By Amrita Pritam

Introduced jointly during this quantity are of the main relocating novels by way of certainly one of India s maximum ladies writers The Skeleton and the fellow. The Skeleton, translated from Punjabi into English by means of Khushwant Singh, is memorable for its lyrical type and intensity in her writing. Amrita Pritam portrays the main inmost being of the unconventional s complicated characters. the fellow is a compelling account of a tender guy born below unusual situations and deserted on the altar of God.

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690-705) attempt to portray herself as a righteous ruler of the Buddhist realm. The discussion of these issues will demonstrate that the intense SinoIndian exchanges during the Tang period were accompanied by the transformation of China into a sacred Buddhist land. Consequently, Buddhist clergy from neighboring kingdoms and from the leading monasteries i n India frequented C h i n a either i n search of doctrines or to make pilgrimages at sacred Buddhist sites. While the recogni­ tion of C h i n a as a legitimate Buddhist center abated the borderland complex among the Chinese clergy, it also prompted the growth of indigenous schools and practices, thereby diminishing the need for spiritual input from India.

Shortly afterwards, an Imperial decree [from the Tang court] ordered [them] to pro­ ceed to Y u e z h o u . There, using sugarcane, they were able to make sugar. Everything was successfully accomplished. 104 105 The above event not only demonstrates the involvement of Bud­ dhist monks i n diplomatic contacts between China and India, but also informs us of their role i n the transmission of the sugar-making tech­ nology. The impact of this technological transfer on later Chinese his­ tory and society has been noted i n the works of Christian Daniels and Sucheta M a z u m d a r .

It will provide empirical evidence demonstrat­ ing the endurance of Buddhist doctrines in India and China and the continued interactions between the monastic communities of the two regions. In fact, the data from the Song period suggests that the count of Buddhist monks travelling between India and C h i n a in the tenth and eleventh centuries may have even surpassed the exchanges dur­ ing the Tang period. Similarly, Indian texts translated under the Song dynasty outnumbered those completed under the preceding dynasties.

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