Divinity of Rama in Ramayana

Divinity of Rama in Ramayana Divinity of Rama in Ramayana The Ramayana is as old and mysterious a poem just as the controversial divinity of Rama, the protagonist. The question of whether Rama is a divine being or just a ‘written-about here has been lingering in the minds of many scholars, especially Western Scholars, for so long a time and still remains satisfactorily answered. Many attempts have gone into critically examining the Ramayana, the first and without any doubt most important Indian poem. Many scholars have marshaled a host of interpretation on interpolations that to some extent explain the doubts that Ramas divinity was not part of the original poem but rather later additions. Using Homeric analysis some scholars posit that a given passage can be dropped or added to an original piece of art in this case the Ramayana.Therefore the sections of the Ramayana presenting Rama as a divine here were later interpolations. They support the view that Rama is a divine incarnation was not an original part of the poem but a later addition. It is argued that the deification of Rama is was a slow process of euhumerisation whereby a â€Å"Semi-hero† of past historic and heroic scene reincarnates through and local divinity into a demigod status, only later on to achieve deity[1]. On the contrary, however, Rama is presented as a ‘thorough human. This is the opinion held by Western scholars. The reason is that about a quarter of vulgate did not form the original â€Å"valmiki† poem from which all our versions come[2]. The divinity of Rama is to be addressed from the higher ‘criticism because even so, arguments that challenge his divinity have been fronted party because of the enormity of doubt. For example books II VI according to Ruben, a Western scholar, were all later insertions to the original work. On the contrary Rama is assumed to be reincarnation of Vishnu, through a heroic epic. However, some scholars argue that Ramas divinity is not to be judged with accordance to the later additions to the Ramayana but be judged from the entire perspective of Ramayana[3]. Ramas interview with his dead father ‘Dasaratha is a divine capacity. Rama, ‘the heart of the gods, and their deepest secret is presented as divine being or so. Because, how then can he talk to his dead father as if the dead father was still alive, and wishes him well and ‘a long life. This is more than just human. Its the logic of divinity meaning the human embodiment of divinity. Rama was a great ruler, with the features expected of a husband. Indian traditions and culture view the easy accommodation of a ‘divine being into an ‘ideal human. If Rama was an ideal man as postulated, it was only possible he became the ‘divine savior.[4] From books II VI, Rama is presented as a hero who challenges evil. A human figure to defeat superhuman adversity probably, Rama has the divine power to be able to do just that[5]. From such happenings the Ramayana is laden with the mystery of Ramas nature. It makes no logic that Rama; a human being can destroy Ravana supers natural being because indeed the two cannot be linked, not unless there is a divine force to bond the two diversities.There are some explicit statements from Ramayana that present Ramas as a King with more than human powers. Surpanakha for example presents Rama to her brother Khara as â€Å"the image of the king of gandharras[6]. Sita refers to Rama as having divine powers. It becomes evidently clear that Rama indeed has divine powers and is not only a human King figure but rather a godly one too. There are direct statements from Ramayana that express the superhuman nature of Rama. He receives those words from Laksmana in the third book when Rama was getting re ady to destroy the Worlds in a fit of rage over the demise of site[7]. The Ramayana narrative excludes gods and categorically so, similarly, it debars men implicitly just like the Greek epic of Achilles. In both, we encounter the ‘heroic paradox. Just as Achilles superhuman character in the epithelia cited above, Rama qualifies to the same caliber of socio-religious stature of divine beings. And reaching the Ramayana, it enables us to transform it to the mythic level of struggle between divinity and humanity, evil and good. So then, transforming the character of the antagonist to envision the ability of the hero to engage formidable and vast unearthly powers of the foe is true of Rama.[8] In the Indian cultural history, evil is not presented a psychosocial problem of human life but is rather presented as a mythic problem. Note that the demonic issue does not constitute itself as plainly a human issue and cannot be devised in human terms because the human expresses itself only as in opposition to demonic. And the struggle against demonic evil is a s such lying wholly beyond the sphere of human participation[9]. Evil is terrestrial, and in this universe, the extermination of evil is only divine. Rama was banished and excluded from taking kingship. However, according to Ayodhyakanda, Bharadvaja, a prophet tells Bharata that he should not fault Kaikayi because Ramas banishment will turn out to be a great blessing (Pollock 512). Previously Bharata had refused to consent to Ramas wishes to become king. The destructions following the death of the king of Ayodhya forced all seers into a committee that spoke to Bharata about the destruction of Ravana. The Ramayana clearly spells out the rather superhuman nature of Rama; both in its original form and even with the added chapters to it. The entire narration is bent on giving Rama a divine appearance. Rama is documented to have seen the wise lad himself, the lord of gods, his body luminous of fire or the sun. Rama witnessed this apparition on his way to the ashram of the sage of Sarabhanga[10]. This passage where Rama sees the lord of the gods can be adequately defended from the conventional interpretation. At the defeat of Ravana, Ramas father appears and the conversation that ensued proves further that Rama was supreme among men. The excerpt vividly portrays Rama as a human -semi-god with the ability to combat evil even for the other gods. In the Ramayana, the boons particulars were that Ravana would not be destroyed or slain by anything be it gods, danavas, gandharvas pisacas birds or even serpents. Ravana though is greedy and wanted the ultimate power of immortality, Ravanas destruction by Rama as such was a work of the gods to avenge the abusive character of Ravana. The connection between the gods and Rama is imminent enough to account for Ramas divinity[11]. Looking back at the birth of Rama, in the Balakanda, it comes near to explaining and declaring Ramas birth plus that of his three brothers as borne by divine intervention; their births as incarnations of Vishnu. This part of the Balakanda is nearer to the older pattern than the second part of Uttarakanda, where the prevailing attitude is that Rama is divine. However later on, the attitude of dedication and complete self-surrender to Rama re-establishes Rama as an incarnation of Vishnu. However, the lack of the term Avatara is less surprising in the general sense of which it can be used to describe the four brothers as ‘embodied Avataras as it were of dharma, Artha and Kama together with Moksa. Probably the growth of the storys popularly influenced religious convictions to all because, as early as the Uttarakanda Ramas story was widespread, wide enough to evoke a religious following[12]. Maybe to point out a little behind the mind thought could Ramas following have a cultish aspect? Maybe later on one can cite the incident where the crow that tormented Sita takes refuge in Rama, himself, from his arrow. This incident though later on accommodated as usual points at the inclinations towards divinity of Rama. The Ramayana does not give evidence of the existence cult before the 12th century. However, there should be no denying that one could have been there. The question of why the crow rested with Rama poses a question of whether righteous inclination is an all time right or a compromised right. But rather emphasizing Ramas righteousness, one would follow the network of Ramas following and its amazing how divine Rama is conceived to have been. Rama is readily tolerable in the Buddhist tradition, as a Bodhisattva. In Jainism Rama is accepted as one of the greatest figures[13]. It is true that the popularity of Ramayana precipitates the widespread controversy on the divinity of Rama in the story and the controversy on whether his divinity is an inclusion in the poem. Despite the opposing western perspectives Rama is understood widely as one who is righteous, dharmajua, and grateful, truthful and resolute. There are indications from his virtues, which point to the fact that Rama was more than human. The attributes of Rama to challenge evil complete the Ramayana story so that it points at the essence of the divinity of Rama from the onset. Therefore Rama is divine and his divinity is not an inclusion in the Ramayana. Work cited Brockington, Joseph. Righteous Rama: the evolution of an epic, London, UK: Oxford University Press, 1985 Datta, Amaresh. The Encyclopedia of Indian Literature (Volume One (A To Devo), New Delhi: Sahitya Akademi, 2006 Pollock, Sheldon. The divine king in the Indian epic. Journal of the American oriental society. Vol.104 (3) 1984; 505-528 Sharma, Ramashraya. Socio-Political Study of the Valmiki Ramayana, Jawahar Nagar, Delhi: Banarsidass Publishers, 1986 [1] Brockington 214 [2] Pollock 516 [3] Datta 83 [4] Pollock 519 [5] Datta 80 [6] Brockington 198 [7] Brockington 317 [8] Pollock 509 [9] Brockington 200 [10] Brockington 310 [11] Sharma 185 [12] Sharma 190 [13] Sharma 192

Cormac McCarthys All the Pretty Horses Essay -- All Pretty Horses Cor

Cormac McCarthy's All the Pretty Horses In All the Pretty Horses, Cormac McCarthy reveals the limitations of a romantic ideology in the real world. Through his protagonist, John Grady Cole, the author offers three main examples of a man’s attempt to live a romantic life in the face of hostile reality: a failed relationship with an unattainable woman; a romantic and outdated relationship with nature; and an idealistic decision to live as an old-fashioned cowboy in an increasingly modern world. In his compassionate description of John Grady, McCarthy seems to endorse these romantic ideals. At the same time, the author makes clear the harsh reality and disappointments of John Grady’s chosen way of life. When John Grady leaves Texas at the age of 16, he seems to have a plan. He wants to become a cowboy and have a close relationship with nature. John Grady’s character is hopelessly romantic; he takes action without caring about repercussions. In All the Pretty Horses, John Grady falls in love with people or things that are unable to love him back at the same level. Whether it’s his relationship with Alejandra, or his love for horses, it seems as though he is obsessed with these unattainable relationships. When John Grady meets Alejandra, he sets himself up for a situation that provokes conflict. This doesn’t seem to bother him, since John Grady is not content to live a life without risk. If anything, it may be that John Grady falls in love with Alejandra because of the potential conflict with her father, the powerful Don Hector. He finds conflict more appealing than harmony because it conforms to his ideal of the dangerous West. When John Grady tells his friend, Rawlins, about his first meeting with Alejandra, the author use... .... McCarthy’s novel is not about a boy trying to find his place in society, but about a boy trying to find himself and who he really is apart from society. John Grady begins the story with no answers, and at the end he still doesn’t have a clue. There is no resolution for him; there are only more questions, conflicts, and misunderstandings. I think that McCarthy’s point is that to live romantically is to live without cause, without real hope, and ultimately without love. Despite the author’s obvious compassion for John Grady and his idealism, he shows us through romantically descriptive writing that a romantic lifestyle cannot work in this world. The book ends with John Grady riding out into the sunset, having learned nothing, with no place to go. Until the character learns how to compromise with society and give up his romanticism, his life will have no purpose.

How to Reduce Electricity Usage

Electricity is one of primary needed of human being in this time; most of equipment in the world uses electricity . Now Indonesia is facing a serious problem because the over usage of electricity and the capacity of electricity is deficiency. The needs of electricity is increase every year, in this situation reduce usage of electricity is very important.Most highest electricity usage time is between 5 pm to 10 pm , this time is the best time for reduce or avoid the usage of heavy electricity consuming equipments like water heater, computer, refrigerator and etc. There are several steps involved in reducing electricity usage. First, use the saver energy lamp. Lamp is absorbing more electricity power than other equipment; light has longer usage than other equipment, especially for incandescent lamp. Many people still using incandescent lamp at their house, particularly for villager.They use incandescent lamp because is cheaper than the saver energy lamp like Phillips lamp for example, maybe it is more expensive than incandescent lamp, but the saver energy lamp have longer usage lifetime than incandescent, and it is brighter than incandescent lamp. But actually incandescent lamps have bigger power consumed than other lamp, and 19% of electricity is absorbing by lamp. â€Å"Incandescent lamps are marketed in various forms and are available for voltage (voltage) of work that range from 1. 5 to 300 volts of electricity required volt. Incandescent lamp to produce a bright light is bigger than any other artificial light sources like fluorescent lamps and diode light, then gradually in some countries began to be restricted circulation of incandescent lamps† (1) Second, switch off all the electricity equipment when not in use. Many people forget for switch off the equipment went they leave, they just left it in the on condition and that really waste the electricity.The standby mode just decreases electricity usage of the device, but it still absorbing the electric ity power. To avoid this happened, better if use automatically off timer on television, air conditioner, and etc, it will switch off the equipment automatically and reduce wasting electricity. Third, do not use the heavy electricity equipments from 5 pm until 10 pm. In this time, the user of electricity is the highest usage number. One of the wasting electricity causes is because using heavy electricity equipment.Like ironing or use washing machine. It can increase the usage of electricity, better if using this kind of equipment at the daylight and use it when the clothes already pile up and that is really save the electricity power. â€Å"If 10 million house users can save as big as 50 watt during 5 pm until 10 pm, we can save electricity power 2500 million watt hour (2500 MWh). If each 1 KWh electricity needs 0,3 liter diesel , that means we were saving 750 kiloliter diesel in 5 hour. † (2) Last, use sunlight and wind at daylight as useful as possible.Sunlight can dry laund ry naturally without use dry machine, dry machine absorb twice time bigger electricity power than when washing clothes. And open all the windows in the house, so the sunlight can come in and we do not need lamp as the lighting. Sunlight also can be changed to the synthetic electricity with the solar panel, that why use sunlight is really useful. Besides that Turning off air conditioner or fan and use wind as the change, it will reduce much electricity power.By doing this several steps, the ways to save electricity usage will be easier. It also can help government to resolve the deficiency electricity problem. Besides that, it can decrease the electricity payment too. And many advantages can be reaching, like increase the lifetime of equipment (because it not use often) and reducing global warming. And this is really useful for the better future.

Peculiarities of Plagiarism

Peculiarities of Plagiarism Plagiarism is one of the most crucial problems of academic writing. Today, the level of plagiarism increases due to the easy access of Internet sources. Many students copy the sentences or the ideas of the researchers or other students without marking it as the citation. The results of such method of writing lead to a number of problems.Advertising We will write a custom essay sample on Peculiarities of Plagiarism specifically for you for only $16.05 $11/page Learn More First of all, copying someone’s words, the student does not reflect about the real meaning of the particular idea; therefore, he/she does not comprehend the topic appropriately. Moreover, in some situations, plagiarism can be considered as a crime, copyright infringement. It is obvious that plagiarism is a significant problem within the process of academic writing. There are several aspects of possibility of plagiarism. Firstly, it may happen by chance due to the use of the facts which the student may consider as common or well-known. In this case, he/she does not provide a name of the author or source. However, this problem can be easily avoided by the use of the quotation marks and footnotes or endnotes. Surely, everyone has the different writing ability. Therefore, many students try to search some information that can help them to cope with the assignments. They cite not only the sources which are appropriate and can be used in a paper, but also the samples of works of other students without changing the structure of sentences, paragraphs or even the whole texts. Most of the time, such work fails the verification procedure and gets the negative responses. In order to avoid this problem, students should paraphrase sentences or to restate it in a different way. Thus, there will be evidence that the student wrote this paper by oneself and comprehended the topic well. As it was mentioned before, when the student use the certain facts or ideas, it is necessary to m ark it as a citation. The various citation styles have the different requirements of the endnotes and footnotes. However, all of them emphasize the necessity of an adequate citing. Besides, when the student uses an appropriate quotation from a good source, this point can help to get better results. The teacher will admit that the student made a deep research, analyzing the related texts.Advertising Looking for essay on education? Let's see if we can help you! Get your first paper with 15% OFF Learn More Additionally, today there is an access to the programs which can check the paper, indicting the sentences that have to be reworded. Although many people may suppose that this issue is not significant, I totally disagree with this statement. Plagiarism can be considered as a stealing of someone’s property and, depending of the level of seriousness, the person who uses plagiarism can bear the disciplinary or criminal liability. Academic writing has to dem onstrate the personal ability to make the research, to analyze the ideas, compare and contrast the opinions and to express the reflection. Therefore, it is absolutely wrong to present someone’s idea or text as one’s own. Simple paraphrasing and the use of quotation marks will help to solve the problem. However, it is always necessary to pay attention to the information provided in the text in order to be sure of its originality, importance and adequacy. As the use of Internet makes thousands of sources available, the different programs that check the plagiarism are also can be accessible and used in order to solve this serious problem of academic writing.

Taxi Driver Wisdom essays

Taxi Driver Wisdom essays Taxi drivers, we see them everyday and can regard them as any other day-to-day worker. However, more than likely, society generally thinks of them negatively. For example, there are commentaries that recommend being careful when riding cabs, especially at night, because cabbies can easily seize the belongings of their passengers by murdering them or letting them faint through a chemical mixed with the airconditioner. Therefore, whenever I see passengers seat themselves at the back, it doesnt take much for me to recognize that the reason they do that is to monitor all the moves the driver makes. Furthermore, not only do I think that cabbies have the potential to be dangerous, but they can be quite such opportunists. I have learned of news extras on TV and newspapers of a number of people complaining about taxi drivers who take advantage of the belongings their passengers have mistakenly left, even if these purses, laptops or file envelopes have contact information. In addition, many c ab operators violate their responsibility to ensure fair and proper service to passengers. To illustrate, when my group of friends tried to hail taxi cabs early in the night in order to go from Ortigas to Libis, the cabbies whom we encountered either refused to give transportation or demanded for discriminatingly high prices to the hundreds. No doubt, I have the impression that taxi drivers are dangerous, opportunistic and unfair. That was the notion that I had of taxi drivers until I held a conversation with one of them. Late in my 4th yr. high school life, I decided to come back home from school by hiring a cab. I stood in front of the Ateneo campus and waved for a vacant taxi. Once I seated at the rear, I kept silent and looked at the drivers ID to verify the cabbie. The middle-aged man had a dark complexion, typical of any other taxi driver I have seen. Then about five minutes into our trip, the man caught my eye in the rearview ...

Forms of economic dangers that threatened members of the lower classes Essay

Forms of economic dangers that threatened members of the lower classes of Europe in 19th century - Essay Example This paper investigates the many forms of economic dangers that threatened members of the lower classes of Europe during the first half of the nineteenth century and the measures they took to avoid or deal with these dangers. There were various economic dangers that various people from the lower classes of Europe faced during the first half of the nineteenth century. During this period most young people moved from rural areas to cities looking for work which resulted to high population growth in the cities. Although the economic life of the lower class in Europe had always been inferior, it greatly deteriorated during the early part of the nineteenth century. The key economic threats they faced included, starvation, unemployment, poor living conditions, lack of good sanitation and water, overcrowding, deskilling, low wages as noted by Etienne Bede in his first job (Traugott 52), poor working conditions, lack job protection, and social and political tensions (Zeydel). The rapid rise i n population due to the impact of the industrial revolution as well as the movement of people from rural areas to urban areas, resulted to food shortages in the early nineteenth century with most of the lower class people facing starvation and not able to afford food. Furthermore, Poor food (cereal) harvests and the potato blight that attacked potato crops in Ireland resulted to wide spread food shortages and food riots, and a sharp in food prices way beyond the means of the lower class (Vanhaute, Paping, and O’Grada 2-5). Norbert Truquin in his biography recounts of near starvation spells as he barely earned enough and the food prices were high (Traugott 263-265). In early nineteenth century, life was penurious for the lower class. There was no protection of jobs and a person could easily lose their jobs. While factories attempted to provide steady work to their employees, where there wasn’t much to be done, the factories would close up. Or in Truquin’s case, h e found it hard to find work since factories had closed. And when he did find work, it only lasted for twelve days, earning barely enough to support him (Traugott 281-283). Furthermore, the political and social tensions were prevalent, and greatly presented a threat to the workers sustaining their daily jobs. Etienne Bede recounts of his fear in working as well his hesitation to open shop at his home town due to fear of being arrested for abandoning the army (Traugott 56, 58). Furthermore, worker class actions in protest of poor working conditions and low wages for most made things even worse for low class working persons. This can be noted in Truiquin’s case where ran out of money within four days after taking part in a demonstration against the government for unemployment and bad working conditions (Traugott 280-282). Furthermore, Suzanne Voilquin reiterates that most periods after restoration as exceeding depressing and distressing for worker (Traugott 101). For the workme n of organized trade such as Perdiguier, jobs tended to be seasonal and hence they had to travel looking for work

Moises Silva's A Case for Calvinistic Hermeneutics Research Paper

Moises Silva's A Case for Calvinistic Hermeneutics - Research Paper Example According to Moises, the Calvinistic hermeneutics is an expression of the interpretation from the Calvinists. The Calvinists have their interpretation in accordance to the intended message from the historical writers, which is acceptable and understood. The Calvinists have their own theories, principles and methods that are entirely used in expressing their interpretation of the scriptures. The Calvinists indulge such methods, principles and studies to ensure they come out with the best interpretation of the Bible.   This is an acceptable standard that is used worldwide in their quest for a universal interpretation that is devoid of distorted information.   This shows that the Calvinists have their own unique way of interpreting the Bible, which is acceptable in their own fraternity. Therefore, the use of other principles and methods in interpreting the Bible would not be acceptable by the Calvinists.   Moises insists that this is the root of a difference in some of the interpr etations in scriptures. Different fraternities have their own form of interpreting the Bible, which may not be acceptable with other fraternities.Moises states that all Christians in the world have their unique way of interpreting the Bible and scriptures. This depends on the factors that are respected by the Christians, and theory of unending faith to believe in the scriptures. This is an indication that Christians might have the same reading but have a different interpretation.... Therefore, the use of other principles and methods in interpreting the Bible would not be acceptable by the Calvinists. Moises insists that this is the root of a difference in some of the interpretations in scriptures. Different fraternities have their own form of interpreting the Bible, which may not be acceptable with other fraternities. Moises states that all Christians in the world have their unique way of interpreting the Bible and scriptures. This depends on the factors that are respected by the Christians, and theory of unending faith to believe in the scriptures. This is an indication that Christians might have the same reading but have a different interpretation, depending on their understanding of the scriptures. Comprehending the scriptures, therefore, depends on the Christian individual and the various values that are inclined to one’s faith in believing the scriptures. Some biblical texts have an insight while others have a deeper meaning. The meanings vary from C hristian to Christian, depending on the focal point and view of the information embedded in the scriptures. Some Christians only understand the outright meaning of a scripture and only take such information to use in their daily life. However, stout Christians will have a deeper and insightful reasoning from a scripture.3 This indicates that the two types of Christians read the same scripture but will denote a different understanding. This gives a difference in the hermeneutic expression, though it is in the same context. Therefore, focus on such would be a vital factor in understanding Moises’ Calvinistic hermeneutics. According to Moises, there are a number of Christians that have their own difference in interpretation the scriptures. Though they may have the