Abstract

In Indian literature, the caste issue has been reflected in the composition of the artist in various aspects. Prem Chand's Godan and Thakagi sivasakara Pillai’s Shrimp season reflect the social reality of India in the early twentieth century with the religious rules, the caste system, the traditional conception that makes the workers suffer more and more misery and injustice. Godan and Shrimp Season have contributed to the common accusation of class distinction in human-to-human relations, in the family relationship, which has deprived the right to life, the freedom, the equality, the happiness of man, especially the Indian woman.

1. Introduction

After the literary revolution in Bengal initiated by B.Chandra Chandra in the nineteenth century, a large intellectual force is appeared in the literature of India including artists from various backgrounds and composed many different literary genres, changing the face of Indian literature. In this Indian literature stage, the caste issue is exploited and reflected in many different aspects. In which, the novel Godan of Prem Chand and Shrimp Season of Thakagi sivasakara Pillai reflects the thorny issues, the deepest contradictions in Indian society with the concepts of caste, religion and harsh natural conditions causing that the lives of poor people always face conflict, disaster and injustice. In the Indian epic, when discussing the issue of caste and caste divisions in Indian society, the author Phan Thu Hien asserted that "the caste division established from the end of the Vedic period to the heroic age is firmly established” [ ¹; 11]. In General Curriculum on Oriental Culture, the authors analyzed the emergence and influence of the caste system: "Hinduism as a dominant religion has profoundly affected the foundations of belief and practice of Indian culture and society. One of the obvious manifestations is the caste system in the structure of traditional society” [ ²; 134]. At the same time, the authors affirmed: "Throughout the development process, the caste distinction has become more severe and inhuman, and the life of Sudra and Paria has become increasingly miserable. Great Indian personalities throughout the ages have voiced their opposition to these irrational prejudices” [ ²; 136]. In the Indian literature, the author Luu Duc Trung analyzes the harsh caste system, hindering the development of Indian society: “The caste system has imposed many strict rules. Marriage among people in different caste is prohibited. People in different caste are prohibited to sit together and eat rice together. Subordinates must obey unconditionally and honor the superior, especially with the Brahman caste” [ ³; 14]. The author asserts: “India's history has been dragged down by the caste regime for thousands of years… From Indian Independence Day (1947), caste discrimination gradually eradicated but not radical, backward village still maintains the rule of this regime” [ ³; 15]. The caste system with the perspectives, the law of discrimination between people and people have made the society stagnation. India's great patriot Mahatma Gandi has fiercely and strongly fought off, pointing out that the caste system must be completely abolished in Indian society: "We all know that caste system has become obsolete, it is necessary to remove it if India wants to survive and develop” [ ³; 15].

Under the influence of the thought of Mahatma Gandi and the struggling spirit of the working people, writer Prem Chand has consistently made contributions to the fight against caste discrimination, social injustice and praised the vitality of the working people of India. With the spirit of enlightenment and active support for the revolutionary line of the Communist Party of India, from the writing to the last breath, Prem Chand is always loyal to the motto: "Protection of the oppressed is the inevitable task of the writers. Arts reflect reality is true art” [ ⁶; 1460]. He used his sharp pen to depict meticulously, deeply and authentically "Indian rural life during British colonial times. The cruel face of the Brahmin landlords and clergymen, the harsh rule of caste regime, the misery of the peasantry and the low status of Indian women” [ ⁴; 545]. The novel Godan is the excellent work of Prem Chand. Since its inception, Godan has been embraced by the Indian people as a valuable asset. Godan exposes the harsh rules of the caste system and "condemns the Indian society to produce an upper-class intelligentsia, the bourgeoisie, pursuing fame, money, speculation hoarding on the suffering life of the working people” [ ⁴; 545]. Researchers claim that Premchand is a typical realistic novelist in 20th century Indian literature. He reflected the most painful problems of Indian society in his works. That is the suffering of the farmers who were exploited badly the landlord caste and the Brahmin clergymen. The work Godan is one of the best novels of Prem Chand and of Indian realist literature. The work portrays Indian rural life vividly and highlights the deep contradictions of Indian society, the inferiority class, the low status and the dependency of women. The author has described delicately the positive-negative character traits of each classes and castes in society ⁵. In the introduction to the novel Godan, the author Prem Chand claimed that Godan is one of the greatest Hindi novels of modern Indian literature. The theme of the work is about the issues of caste distinction in Indian society in the early twentieth century. Prem Chand drew a realistic picture of rural India with poor farmers, especially women who suffered from harsh and backward laws of religion and caste system in society ⁶. The study by the University of Washington in St. Louis claimed that Premchand is the greatest writer of modern Indian. In his compositions, he always mentioned the fate of the working-class Indian people. He reflects the sufferings of the material and spiritual life of the people in rural areas, and at the same time deeply touches and praises the vitality of the poor in India. Godan is considered a masterpiece by Premcha about Indian farmers: “It highlights the struggle between the peasant and the money-lender backed by various forces. It depicts an agricultural community with its hard work and simple pleasures, its exploitations and misery, its frustrations and hopes. Premchand's artistry and realism are at their best in the creation of some of the central characters, particularly that of Hori, who emerges as an immortal symbol of the Indian peasantry. Hori as well can be taken as a symbol of Premchand's own life. Though Premchand had a tendency toward idealization, this novel is realistic, controlled in form and disillusioned in spirit” ⁷. In a brief introduction to Godan on Amazon, Premchand claimed that Godan is a great work in Indian literature written in Hindi and that in 1957, it was translated into English. This is a work that reflects many different issues in the lives of working people in India. In which, through the story of poor farmers, the author reflects the caste distinction in Indian society in the early twentieth century: “The story reflects the typical Indian community and the various problems of caste segregation”. Specially, the author denounces the harsh laws of religion, the caste system has caused the Indian women to suffer miseries: “This story reflects the subtle way in which the lower castes are exploited by the higher castes. Women also have to face hardships and the incidents occurring with Hori's daughter-in-law and daughter show us the status of women. Despite all the depressing incidents happening around him, will Hori be able to fulfil his dream of having a cow and how far does he go to make his dream a reality is all that keeps readers guessing” ⁸. In the introduction to the typical authors and the writings of Asian literature, the author claimed that Godan is the best novel of Prem Chand and modern Indian literature. The story is a vivid picture of India's rural life with the character Hori representing typical Indian farmers with superstition and religious devotion in society. At the same time, the author also describes "with all sorts of classes, all kinds of psychology, backward practices, traditional prejudices, complex and cruel events, all kinds of relationships the typical social relations of India from the twenties of the twentieth century” ⁹. At the same time, Prem Chand also describes the miserable life of women with all his merciful affection. The novel Godan also “reflects the true face of the ruling class and other classes in Indian colonial India. The miserable, fraudulent, whimsical, and inhumane lives of the merchant class, which are exposed under the sharp realistic pen of Prem Chand” ⁹. The author Cao Huy Dinh in Indian Culture commented on Prem Chand and the issue of abolishing the caste system in his writings: "He attaches great importance to the psychology of the most miserable people in present Indian society. His subjects and characters are completely derived from the real life of the working people, especially the rural and the poorest. For the first time in India's modern literary work, miserable people have been trampled but with a pure heart has become the protagonist, and the social subject has occupied a vast range” [ ¹⁰; 141] and “The society in Prem Chand's work is mostly rural. While pointing out the crimes of feudal landlords, both sinister creditors, while demanding the abolition of the cruel caste system imposed by religion, he had a special affection for peasants, he is deeply attached to the laborers, especially those of the poorest, who are earnest in their lives” [ ¹⁰; 141]. In Indian Literary Composition, the researcher Luu Duc Trung said: “Prem Chand's works reflect the destitute life of the poor peasantry. The most famous is the Godan” [ ¹¹; 334]. In Indian Literature, the author states: “Godan is one of the best novels by Prem Chand and Indian literature” [ ³; 252] and “Godan's great value is in violent denunciation of the regime of exploiters, the exaggeration of the filthy nature of colonial and feudal societies. The work has contributed to the common voice of the national liberation movement in India and the world. This is a critically acclaimed work in modern Indian literature” [ ³; 256]. The author Do Thu Ha in Indian Literature Curriculum commented on Prem Chand's life "as an effort to overcome the hardships of life and to fight tirelessly for the freedom and well-being of the people” [ ¹²; 376]. Throughout his career and writing, Prem Chand used literature to reflect social reality. Godan is rated "one of the two best novels by Prem Chand (Godan and Rangabhumi). It focuses on the most common types of research and topics in his works are: farmers, intellectuals, bourgeoisie, landlords, creditors, Brahmin monks, etc. Topics in The work is also very rich: farmers' fate, conflict and injustice in society, movement of struggle and reform, critique of customs and laws, etc.” [ ¹²; 384]. The author also affirms the realistic picture in Godan's novel "not only reflects the basic social conflict between peasants and rulers, Prem Chand also addresses caste issues, gap of generations, family and marriages, the position of women in the family and society” [ ¹²; 386].

Thakagi sivasakara Pillai is a well-known Malayalam author on Indian and international literature. With his sense of responsibility to the lives of the working people, "Pillai directed the pen toward them. He criticized the social injustice, condemned the crimes of the caste system and the smuggled practices of Indian religion” [ ⁴; 1445]. In his literary career, Pillai's glorious turning point in composition was marked by the novel Shrimp Season (1956), won the highest award of the Academic Literature of India (1957). By a fusion of actual pens with lyrical pens, Pillai painted a vivid picture of Indian society that was subjected to religious and caste constraints” [ ⁴; 1445]. The Researcher Luu Duc Trung introduced Pillai's life and creative work in the Indian Literary Composition and commented: “His literary works are all about the poor. He boldly criticized the social injustice, condemned the crimes of the caste system, the monstrous practices of religion in India etc., the novel Shrimp season is his most distinctive work” [ ¹¹; 351]. When introducing some of the typical authors of early-modern and modern Indian literature (from the seventeenth century to the twentieth century) in Indian Literature Curriculum, the  Do Thu Ha emphasized: “From early works such as New Blooming Flowers - 1934, Thakagi Village Stories – 1938, Pillai bravely sided with the poor, critiqued social injustice, condemned the crimes of caste system, the harsh religious practices in India” [ ¹²; 467]. At the same time, the author claims that Shrimp Season is the best novel by the Pillai writer: "With Shrimp season, Pillai has shown us a bit of the misery of Indian women. The Society with backward religious laws has robbed the right to live their happiness, freedom and equality. The writer does not hesitate to expose the reality of cruel life: harsh nature, harsh religious barriers, and people with fragile fates that are always in a state of anxiety and threat” [ ¹²; 470].

The caste system and old and obsolete notions have deprived the right to live and the happiness of man, especially the woman, which was reflected in the works Godan and Shrimp season by Prem Chand and Thakagi sivasakara Pillai. It is the discrimination between people and people expressed in the marriage relationship and relationships in life.

2. Content

Hinduism is India's oldest religion, as the "dominant religion" that has had a lasting and profound impact on the lives, cultures and societies of ancient India. One of the manifestations is the caste system in the traditional social structure. The caste system in ancient India was a prominent issue in which its stagnation was seen as reactionary, repressive, and hindering the progress of Indian society. At first, the caste divisions were merely racial segregation, the color of the skin between Arians and indigenous people, which later formed the caste system as an attempt to organize the society of the races, attached to the mysterious sacred element and expanded by occupational and career and religion discrimination, marriage ban, the concept of cleanliness and social communication.

According to Indian legend, when creating the world, the god Purusa has divided itself into four castes: the mouth of the clergy caste, the hands of the martial arts caste, the thigh of the popular caste and the leg of the untouched caste. In the Manu law and the holy book of Brahmanism, there are four main castes in ancient India:

Brahmin caste consists of monks, teachers, and lawmakers. This caste is increasingly get high position in Indian society and is revered as the creator god, is entitled to all privileges, rents and nobody can take offense or sanction under this level.

Kshatrya caste consists of rulers (kings) and warriors. These are the people who are responsible for protecting the territory, participating in war and distributing alms. In the beginning, as the leader in organizing, building the territory and commanding the army, these people were considered having the highest caste in society. In rituals, the king was the initiator, while the people of the Brahmin caste only played a supporting role. But when the war was over, the whole community focused on developing the production and following Indian beliefs always respected the contact with God, so the Brahmin caste specializing in making rituals is more worshiped than class of the king, boxers.

Vaishya caste consists of farmers, artisans, traders. This is the vast majority of the laborers who produce material goods in society.

Sudra caste is the ultimate caste in society, including plebeian, servants, etc, who serve the upper castes and are not allowed to go to sacred places. In addition to the Indian society, there is a class that is considered to be beyond the caste named Paria in the Decan region and the Chadala people in the lower Ganges. These are people who are thought to do the dirty works, and the people who are excluded from their old caste. They are not socially acknowledged and treated badly ¹.

In the relationship between casts, Indians believe that at any caste of ancestry, the descendants would belong to that caste as the seed that had sprouted into the tree and the tree had no right to choose the seed from which growing up, so people do not have the right to choose the caste as desired and that is the Karma of the human from previous life. In the castes, just Brahmin, Kshatrya, and Vaishya are involved in religious rituals, are taught by Brahmin master and studied the Vedas sutras, etc. In which, Brahmin has the most privilege, they hold the exclusive knowledge and only they have the right to interpret the Veda sutras for the people, hold religious monopoly rituals. Therefore, the caste system is protected by the Brahminical doctrine. At the same time, the Brahminical religious philosophy took the caste system as the basis of society for themselves to protect the rights and status of people of higher level. The hierarchy of castes, apart from prejudices and social judgment, the caste distinction is very strict in marriage, communication, eating, touching, etc. Subordinates are not allowed to marry and communicate with superiors, not to participate in worship rituals in the temple. On the contrary, the subordinates submit unconditionally all orders, requests and respects to the superiors, especially to Brahmin caste, Brahmin monk. Different caste marriages are taboo and illegal, and the children born belong to the lowest caste of society; the subordinate’s contact with the superiors is completely forbidden; Activities and rituals in the society are discriminated, etc. Classification of caste has become a duty and responsibility of every citizen in ancient India society to obey and do. Depending on merit or sin in this life, one can change his/her caste in the next life by reincarnation into the subordinates.

Throughout the development process, the caste distinction with rigorous principles has become worse, cruel and inhuman. For a long time, the ruling class in India has taken several measures to maintain the sustainability of its caste, radically abusing it to placate the Indian people, especially to make life Sudra and Paria people are becoming increasingly miserable. Along with religion, caste with prejudices, habits, rituals, etc. as an effective anesthetic that eliminates the sense of struggle and resistance of people over thousands of years, rooted in Indian cultural life and hindering the development of India, is the deepest rift in Indian life. Great Indian personalities throughout the ages have spoken out against these absurd prejudices and suggest that the caste system needs to be eradicated because the caste system is an old-fashioned thing, bringing suffering to working people and stifling the development of society.

The caste issue is deeply reflected in all aspects of India's life, culture and society, becoming a fascinating source and has been exploited in various aspects of Indian literature.

The caste distinction is always protected by Brahminical teachings and the religious teachings of Brahmin always take the caste distinction as the basis of society. The novels Godan and Shrimp Season reflect true and vivid human destiny, subjected to caste discrimination in Indian society in the early twentieth century.

The caste system exists in every part of India and has a profound impact on the lives of people, especially the lives of people working in remote rural areas. In the novel Shrimp season, in the countryside small fishing village on the coast and the number of inhabitants is not much, there is discrimination between caste. The notion of caste is not as heavy as it used to be, but it still dominates human life. The Thakagi fishing community consists of four castes: Arayan, Valakkran, Mukkkuvan and Marakkan. In which, only upper caste Arayan and Valakkran were entitled to privileges and permission to buy boats, fishing nets through the permission of the village head. The face of the dominant class and the nature of the classes in society are truly reflected in the novel Godan. The upper-caste people in society include landlords, lords, and Brahmins. They are the people who hold all the privileges in society and live by the exploitative methods of working people. They said that they are upper class that can enjoy every privilege of society and consider themselves the representative of the king, on behalf of God to collect the farmer's income. The farmer is the one who has suffered a twofold affair, has been constrained by thousands of years of worship, and the rules of the landlords. Every year, on the holidays and Tet holiday, the laborers must give good things and strange things to landlords and the lives of the upper-caste people are always immersed in the music and the spiritual parties. If the upper class wanted to help the working people, it was a blessing given to the underside as Rai Xahip's statement: "I was taught in a manner that was accustomed as the king of heaven that the landlord is the king's representative. My grandparent is generous person, in drought years, he often collected half of tax, sometimes gratuitous. Sometimes, he distributed the rice or sold clothes to contribute to the wedding of the girls in the village. But he did so when he was considered as the one on behalf of God. If they want to ask for their interest, he is the most eager to restrain them” [ ¹³; 82].

Caste distinction reflects the notion of respect for the Brahmin class and considers them as powerful gods in every decision of the working people. The low class must submit unconditionally and respect the upper class. The Novel Shrimp season depicts the society of the fishing village divided into four castes and all decision-making is in the village head. The rules and regulations are no longer as strict as before, but each village has a village head who decides every important issue in the life of the villagers. The village leader is both a representative of the religion and a representative of the government. The village head represents the person exploiting the laborers publicly. Pandi Datadin in Godan was respected because he is not only the elder but also in the Brahmin class. Fearing that the anger of the gods will punish, all the work in the village must be consulted and approved by this class.

The Brahmaputra class and upper-class people always seek every trick to exploit the peasants, pushing them into poverty and to be suffered many injustices. With the notion that subordinates are not free to decide on their autonomy in labor and production, so the problem that Chemban in Shrimp Season who is a fisherman in low caste Mukkuvan buys boat and fishing net is considered a strange event, contrary to the tradition of the fishing village. Thus, from the beginning of the purchase of boats and nets up to the time of putting into operation, Chemban faced to many difficulties and obstacles. To go fishing by his boat and net, Chemban had to pay 30 rupees to the village head, agreed to allow her daughter to marry and pledged to donate a portion of the fish caught daily to the village head. In Godan, in order to lead a material life, the Brahmaput monks exploited the Belari villagers by usury. Daeddin gave Hori a 30-rupee loan at a rate of three rupees a month, and after about nine months, Hori paid both the capital and interest up to 200 rupees. In addition, Daeddin utilized his superior status respected by the villagers to take advantage of the devotion and persistent fear of the people to earn extra money from weddings, funeral, witch cure, etc. Pandi Noke Ram is in the Brahmin high caste but the manager for Rai Xahip, has become a loyal servant who is a collector of farmer debt and an obsession with farmers. Rai Xahip seeks ways to exploit the farmer, from collecting taxes to other tricks. He made the policy of evil rule to exploit farmers more and more: "The smaller the fire, the more cooked the food is. The smarter killer is, the quicker result is than killing with poison" [ ⁴; 81]. Brahmins are inheritors of privileges in society and will continue to exploit the working people with customary law. The farmers working on the land of the landlord must bear all the hardness but only gain one-six benefits. Also, on festive days, in the reception parties to the bigwigs, people must bring gifts and money to the landlord. Rai Xahip believes that the rules and regulations of the ritual will continue to exist, not easy to change: "I believe that the life of the farmer can only be better not because of benevolent intentions but giving them land, as their natural interests. It is an exaggeration to force a despot to voluntarily give up their rights. Although I have good intentions, I can not give up my rights” [ ¹³; 81].

Caste distinction is also reflected in the old, backward concepts clinging to the soul of every citizen. From generation to generation, the Belari villagers in Godan were always afraid of the Brahmin anger and the blasphemy of the gods, so they did not dare to fight but to suffer the injustice to other injustice. Hori believes that the people of the Brahmanical class are representative of the gods and those of the lower classes must obey their opinions, "The words of the Panchayat elders are the will of the gods. I adhere to all their judgments. If the gods wanted us to leave this village, we would have to obey. And when he met the thief who was the landlord's family, Hori did not dare to say, "Hori, listen to me. Who is it? Who other than the daughter of tax owner or the wife Pandi Nokha Ram? She steals the beans. He does not understand why such people are so dishonest. They live in abundance, the money buried on the ground, eating from the bribes, giving the excuse of one to another, but also poorly greedily stealing the beans of others. Badly, the men did not go out and sent women to steal. Their honor will go away if he catches them. But, it is not advisable to treat roughly with a woman. Let them steal for pleasure. Remember, the ladies with power, remember. I will ignore the thieves. Be free to take away, then go away” [ ¹³; 172]. Laws that have gripped people in fear all year round "what has been destined, all must come, no one can resist fate," psychological resignation and humiliation weigh on the people "If we are forced to live in slavery, just accept that "and" we are all born and live in this village, it is impossible to leave? You must obey the ancestors. Death is better than living with scandal” [ ¹³; 187].

The backward concept still exists in the thinking of the people living in fishing villages in the novel Shrimp season. Karathamma was born in a fishing village with many backward thoughts and concepts. Every woman living in this fishing village must keep her soul pure because of the purity of the woman determines the man's safety when going to sea. The purity of the woman not only shows her loyalty to her husband but also her self-consciousness of her class and voluntarily obeying rules and customs that have existed for thousands of generations. The awareness of the power of these ideas has penetrated the minds of every woman fishing village. Karathamma is always aware of her duty and her class so she does not dare to face her feelings. Karathamma's running away from Parikutti is the act of an innocent and well-educated girl of the family. Even more, the demonstration of the power of traditional customs still exists in every human being. Chamban does not enforce marriage rules for his daughter at the age of 10, which is considered a worry, a potential risk to the whole village and can cause guilt at any time. The rule stipulates that the girl who marries must bring a dowry but Chamban does not do that but uses his money to buy boats and fishing net to catch the fish causing the whole village to worry, compliment and reflect on the village head. The people here believe that if Karathamma is not married, it will bring bad luck and destruction to all the people in the village. Therefore, they treated her like a villain with the whole village. Even after she got married, the scandal was still clinging to her life. Even Palani is her husband but he also always tormented and doubted his wife's loyalty. Despite his gentle and loving nature to his wife, the rumors and protests have affected Palani's mind that when Karathamma is not clean, the scourge will hit Palani's boat. When knowing that Karathamma was still with her former lover, before going to sea, Palani felt like his last trip, he left in his uncertainty and did not know where he was going or what he was going to do. Palani's actions show the old-fashioned and the rudeness that has permeated every fiber of the people here.

The issue of caste with religious prejudices has long existed in the lives of the people of India. The concepts of religion, strict caste discrimination in social relationships and marriage in people's lives. In love and family marriage, the caste discrimination has deprived the right to life, the right to happiness of the people, especially the women.

According to the caste division, the upper-caste people can not have love and marriage relationship with the lower-caste people. The belief in the ancient concepts and the self-consciousness of the class and their responsibility has become a factor constrain their sentiment. The work Shrimp Season is about a mismatched affair between Karathamma who the daughter of a poor fishing family in a Mukkuvan fishing village in Mukkuvan caste with Parikutti as a young Muslim boss in the context is that the Thakagi poor fishing village in Kerala state still exists many old and backward concepts. From the beginning, the love between Karathamma and Parikutti was considered a sin. The image of Karathamma's mother represents the tradition of the fishing village that has always reminded her daughter to stay away from the temptations of life. The women here always have to be aware of their responsibilities and class: "In this fishing village, when some women gather, people are heard such commandments” [ ¹⁴; 13]. Therefore, although two people love each other with sincere and innocent love but they dare not pass the customs to come together. When Parikutti comes to Karathamma’s home, although her love is strong, she still dares not step foot forward facing her feelings. She always has the tug of free love, the desire for happiness and the restraint of morality and social morality. The image of Karathamma and Parikutti standing on either side of the wall is the familiar image of life here. The wall is fragile, but people here are not easy to pass. Long tradition in a fishing village does not allow Karathamma to go in the other direction or turn to another road. The more they hope, the more painful and traumatic they get from the sense of caste. Over time, people have grown up and become more aware of their realities. Karathamma is aware of her destiny, so she decides to "open the door" in the inner tug of "Karathamma slowly and quietly turned her back to the sea, walking east to her home” [ ¹⁴; 116]. Finally, the village girl Karathamma must accept a marriage without love as the other woman in the fishing village. Parikutti brings his distressed heart in all day and night to wander on the beach singing folk songs about the love of the village girl. From the time of marriage, although the vibrations of the first love always returns in her mind, she was always aware of the need to devote herself to her family. She accepts the commandments, customs and traditions of the fishing village and tries to fulfill the role and duties of the wife. But the backward preconceptions and concept of the people here did not let her live a normal life that they always chanted, alienated, pondering. These backward concepts have made people unhappy no matter how hard they try. Palani is poorly straightforward, frankly village youth, who had taken Karathamma when they had no love between them. Palani and Karathamma desire happiness with the calm and caring life. But social norms prevented them from living a peaceful life. Clouds of suspense are always surrounded by their homes, the words of the society have affected the emotions, impacted Palani that their lives are severely and painfully and ultimately the death is in the desperate midst of the shrimp season of people longing for happiness. Customs and religious backwardness have strangled the right to happy life, to freedom and to equality of people.

According to the law of Manu, lower caste people who have relationships with upper caste people can not be noble. Conversely, upper caste people, if relating to the lower caste people, will become weaker. This inhuman class distinction, along with religious prejudice, has made the lives of the Indians plausible and uphill. The love between Matadin and Caesar in Godan is not recognized by Brahmin and society. Matydin is a member of the Brahmin class, and Xelya is a lower-caste worker. Their love was separated by class wall. She was never allowed to touch the food and drink of the Brahmins and never crossed the threshold of their homes because they feared she would make their religion smudged: "Xeleah has never been touched to our food. Our containers. Never crossed the threshold of our house, never!” [ ¹³; 385]. They miscalculated their misdeeds when the Brahmins broke with the lower-caste worker from the early days of history, but they did not accept this class. Meanwhile, the parents of Xelya said that: "Having broken with with the Brahmin people, we must live like the Brahmin people! How do you want to keep your job as a hired labor when having smeared our job as hired labor? How humiliating, head down the river and die” [ ¹³; 390]. Xelya overcame prejudice, parental obstruction, public opinion to stick with Matadin, but she was used both physically and mentally by his father and him. "Matadin sleeps with that untouchable girl but does not eat the food she cooks! At times he rudely scolded her face: "You have not asked me anything. You work, I pay you. It is not possible for you to bring my property. If this does not suit you then go find another job. There is no shortage of people” [ ¹²; 397]. When Matadin was humiliated, she had to wash the sin of the Ganges, feeling that the nominal Brahmin was dissolved into smoke. Regardless of how much repentance he has, how many pilgrimages he made, and sin can not be cleansed. Matadin is considered untouchable, not allowed to set foot in the temple, not to touch the food. Time proved Matadin's heart to Xelya, although he was banned, but he returned to Xelya’s hut because he recognized the nature of the Brahmin class and "he just want to be a hired, do not want to be a Brahmin. All who comply with their religion are the men of Brahmin, and those who violate their religion are the hired” [ ¹³; 530].

The rules and prejudices of caste in society have led the woman not to live with her love and suffer all the scorn of society. Even retrograde rules have changed the character of the woman. Goba and Julya did not live up to their love. Goba did not have enough bravery to face the truth, so he fled, and his family was arrested and fined by Panchayat village. Julya suffered from horror, alienation of people and was cursed by her father, Bola: "The elders instigated the couple Hori to expel Julya. Julya's father, Bola cursed her: Now I want to throw her away to the neighborhood, let her go begging, eat in the rubbish, etc. Seven generations can not wash the shame that this evil girl sow trouble into my house" [ ¹²; 399]. Danya is a beautiful and gentle rural woman, but "the oppression of exploitation has made the personality of Danya changed but her heart is very kind and selfless” [ ¹²; 400]…

3. Conclusion

Acquiring the advanced ideas of traditional literature and developing the theme of anti-caste in Godan and Shrimp season, the authors reflect the caste issue in Indian society through expressing the relationship between the characters of various castes in rural India. Godan and Shrimp Season can be considered as full and typical paintings representing the Indian social reality of the early twentieth century. The writers Prem Chand and Thakagi sivasakara Pillai reveal the cruelty of the ruling class, the clergy of Brahmin, the harsh rule of caste, the bondage of traditional conception and the misery of the working-class Indian people, the low status of the woman. At the same time, the authors also express praise and advocacy for workers, protection of women, helping them fight to protect their rights to life, the right to happiness and express their aspirations for an equal and peaceful society, not separated by caste barrier.

References