Bapsi Sidwha

In Hindu tradition, a widow > must remain in perpetual mourning... her head is shaved clean. her ornaments removed... she must eat no cooked food in order to cool sexual energies, avoid worldly gatherings because a widow brings misfortune (having caused her husband's death), and she must remain chaste, devout, and faithful to her husband’s memory . Religious tradition is compounded by economic motives. Through the marginalization of widows, sequestered in dedicated dwellings, the relatives—of both the woman and the deceased—rid themselves of a claimant to the inheritance. Yet > the combination of moral unworthiness and innocence lends (widows) an irresistible erotic appeal. And eroticism is heightened by their vulnerability and availability . The lack of financial means (they are frequently abandoned by their families), loneliness, and social ostracism render widows easy victims of prostitution. The book addresses the lives and destinies of these widows. It does so through the story of a young girl. Chuyia is not yet six years old when she is given in marriage to a man far older than herself. She is still living with her family, waiting to become a woman, when her husband dies. She is cast out mercilessly into a house for widows. Uprooted from her world, abandoned and forgotten by her parents, the child must rebuild an emotional sphere of her own. She finds it in several companions in misfortune, older than she: old Bua, who still reminisces about the sweets and delicacies served at her lavish wedding; Shankuntala, who lives out her fate as a widow with profound devoutness and wonders whether her life is not > an illusion that burst like a bubble and opened into another illusion in which she was a widow , and the radiant Kalyani, who, precisely because of her beauty, has been coerced into prostitution and has learned to “live like a lotus, uncorrupted by dirty water”. Kalyani’s life is, in fact, a series of discrete episodes, of compartments—some opened to the sunlight, others (“the nocturnal calls”) repressed and hidden from herself. In their own way, each of the widows has found a modus vivendi to render life bearable, an existence otherwise intolerable. And this would have been Chuyia’s fate, were it not for two terrible events: Kalyani takes her own life upon learning that the young man she loves is the son of the man to whom she is prostituted; Chuyia, not yet nine years old, is drugged and raped, so as to initiate her into prostitution. How can the pious Shankuntala continue to believe in a religion that justifies such cruel and unjust destinies? Is it truly that God is Truth, or is it not rather, as Gandhi says, that Truth is God? Meaning that we must act out of the awareness of being part of a whole, in which every being possesses equal dignity and the right to live. With this awareness, which finally sets her free, Shakuntala resolves to save Chuyia at least, entrusting her to Gandhi. The happy ending is not an unexpected twist—though a welcome one nonetheless. It is the consequence of a cultural and psychological maturation. It is the sign of liberation. The novel unfolds slowly, with a rhythm that mirrors the inexorability of the widows' destiny. The opening scene radiates a childhood serenity that is prematurely dispersed. > Birds hopped among the tree branches, making the leaves tremble and filling the forest with chirping... All of Chuyia’s senses sharpened in the wild beauty of the forest, her breathing slowed to harmonize with the deep rhythm of the plant world, and her heart was at peace . It is the image of that communion with the “whole,” with Truth—Gandhi’s message: a communion shattered by the cruel rules of society. We then follow the young girl into the house of widows. There is no facile moralizing, no overt social denunciation: things are as they are, and as they have always been. Admittedly, small acts of defiance occur, yet a melancholic resignation to one's fate prevails. The women always return to memory, immersing themselves in prayer and the veneration of the dead. A nostalgic gentleness prevails, reflected in the prose: rich in vocabulary, full of refined adjectives, serene as widows are expected to be. The novel gathers speed in its final pages, when, confronted with the horror of what has occurred, Shankuntala reclaims control of her own destiny, and the tumult of the crowd, the cries of the people, and the headlong rush of events take over. Why read it? It depicts the Indian world, suspended between ancestral traditions and renewal. It also depicts the absurd and oppressive rules of any religion and tradition.