Friday, 1 October 2021

The Final Solution by Mahesh Dattani

Hello Friends! 

                     Today I'm going to write about film adaption experience by watching a film in class. We have seen a film "The  Final Solution" directed by Mahesh Dattani, which was based on the play " The Final Solution". 

This play by Mahesh Dattani. Mahesh Dattani is a well-known English playwright, actor and director of India. He is the first playwright in English to be awarded the Sahitya Akademi award for Final Solutions in 1998.


This book about the Hindu family in Gujrat who save 2 boys of Muslim community. The theme of the play Final Solutions is to highlight human weaknesses, selfishness, avarice and opportunism. Woven into the play are the issues of class and communities and the clashes between traditional and modern life style and value systems. The problem of minorities is not confined to only Hindus and Muslims, it eats the peace of any minority community among the majority.

"Final Solutions" has a powerful contemporary resonance and it addresses as issue of utmost concern to our society, i.e. the issue of communalism. The play presents different shades of the communalist attitude prevalent among Hindus and Muslims in its attempt to underline the stereotypes and clichés influencing the collective sensibility of one community against another. What distinguishes this work from other plays written on the subject is that it is neither sentimental in its appeal nor simplified in its approach.

It advances the objective candour of a social scientist while presenting a mosaic of diverse attitudes towards religious identity that often plunges the country into inhuman strife. Yet the issue is not moralised, as the demons of communal hatred are located not out in the street but deep within us.
The play moves from the partition to the present day communal riots. It probes into the religious bigotry by examining the attitudes of three generations of a middle-class Gujarati business family, Hardika, the grandmother, is obsessed with her father's murder during the partition turmoil and the betrayal by a Muslim friend, Zarine. Her son, Ramnik Gandhi, is haunted by the knowledge his fortunes were founded on a shop of Zarine's father, which was burnt down by his kinsmen.
Hardika's daughter-in-law, Aruna, lives by the strict code of the Hindu Samskar and the granddaughter, Smita, cannot allow herself a relationship with a Muslim boy. The pulls and counter-pulls of the family are exposed when two Muslim boys, Babban and Javed, seek shelter in their house on being chased by a baying Hindu mob.
Babban is a moderate while Javed is an aggressive youth. After a nightlong exchange of judgements and retorts between the characters, tolerance and forgetfulness emerge as the only possible solution of the crisis. Thus, the play becomes a timely reminder of the conflicts raging not only in India but in other parts of the world.
Mahesh Dattani's 'Final Solutions' is that rare look at a socio-political problem that defies all final solutions….Arvind Gaur's competent direction… intense, topical and artistically mounted, Asmita's 'Final Solutions' brought back memories of Habib Tanvir's rendition of 'Jis Lahore nahi Dekhya' and Saeed Mirza's 'Naseem.
'Final Solutions' touches us, and the bitter realities of our lives so closely that it becomes a difficult play to handle for the Indian Director. The past begins to determine the outlook of the present and thus the earlier contradictions re-emerge.
Although, no concrete solutions are provided in the play to the problem of communalism but it raises questions on secularism and pseudo secularism. It forces us to look at ourselves in relation to the attitudes that persist in the society. Final Solutions has taken the issues of the majority communities in different contexts and situations. It talks of the problems of cultural hegemony, how Hindus had to suffer at the hands of Muslim majority like the characters of Hardika/Daksha in Hussainabad. And how Muslims like Javed suffer in the setup of the majority Hindu community. This all resulted in communal riots and culminated in disruption of the normal social life, and thus hampered the progress of the nation.

Questions/Answers :-

1. Does the movie help you to understand the narrative structure of the play ? 

- Yes, This film adaption helps us to understand the structure of the literary work. In the Final Solution, we can see the story told by Daksha's perspective in diary form. She wrote diary and threw the diary she tells us that what and how everything has happened in this play. Javier's perspective is for his experience and his story also shown different in flashback mode. Bobby's story also in different way. So we can see different types of stories used in one play, which we can understand threw the film in better way. 

2. What do you think about women's situation during the time of communal riots? 

- The situation of women during the time of communal riots very bad. Even in comman situations of the women was also not good. They don't speak anything because they haven't freedom of speech for say anything and also they can't do anything that they want. They haven't any kind of right for choosing her hobbies also. In the play and movie we can see Daksha's character that she wanted to be a singer but her father in law and mother in law denied to do. And its not enough even she also not listen the song also. 

3. Does the women characters like Daksha, Karuna etc. Have helped you in understanding it. If you the director of the movie, what kind of changes would you make in the movie. Does the movie do justice to the play ?

- Yes, All women characters helps us to understand the play. If I was the director, I'll end the play with solution. And we know about the society and their rules for religion and rituals that I should not conclude my movie with this way but conclude that point after knowing the situation and all the characters get justice after conclude the movie.


Foe by J.M.Coetzee

For by J.M.Coetzee

History is nothing but a certain kind of story that people agree to tell each other 
– J M Coetzee

Hello Friends! 
  
                     Today I'm going to write about the Thinking Activity task on the novel 'Foe' by J.M.Coetzee and also see some question and answers based on this novel. So let's see...
 
                    Foe by J.M.Coetzee

We learn who Foe is for starters. It's the writer Daniel Foe, better known to us nowadays as Daniel Defoe, best known as the author of Robinson Crusoe. And there will be few people out there who don't know his story. Foe tells the story of Susan Barton, a woman stranded, then rescued, from a desert island and taken back to England where she attempts to contact Daniel Foe, a writer, and have her story documented for the world to read. A re-appropriation of The Life and Strange Surprising Adventures of Robinson Crusoe, Coetzee’s Foe is a work of psychological fiction with a thematic focus on the act of writing much like his novel Master of Petersburg, which features Fyodor Dostoyevsky as a central character. 

1. How would you differentiate the character of Cruso and Crusoe ? 

- One explanation for the difference in mindset and mental stability in the two Robinson Crusoe’s may be that in Robinson Crusoe, Crusoe felt that his island life had more value than Cruso did. Before becoming stranded on the island, religion wasn’t a focus in Robinson Crusoe’s life, and he frequently sinned; such as when he disobeyed his father. After becoming stranded on the island, Crusoe began to read the bible and incorporate God into his daily thoughts and actions. Crusoe expressed deep regret for his sinful past, and often attributed hardships to a lesson from God. This newfound life style gave significant meaning to Crusoe’s daily actions as they represented growth in his faith, and a positive change in character. For Cruso, the island did not lead him to make any significant changes in his character or ideals. Therefore, his daily actions had less significance to him, and when his reality and sense of self began to slip away from him he was not concerned.


Q.2) Friday’s characteristics and persona in Foe and in Robinson Crusoe.

- If Crusoe represents the first colonial mind in fiction, then Friday represents not just a Caribbean tribesman, but all the natives of America, Asia, and Africa who would later be oppressed in the age of European imperialism. At the moment when Crusoe teaches Friday to call him “Master” Friday becomes an enduring political symbol of racial injustice in a modern world critical of imperialist expansion. Recent rewritings of the Crusoe story, like J. M. Coetzee’s Foe and Michel Tournier’s Friday, emphasize the sad consequences of Crusoe’s failure to understand Friday and suggest how the tale might be told very differently from the native’s perspective.

Q.3) Is Susan reflecting the white mentality of Crusoe (Robinson Crusoe)?

- Susan Barton is the voice of the novel, she is not the main character because she is most concerned with telling the story of “Cruso’s island.” J.M. Coetzee is a male author who uses the voice of Barton to convey a deeper understanding of Defoe’s male character, Robinson Crusoe. As a woman, she is used as an instrument to further define the characters and story of Robinson Crusoe. The beginning of the novel is focused on Cruso and his island, while the end of the novel is focused on Barton defining her relationship with Cruso and also her relationship with Friday. Through her meek subservience and her role as the supporting actress to the ever-present figure of Robinson Cruso, Susan Barton’s voice is lost. Coetzee uses her as merely a device to relay the stories of Cruso and Friday.

Wednesday, 29 September 2021

Visit to an Art Gallery : Ajanta Exhibition

Ajanta Exhibition 

Hello Readers! 
                      Today I'm going to write about my experience of visiting an art gallery of Ajanta Caves Paintings.

                       On 26th September,2021 Me and My classmates of Sem-3 were visited Shree Khodidas Parmar art gallery exhibition about paintings of Ajanta Caves.

India have large History about Caves of Ajanta and many others Caves. And they all have their own Historical moments for that we all remember that today also. And you want to refer more about Ajanta caves for that go threw the link given below...


Also the Image we can see of Ajanta Caves..


અજંતાની ગુફાઓ મહારાષ્ટ્ર રાજ્યના ઔરંગાબાદ જિલ્લાના અજંતા ગામ પાસે આવેલી છે. સહ્યાદ્રી પર્વતમાળાને કોરીને ઘોડાની નાળ આકારે અહીં કુલ 29 ગુફાઓ આવેલી છે. વાસ્તુકળાંની દ્રષ્ટિએ અજંતાની ગુફાઓ મહત્વની છે. અહીંની ગુફાઓને 2 વિભાગમાં વહેંચી શકાય 1) ચિત્રકલા આધારિત ગુફાઓ અને 2) શિલ્પકલા આધારિત ગુફાઓ. આ ગુફાઓના ભીતચિત્રો અજોડ અને ઉચ્ચકક્ષાના છે. આ ચિત્રોનો મુખ્ય વિષય બૌદ્ધધર્મ છે. અજંતાની ગુફાઓ તેની અનોખી કળા સમૃદ્ધિના કારણે માત્ર ભારતમાં જ નહીં પણ વિશ્વભરમાં પ્રસિદ્ધ છે. ચિત્રકલા, શિલ્પકલા, અને સ્થાપત્ય કલાના અપૂર્વ સુમેળરૂપ આ ગુફાઓમાં થયેલા ક્લાસર્જને ભારતીય કલાને વિશ્વમાં ગૌરવ અપાવ્યું છે.

When we visit Art Gallery from there we meet Raju Chauhan sir and he told us about the Paintings that they all paintings were painted in same size and same way from the real paintings of Ajanta Caves. He also told that in those paintings all painters were used natural colors like red Indian colors etc... Ajanta caves paintings were painted in darkness because Ajanta Caves were 'U' shaped so sunlight can't reach there. And all the paintings painted by students of Khodidas Parmar's students from Bhavnagar. And all the paintings were amazing.


The Ajanta paintings became famous all over the world. They were often compared to other styles, but it soon became clear that they represented an indigenous style and a unique vision. The artist at Ajanta added extra dimensions to their work, so that a sense of touch was implied, and the volume of the painted figure could be conveyed to the viewer.

 Bodhisattva Padmapani 

A painting in cave number 1 of Ajanta caves, this is Buddha’s former existence portrayed as a painting. Cave number 1 of Ajanta caves is known for some of the most elaborate carvings and sculptures from the life of Gautam Buddha.


Saturday, 25 September 2021

Blogger as a Learning tool

Hello Readers!

Blog


ICT Workshop 2021

  1.                         R.K. Narayan, in full Rasipuram Krishnaswami Narayan, original name Rasipuram Krishnaswami Narayanswami, (born October 10, 1906, Madras [Chennai], India—died May 13, 2001, Madras), one of the finest Indian authors of his generation writing in English.







Friday, 24 September 2021

The Home and The World

Hello Readers!

 Today I'm going to write about The Home and The World Thinking Activity task given by our Ma'am. So let's see... 

The other important benefit of this activity is we get any information second with the use of digital humanities. Traditional humanities are very time consuming. But digital humanities take only a few seconds to find the data.

The Home and the World (1916) which he inputted his beliefs on The Swadeshi Movement which was a movement in obtaining independence from the British colonization, which the movement had started around 1905. (India Today). In his novel he shows two different sides of The Swadeshi Movement, one whose side would do whatever it takes to gain freedom from British involving violence and sacrificing their own morals. While on the other side was not as outspoken, but still wanted the best for India, but maintaining their morals in a changing time. In the journal article “I Will Make Bimala One With My Country: Gender and Nationalism in Tagore’s The Home and The World” by Indrani Mitra she writes, “Swadeshi movement went from a campaign for constructive self-development to militant activism in its final phase.” (Mitra 244). Tagore, displayed this side of the movement through Sandip, an outspoken activist who lures Bimala to his side while also manipulating her. Kathleen M O’Connell writes in the article “Education at Santiniketan”, “Initially a leader in the movement, he became disillusioned as the movement disintegrated through factionalism and terrorism.” (O’Connell 25). Tagore did not want think the people should not resort to violence to gain freedom for India. His novel was a way to express his feelings on the movement. As Nikhil says in this line in The Home and the World, “My heart has become all eyes. The things that should not be seen, the things I do not want to see,-these I must see.” (Tagore 38). In this line, Nikhil is almost speaking as Tagore himself, not wanting to see how some people have changed for the worse. It is a message Tagore is saying to the people of India, to look what has become of the movement, to not turn to violence and think for the good of the people.

Bimala plays a central role in The Home and the World by Rabindranath Tagore as readers see she is caught between two different sides of the movement. In the beginning of the novel, Bimala has been married to her husband Nikhil for some time, and who is dedicated to her husband first foremost. As Pokkuluri Suryaprakash writes in the journal “An Appreciation of the Principal Characters in Tagore’s The Home and the World”, “Bimala is the household goddess and the queen in the happy limited world of home.” (Suryaprakash). Bimala is sheltered and has lived a comfortable life in her home. Her needs are met, and her husband Nikhil treats her well. When Nikhil tells her to go outside and experience the world she does not want to as she does not want to go through any change. She says, “If the outside world has got on so long without me, it may go on for some time longer. It need not pine to death for me.” (Tagore 10). Bimala feels that the world does not want her, as it is something she has experience for a while, and is happy the way things are. In the article, “Revisiting Rabindranath Tagore’s The Home and the World” by Cielo Festino they write, “His desire is to see her as a free woman, who will choose to love him, not because he dictates it, but of her own accord..” (Festino). Nikhil wants her to be free and to be free to love him. Bimala eventually budges, but she had no desire to experience the world and to be a part of it. Her desired place was to be in the home.

All That Glitters Isn't Golden

Bimala, after going out into the world was enticed by Sandip, a man part of the Swadeshi Movement, but resorts to violence to get what he wants entices her. Bimala after hearing words of seduction by Sandip is influenced by him, and resorts to doing things that she would not normally do, like be actively against her husband on certain social topics. Granted, it was because she was told by Sandip what to think. Sandip puts her on a pedestal and she savors it. In the article “Three Women and their Men: Comaparing Tagore’s Bimala with James’s Isavel and Foster’s Lilia” by Amiya Bhushain Sharma, she writes, “Her flaw is innocence or simple mindedness.” (Sharma). Bimala likes the attention she is getting from Sandip and feels she is important because of it. In the article “Rabindranath Tagore’s The Home and the World: Story of the Failure of the Nationalist Project” by Chi Pham they write, “It seems like the more Bimala talks, the more invisible she becomes, as she just mimics vocabularies and thoughts of others. (Chi). Bimala doesn’t think for herself and she didn’t know what to expect when she let the world in. Thus, it was easy for her to follow under Sandip’s spell. “Sandip Babu made it clear how all the country was in need of me. I had no difficulty in believing this at the time, for I felt that I had the power to do everything.” (Tagore 53). Bimala is not a good example who is a follower of the movement, as she goes along what others tell her. Sandip was able to manipulate her as she did not have experience of the outside world. She claimed to be for the movement, but she was supporting the wrong people the whole time.T

The Unsuspecting Hero

Nikhil is what Tagore wanted for people to follow as an example to be part of a movement. Nikhil was for the Swadeshi Movement, but he did not turn to violence to accomplish his goals. He did not agree with Sandip’s views on doing whatever it takes to gain independence, including unmoral deeds. As David W. Atkinson’s article “Tagore’s The Home and the World a New World Order”, he writes, “Nikhil is the enlightened humanist who asserts that truth cannot be imposed…” (Atkinson 96). Nikhil knows his values, and still remains true to himself, even when everyone is against him, including Bimala. It is easy to go along with what everyone is saying, but he does not budge. In A.H. Somjee’s article “The Political Philosophy of Rabindranath Tagore” they write, “An imperialist ‘Nation’ does a great deal of harm to its own people as well to people whom it subjugates.” (Somjee 142). This is similar to what Nikhil says to the characters in the story. They are supposed to be fighting from oppression, but then go against some of their own people. There is constant back and forth between Sandip and Nikhil, but Tagore shows Nikhil in a positive light. Nikhil says in the novel, “To tyrannize for the country is to tyrannize over the country. But that I am afraid you will never understand.” (Tagore 144). This accurately represents what Tagore wanted his readers to get. He was seeing his own people turn against one another when they all needed to be united. He was hoping the message to the world to not resort to violence as Sandip’s character was doing. Bimala was under his spell and finally she was able to wake up and see what kind of a person he truly was, by doing horrible things for his own gain. Nikhil is the unsuspecting hero the whole time, and he represents what Tagore wanted from the Swadeshi Movement to follow to accomplish their goals for freedom. 


Monday, 20 September 2021

Digital Humanities

 Digital Humanities 

Hello Readers! 

                            Today going to write about Thinking Activity task given by our Professor Dr. Dilip Barad Sir. This task is about Learning outcome of the edX MOOC on Introduction to Digital Humanities and Thematic Activity from CLiC Activity book. So let's see....

Introduction:

Digital Humanities is a broad field of research and scholarly activity covering not
only the use of digital methods by arts and humanities researchers and collaboration by
Digital Humanities specialists with computing and scientific disciplines but also how the arts
and humanities offer distinctive insights into the major social and cultural issues raised by the
development of digital technologies. Work in this field is necessarily collaborative, involving
multiple skills, disciplines, and areas of expertise.
The use of computers to analyze research data in arts and humanities disciplines such
as literature and history dates back to the 1940s. The University of Cambridge was a pioneer
in the development of humanities computing, with the establishment in 1964 of the Literary
and Linguistic Computing Centre under the chairmanship of Roy Wisbey

The digital humanities, also known as humanities computing, is a field of study, research, teaching, and invention concerned with the intersection of computing and the disciplines of the humanities. It is methodological by nature and interdisciplinary in scope. It involves investigation, analysis, synthesis and presentation of information in electronic form. It studies how these media affect the disciplines in which they are used, and what these disciplines have to contribute to our knowledge of computing. 


So DH connected with art, science, sociology, history and many other subjects. It is the computational or we can say computing system of study. 


•What is the need of Digital Humanities ? 


The question that comes to our mind is, after all What is the importance and need of digital humanities ? So the digital humanities teaches us how to become Real Human being. That humanities sees that people will not become a Robot. 


Digital humanities have a connection with the English departments. These are the reasons given by Matthew G. Kirschenbaum to explain what DH is doing in English Departments. 


  • We see the simultaneous explosion of interest in e-reading and e-book devices like the Kindle, iPad, and Nook and the advent of large-scale text digitization projects, the most significant of course being Google Books.

In this activity we have to look at the noun chin. We can find different ways in which the noun is used to describe fictional characters. To begin with, we can check how frequently chins appear in Dickens compared with other authors, or compared with general usage. You can also try !

The other important benefit of this activity is we get any information second with the use of digital humanities. Traditional humanities are very time consuming. But digital humanities take only a few seconds to find the data.

Sunday, 19 September 2021

Dino Daan by Rabindranath Tagore

Dino Daan by Rabindranath Tagore 

Hello Friends!

                            Today I'm going to write about the blog to the response of the task assigned by Heena ma'am. as a part of our syllabus we are studying Rabindranath Tagore's poetry and today in this blog I am going to answer the questions assigned by ma'am as a task.

About Poet :- 

      Rabindranath Tagore Bengali Rabīndranāth Ṭhākur, (born May 7, 1861,calcutta [now Kolkata], India—died August 7, 1941, Calcutta), Bengali poet, short-story writer, song composer, playwright, essayist, and painter who introduced new prose and verse forms and the use of colloquial language into Bengali literature, thereby freeing it from traditional models based on classical Sanskrit. He was highly influential in introducing Indian culture to the West and vice versa, and he is generally regarded as the outstanding creative artist of early 20th-century India. In 1913 he became the first non-European to receive the Nobel prize for literature.

Poem :- 

A translation of Tagore’s poem ‘Deeno Daan’ (’Destitute Donation’)

Said the royal attendant, “Despite entreaties, king,
The finest hermit, best among men, refuses shelter
In your temple of gold, he is singing to god
Beneath a tree by the road. The devout surround him
In numbers large, their overflowing tears of joy
Rinse the dust off the earth. The temple, though,
Is all but deserted; just as bees abandon
The gilded honeypot when maddened by the fragrance
Of the flower to swiftly spread their wings
And fly to the petals unfurling in the bush
To quench their eager thirst, so too are people,
Sparing not a glance for the palace of gold,
Thronging to where a flower in a devout heart
Spreads heaven’s incense. On the bejewelled platform
The god sits alone in the empty temple.”

At this,
The fretful king dismounted from his throne to go
Where the hermit sat beneath the tree. Bowing, he said,
“My lord, why have you forsaken god’s mighty abode,
The royal construction of gold that pierces the sky,
To sing paeans to the divine here on the streets?’
“There is no god in that temple,” said the hermit.

Furious,
The king said, “No god! You speak like a godless man,
Hermit. A bejewelled idol on a bejewelled throne,
You say it’s empty?”

“Not empty, it holds royal arrogance,
You have consecrated yourself, not the god of the world.”

Frowning, said the king, “You say the temple I made
With twenty lakh gold coins, reaching to the sky,
That I dedicated to the deity after due rituals,
This impeccable edifice – it has no room for god!”

Said the tranquil hermit, “The year when the fires
Raged and rendered twenty thousand subjects
Homeless, destitute; when they came to your door
With futile pleas for help, and sheltered in the woods,
In caves, in the shade of trees, in dilapidated temples,
When you constructed your gold-encrusted building
With twenty lakh gold coins for a deity, god said,
‘My eternal home is lit with countless lamps
In the blue, infinite sky; its everlasting foundations
Are truth, peace, compassion, love. This feeble miser
Who could not give homes to his homeless subjects
Expects to give me one!’ At that moment god left
To join the poor in their shelter beneath the trees.
As hollow as the froth and foam in the deep wide ocean
Is your temple, just as bereft beneath the universe,
A bubble of gold and pride.”

Flaring up in rage
The king said, “You false deceiver, leave my kingdom
This instant.”

Serenely the hermit said to him,
“You have exiled the one who loves the devout.
Now send the devout into the same exile, king.”

Translated from the Bengali by Arunava Sinha.

Questions/Answers :- 

1) The poem is written before 120 years (approx.). Can you find any resemblance between the poem and the pandemic time?

- Yes, I find that the poem is relevant to pandemic time also. Because in the corona pandemic time there are infinite people died because of corona and some of them died because of no space in hospitals. In India and some other countries people spent lots of money in other unnecessary things and also believe in religion rather than humanity. When corona spread in India everywhere during that time many people were died because some important things they can't effort and during that time everything was closed. People were stayed their home, even all the companies, factories, theaters, and temples were closed that time. Same situation we can see in the poem that sage told to king that...

  • I found it extremely meaningful and topical. I saw the poem being shared by more and more people on social media. There are many non-Bengalis on my friend list. I thought they should also know the essence of the poem. I translated it in English and shared a second post in the afternoon."

In this conversation of Sage and king we also find same situation relevance of Ram Mandir. When our Prime Minister Narendrabhai Modi laid down the first bricks of the much-contested Ram Mandir in Ayodhya. In the same manners of people are dying because of corona. Many hospitals have no bed, no Oxygen cylinders also because of lack of doctors. At that time some people were busy with making that temple. 


2) Why do you think the King is angry on the Sage?

- King is angry with the sage because sage was speaking about the reality of the society that there was no humanity in their hearts and also talk about temple that, 

At this,
The fretful king dismounted from his throne to go
Where the hermit sat beneath the tree. Bowing, he said,
“My lord, why have you forsaken god’s mighty abode,
The royal construction of gold that pierces the sky,
To sing paeans to the divine here on the streets?’
“There is no god in that temple,” said the hermit.

In this response sage tell king that God is not there in the temple, God has gone away with poor people. There were no need of temples if you don't help people. So because of this reason king became angry. 


 3) Why do you think the Sage denies to enter in the temple?

- The sage denied to enter in the temple because he believes that God is not living in the gold temples. He thinks that God is living with the pure and holy people. Who don't have enough food for survive. In front of them temples is useless and also God will choose the tree for live there because the poor people take rest under the tree. 


4) Can there be any connection between the text of the poem and the verdict of Ayoydhya Ram Mandir? 

- Yes, we can find the connection between Ram Mandir Nirman and this poem. In the poem, a sage reminds the king that he turned away from helping the suffering people even he built temple at a cost of 2 million gold coins. 

Same situation is that when PM bricks  the stone in Ram Mandir Ayodhya that time we can see the poem came out in Media. As we know that people in India are very religious.

 They spent kota of money to build temples and in front of that many people died because lack of things for survive. 


THANK YOU...

यूनिट-२ : पठन और कथन कौशल्य आधारित प्रवृत्तियां |

यूनिट-२(२.१) हिंदी साहित्यि के दो उत्तम काव्य का पठन करें । हिंदी देश के निवासी हिंदी देश के निवासी सभी जन एक हम, रंग रूप वेश भा...