Thursday 24 October 2019

Collection of Websites

Welcome Readers !

Web surfing and visiting websites is not a new thing nowadays. Various browsers give facility to bookmark the useful websites and web pages. When we enter keywords on any search engine, we get numerous web results within a fraction of second. Real dilemma starts at this point. We get many choices on the screen. From the surface we can't judge the depth of any ocean. If we randomly select any web results from search engine, the user may be redirected to the page which is completely irrelevant to the keywords. I want to share some useful websites which will help you in your day to day life.

NMEICT Sakshat Project - Literary Theory and Criticism

Project Blended Learning in Dept of English MKBU

Good Example of Google Sites - Download Mp3

Heenaba Zala's e-portfolio

Barad Sir's early blogs - Blog for teaching and learning

Barad Sir's early blogs - Using blogs to enhance writing skill

In this era of ICT based learning, there are hundreds and thousands of websites which provide effective and self paced learning. Some websites open the doors for distance learning.

Canvas Learning

edX Learning

Cousera

Swayam Portal - Govt. of India Online Learning

National Career Service - Employment Portal Govt of India

Sakshat Project - ICT projects, MHRD, Govt of India

Incidental Comics
Very Informative Blog with good pictures. Grant Snider explains various things through pictures.

Planet PDF
Download your favorite books right from here !

Bhagat Singh - Why I am an Atheist

Role of Intellectuals in Public Life

Different types of novel

Save Nature - Save Humankind

Hello Readers!

Whenever something good is happening, remember there are many sacrifices behind it. If we are able to study with focused schedule, it's our mother who restlessly work for our food and other things which we don't even consider as important. If we are successfully handling meeting with corporate figures, there are some people who bring home vegetables and groceries for our delightful dinner, during which we discuss stock market and corporate decisions. Anything which brings ease to human life, also brings sacrifices. Earlier there were no hazardous radiations of cell tower, because we were using telegram, and postal service. (read here the most fair and healthy use of communication, pen and paper.) Earlier there were trees who were being cut for making paper and for other purposes, but now it's nests and shelters of birds which we are destroying by some means.

માળાઓ વિંખાઈ રહ્યા છે...

Humans are always badly hungry for their expanding needs. Enough of this hunger. Let's get this straight. If the human hunger will never be satisfied, humankind will have nothing to do, but repentance.

5G is on it's way, don't know whether to be glad or not, as Sparrows, the most tender species in birds, become the first victim to receive radioactive waves, they are begging for their existence. If we are human, then I'm sure there is no need to describe what we can do for them.

If we will be aware towards nature, we will enjoy long journey on the Earth.

Thursday 10 October 2019

Presentation 4 - Indian Writing in English

Hello Readers!

Here's my presentation of Paper No. 4 Indian Writing in English


The Purpose: Modern Ideology of Education from RohitVyas25

I've also uploaded a video of my presentation on YouTube. Click here to watch the video.



Click here to evaluate this presentation.

Thank You!

Presentation 3 - Literary Theory & Criticism

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Here is my presentation on Paper No. 3 Literary Theory and Criticism



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Presentation 2 - Neo-Classical Literature

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Here is my presentation on Paper No. 2 Neo-Classical Literature

Neo-Classical Literature - Anti Sentimental Comedy from RohitVyas25

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Presentation 1 - Renaissance Literature

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Here is my presentation about Paper 1 Renaissance Literature And Christopher Marlowe.


Renaissance Art & Christopher Marlowe from RohitVyas25

I've also uploaded a video of my presentation on YouTube. Click here to watch the video.



Click here to evaluate this presentation.

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Assignment 4 - Renaissance in India: A Spiritual Study

This assignment is a part of internal evaluation of student's academic activity in the Department of English, MK Bhavnagar University. Here is my assignment.

Name: Rohit Vyas
Class: Semester 1
Roll No: 29
PG Enrolment Number: 2069108420200041
E-mail: rohitvyas277@gmail.com
Course: M.A. English, at Department of English, M.K. Bhavnagar University
Paper 4 - Indian Writing in English 1, Unit 3
Submitted to: Dr. Dilip Barad


Renaissance in India: A Spiritual Study

Spirituality

There is a very thin line between spirituality and religion. Anything which reminds us of God is religion, and whichever thing connects with our self and spirit is spirituality. In other words we can say that doing meditation through which our sprit gets rejuvenated, is called spirituality. This varies from person to person but spirituality is such a thing which one cannot even deny, because it goes with us unknowingly. If we are thinking on a particular subject and we have total focus on it; it becomes spiritual. Any thought or idea, elaborated to its utmost extent, can be called spirituality. Human can be misguided through outer sources of information or data, but what comes from within, means conscience, and is spiritual.

India through Aurobindo’s Eyes

Is India civilized? The very question might be arising in every learned man’s mind. Aurobindo thinks about India in different way. For him Spirituality is such a thing that one can rely on its all manners. In his words if we see:

“Spirituality is the master key of the Indian mind. It is this dominant inclination of India which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects. The aggressive and quite illogical idea of a single religion for all mankind, a religion universal by the very force of its narrowness, one set of dogmas, one cult, one system of ceremonies, one ecclesiastical ordinance, one array of prohibitions and injunctions which all minds must accept on peril of persecution by men and spiritual rejection or eternal punishment by God, that grotesque creation of human unreason which has been the parent of so much intolerance, cruelty and obscurantism and aggressive fanaticism, has never been able to take firm hold of the Indian mentality.”

Here are some examples of Karma which directly connects us to our spiritual self.

Spiritual Spirit Develops through our Karma

Hate not the oppressor; for, if he is strong, thy hate increases his force of resistance; if he is weak, thy hate was needless.

Very usually, altruism is only the sublimest form of selfishness.

Revolutions hew the past to pieces and cast it into a cauldron, but what has emerged is the old Aeson with a new visage.

Suffer yourself to be tempted within so that you may exhaust in the struggle your downward propensities.

If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end; it is only a gate or a beginning.

I have failed, thou sayest. Say rather that God is circling about towards His object.

If thy aim be great and thy means small, still act; for by action alone these can increase to thee.

Care not for time and success. Act out thy part, whether it be to fail or to prosper.

He, who would win high spiritual degrees, must pass endless tests and examinations. But most are anxious only to bribe the examiner.

Indian religion has always felt that since the minds, the temperaments and the intellectual affinities of men are unlimited in their variety, a perfect liberty of thought and of worship must be allowed to the individual in his approach to the Infinite.

Indian religion placed four necessities before human life. First, it imposed upon the mind a belief in a highest consciousness or state of existence universal and transcendent of the universe, from which all comes, in which all lives and moves without knowing it and of which all must one day grow aware, returning towards that which is perfect, eternal and infinite. Next, it laid upon the individual life the need of self-preparation by development and experience till man is ready for an effort to grow consciously into the truth of this greater existence. Thirdly, it provided it with a well-founded, well-explored, many-branching and always enlarging way of knowledge and of spiritual or religious discipline. Lastly, for those not yet ready for these higher steps it provided an organisation of the individual and collective life, a framework of personal and social discipline and conduct, of mental and moral and vital development by which they could move each in his own limits and according to his own nature in such a way as to become eventually ready for the greater existence. The first three of these elements are the most essential to any religion, but Hinduism has always attached to the last also a great importance; it has left out no part of life as a thing secular and foreign to the religious and spiritual life.

The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal. A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things. Soul, nature, life are only a manifestation or partial phenomenon of this self-aware Eternity and this conscious Eternal. But this Truth of being was not seized by the Indian mind only as a philosophical speculation, a theological dogma, an abstraction contemplated by the intelligence. It was not an idea to be indulged by the thinker in his study, but otherwise void of practical bearing on life. It was not a mystic sublimation which could be ignored in the dealings of man with the world and Nature. It was a living spiritual Truth, an Entity, a Power; a Presence that could be sought by all according to their degree of capacity and seized in a thousand ways through life and beyond life. This Truth was to be lived and even to be made the governing idea of thought and life and action. This recognition and pursuit of something or someone Supreme is behind all forms the one universal credo of Indian religion, and if it has taken a hundred shapes, it was precisely because it was so much alive. The Infinite alone justifies the existence of the finite and the finite by itself has no entirely separate value or independent existence. Life, if it is not an illusion, is a divine Play, a manifestation of the glory of the Infinite. Or it is a means by which the soul growing in Nature through countless forms and many lives can approach, touch, feel and unite itself through love and knowledge and faith and adoration and a Godward will in works with this transcendent Being and this infinite Existence. This Self or this self-existent Being is the one supreme reality, and all things else are either only appearances or only true by dependence upon it. It follows that self-realisation and God-realisation are the great business of the living and thinking human being. All life and thought are in the end a means of progress towards self-realisation and God-realisation.

Conclusion

Here we have seen that how Sri Aurobindo puts forward his arguments and thoughts about spirituality, religions and nationalism. How Indians are way advanced than European countries and how India can be the world-guru in the terms of all the aspects.

Thank You.

Reference:

Aurobindo, Sri. The Renaissance in India: with a Defence of Indian Culture. PDF, Sri Aurobindo Ashram Publication Dept., 1997, https://www.sriaurobindoashram.org, www.sriaurobindoashram.org/sriaurobindo/downloadpdf.php?id=35.

Assignment 3 - Aristotle and Modern Expressionism

Hello Readers!

This assignment is a part of internal evaluation of student's academic activity in the Department of English, MK Bhavnagar University. Here is my assignment.

Name: Rohit Vyas
Class: Semester 1
Roll No: 29
PG Enrolment Number: 2069108420200041
E-mail: rohitvyas277@gmail.com
Course: M.A. English, at Department of English, M.K. Bhavnagar University
Paper 3 - Literary Theory & Criticism, Unit 1
Submitted to: Dr. Dilip Barad


Aristotle and Modern Expressionism


What is Expressionism?

According to Wikipedia: Expressionism means
“Expressionism is a modernist movement, initially in poetry and painting, originating in Germany at the beginning of the 20th century. Its typical trait is to present the world solely from a subjective perspective, distorting it radically for emotional effect in order to evoke moods or ideas. Expressionist artists have sought to express the
meaning of emotional experience rather than physical reality.

Express Yourself

If you are given an opportunity to express your views on anything, how will you describe them? Will you take a pen and paper to write your thoughts? Or start talking about them? Will you take a look at history and reread them? Anyways, let’s have a quick view over how expressions work and what is the place of expressionism in human life.

Right from the childhood we love to cry. Yes, crying is the most natural way to express emotions and feelings. But as a grown up person how often do you cry? Or do you remember the last time you cried? Expressions, conveyed through powerful manners and behavior.

According to Aristotle, Art must have the element of delight and pleasure. Any form of drama is incomplete without delight and pleasure.  Plato’s objection was well defined by the term mimesis.

Nowadays the forms of expressions are Facebook, WhatsApp etcetera are new tools for expressing our emotions which can be fitted in the argument of Aristotle’s definitions. Now let’s have some glimpse how these latest platforms are influencing expressionism.

Tik-Tok

This is a digital platform of making short videos which convey some beautiful message or it can also be made for entertainment purpose only. Now these genres are being evaluated by new generation in much different way. They immediately take some message or moral from these videos. Videos of dancing or about generating laughter also best fits in the terms of Aristotle’s definition of aesthetic delight.

WhatsApp

It is basically known for the communication purpose but still people use this Instant Messaging tool for sharing their written articles and stories. Some stories, which convey the message of morality and life lessons. This can be read through the concept of literary criticism given by Plato and Aristotle.

Plato’s Views

Plato says that art being the imitation of the actual is removed from the Truth. It only gives the likeness of a thing in concrete, and the likeness is always less than real. But Plato fails to explain that art also gives something more which is absent in the actual. The artist does not simply reflect the real in the manner of a mirror. Art cannot be slavish imitation of reality. Literature is not the exact reproduction of life in all its totality or fullness. To some extent, it is the representation of selected events and characters which are necessary in a coherent action for the realization of the artist’s purpose. He even exalts, idealizes and imaginatively recreates a world which has its own meaning and beauty. These elements, present in art, are absent in the raw and rough real. While a poet creates something less than reality he at the same times creates something more as well. He puts an idea of the reality which he perceives in an object. This ‘more’, this intuition and perception, is the aim of the artist. Artistic creation cannot be fairly criticized with such a base that it is not the creation in concrete terms of things and beings. Thus considered, it is not taking us away from the Truth but leading us to the essential reality of life.

Once more he argues that art is bad because it does not inspire virtue, does not teach morality. But is teaching the function of art? Is it the aim of the artist? The function of art is to provide aesthetic delight, communicate experience, express emotions and represent life. It should never be confused with the function of ethics which is simply to teach morality. If an artist succeeds in pleasing us in the aesthetic sense, he is a good artist. If he fails in doing so, he is a bad artist. There is no other criterion to judge his worth. R.A.Scott -James observes: “Morality teaches. Art does not attempt to teach. It merely asserts it is thus or thus that life is perceived to be. That is my bit of reality, says the artist. Take it or leave it – draw any lessons you like from it – that is my account of things as they are – if it has any value to you as evidence of teaching, use it, but that is not my business: I have given you my rendering, my account, my vision, my dream, my illusion – call it what you will. If there is any lesson in it, it is yours to draw, not mine to preach.” Similarly, Plato’s charges on needless lamentations and ecstasies at the imaginary events of sorrow and happiness encourage the weaker part of the soul and numb the faculty of reason. These charges are defended by Aristotle in his Theory of Catharsis. David Daiches summarizes Aristotle’s views in reply to Plato’s charges in brief: “Tragedy (Art) gives new knowledge, yields aesthetic satisfaction and produces a better state of mind.”

These views and arguments of Plato gives us clear idea that how expressionism can be applied in current times in various ways. He also propounds that tragedy in form of performing art can be of the single revolution of the sun. There should be unity of time place and action, and also should meet with the pre described category of mythos, catharsis, plot, structure, characters, etc.

Plato first judges poetry from the educational standpoint, later, from the philosophical one and then from the ethical one. But he does not care to consider it from its own unique standpoint. He does not define its aims. He forgets that everything should be judged in terms of its own aims and objectives, its own criteria of merit and demerit. We cannot fairly maintain that music is bad because it does not paint, or that painting is bad because it does not sing. Similarly, we cannot say that poetry is bad because it does not teach philosophy or ethics. If poetry, philosophy and ethics had identical function, how could they be different subjects? To denounce poetry because it is not philosophy or ideal is clearly absurd.

Now let’s see what Aristotle has to say about the theory of mimesis.

Aristotle agrees with Plato in calling the poet an imitator and creative art, imitation. He imitates one of the three objects – things as they were/are, things as they are said/thought to be or things as they ought to be. In other words, he imitates what is past or present, what is commonly believed and what is ideal. Aristotle believes that there is natural pleasure in imitation which is an in-born instinct in men. It is this pleasure in imitation that enables the child to learn his earliest lessons in speech and conduct from those around him, because there is a pleasure in doing so. In a grown-up child – a poet, there is another instinct, helping him to make him a poet – the instinct for harmony and rhythm.

He does not agree with his teacher in – ‘poet’s imitation is twice removed from reality and hence unreal/illusion of truth', to prove his point he compares poetry with history. The poet and the historian differ not by their medium, but the true difference is that the historian relates ‘what has happened’, the poet, ‘what may/ought to have happened’ - the ideal. Poetry, therefore, is more philosophical, and a higher thing than history because history expresses the particular while poetry tends to express the universal. Therefore, the picture of poetry pleases all and at all times.

Aristotle does not agree with Plato in the function of poetry making people weaker and emotional/too sentimental. For him, catharsis is ennobling and it humbles a human being.

So far as the moral nature of poetry is concerned, Aristotle believes that the end of poetry is to please; however, teaching may be the byproduct of it. Such pleasing is superior to the other pleasures because it teaches civic morality. So all good literature gives pleasure, which is not divorced from moral lessons.

Conclusion

Thus we can say that these critics gave the logical argument about what should be the tragedy and what should be the poetry. And through those arguments we have also seen that how it can be applied in current times. There are various forms and methods to express our thoughts and emotions. Various ways are nowadays used to express the views on different things. We now have the exact meaning of what is poetry and what is tragedy.

Works Cited

Contributors, Wikipedia. Expressionism. 5 October 2019. Document. 9 October 2019.

NMEICT Project. Literary Criticism. 9 October 2019. Document. 9 October 2019.

Assignment 2 - Robinson Crusoe: Study of Character with Various Aspects

Hello Readers!

This assignment is a part of internal evaluation of student's academic activity in the Department of English, MK Bhavnagar University. Here is my assignment.

Name: Rohit Vyas
Class: Semester 1
Roll No: 29
PG Enrolment Number: 2069108420200041
E-mail: rohitvyas277@gmail.com
Course: M.A. English, at Department of English, M.K. Bhavnagar University
Paper 2 - Neo-Classical Literature, Unit 2
Submitted to: Dr. Dilip Barad


Robinson Crusoe: Study of Character with Various Aspects

Human Behavior – A Mystery

To elaborate the thought, one may state that human behavior has always been mysterious. Though it can be of taking important decisions or Robinson Crusoe is also a character with usurpation temperament and giving attempts to acquire land. His money mindedness also reflects in his actions while he sells Friday. We can see here how immediately human behavior changes and quickly the tables are turned.

Crusoe as Fatal Character

Crusoe lives on an island for many years. And there he decides to colonize the island and thinks that I own this island. This self taught thought was proven wrong by the appearance of cannibals who were already staying there unnoticed. Those cannibals are doing their rituals for killing one cannibal for each day. All of a sudden one cannibal escaped from the crowd and ran the opposite the shore and finds Crusoe. That cannibal becomes frightened of Crusoe and tries to escape from him but Crusoe saves that cannibal from other barbarians. That cannibal is found on Friday, so Crusoe names him Friday.

True to his old friends, he promised them restitutions for their labors on his behalf when he was in full control of his wealth. After making recompense to the old captain and others, Crusoe had to decide which way to steer his course "and what to do with the estate that Providence had thus put into my hands." He decided first to go
to England, but was somewhat apprehensive about going by sea. Acting on his hunches, he decided not to go two different times on two different ships, and this was greatly to his advantage as both ships were lost at sea.

Friday’s character is like below:

A savage; whom Crusoe rescues from certain death from the hands of cannibals. Friday is handsome, intelligent, brave, and loyal, none of which are qualities usually associated with "savages." He serves Crusoe faithfully throughout his life.

For a year, Crusoe continued in the same mood and, for safekeeping, he moved his boat to a little cove under some high rocks so that no savages could discover it. Apart from his necessary duties, he no longer left his habitation because he still vividly remembered the footprint and the remains of a cannibal feast.

While contemplating God's direction of the universe, he was confused at times as to whether God directed the universe directly or, as Crusoe believed, by little hunches and hints. Since Crusoe was preoccupied with fear for his safety, he no longer invented things or contrived substitutes. He made no fires, lest the smoke give away his presence; he did not fire his gun, fearing that it might be heard, nor did he drive a nail or chop wood, for the same reason — that is, it might be heard. Because he feared to start a fire, he contrived to burn some wood at the mouth of a hollow until it became dry charcoal, which he carried home.

It was while he was cutting wood that he found a large cave, but to his distress, two eyes shined out of the darkness within. Recovering from his fright, he ventured in, with a fire brand only, to find a dying old he-goat. Unable to get him out, he decided to let him lie there, so as to frighten away any exploring savages. Going back to the cave, he found it to be a suitable storage room for guns and ammunitions because the floor was level and dry.

The he-goat suddenly died, and Crusoe buried him inside the cave since he was too heavy to drag out. Crusoe was now in his twenty-third year of residence on the island. He remembered how his dog died, how he taught his parrot to speak more fluently, and how the cats multiplied so fast that he had to start shooting them.

Since it was the month of December, Crusoe went out early to check his fields to see if it was time to harvest, but he was surprised by a fire on the shore. Running back to his habitation, he armed himself with guns for defense and prayed that God would deliver him from the barbarians. After waiting for several hours, he decided to go out and observe the proceedings. He found nine savages sitting around a fire. After a while, they got into two canoes and paddled away. Going down to their camp site, he again found the horrible remains of human bodies. Once again, murderous thoughts consumed his brains and he was perplexed. Luckily, he did not find a trace of them until May of his twenty-fourth year.

About the sixteenth of May, during a very great storm, Crusoe heard the noise of a gun fired, perhaps from out at sea. Almost immediately, he heard a second shot and decided that it must be a ship in distress. Not being able to help it, he hoped perhaps that it could help him, and so he set a large fire to attract attention. The storm, however, put the fire out. He tried again and left the fire burning all night. The next day, with his gun in hand, he went out to see the ship and saw the wreck of a ship "cast away in the night upon those concealed rocks which I found when I was out in my boat."

Thanking God that he had not met a similar fate, he looked upon the broken bodies and wished that at least one had escaped so that he could have a companion to talk with. A corpse floated up with money in the pocket of the drowned man but, much more important, the coat also contained a pipe. Driven both; by a need for possessions and a need for companionship, Crusoe decided to venture out to the boat to see what it held and to see if anyone was alive. Once again, the violent currents were visible. Terrified of being driven out to sea, he hauled his boat into a little creek and sat on the sand with ambivalent feelings. Determined to get to the ship, he attempted the feat the next morning and, after two hours labor, he finally reached the wreck. From the wreck of the Spanish ship, a half-starved dog swam to Crusoe, which he fed.

Boarding the shipwreck, he found the bodies of drowned men and many ruined provisions. He maneuvered two chests onto his boat, some liquor, a powder horn, some brass kettles, and journeyed home, very fatigued. After spending the night in his boat, he awoke refreshed and endeavored to take his treasures to his new cave. Opening the chest, he found no things of great use to him — cordial waters, bottles ornamented with silver, sweetmeats, shirts, handkerchiefs, and three great bags of money and gold bars.

Having stored all these things away, he took his boat to his old harbor and went back to his habitation. He was more cautious than before but went about his business as usual.

For the next two years, Crusoe was preoccupied with schemes to escape from the island. During this time, his mind dwelt upon possible errors which he had committed earlier in his life. First, he realized that he should have followed his father's advice and never left his home in England. Then, if he had not desired greater wealth than was his lot in Brazil, he would never have been shipwrecked, and would now be living a happy and wealthy life in Brazil. Thus, he realized that his greatest sin or error was that he could never be satisfied with his "station in life."

It was obvious to Crusoe that he had created more wealth than he had ever had before, but it was all useless to him. One rainy night in March, being unable to sleep, he again reviewed his life and his present circumstances. Realizing that he was less anxious during his first years on the island before finding the footprint in the sand, he lamented that he had never been warned of the possible dangers that surrounded him, but thanked Providence for protecting him during all the years that he was naively unaware of the many dangers.

Conclusion


Thus we can read the character in many ways like psychological aspect and colonial aspect, imperial aspect and fatal character also.

Assignment 1 - Paradise Lost & Human Karma


Hello Readers!


This assignment is a part of internal evaluation of student's academic activity in the Department of English, MK Bhavnagar University. Here is my assignment.


Name: Rohit Vyas
Class: Semester 1
Roll No: 29
PG Enrolment Number: 2069108420200041
E-mail: rohitvyas277@gmail.com
Course: M.A. English, at Department of English, M.K. Bhavnagar University
Paper 1 - Renaissance Literature, Unit 3
Submitted to: Dr. Dilip Barad

Paradise Lost & Human Karma

Human Karma

Starting from verb forms like, eating, drinking, sleeping, walking, to thinking, envying, gossiping, butter polishing, and back biting all comes under the roof of Human Karma. What we do becomes out Karma. From the very beginning of Human Life, Karma was started. According to The Book of Genesis, God created Adam and the place was called paradise.  From this very beginning, we know how humans have revolutionized themselves and made the world livable at their ease. Nowadays we see Man is not working or earning for his livelihood but he is making money just to become wealthy. The object of working and earning money has changed so has human karma. From the theory of imperialism and colonialism this thing will be clear more.

Karmic Knowledge and Colonialism

In the meantime, people were doing many activities like plough the farm and growing eatable vegetations. Hunger was satisfied and more activities came into being such as singing, painting, crafting something to which we call nowadays, ‘from waste to best’. More land and water was required to do these extra activities; other than making food for self. Money was not at all in anyone’s concept or in minds. Barter system was the initial thing for the birth of a term – ‘Money’. As per the strength man had, he used all his power and mind to build borders for land, whoever tried to intrude into it, was being perished. Man was unable to stay alone so that he built a colony around it; of course, with the people of the same temperament, which we now call ‘neighbors’. Thus, colonialism had started and human karma was directly related to it, because envy and jealousy was the driving force to occupy land; such as someone has more money, or more land, the others will get jealous to him and will work harder to make more wealth than him. The one, who is powerful by means of money and strength, gets much respect and honor.

Karma as person’s identity

Any author is much identified by his/her karma; the literature he/she has produced, not by his/her birthplace or any other details. If we speak of John Milton, we will remember his work Paradise Lost at first place. When we remember Shakespeare, what sparks our eyes? We will definitely remember his drama ‘Romeo and Juliet’. At least for a student of English literature, works are more important rather than the author. In all other respects humans should always be seen by their karma, not by their caste, religion or any other things. For example, we may speak of Mahatma Gandhi. He was much respected by his karma and his devotion towards people’s welfare. The very attribution of ‘Mahatma’ was given because of his great deeds. He quit his clothes after watching a woman wearing torn clothes bearing a naked child. With full of sympathy at heart, he removed his shawl and covered the woman and child. What a person thinks, matters. What a man does matters. If we take inspiration from such great figures around us, we can also shape our personality by doing great deeds. Now let’s understand how karma is directly related with the literary work, Paradise Lost Book IX.

The First Disobedience

We can compare this karmic philosophy to Milton’s Paradise Lost Book IX. The time which is shown in the book is of when, nobody existed on earth. We can say that the first karma was done by the maker God. He created Adam and sent him to the Earth, for his company God created Eve. Both were roaming on the Earth, while as evil spirit, Satan is in the disguise of serpent. When Adam is not around, the Serpent or Satan approaches Eve and tempts her to eat the fruit of the tree of knowledge. At first, Eve denies eat the fruit but later on she agrees. After eating the fruit she becomes conscious about her body and gets her body part covered. Eve tells Adam about the forbidden tree and acknowledges him that she has eaten the fruit of knowledge. Adam willingly eats the fruit because of his love for Eve. This was the first disobedience of human being, that Adam and Eve ate the fruit of knowledge from the forbidden tree. But doesn’t it seem that God has done the first disobedience by telling creating the forbidden tree or the tree of knowledge?

Krishna’s Explanation

This argument can be judged by the justification of Krishna. He explains to Arjuna the importance of Karma that, one shouldn’t think of the outcomes of any deed but only should focus on what an individual is doing. What we are thinking or implying by speaking also builds our karma. Krishna further tells that he who remains neutral without reflecting or reacting anything is called balance minded (Sthitpragna).

Here in Paradise Lost book IX, Adam gets to know that Eve has eaten the fruit of knowledge, and reacts out of emotions and love. He thinks that I won’t be able to get another Eve twice. After thinking so he also acts in the same manner as of Eve and eats the fruit. Now we can see that Adam did his karma by taking emotional decision, if he would be balance minded, he wouldn’t take such decision. If he had not eaten the fruit, perhaps he would might saved from the curse and wrath of god.

Milton mocks the more tedious parts of the classical epics and the knightly romances of the middle ages. For him, the ultimate hero is not measured in physical strength but in moral power. Milton has already described the extravagant war in Heaven, but in the end it was more about obedience and revolt than feats of martial prowess. God again allows Satan to enter Eden undeterred.

Adam reminds Eve of her secondary place in the proper order of nature, and again Milton reiterates the supreme freedom of Adam and Eve’s will even as the Fall approaches. Adam’s mistake is giving in to his weakness regarding Eve’s physical beauty, and allowing her to sway him against his better nature.

Eve is also taken with the fact that the serpent talks. Further, the snake is not in the angelic form of the tempter in Eve's dream, so she is not put on guard by the creature. (Milton has made it clear earlier that Adam and Eve were never threatened by any animal in Eden.) Satan first flatters Eve. He licks the ground. He says he worships her beauty. The reader recalls that Eve narcissistically became enamored of her own image in the water at her creation. She is vain, but she is also secondary to Adam. Here a talking snake praises her beauty and says he worships her. She is interested though not enraptured.

But when the serpent takes Eve to the Tree of Knowledge, his arguments come so fast and so deviously that she cannot follow them. At first, she does what she should. She tells the serpent that she cannot eat from the tree. He argues that he has eaten and did not die. Then he adds that God wants her to eat of the tree and, contradictorily, that he envies what the humans might learn if they did eat. The arguments come so fast that Eve cannot answer, let alone think through them. Her innocence in comparison with Satan's cunning overcomes her reason. She is no match for Satan, and so his sophistic arguments seem reason to her. Unlike Adam, Eve buys into the arguments without grasping what is really happening. Eve eats the fruit, and eats, for the first time, gluttonously, letting her appetite take control of her reason.

After she eats, Eve at first feels elated. She thinks that she has reached a higher level but shows this ironically by starting to worship the tree. Her thoughts turn to Adam. Initially, she thinks she might keep this new power for herself and perhaps become his equal. At this point, Eve is conniving; already the fruit has changed her innocence. Even her reason for telling Adam shows this fact. If the fruit indeed leads to death, she does not want to die and leave Adam to another woman. She selfishly wants him to be in the same condition she is.

Adam's temptation and fall is much less complicated than Eve's. When Adam drops the flowery chaplet that he has been making for Eve, he symbolically drops all that he has in Eden. He immediately realizes what Eve has done. Adam makes a conscious decision to eat the fruit because he cannot give up Eve. He allows his physical passion for her to outweigh his reason, and so he eats. Adam's decision is willful, unlike Eve's, which was based on fraudulent argument and weak reason.

Conclusion

We have seen that how human karma can aptly be connected with this renaissance piece of literature. According to Karmic philosophy, one has a load of much karma in life and in accordance of one’s thinking and decision, one gets its fruits.