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08 Chapter 1
08 Chapter 1
in
family
traditional
Isvaran
ways
aristocratic
strictly
that
the
of
elements in
The
could
draw
endowed
creative inspiration
culture
'he
the
of
make
his
them
days
makes
him
a typical
had
philcsophy,
the
selection
of
during
locales,
the
inseparable
festivals
from
artistic sensibility.
early
writings
of
young
teaching
his
he
to
'mantras'
rich
the
choice
material,
the
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never
Mythology
in
Swatantra, 10
October
1953,
he
its
diversity.
tradition
that
This
world
emerges
his
and
heritage.
This
1t
writings
knowledge
world
one
can
desire
is
see
to
the
hark
because
in
from a sense of
themes
was
existence.
back
"religion
to his
in
India
roots and
is
not
new
conceptions
as
philosophy
progresses".
Mc Dermott 70)
Myth Defined
Myths and religion are co-related. Myths are narratives
born
in
the
early
stages
of
history
whose
to
generalise
and
explain
fantastic
are
different phenomena
of
man's
moral
people
view
in
and
the
ancient
aesthetic
but
society.
attitudes
world
It
reflects
to
reality.
the
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of
tradition
and
stories.
They
underwent
exist
the
imbibes
upbringing
legends
during
individual
in the form of
and
process
their
its
spirit
colour
they
of
the
and
and
puranic
the
community
development.
through
An
education
subconscious
and
springs of
creation in him.
In
images
the
the process
the
primordial
germane
product
nature
even
of artistic creation,
of
their
interaction
with
the
condition
inventions.
certain
They
embody
deep - lying
aspects
serving
meaningful
interpretation
cultural
group, race,
and
elements
of
human
and
as partly unconscious
extent,
not
which
inborn
some
existence,
unifying
being
writer's
to
pure
symbolize
transhuman
for
as
in
nation.
To
the writer,
vehicles
this
is
all
kinship
with the past through language and myth. The continuity with
tradition
and
the
writer
confines
personal
and
draw
Myth
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name
the
characters.
The
story
may
have
This
creates
sustained
humour
results
no
incident
mythological
which
work
names.
from
the
Such
maintained
conflict
in
and
uncertainty
Hiranya Kashipu
by
are
successfully
N.P.Mohamed. Sometimes
poem
between
tell
the
Sooryakanti, which
story
ofthe
puranas
narrates
but
the
relation
writer
gives
may
his
own
knowledge
of
the
his
puranas.
guard
This
carry
readers
kind
may
whose
moral value and world outlook are different from that of the
people of the ancient days. Thus we have the story of the
Mahabharatha retold by M.T. Vasudevan Nair in Randamoozham.
Religious
concerned
and
mythological
tales
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are
Man
mainly
aspires
incapacities and
repeated
heaven.
at
'waiting'
and
'journey'.
Moses
reach the
'Promised Land'
journey
to
in
the
journey".
The
Hindu
mortals
puranas
undertake
undertakes
it
in
"the
the
long
form
of
writers.
writings
of
Indian
The
time
Hesse's
discontent
abandons
Siddartha
the
hero
feels
the seeds of
realisation.
home
In
Kim we
-
In
like
him,
for
self-
long
journey
the
company
Murthy's
pilgrimage
Samskara
find
Hara.
In
Praneshacharya
U.R.
going on a
The
Prepared by BeeHive Digital Concepts Cochin for Mahatma Gandhi University Kottayam
Anantha
image
Waiting
makes
use
of
these
stock
images
In
of
"This
Room",
(SH 13).
In
"A
for death.
person
who
long
the
religious narrative.
of
philosophical
It is the description
of
It
poem
"Discovery"
I TRAVELLED, travelled all the day,
,
man know
he
Literature
reality
and
enacts
while
himself
belongs.
(BO
Both
in
and
the
are
reflections
imaginative
philosophy
does
world of
it
terms
of
reality.
perceptions
through
intellectual
because
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of
and
also
sorrow
a mixture of
'
man's
life
despair,
li
hates.
"(SH
(FA 9 )
his
Isvaran
choice
is
typically
treatment
(Venugopal
Indian"
of
them,
He
34).
is
does
sources
capacity
ideas
for
His
origins,
images
the enormous
assimilating mythological
of various
European.
exemplifying
use
such
as
and
Greek,
of
Hindu
material
are from
reading
and
philosophical
Persian
and
from
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his
Like
green
impulse
thoughts
in
write
may
to
omnivorous
from
an
subtleties
desire
write
to
them meaningfully.
It is
writer.
philosophical
concepts such
as
Karma,
Maya,
the
worship
of
the
cosmic
favourite
themes
Maugharn,
Aldous
R.K. Narayan,
Desai
and
mother
Kali,
in literature. The
Raja
others
Huxley,
L.H.
have
works
Myers,
always
of
the
of
Myers.
Mabun
reality
of
Anitha
Indian
The philosophical
B ain,
F.W.
influence
been
Somerset
the
novels
of
says
"By
the
the
-
Flower
phenomenal
world.
Aldous Huxley's novel Island can be described as an
Novel"
though
fictional
island
"Pala".
"Vijaya
Bhattacharya",
"Susila",
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"Lakshrni",
"Indian
called
such
as
"Radha",
"Ranga"
etc.
Somerset
of
and
subscribe
difficult
to
"The
pass
Indian
The Razor's
-
Maugham's novel
Kathopanishad,
to
sharp
vision
of
edge
of
say
life.
words
razor
the
is
path
to
salvation is hard".
As
Gour
"Dance of
culture
the
Sunder
Siva"
religion"
Isvaran.
of
in
Isvaran's
and without
other.
De, a character
knowing
the
one
Everything in India is
(RW 82).
you
deeply
art
story
is
our
can't
know
tinged
with
of
culture
in stimulation of creativity.
He
believed
their
endeavours.
Culture is creative: it cannot be produced to
order.
It is the
fundamental
family
with
which
the
'It manifests
writer has to reflect in his work, staying deeprooted in his traditional past.
(Swarajya 21 Sept. 1957; 10)
Isvaran
folklore
in
mythological
or
different ways
I.
Sometimes
religious
story
story.
Isvaran
elaborates
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seduced
the
by
Indra.
pictured
bewails
her
sad fate.
In
In the procession
Verona,
(SH 6 6 ) .
of
Isvaran sings
that
stories
asks
to the goddess:
rhapsody in red,
and
quite
humorously
The couple
Isvaran
Lord
that
to
'the
by
demolish
to
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It narrates
in
squirrel
got
narrates
its
the
The
establishes
squirrel
of
the
squirrel
and
the
that
the
memory of sorrow
the
parrot. then
conversation
how
colour
Through
parrot
and
on
the
Isvaran
pain
of
the
joy
and
gaiety of the parrot because "it was tlnen that he [Rama] was
nearer, dearer to Janaki than he had ever been" (FT 25).
The
gypsymaiden
is a familiar figure
in
the
Indian
the
proceedings.
In
to dance.
in cobra stance
hooded duskily
chaunting huskily
swoon the gods in your sensual ecstasy! (SH 57)
Devadasis are "temple dancers", women who are given
the
persons
devadasis
to
he
to
with
considers
tries
to
Isvaran
and
religious
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The
poem
story
setting
epic.
Kokil's
sorrowful note is
enriched
by
its
"Saffron and
stories.
It
constant
beside
in
Gold" is reminiscent
of
of a
tells
many
puranic
man
who
to
The
is
shine
The
poem
in
partition.
He
"Zeitgeist" the
regeneration.
poet
seems
hopeful
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of
India's
reborn
like
conspicuous here.
Isvaran
combines
Ayappa
Paniker
establishes
Indian
beliefs
with
European
mythology.
to
Indian
"!Phe
who comments:
spiritual continuum
sentiments
and
the
way
between
European
that
the
listen
Isvaran
basically
sensibility
is
remarkable." (17)
the story "Heart of Man'' Isvaran tries
In
the
to
who
has
Gautama,
Jesus, Sankara
explain
historical
spoken
since
speaking
Plato,
began,
"that
fool
of,
wilderness
where
direction"
(NA
varied
as
life
as
philosophy
He
then
rebirths.
(NA 76).
move
"In
state
consciousness
births
a
One
can
riddle"
One
arrivals
and
must
(births).
return
the
cup
profusely
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fateful
day
vigil
on
the
warfront.
The
joy
war.
came
to preach is deliberately
pitted
against
the
The story
is
the
well-being
brother
and
has
celebrations
long
life of
their
and
of
Karthikai
Deepam
pray
is
the
Parvati's
setting
to
deepam.
for
brothers.
lamp
of
the
reinforce
by
or
the
Umbrella
Brahmin
who
gave vent to his anger on his not receiving due respect from
three pariah women at work in the rice fields.
Akhileswaran
thrives
folklore
is
only
on man's
complicity'' (IM
9).
nature
The
of
intensified
(IM 10)
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relating
to
Umar
strength
of
vanquished
by
when
well
when
in
mythological
The
--
Ali
for
introducing
dancing
slave-girl
of
uses
story
of
admirably
writes:
"The
been
the
He
Kannan
household
of
Ali
Baba"
(RW 3 7 ) .
The story of Sakuntala is made use of, in "Visit of
Immortal", to ridicule the young film artist Svarna
In
His
Kumari.
using
Nativity"
the
birth
of a
child
to
the
In
sister
an
by
"At
of
beliefs
narrates
to
serpents.
He
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The
bush
the
which
was part and parcel of her home had come to stand guard over
her,
to
defend
against
all
harm".
( N A 129)
3.
of
mythical
story
or
character
becomes
elements
fable,
of
and carries
an
the
allegory.
He
the
story
different
achieves
meanings.
combines
the
The
structural
such
moral purpose.
is
mould
as
the
achieve
the
visits
dolls.
"The
even, looked
It is about a
if
the
with
three
vendor
mysterious
simple
dignity,
doll
of
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dolls.
How
gesticulating hands
painted town.
a pai:nted bazaar in a
The
tale
has
fable
of
rich
the
which
fantastic
The echo
atmosphere
three
from
ings.
changed.
People
immersed in their
unreal
happen-
world
activities
are
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is
dolls,
is
itself
still
The
be
caught
rebirths.
Hindu
knowledge and
hymn.
and
true
ancient
births
of
So says
has
the
the
Foolishness
and
endurance
are
characteristics
his
story
is
made
up of facts
and
fancy
and
the
provides
mysteries
of
Isvaran
life.
an opportunit:{
The
to
ca:n have
ordinary
man
like
the
the
complex
interpretations.
Man,
into
many
story
philosophical
deceived
probe
or
up
the
his
other.
present
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in
the
end.
Men end
find
rulers.
set
of
Then men may think the old to be gold and yearn for
it.
''A Bold Stroke", in narration, is in the manner
folk-tale.
It
young
by
the wantonness of
wife
Goddess
her
There
husband.
old
lady
matters...
generally
of a
beautiful
faithless
of
his
girl
pursuing
wins
her
husband.
she
is
apparent.
probable,
realities
the
of
the
behind
everyday
in
It tells the
a Zamindar.
estate
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and
deceived
by
put
to
test.
their
misery.
dazzle
migrate
to
reach
of
easy-to-get wealth
the
cities, deserting
and
luxurious
their
is
by
living,
peaceful
rustic
homes.
"Democracy" is a story cast in the mould of a fable.
grievances,
magistrates
of his past.
the
authority.
He
three
of
and
the
kicked
upstarts
from
their
positions
and
means
for
suggests
function
A formal orientation is
of
Thus
properly
necessary
same
in
on
Both in
multiple meanings.
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theme
carries
water.
his
sin
too.
pays
price
reactions
significance
puranas
cartman
and
All are
commitment".
puranic
the
enveloped
The
of
names
(Paniker 40)
Isvaran
employs
acquire
special
which
the
readers.
or in contrast t o t h s old
the
puranic
meanings
rooted
themes
He
deeply
dimensions
to
the contents.
of
the
Lord
When
we
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Earth.
The
tampers
with
result
of
represents man.
his environment.
man's vandalism.
spectator.
He
cartman
Man
injudiciously
Akhileswaran remains
as
silent
repercussions.
him
has
benevolent
does
contrast
to
her devotees.
Lakshmi here is a
is
the
very
miser
who
The
poem
philosophy
of
"Dewdrop,
Teardrop"
the
echoes
Hindu
existence.
Man
level
himself.
to
The
beautiful.
In
another
extrovert.
like
and
The
dewdrop,
ascetic in search of
spiritual
an
salvation
of
god
into
his
death.
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His
exists
writer.
Isvaran
such
donkey,
as
etc.
taken
of
of
Mother
Earth"
(RW 48)
42)
"tongue
(PT 41).
Love of Philosophy
Isvaran's poems and stories are rich with philosophical
insights.
(Silverman
general
truths
9).
5).
into
Isvaran
appears
as
philosopher
those
(Silverman
type,
calm
and
its
He rarely
spirit
is
that
of
misses
Basically
satirist
and
so
is
employed for
the
production
"Mango
Lane", when
philosophical
acumen
humour.
Thus
in
Kathayi
Ponnan
an
even
this
of
reports to
Kathayi
is
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it was true.
Most
his
early
the
middle
of
education
even
these
story,
another
philosophise
legacy he has
plot
readers
They
do
remain
example
are:
They appear so
movement
vital
that
philosophical
the
thoughts.
ornament.
of
A
48)
few
"Old
pauses
he
finds
Upanishads.
fault
with
Eliot
for
is
evident
misquoting
the
.................................
How unpleasant to meet Mr. Eliot!
(Whether his mouth be open or shut)
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(SH 116)
and
poems
ceremonies.
The
Some of
ceremonial
Hindu
immersion
of
Isvaran's
rituals
the
and
ashes
of
story
moves.
immersion
of
Akhileswaran
sacred
for
Ganges
is
of a religious nature.
and piety.
of
sandal
the
\<
with
15)
the
the
forehead.
After
under
these
Accompanied
earth
months.
his
by
All
father's
his
wife,
in
sacred
and
great
Hindus
ashes
he
the
of
purely
son
of
The journey
of
the
is
the holiest of holy rivers and Kasi, the holiest of the holy
cities.
Hindu marriage is a sacrament.
which
main
are:
"panigrahana"
or
"Homa" or offering in
taking
the hand
complete.
the
of
sacred
the
bride
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The
fire,
and
steps
together.
presence
of
the
by
accompanied
the
Immersion
we
have details of
Hindu
marriage.
- ".,
performing
Let us be companions
... Lgt me
I'
(1M 24).
$ ,
f',,
The
in
the
unit?;;/
not
'
wedlock,
tree
and
its
marriage
to
"Upanayana" of
a neem.
The women
do
In
the
the
story
"The Kolu"
are
exhibited
( S H 106)
Isvaran
describes
in splendour in the
households
and
the
dolls
people
Isvaran
the
Kolu and says that the little world of the dolls appeared as
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if
it
magic
lamp".
(NS 68).
In
description
of a Hindu wedding.
with
roses
garlands
the
detailed
with
wreath
blushing,
sound
merry
tunes.
The priests now light the sacred fire,
Their Vedic chants solemnness inspire
Into the rite: the thali's knot
Is done and so the couple's lot
With each other for all their life,
Through thick and thin, through joy and strife
(SG 10)
In
in
of
the
Visnu
The
the
same that was used for the intricate designs and patterns of
the
Kolam.
They
Lord
of
the
story
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the
proceedings
of
It is the festival
of
lights.
like
the
pipal leaf, of brass and bronze and burnt clay and steatite,
and
laid
in
lines
everywhere.
.."
(NA 114)
and
offering
sacrifice
to
Siva
linga.
One
of
his
absolved
Lubdhaka,
involuntarily
actions,
who
obtains
and
for him
salvation.
The Law of Karma
The
of
Karma'.
S.
Radhakrishnan
says:
According to the principle of Karma there is
nothing uncertain or capricious in the moral
world.
Every little
Man knows
Conscious actions
become
habits,
unconscious
and
tend
to
not
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shadow.
(244
Isvaran
the
Hindu
suffers,
belief
but
it
present existence.
why
such
highly
of
rebirths.
philosophic
245).
as
in
~ a ~ a d a m h a in Immersion
hers
in
faith in the
The
his
the
words
author
is
deep-rooted
the
finds
the
words
"I
barren
creature,
children
in
in
these
previous
conspicuous
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of
the
birth.
So
star
of
give
Hindus
to befall
come...
like
a mere
soothsayer.
philosopher
kurathi
While
Isvaran
claims:
experience
an
the
hills"
has
no
the Gipsymaiden
-
grow
more
advaita
lies;
the
moves.
runs
dualists
it
Sonq
of
-
Isvaran's
and
fulfilment;
provides
experience
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at
which
once
is
As
the
self-
Adva ita
Advaita
is
non-dual.
It
is
school
of
non-duality
Brahman.
indicate
Vedanta
Upanisads
to
Sankara,
the
"According to
qualified
manner
the
She says:
Formless.
He outstrips Time.
He outgrows Space.
Sages
(SGM 15).
Ti~isis
similar
passage
"I am Brahman".
exists
in
Aldous
Huxley's
Chandogya
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The
That
is
That!"
The
Advaita.
It transcends the
non-dualism
or
limitations
of
It is riches beyond
can
bliss
one
from
life
The
final
He
alone
greatest
emancipation
conducts
Siva
He is the
He incarnates Himself
to
the
aspect
of
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Deity
consciousness
in
and
the
manifest
world.
He
life
and
opposites:
prakriti.
death,
the
good
perfect
and
balance
evil,
Of
purusha and
represents
Siva
to
and
of
the
Auspicious]
is
associated
with
the
several
Ratri,
linga.
of
It is believed that on
of
vast
vigil
Siva,
one's
retells them.
to
criticise
observe
the
contract
to
worship,ing
cinema.
the
rituals.
which
Siva,
devoted
does
not
study
in
instead
of
vigil
at
society
to
An attempt is made in
Prepared by BeeHive Digital Concepts Cochin for Mahatma Gandhi University Kottayam
the
and
spirituality
the
She,
the
that
short
wonderful
period
Nataraj
story
mythology
"Dance
of
Siva"
is
from
its
deepest. and
most
based
abiding
the
the
greatness
dream.
of
Vedic
tradition
of
significance.
on the
Indian
recognition
him
of
in
He woke up
a
to
like
fiery globes, its matted locks awhirl with the whirling inky
clouds.
.."
(RW 89).
...(164)
knowledge
that
When
the
identity
of
indicated
in
a refrain in
Adi
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Shankaracharya's
Hymn
is
brought
to
the
awareness
of
the
experience,
in
therefore
the
Supreme
Siva,
whom
all
things lie;
consciousness.
He
experiences
form
of
principle
of
pure
spiritual
illumination.
Belief in the Supernatural
Incidents
supernatural
Hindus.
Gem"
to
beliefs, which
many,
are
appear
natural
and
mysterious
ordinary
in rural India.
Ranganathan
T.J.
reflect
the
snakes.
kindly
Serpent
Snake,
When
alive.
Living
is
Hindu
Isvaran's
to
nourish
that
Ulundayi
is anxious to get it as a
tells
If
it
her:
abhorred
the
wedding
must
it's
own
treated
common
brilliant
vanish
But if
be
be
of
towards
attitude
Manickam,
snakes
benevolent, friendly
thrashed.
belief
and
and
to the
prevalent
and
and
gem.
present,
be
caught
like
magic.
forced
to
"Seashells"
in
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sad
young
the
widow
Syamala whose husband has lost his life while taking.a dip in
the sea at a time of lunar eclipse.
The Hindu faith associates tragic episodes with
portents,
The
souls
just
apparitions.
before
the
"My
omens,
visit
son,
him,
you
are
omens
must
have
journey". ( I M 77)
the
fatal
been
when
we
set
out
accident
ill-omen.
bad
reflects.
of Lalitha
to
be
an
"The
on
the
considers
ill-omen.
"An
fall
when
There
many
superstitious beliefs
current
among
the
unsophisticated,
They associate
the
sounds
are
"Crutches".
seen
in
when
she finds two lizards struggling on the wall and one clicked
as if to confirm her thoughts.
A Critic of Superstitions
Isvaran
seems
not
in
to
be
blind
Isvaran's wife
believer in such
Annapurna Isvaran,
illogical
ritualistic
religious
beliefs
celebrations associated
in their home in N.
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Delhi
had
with
any
blind
[Appendix-I]
though,
as
many
cccasions
his
early
abode in Tanjore.
In this
context,
it
is
and faith
in
digs at superstitions
heavenly interference.
"Sea
His
superstitions.
attitudes
to
child not to be born under the star Rohini, which she thinks
will be critical for its uncle Reghunathan.
She even
wants
the
son,
got
under
Then
"Children
her
have
admirably
man
priest's
was
another kind
of
superstition.
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to
the
there
And
Mythili's
the
husband
also
exhibits
45)
revolt
sgainst
their house, the milk boiled for the first time in their new
house,
over.
as
gets
"Let it.
In
"Lustral
Bath"
Brahmin
Isvaran
ridicules
the
for
cruet
attaining
the
of her mother-in-law.
Siva
insinuations
over-
prosperity.
imagined
comments
enthusiastic
One
boiled
She took up
the
She
sharp
empty
in
drastic changes.
The whole of that day, after the puja, Sivasankara
Sastri found himself charged with an indescribable
spiritual ecstasy.
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cause.
"Decision"
matching
of
astrology,
of
'the
pilgrimage
desired
ends.
he
was
suggested
one
Janardanan
indifferent.
thing
He
was
without an
issue
because
or the other.
from
the
however,
had
Rameswar.
"Nothing,
break
his
or
writings.
supernatural.
where
So
The
Immersion is full of
where
he
echoes
porch
prominent
something
rickshawallah
at
role
of
same
in
the
place
extra-ordinary.
the
station
is
incredible.
Every thing is in a
Prepared by BeeHive Digital Concepts Cochin for Mahatma Gandhi University Kottayam
state
He
to
think
playthings
like
Omar
Khayyam
that
mortals are
up
and
down according to its whims and fancies. "Thou art but what/
Thou shalt be
344).
(Fitzgerald
that
Nothing
Thou
shalt
not
be
providence
The
grand
says
that
mother
will"
The priest
says
submit
65).
of
The
whether
unquestioning
attitude
to
the
to
says
in
His
"It's
(NA 10).
faith.
less."
This
the
Hindu
happenings,
essential
and
submits
not
only
himself
to the immutable
of
laws
the
of
and
He
his
previous
leave
He appears as a
Puritan
outside
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to
Sudra
far
In
fact
But,
as
sacrament.
It is irrevocable.
character
He
considers
could
not
There is hardly
any
martial
relations.
If
to
point
Sing",
goes
insane.
In "Motorman" Yellan
who
and
makes
indicating
of
marriage,
it
is
to
dharma,
third
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be
of
place,
marriage"
(Kapadia 167).
father
in
the
Ganges.
"Akhileswaran
thought
Benaras
of
his
travelled
Janardanan
in
line"
(NA 99).
Isvaran's attitude to women and family was
by
the
requirements
absolute
marital
pativratya
of Hindu
fidelity
popularised
dharma.
from
conditioned
Indians
women.
The
expected
ideal
of
insists
on
the
narrates
wife's
[married one].
is
not meaningful
unless
she
58).
is
the
Hindu
sumangali
wantonness
for ever, in
life
Stroke"
with
veins
"A Bold
she
and
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The
the
words
Concept of Love
Isvaran
considers
human relationships.
Puranas
recognise
realisation.
tales.
of
it
as
means
of
Hindu
identification and
Surprisingly,
Isvaran
who
all
never
has
Indian
missed
an
the Krishna
For
him,
He considers
love
as
It
is
muitiply.
individuals
are
Gods
of
the
watch
from
heaven and bless with children the man and woman who partake
in
the
sexual
act
of
fulfillment.
Thus
in "Decision"
clearly
in "Revelation".
each rejuvenated the other with their pure
physical sympathy, derived from one another their
handsomeness and sense of strength; and Savitri
bloomed like a sunflower in the sun in the
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All
the
visualizes
beauties
in
the
and pleasures
merging
of
two
of
nature,
souls.
Isvaran
"The
tender
to
her
husband,
her
husband,
each
female,
other
beauty.
returns
recognition
redolent
of
of
the
Isvaran writes:
(NS 30).
Ideal Womanhood
Isvaran's
concept
of ideal woman is
traditional
is
wreaths
with
thrifty as Mangi in
err^-GO-~ound."
His ideal
She
wears
henna.
and
legs
hands
Vatamalli
in
In "This Room"
Ulundayi
jasmine
the
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A flower
And betel
brimm'd,
redden'd lips
...
(AF 2 6 )
to
She suffers in
husband.
Ahalya
the
does
her
not
if
that
ridicules
his
were
part
of
his
very being.
race,
occurs
to
naturally
Even when he
propagation
of
New
of
the
departed
Year"
Isvaran
...
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(SH 46)
True
dreams
religious
and
are
is
between
beliefs
rendered artistically by
reality
current
and
unreality.
Hindu
establishing
Superstitious
find
naturally
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an
progressive