IN THOSE DAYS: ESSAYS VEDIC, EPIC AND CLASSICAL By Sukumari Bhattacharji, Camp, Rs 395 Why should we read classics? Italo Calvino addressed this question in his book of the same name. Classics represent some basic paradigms, with respect to which subsequent ages orient their value-systems. For some, classics are to be revered, while for others, they are points of reference; but, it is impossible to break radically away from them. Classical themes and notions act almost like the Freudian pre-conscious, instinctively regulating our behavioural patterns. Sukumari Bhattacharji's In Those Days is a thorough study of several classical texts. Bhattacharji's tone, on quite a few occasions, is deprecatory. More often than not, her textual analysis merges with a perceptive social criticism of the period in which the texts were composed. Bhattacharji carefully delineates the social forces which prompted the interpolatory variations of core texts and created divergent moral standards in society. Essays compiled in this volume were written 'over the past thirty-five years or so.' Predictably, they cover some 'common areas' which explain their 'apparent repetitiveness'. The 21 essays, either published in journals or presented at national or international seminars, give the impression of being arranged without any plausible thematic design or chronological order, since there are no indicators of the dates or years of their composition - but, they do not lack scholastic rigour. The issues discussed in the essays range from the oral nature of Vedic literature and Sanskrit lexicography to the philosophic themes inherent in the Samhitasand the Upanishads. Essays such as 'The concept of Truth and Satyakriya in the Ramayana' and 'Concept of conjugality in the Mahabharata' reflect the author's deep social concerns, especially regarding the social status of women. In the first essay, Bhattacharji indirectly repudiates Ram, the epic hero, for lacking in rectitude, particularly in his treatment of Sita, once abducted (therefore sullied in his eyes) by Ravana. In the second essay, however, Bhattacharji ascribes the lopsided concept of conjugality to the Bhargava interpolation of the Mahabharata, which highlights, and thus valorizes, only the patibrata (devoted to the husband) nature of a married woman. In the ninth essay of the book, Bhattacharji seeks to explain the reason behind this Bhargava interpolation in terms of successive foreign invasions into India, resulting in social upheavals and the emergence of the nouveau riche in Indian society, which set upon the task of deifying the Brahmins and subjugating women. The shorter essays could well spark off fruitful debates. Essays in this category are 'Words denoting separation in Kalidasa', 'The Cloud as messenger: a study of the Meghaduta', 'The Vidusaka and the Fool' and 'Sanskrit drama and the absence of tragedy.' The author's analysis of how the Vidusaka ceased to be a social critic and of why serious Sanskrit plays (Sudraka's Mrcchakatika notwithstanding) stopped short of becoming great tragedies are thought-provoking. Given that the book is Camp's first English publication, one would have expected the publishers to be more careful with the editing. The numerous spelling mistakes - 'widows' have become 'windows' - and errors in syntax and punctuation, with which the edition is replete, only bring out the publishers' nonchalance about such matters.