriptions of poverty and starvation arouse the woeful sentiments in a reader. Bhattacharya himself asserts: "The story was concerned with all the intensified hungers of the historic years , not food alone; the money hunger, the sex hunger, the hunger to achieve India's political freedom." 38

26 182 In the earlier chapters of the novel, Bhattacharya depicts the life of rural folk before the calamity. Through Kazoli, the novelist describes that the peasants have their own manners and social codes. They have a firm belief in their old customs. As the pets in the family are treated like family members. The Kazoli's family is on the verge of starvation, even then her mother is not ready to sell the cow Mangla for the exchange of rice. Thus, Bhattacharya describes that the peasants don't want to give up their manners and properties for new fangled city ideas. Bhattacharya further describes that the peasants are ignorant and superstitious. They follow their age old traditions. Being fatalist, they never rise to revolt against exploiters, who very often exploit them for their selfish means. The peasants hands were manacled with their antique moral tradition: The rice robbers were safe from peril because of the peasants tradition. 39 Bhattacharya says that this was the situation before the famine took the land in its grip. But the whole social scenario changed in This was the most critical phase for the nation.

27 183 On the one hand, the country was facing the horror of war and on the other,there was calamity in the face of famine. Bhattacharya remarks: (As a consequence) "Groups of the disposed were passing through Baruni, wandering about men, women and children, with their cattle and possessions, homeless, aimless, dazed by the sudden evil turn in their fate." 40 Thus, Bhattacharya describes the pathetic condition of ten million peasants who were groaning with hunger. The hunger stricken masses moves to the city with hope. There was no doubt that Public charity run many free kitchens for destitute, but how they could feed the rapidly increasing number of people, with their slender means. So Bhattacharya tragically remarks: "Die they must, in any case..." 41 Bhattacharya also describes the moral degradation of rich and high class landlords and also hard-heartedness of capitalists. He gives a faithful record of Bengal tragedy by revealing that it was not a natural disaster. He says:

28 184 "The empty stomach was due to no blight of nature, no failure of crops... It was manmade scarcity, for the harvest had been fair... But there was no rationing. Forty thousand country boats wantonly destroyed. Many villages evacuated. The uprooted people pauperized. Inflated currency added the finishing touch. 42 The novelist also indicates at the indifferent attitude of government officials towards exploitation and corruption. The British government completely fails to remove the darkness from Bengal. At this, the exploitative policies of British Government, applied on the hunger stricken people, added their misery. Following the 'Scorched Earth Policy' the government snatched everything from the peasant and fisherman. Bhattcharya remarks: And there was the colossus of authority, old and inhuman, to steer the stricken people throughout the great hunger with the aid of its fawning puppets. The administration leprous with corruption from neck to heel. Corruption had grown like an epidemic. 43

29 185 The corruption in Government sector is also mentioned in the novel through the incident. When Kunal, the brother of Rahoul applies for a Government job, while the candidate has been selected earlier. Kunal says : "A Government post had been advertised. Every applicant was asked, as usual, to remit a fee of five rupees, which would not be refunded. There must have been a thousand applications... And the selection had in effect been made before the fees poured in" 44 Thus, we can say that the novel sensitively records the mental landscape of helpless,suffering and exploited individuals. K.R.S. Iyengar rightly remarks in this connection : (It is) a dramatic study of a set of human beings trapped in a unique tragic predicament." 45 He further adds: "The novel really unfolds the story of a largely man made hunger that took a toll of two million innocent men, women and children in Calcutta

30 186 and Bengal, while the hoarders, profiteers and black marketeers piled a thundering trade, authority was apathetic, the wells of human pity seemed to have dried up... The novelist paints the naked horror of it all with a pitiless precision and cumulative detail..." 46 According to K.R. Chandra Sekharan it portrays, "the triumph of spirit over matter." 47 To conclude, we can say that the novel undoubtedly highlights the emotional hardening and dehumanizing effects of poverty and hunger, but it ends with the inspiring message of triumph of spirit over matter as Kazoli, in spite of being hunger trapped, does not sell herself and takes inspiration from the words of her Grandfather Devata. "The supreme test has come. Be strong. Be true. Be deathless." 48 Like his other novels He Who Rides a Tiger is also a social fable, as it records the event of Bengal famine and the various phases of National movement. K.A. Abbas rightly observes:

31 187 "The novel is among the aptest illustrations of social realism" 49 The novel is a life journey of an untouchable, Kalo a blacksmith, who poses to be a Brahmin. The novel like 'So Many Hungers' deals with Bengal famine and Quit India Movement. The only difference is that 'So many... is a silent rage of human sufferings and He Who Rides... is a vocal protest. The novel examines how most of the evils in society arise from extreme poverty and ignorance. At the time of calamity the poor, ignorant people become the easy victims of hypocrites and frauds. Regarding the novel, B. Syamla remarks: "He Who Rides a Tiger is more a study of a social rebel catapulted into adventure by the onset of the famine." 50 The novel highlights the growing protest in Indian society during the Bengal famine. This protest is described in the novel through two major characters. As Kalo makes protest against tyranny and exploitation of rich class and Biten against the evil of caste.

32 188 The problem of prostitution and bigamy are also criticized in the novel, as these evils symbolize immorality and decadence of high society. The novelist says that due to miserable conditions during Bengal famine, Kalo (the blacksmith) sells his tools and sets off to Calcutta in search of a job. During his journey to Calcutta, he is imprisoned for stealing three bananas. He is severely punished for this innocent crime, which he had committed, when pangs of hunger became unbearable to him. The crude behaviour of magistrate with Kalo proves that law lessness was rampant those days. British government had no control over the situation. On the other hand, Biten is imprisoned because he makes protest against the cruel treatment of police authorities with the hungry people. Biten says that British Government and their Indian henchmen are bastards, as they were killing an old man mercilessly. They were killing him because he dared to look at food in a food shop. When Biten comes to know that Kalo also has suffered simultaneously, he remarks:

33 189 "We are the scum of the earth... They hit us where it hurts badly in the pit of the belly. We've got to hit back." 51 Consequently, Kalo decides to protest. He renounces his cast and becomes a brahmin by wearing the sacred thread across his chest. He cheats the men of high caste by erecting a false temple and installing a false image of Shiva and thus, he exposes the hollowness of upper caste society, dominated by caste and cash. Bhattacharya says that rich people squander thriftly for false religious rituals, but they are inhumane as they are indifferent to the cries of hungry children. Through the life journey of Kalo, Bhattacharya expresses how circumstances pressurize a man and he becomes a rebel. That's why, Kalo an honest man turns into a social rebel. He had always believed in honesty and hard work. He also had a great faith in law and justice. He had his own set of values and he always had lived accordingly. But all his values by which he had been bred, completely shatters, when he looks around so much injustice and inhumanity,

34 190 which is prevailing everywhere in the society. He is bewildered as he has to cut his social taproot and give up his inheritance. The critic Balram. S. Sorot mentions the oppressing circumstances : "The oppressive awareness of his low birth, poverty, hunger, three month's rigorous imprisonment for a petty offence, his work as a brothel house agent and last but not the least, Lekha's degradation and humiliation in the harlot house, are the factors which turns Kalo into a social rebel." 52 We can relate the situation with today s world as no race basically prefers violence in the world, but, when the morale of an individual is cut to pieces, he avenges the society in this way. This is a form of revenge, as evil is treated by evil. The whole social system is responsible for that. The present day problem of Maoism and Naxalites, to some extent arises because of injustice. Chandrasekharan proves it thus:

35 191 "The development of Kalo as a rebel is described in such a way as to suggest that the rebellion in him is a product of a pernicious system which has to be challenged" "A small rebel was born when he sold his tools and set off for the big city. The rebel grew eyes and ears in court and prison, with the help of B10, gave a mouth and a protest. Out of that protest he had acted mutinously, challenging man and God." 53 But, at the end of the novel, Kalo is disillusioned. He is awakened and a broader outlook develops in him, now he does not feel inferior to anyone in caste or social status thus, through the words of Kalo the novelist condemns the whole caste system. The novelist remarks: Never again would the Smith be despised, mocked, trampled upon, never again. For the fettlers of his mind had been cut. The look in his eyes was clear and undazzled. 54 The critic G. Rai rightly concludes:

36 192 "Kalo is, thus, seriously concerned with social problems. He sincerely endeavors for the freedom and equality of the people. He successfully upsets the old order, rises to the top using society's own strength against it. He leads wealthy people corrupted by caste and creed to think that God is not Brahmin by caste and that even a chamar can go to heaven, at the end he becomes a butt of ridicule for the rich and the high caste, but he is an emancipator to the people of his own class. Biten rightly observes: "The blacksmith's story is a Legend of freedom, a legend to inspire and awaken." 56 While, on the one hand, Bhattacharya concentrates on suffering humanity in his novels, on the other hand, Narayan mainly concentrates on the middle class society. He describes traditional Hindu, South Indian families, with its old norms, values and beliefs. Thus, through the series of 'Malgudi Novels' he describes the society with which he is intimately familiar.

37 193 It is remarkable here that all the protagonists,narayan has portrayed in his novels, like-swami, Chandran, Krishnan, Srinivas and Jagan, come from middle class families. The social set up in which they are born and brought up is deeply orthodox and superstitious. After reading his novels, we notice that each of his novels revolves round a small (particular) group of characters, their struggles, their weaknesses and their journey towards maturity. In this regard Dr. K.N. Joshi and B. Syamla Rao comment : His province was the South Indian middle class which he knew how to handle in fiction, he was a product of the Hindu middle class, sharing the beliefs, superstitions and the prejudices of his class, in a small town and viewing its goings on with sympathy but also with a keen eye for the comic in life around him, and so he had qualified himself to be a writer of his own class and the provincial town." 57 Narayan's fiction, in actual, is an attempt to understand the changing social scenario of the revolutionary phase of Indian society. As he has very well examined the life of his fellow - beings

38 194 during post - independence period. He says that ancient customs and spiritual values were challenged by the modern values of a scientific and industrial world. His novel 'The Painter of Signs' highlights the great changes that were growing in human outlook during the years of post independence. The people were becoming scientific and rational, consequently, they challenged worn out customs, traditions and accepted norms. Daisy and Raman, the main characters of the novel, very well represent this trend of society, as they both are scientific and rational in approach. Raman, though born and brought up in conservative social set up, his approach to life is rational. He wants to establish the age of reason. I want a rational explanation for everything, he cries, otherwise my mind refuses to accept any statement. He is bursting with self declaration, I'm a rationalist and I don't do anything unless I see some logic in it." 58 Raman is a painter of signboard. More often, we find him arguing with his old aunt, who has stuck to the old social values.

39 195 She always advises Raman to do everything according to the stars and horoscopes, while Raman avoids all this. Through the character of old aunt, Narayan indicates that the people had firm belief in astrology and horoscopes. For instance, Raman is irritated, when a lawyer comes to him to paint a signboard and says that he wants to board ready absolutely on Thursday before eleven, as it is the most auspicious time according to astrology and further wants that the letters must be slanted a little, as a left slant is inauspicious for his ruling star, Saturn. A tufted priest also remarks about the importance of astrology and star conjunction. He says: "The essence lies in correct timing, a minute this way or that can make all the difference between a millionaire and a mendicant." 59 In his other novels also, we meet the characters who believe in astronomy, horoscopes and star conjunction. In 'The Bachelor of Arts' Chandran does not marry the girl, whom he likes, because their horoscopes do not match. Similarly in 'The Financial Expert', in the case of Balu and Brinda, Margayya rewards the astrologer with a fee of Rs. seventy five to perfectly match the horoscopes.

40 196 We can see that tallying of horoscopes is still an important practice in Hindu marriages. The novel Painter of Signs mainly raises the issue of family planning. Keeping in view the problem of population growth, (the burning problem during the time) Narayan says that Birth rate needs to control, if the national calamity is to be prevented. That's why, Daisy and her family planning campaign is elaborated with full sincerity in the novel. Some critics even look the novel as propaganda for family planning. During the early eighties when the novel was written, the Sadhus and priest were often used to cheat the gullible mass by saying that they have extraordinary powers and abilities. The people were easily influenced because of ignorance and lack of rationalism. Narayan says that not only uneducated but even educated folk, who has a greater responsibility to establish the age of reason, was their victims. The novelist portrays a teacher who is afraid of temple priest. The teacher says to common people: He (the priest) has all sorts of powers, lives on nothing, nourishes himself from air. It is not good

41 197 to argue with him. He is quarrelsome man and commands powers. 60 Thus, Narayan proves that the society was highly superstitious and follows irrational blind beliefs. For instance, they used to believe- "God gives us children. How can we reject his gift?" 61 Narayan describes that during the period it was a common practice that barren women were used to go lonely, to take the blessings of the priest and Sadhu Babas to get rid of their sterility. For example, Narayan describes a temple and an extraordinary man living in it, who created false stories to convince to people. The people were so submissive that they were easily victimized. The priest says: "The Goddess came to me in a dream and commanded and I made it my mission in life. For a hundred miles around there is no temple like this. Barren women come and pray here for three days and conceive within thirty days..." 62

42 198 He also proclaims: Our shastras say that the more children in a house, the more blessed it becomes" 63 In this way, the hypocrite Priests and Sadhus were used to cheat the people, as they knew the psyche of the people that they are God-fearing and can be easily persuaded on the name of Shastras and Vedas. This was a reality as the people, were used to say : "No, no how can anyone dispute the shastras". 64 When Raman and Daisy come forth to create awareness against the fraud priest. The priest frightens them and makes derogatory remarks about Daisy. The priest says : "Be careful, you evil women, don't tamper with God's designs. He will strike you dead if you attempt that." 65 Mr. Gupta, a secondary character in the novel thus remarks in this connection :

43 199 "Superstition, faith, the working of real incalculable forces all three operate in our country. But we can never be certain when one begins and the other ends... We are in a mixed up state. Social workers have to take this into account." 66 While reading the novel, we come to know that the character of Daisy portrayed by Narayan is an extraordinary character.she is a modern and practical woman, who is highly courageous and fully committed to social work. For this noble cause of national importance (family planning) she even sacrifices her personal life. She declarers : "... five thousand men and women have to be taken care of immediately... I cannot afford to have a personal life." 67 Although Daisy knows that it is an uphill task in this country of superstitions, yet she tries her utmost to convince the people for family planning. She once explains to a teacher about this intense problem of population growth.

44 200 "Our quantum of population - increase every year is equal to the total population of a country like Peru, that's fourteen million." 68 The critics rightly say that Narayan has served a social purpose by introducing the character of Daisy. S.R. Ramteke emphatically remarks in this connection: "The novel is more a story of Daisy; the archpriestess of population control, who is determined to reduce the birth rate..." 69 While conversing with Raman, Daisy expresses her deep concern over the problem of population in a very touching way. Daisy explains : Don't you see how horrible it is with everything crowded, and an endless chain of queues for food, shelter, bus medicine and everything, with thousands of children, coming with nothing to eat, no clothes to wear, no roof, no civilized existence being possible on such a mass scale - each one of us has to do our bit for in the corner of the country allotted to us." 70

45 201 Thus, through the character of Daisy, Narayan describes the horrible consequences of rapidly growing population. He not only creates required awareness, but also make a call to the nationalists that they should come forward for social reform. The other novel 'The Vendor of sweets is a story of Jagan, a prosperous widower, who belongs to an orthodox Brahmin family. Jagan's father, the old orthodox man represent the people of old generation which have stuck to the old irrational customs and values. Narayan says that Jagan's father is worried, as his son and daughter - in - law are childless even after ten years of marriage. As per belief, that child is the gift of God to men, he arranges the trip to the temple of Badri Hills. "The temple is known as Santana Krishna; a visit to it is the only known remedy for barrenness in women." 71 Narayan hits at the evil of exploitation at religious places. For example, the parents of Jagan have to buy coconut at an exorbitant price at the temple. When his father complains the

46 202 coconut women about the high prices. Jagan's mother persuades him by saying. "Don't grudge a little extra expense, the grandson will bring you a lot of good fortune when he arrives." 72 Narayan comments here on the society, which is obsessed with male child. While conversing with his husband, Jagan's mother says: No one who prays at that temple is ever disappointed with a daughter. 73 born- Finally, the couple made offerings to God and soon Mali was "The very minute he was delivered, he was weighed on a scale pan,... and an equivalent weight in Gold, silver and corn was made up to be delivered to the God on Badri Hills, according to the solemn vow made during their visit." 74 Through this episode, Narayan describes how blind beliefs were prevalent in society. Ignorant common folk was frequently

47 203 exploited by fake Brahmin Pundits. Narayan says that the people richly donate for the temple and offers precious gifts to the Brahmin pundits; consequently, they lived a luxurious life by befooling the gullible masses. Narayan says that like Jagan's parents, his brother and sister are equally orthodox. They disapprove of Jagan's outlook. Jagan himself says - "They never liked me! His brother cut all the contact after the division of their father's estate. Even he never invites him to join the anniversary ceremonies of their father. His sister also does not support him. Thus he was treated like an outcast. In a postcard to Jagan, his sister remarks : We are ashamed to refer to you as a brother. Even when you joined Gandhi and lost all sense of cast, dining and rubbing shoulders with untouchables, going to jail and getting up to all kinds of shameful things, we didn't mind. But now it is a fact that you have a beef eating Christian girl for a daughter - in - law? I can hardly call you a brother in the presence of my in laws..." 75

48 204 Through this comment of Jagan's sister, Narayan highlights the evil of casteism. He also hits at the miserable condition of the woman in orthodox Hindu families. He says that women are treated as untouchable during their menstruation period. They were isolated. Menstruation was not supposed to be a natural process. Narayan remarks on women's derogatory position. In an orthodox household - with all the pujas and the Gods, a menstruating woman had to isolate herself, as the emanations from her person were supposed to create a sort of magnetic defilement, and for three days she was fed in a far-off corner of the house and was unable to move about freely." 76 Narayan condemns the dowry system in almost all his novels. Through his novels he exposes how dowry is frequently given or taken. In this novel, when the marriage of Jagan and Ambika was fixed. Narayan says : "The father of the bride handed this important document ceremoniously to Jagan's father,

49 205 together with an envelope in which he had put currency notes, half the dowry in advance." 77 Even after the marriage is performed, the bride is still taunted and insulted by Jagan's mother and other women folk of bride groom's party, as she was not provided the gold waist belt that had been promised earlier. Jagan's mother comments: One does not ask for extraordinary things; they are not for us, we are not destined to enjoy the spectacle of a gold waist band like hundred of others, but one wants at least a sensible..." 78 At this Ambika retorts: 'Why are you so obsessed with the gold belt. Thus, Narayan draws the attention of the reader to this evil practice of society. He says that Dowry is frivolously given and taken even today, in almost all the communities of Indian society. The worst sufferer is illiterate, ignorant section of the society. Narayan concludes the novel by indicating that the social scenario of the nation is changing rapidly. Through the character of Mali, he reveals that the coming generation is not ready to adopt the traditional way of their ancestors, as the youngsters have a western outlook. They challenge the old ways because they have

50 206 to compete with advanced world. This very notion creates conflict between two generations. The remark of S.R. Ramteke is very apt in this connection: Owing to mutual misunderstanding and inability to cope with the changing values one finds amongst the members of the family, the existence of the Hindu joint family seems to be at stake." 79 Narayan's other novel 'Man Eater of Malgudi (1961)' was written during the years of post independence. It was a transitional phase for the nation as the country was like a new born baby, having a fresh start. After getting liberation, the country had started the process of reconstruction. In the novel, Narayan describes that the country was progressing rapidly. To explain the exact condition of the nation Narayan draws the picture of Malugudi (the local presented by Narayan in his novels) the mirror image of India, progressing after independence. He draws reader s attention to improved transportation facilities, dam construction and growth in every sector.

51 207 Narayan says that in this age of advancement, when the whole world is obsessed with scientific research and advanced technology, Indian people yet believe in astrologers and palmists. Narayan satirizes that in this age of rationalism most of the Indian are still fatalist. Because of this fatalistic attitude, they don't try to improve their condition and remains backward. They simply waste their time by sitting idly before the image of God and thus they leave everything to the divine powers. For instance, Nataraj the main character of the novel 'Man Eater' of Malgudi, proudly remarks: "I hung up a framed picture of goddess Laxmi poised on her lotus holding aloft the bounties of earth in her four hands, through her grace I did not do too badly." 80 Muthu, the another character in the novel, also believes in the same notion. He had a small shop at the downhill, gradually it was expanded into a big tea shop and grew to its present stature because of a new dam construction work that had been started in the valley. He tells Nataraj that he is progressing because of God's grace.