A review of girish karnads yayati

As a reader of Karnad's takes on, you have to pay attention to their sources. Nearly every words has a source in that the plot comes from somewhere. The normal resources of his takes on include myth, folk story, Puranas, historical chronicles, epics etc. He appears to have influenced from Shakespeare who uses the same tendency of adapting recognized plots. The present day dramatists tend to use original plots, or any well known historical or political event, or adapt a popular Greek myth. There is nothing incorrect with the practice of adapting any known or anonymous text since it could provide you with the new insight into the source content material. Some critics even say that every literature is dependant on another books as it holds the echoes of its procreator. For Peter Allen, literary texts 'are built from systems, codes, and traditions set up by previous works of books' (2000: 1). The exercise of finding the way the original texts are adapted and the new interpretation generated along the way is worth trying; it includes us with a new perspective about them, event, plot etc.

The adaptation is normally an activity of putting a source words into another genre, a kind of move over. Many fictions have been transformed into successful takes on or motion pictures and vice versa: Jhumph Lahiri's Namesake, for occasion, is made into a film. In the Western world, it is a popular practice to dramatize a prose narrative or fiction. Sometimes, the adapted text offers a kind of 'commentary over a source text' (Sanders: 18). It offers a new perspective, a viewpoint which is not recognized or focused in the foundation text. It tries to simplify a hard or unintelligible word to the new readership. Modern Shakespeare is a very good exemplory case of such practice. It really is some sort of reinterpretation of the canonical text messages either by moulding them into another type of genre or relocating their social context. Besides, a lot more the adaptation deviates from the foundation text, a lot more creative and original it becomes. The question of fidelity towards the source text is irrelevant as it undermines the creativity and innovativeness of the modified words. The recent success of adaptations is a rejection of all those who term these functions as imitations, copying or plagiarism, or repetition. It is because they support or prolong our pleasure of the foundation text. As John Ellis places it, 'Adaptation into another medium becomes a way of prolonging the pleasure of the initial presentation, and repeating the production of the storage' (1982: 4-5). Adaptation is a never ending process; so long as the source words sustains its relevance, a need to adapt it might be felt.

Adaptation of a popular story is a profitable enterprise for many reasons. It has recently attracted the interest of viewers. It has reached a large section of people, and its properties- title, publisher, characters-'may be a franchise in or of themselves already' (wikipedia). All these reasons prompt authors to attempt adaptations regularly in that way to be assured of the success of their works. Though version into a level play is a common activity, it offers its own constraints because of the spacio-temporal restrictions of the level. A playwright has to work within these restrictions by adopting various techniques such as ellipsis, interpolation, narrative etc.

Karnad engages himself in what Genette calling 'transgeneric practice' i. e. adapting mythic narratives, folk narratives and historical chronicles into episode. He requires plots from these options and delivers them in new remarkable forms. For the reason that sense all his plays are transpositions where the original narratives are designed with the 'cosmetic conventions of any entirely different common process' (Sanders: 20). Moulded into a new form these texts give a new point of view of life which is pertinent in the present context. Karnad derives plots from these options because he seems they are relevant and permit him to reflect on the contemporary social and political life in a far more subtle and organized way. There are several taboos and forbidden things on the globe which can't be discussed overtly. Often you would invite the irk of culture unnecessarily. Options such as myth, folk or historical occurrences/lives of historical results offer him with a safety valve which enables the manifestation of the undesirable or forbidden ideas within an acceptable manner. Putting it simple, you can camouflage one's touch upon the present social and political conditions with these adaptations. Take the exemplory case of Tughlaq which is known as to be a critique of Post-Nehru age in Indian politics. Tughlaq helps Karnad in expressing the disillusionment after the death of Pandit Nehru effectively.

The play that started out Girish Karnad's successful job as a playwright was Yayati. It was penned over a few weeks in 1960 when Karnad was likely to leave India for Oxford as a Rhodes Scholar for three years against the wants of his parents. Hence, the play got its relevance that older generation demand sacrifices for younger generation.

Unlike his other play, it was Priya Adarkar who first translated the play. It dished up the purpose until Girish Karnad himself experienced the necessity to convert it in 2008. Actually he was reluctant to touch the play, a work of his 'juvenilia' (written when he was only twenty two. ) Today's translation of the play by Karnad is, therefore, modified and enriched with the recommendations from Satyadev Dubey, Dr. Shreeram Lagoo, and C. R. Simha.

On the advice of Kurtkoti, Karnad, in Yayati, tried out to reinterpret the myth psychoanalytically like Eugene O'Neill. Karnad was very much affected by O'Neill's Mourning Becomes Electra and wished to achieve the same kind of level. Karnad found the myth of Yayati-Devayani-Sharmishtha abundant with alternatives for the manifestation of emotional and physiological needs of humans and social obligations. It was moulded on John Anouilh's has as he was inspired by Alkazi (who had tremendous affect of Anouilh). He experienced Anouilh through Alkazi and published his first play Yayati which was influenced from Anitigone.

The myth of Yayati-Devayani-Sharmishtha has been constantly modified in Indian literature. It has been turned into many plays and novels. A couple of films predicated on the myth. In Marathi books, both Jnanapith Awardees Khandekar and Shiravadkar (Kusumagraj) modified the myth into a book and a stage play respectively. Indian writer's desire for the myth of Yayati still is available and works based on the myth pour in every 12 months. However, Karnad's adaptation contains an important place in these outnumbering adaptations. He challenges the specialist of parents by inventing the type of Chitralekha who questions the moral specialist of Yayati in overtaking her husband's youth on the very first night of their marriage.

According to Devdutta Pattaniak (2006 article: Myth Theory), in Hindu mythology there is a famous 'Yayati Complex', that is, parents expecting sacrifices on the part of their children to satisfy their selfish motives. He termed it as 'slow Oedipus Organic'. In Greek mythology, you'll find so many stories depicting a son accountable for the death of his dad. For instance, the famous tale of Oedipus Rex. However, in Hindu mythology we've the slow situation i. e. a father destroys his child to fulfill his ambitions. Whether it's Bhisma, Rama or Pooru, they need to sacrifice with regard to their fathers. The Yayati Complex reveals the moral obligations in Indian family which even Karnad needed to follow when he went to Oxford as a Rhodes Scholar for three years. Hence, Karnad used the myth to show the intricacies of Indian family composition and challenge its moral expert making sons like Pooru to sacrifice their excellent and precious things to keep it intact. He writes,

While I was writing the play, I observed it only as a getaway from my demanding situation. But looking back, I am amazed at how precisely the myth reflected my anxieties at that moment, my resentment with those who appeared to demand i sacrifice my future. By the time I had finished focusing on Yayati-during the three weeks it got the ship to reach England and in the unhappy cloisters of the university - the myth had empowered me to articulate to myself a set of values i had been unable to reach rationally. Whether to come back home finally looked the most minor of issues; the misconception experienced nailed me to days gone by (2008: 74).

Karnad sticks to the initial story as far as days gone by of the people can be involved. The prenuptial conflicting relationship of Devayani and Sharmishtha, Yayati's face with Devayani whom he within a proper after her quarrel with Sharmishtha, and his relationship with Devayani form the part of exposition which is multiply through the play. Inside the play, Yayati's liaison with Sharmishtha and determination to marry her angers Devayani. She makes her father Shukracharya curse Yayati for his transgression to be decrepitude. In the original story, Devayani discovers about the marriage between Sharmishtha and Yayati from their sons.

Interpolation is a common feature in adaptations. Karnad too invents the character of Chitralekha as a better half of Pooru. Her function is to questions the moral expert of Yayati in taking her husband's junior for his sensuous pleasure. She advises Yayati to take over the role of spouse.

Chitralekha: I did so not know Prince Pooru when I wedded him. I wedded him for his youngsters. For his potential to place the seed of the Bharatas in my own womb. He has lost that potency now. He doesn't have the qualities for which I married him. Nevertheless, you do.

Yayati (flabbergast): Chitralekha!

Chitralekha: You have taken over your son's young ones. It practices that you should allow everything that comes attached to it.

Yayati: Whore! Have you been welcoming me to fornification? (2008:65-66)

The suggestion of Chitralekha makes Yayati realize his mistake and her suicide forces him to come back Pooru's young ones. Swarnalata's character like this of Chitralekha is created and works parallel to the disenchantment experienced by the second option. She's also lost her partner and feels that loss of life brings peacefulness, 'the deliverance from doubt' (2008: 60). However, she repents her proposition when she discovers Chitralekha, taking cue from her speech, commits suicide. Equally as Swarnalata's husband deserted her when he learned all about her marriage with her professor, Devayani too deserts Yayati after he makes love to Sharmishtha. Swarnalata's marriage is Karnad's addition to the original tale.

Tranpositional procedures form the primary of adaptation activity as genre-switch is mostly what is expected from it. Karnad takes the storyplot in one genre i. e. mythic account as it came out in Mahabharata and gives it to new people through the aesthetic conventions of an entirely different common process, a level play. Yayati's report which took place over many years is been shown to be happening in an exceedingly limited span of time in Karnad's Yayati. He must trim or shorten many action items to concentrate on the core area of the myth i. e. transplantation old. Most of the events are merely narrated and conveyed or suggested by personas - the past of Devayani and Sharmishtha, Shukracharya cursing Yayati, Pooru's matrimony and many other events.

The personal information of Pooru's mom is not unveiled before third and fourth Action. In the first Function, there is an impression that Devayani is Pooru's mother unlike in the original tale. However, it becomes clear from the 3rd Act that it is Sharmishtha not Devayani who is the mother of Pooru. The revelation of Sharmishtha as Pooru's mother makes us understand that Yayati has been in love with her for some time keeping Devayani in ignorance. It is only in the next Take action that she becomes see with their transgression and makes a decision to leave the palace. That means Sharmishtha is not shown wedded to Yayati such as the original story. Which is more than mere vengeance for Sharmishtha in the play. She remains stable behind Yayati and will try to avoid him from exchanging his decrepitude with anyone including Pooru. She desires him to simply accept his fate and lead a life of an ascetic.

Overall Karnad has been faithful to the foundation text message of Yayati. However, he has made few changes to intensify the theme of cultural responsibilities and 'ripeness is all'. As Karnad says

. . . later years brings no knowledge, no self applied realization, only the senselessness of your punishment meted out for an act where he (Pooru) had not even participated (2008: 73).

The play demonstrates mere later years (i. e. Yayati) should not be revered however the maturity of an children (i. e. Pooru). The adaptation of the misconception of Yayati by Karnad has its relevance not only at that time it was written but also for this time when children have to sacrifice their hopes to the whims with their parents who are contending with other parents. However, some children are also forcing themselves to bend with their wishes. So that it is very clear that adaptations provide us with new perspectives and things of view.

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