DIASPORA AND DISPLACEMENT 'THE STRUGGLE FOR HOME' - AMISH
TRIPATHI'S SHIVA TRILOGY
J. Senthilnathan
Ph. DResearch Scholar
Govt. Arts College,
Salem-7, Tamilnadu.
&
Dr. K. Thamizharasi
Principal
Govt. Arts College
Edapaddi, Salem, (TN).
Abstract:
Amish Tripathi’s Shiva Trilogy—comprising The Immortals of Meluha, The Secret of the Nagas, and The Oath of the Vayuputras—discovers
themes of diaspora and displacement through the journey of its protagonist,
Shiva. The trilogy recollects the ancient Indian mythology, presenting Shiva as
a Tibetan immigrant who arrives in the land of Meluha and is welcomed as the Neelkanth,
the prophesied saviour. His struggle for identity and belonging mirrors the
experiences of displaced individuals navigating foreign lands, cultures, and
expectations.The narrative probes into the complex interplay between exile,
duty, and the search for home, reflecting how migration shapes personal and
collective identities. The displacement of the Nagas and their ostracization
parallel the real-world struggles of marginalized communities, highlighting the
impact of social exclusion. The trilogy ultimately depicts home not as a fixed
geographical entity but as a budding concept tied to purpose, relationships,
and self-acceptance.
Keywords: Diaspora, Displacement, Identity, Exile, Mythological
Retelling, Marginalization, Migration, Belonging, Cultural Conflict, Home.
Diaspora
and displacement have been critical themes in literature across cultures,
signifying both physical and psychological skirmishes. In The Shiva Trilogy,
Amish Tripathi crafts a narrative that mirrors these struggles through Shiva’s
journey from a Tibetan outsider to the protector of Meluha. This paper analyzes
how the novels engage with these themes, considering the impact of migration,
cultural integration, and the philosophical quest for home. Scholars such as
William Safran and Avtar Brah define diaspora as a condition of being uprooted
from one’s homeland, coupled with an ongoing emotional and existential
negotiation with belonging. Displacement, on the other hand, covers both
voluntary and forced movements that lead to estrangement from one’s cultural
and social environment.
Shiva’s
arrival in Meluha establishes him as an immigrant, an outsider who is initially
viewed with skepticism. Over time, he becomes an integral part of Meluha, yet
he constantly questions his place within this new land. His struggle reflects
the dilemmas faced by many diasporic individuals who must negotiate between
integration and preserving their original identity. A significant moment
highlighting this transformation occurs during his discourse to the Suryavanshi
soldiers: I am a Mahadev! bellowed Shiva. I am not the only one! For I see a
hundred thousand Mahadevas in front of me! (The Immortals of Meluha, p.
344). This proclamation stresses the novel's theme that divinity and greatness
are achievable by all, emphasizing the potential within every individual,
regardless of their origins. Shiva's declaration serves as a unifying call,
joining cultural divides and supporting his role as a leader who surpasses his
outsider position.
In The
Immortals of Meluha, Shiva is depicted as a saviour figure, yet his foreign
origins challenge Meluhantraditional way of living. This reflects the paradoxes
of diasporawhere amalgamation into a new society is often accompanied by
alienation and conflict. His budding relationship with Sati, the Nagas, and the
common people reflects a broader narrative of inclusion and exclusion. Further,
the exploration of cultural politics, home, and belonging is intricately
interlaced into the narrative. The novel, The Immortals of Meluha illustrates
this theme: Only your karma is important. Not your birth. Not your sex. And
certainly not the colour of your throat. Our entire society is based on merit,
(The Immortals of Meluha p. 59). The conversation is spoken by the
character Parvateshwar during a conversation with Emperor Daksha and Kanakhala–
Prime Minister of Meluha. In this conversation, Parvateshwar emphasizes the
Meluhan society's foundational belief of meritocracy, proclaiming that an
individual's worth is determined by their actions rather than their birth,
gender, or physical traits.
The
trilogy also pacts with political displacement, as seen in the plight of the
Nagas and the oppressed communities. These groups serve as allegories for
marginalized diasporic populations who are deprived of a legitimate home. The
destruction of key cities in The Oath of the Vayuputras signifies the
impermanence of home, underpinning the idea that belonging is an evolving
process rather than a fixed state. A person's ethics and character are not
tested in good times. It is only in bad times that a person shows how steadfast
he is to his dharma. (The Immortals of Meluha, p. 122). This line
underscores the challenges characters face amidst political cataclysms and
personal displacements, highlighting the importance of adhering to one's
principles during the raging times.
To
contextualize Tripathi’s narrative within broader diasporic literature, this
paper draws parallels with Salman Rushdie’s Midnight’s Children, where
the protagonist grapples with questions of identity in postcolonial India.
Similarly, Jhumpa Lahiri’sTheNamesakediscovers the tension between
heritage and assimilation, a theme also prevalent in Shiva’s journey. A
comparative literary analysis of Salman Rushdie's Midnight's Children
and Amish Tripathi's Shiva Trilogy reveals intriguing connections in
their use of myth, history, and the concept of disability. Both writersentwine
these elements to craft narratives that reflect on India's socio-cultural
landscape. Rushdie uses magical realism to blend myth with historical events,
offering a satirical yet deep commentary on India's post-colonial identity. In
contrast, Tripathi reuses Hindu mythology, presenting deities as historical
figures, making them like humanizing legends and exploring them accessible to
contemporary readers. This approach allows both authors to explore the
changeability of myth and history in shaping cultural consciousness. In Midnight's
Children, the protagonist Saleem Sinai's physical ailments symbolize the
fragmented identity of post-independence India. Similarly, in the Shiva
Trilogy, characters like the Nagas, born with physical deformities, are
marginalized, reflecting societal prejudices. Both narratives use disability to
critique social exclusion and to highlight resilience amidst hardship.
Amish
Tripathi’s Shiva Trilogy is not just a retelling of mythological tales
but also a deep engagement with the themes of diaspora and displacement.
Shiva’s journey from an outsider to a leader reflects the fights of diasporic
individuals in contemporary society. The trilogy emphasizes the idea that home
is not just a place but a dynamic and evolving concept shaped by experiences
and personal transformation.
Works Cited
Brah, Avtar. Cartographies of Diaspora:
Contesting Identities. Routledge, 1996.
Lahiri, Jhumpa. The Namesake. Houghton
Mifflin, 2003.
Rushdie, Salman. Midnight’s Children.
Jonathan Cape, 1981.
Safran, William. “Diasporas in Modern
Societies: Myths of Homeland and Return.” Diaspora: A Journal of
Transnational Studies, vol. 1, no. 1, 1991, pp. 83-99.
Tripathi, Amish. The Immortals of Meluha.
Westland, 2010.
Tripathi, Amish. The Secret of the Nagas.
Westland, 2011.
Tripathi, Amish. The Oath of the
Vayuputras. Westland, 2013.