Full Episodes Of Law And Order Svu - R. K. Narayan - The English instructor
Good evening. Now, I found out about Full Episodes Of Law And Order Svu - R. K. Narayan - The English instructor. Which could be very helpful for me and you. R. K. Narayan - The English instructorKrishnan, the central character of R. K. Narayan's 'The English Teacher', undertakes an emotional, intellectual, and spiritual journey during the policy of the novel. At the start of the novel he is an English teacher, living and teaching at the same school where he was once a pupil, and at the end we see him resigning his post, starting work at a nursery school, and learning to recap psychically with his dead wife.
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Krishnan's convert comes about not as a ensue of any grand plan or ambition, but as a ensue of a series of bright circumstances which arise once he begins to take steps away from the cloistered and protective environment of his school.
But although Krishnan's journey is unpredictable, a amount of themes are being worked out in the policy of the novel. These themes might be said to be Krishnan's progress from predictability to unpredictability, from the scholastic world to the real world of life and death, from adulthood to childhood, and from a western mentality to an eastern mentality.
From predictability to unpredictability.
Krishnan repeatedly finds himself being drawn out of situations which ought to have been predictable and ordered by events which are spontaneous and unpredictable, and it is clear that he finds spontaneity and unpredictability to be stimulating and life-enhancing, while predictability and order, although providing a upholstery of comfort and security, is finally stifling and deadening
Susila, his wife, brings unpredictability into his life at every turn. For example when they go to look at a house she wants to make a long diversion to walk by the river and bathe her feet, where the rational orderly Krishnan would have naturally taken the most direct route, and it is clear that he finds her unpredictable behaviour a source of satisfaction and inspiration.
The turning point of the story arises from Susila's unpredictability. When they go to look at the house we could not maybe predict that she would go for a walk on her own, get stuck in a contaminated lavatory, and then come to be ill.
The futility of clinging to the trust that life can be orderly, predictable, and knowable is shown in two central, and symmetrical, predictions which occupy a important place in the novel. The first is the doctor's assertion that typhoid, which Susila has contracted, 'is the one fever which goes strictly by its own rules. It follows a time-table' and that Susila will be well in a few weeks. But in spite of his further assurances that her attack is 'Absolutely normal course. No complications. A excellent typhoid run' Susila dies.
The other important demonstration of the futility of believing that life can be knowable and predictable is seen in the headmaster's trust in a prediction made by an astrologer, 'who can see past present and hereafter as one, and give all its true value' that he will die on a given date. But although (just as the doctor had asserted that Susila's typhoid was 'A excellent typhoid run') the headmaster has found that his 'life has gone in fact as he predicted', the headmaster lives.
Both of these episodes show the limitations of man's capability to know and predict the world. The truth is that we cannot know, and cannot predict, and any view of life, whether deriving from contemporary western science, or ancient eastern mysticism, which disregards the unknowable and sees only what is supposedly known, and supposedly predictable, is hopelessly inadequate.
From the scholastic world to the 'law of life'
While these episodes fail to provide Krishnan with whatever rational to believe in, they do bring him face to face with the reality of life and death, and confronting the realities of life without retreating into the safe cerebral world of literature and philosophy is an important component of his journey.
In advent to terms with the death of his wife literature, philosophy, and rationalism, are no use to him. They are all illusions, and the journey he is on involves leaving illusions behind. The truth Krishnan wants to observe cannot be found in Shakespeare, Carlyle, or Plato, it is found only among real people important real lives, it is 'the law of life'.
From adulthood to childhood
Children are very much in evidence throughout 'The English Teacher', and are important guides for Krishnan on his journey. The children who help to show him the way are the younger children, his own daughter, Leela, and the children at the nursery school she attends.
The most important character in the novel, after Krishnan and his family, is the headmaster of Leela's school. He is a champion of childhood, having devoted his life to children since receiving the prediction that he would die, and believes they are 'angels', 'the real gods on earth', and employs what he calls 'The Leave Alone System' in his school.
In the second half of the novel Krishnan's discovery of children as an productive countermeasure against 'the curse of adulthood', and the chance of his mind that he is experiencing straight through meditation, pave the way for his resignation from his old job and the adoption of a more genuine lifestyle.
From west to east
Another component of Krishnan's journey is that he encounters the coexistence of western and native cultural attitudes, which also record the attitudes of Indians of a newer and older generation. For example when Susila is ill she is treated both by a doctor who practises western scientific medicine, and by a Swamiji who uses mystical methods of healing. The Swamiji is summoned by Susila's mother, representing an older generation than Krishnan himself, who believes the 'Evil Eye' has fallen on her daughter, and it is famous that Krishnan feels 'ashamed' that the doctor finds the Swamiji in the house, showing that he is alienated from, and embarrassed by, the native culture of the older generation of his own country.
The final stage of Krishnan's journey takes him further from the from the western intellectual frame of mind, inherited from the British, in which he was embedded at the chance of the novel, and further towards native Indian spiritual practices. To reach his goal of 'a harmonious existence' he takes up his deceased wife's psychically-communicated challenge, which he receives initially straight through a medium, to produce his mind sufficiently to recap with her psychically himself, and bridge the gap in the middle of life and life-after-death. Although initially he had been bemused by his wife's devotional practices, mocking her with 'Oh! Becoming a yogi!' he now relies on her to guide him, from beyond the grave, in his 'self-development'.
In the final chapter the issues of the novel come to a head with Krishnan's resignation from his post as English teacher and his psychic reunion with his wife. In his attack on the theory he is rebelling against he criticises not English Literature itself 'for who could be insensible to Shakespeare's sonnets, or Ode to the West Wind' but India's adherence to an educational theory which stifles the spirit of its students and alienates them from their native culture:
Read the full version of this essay at:
http://www.literature-study-online.com/essays/narayan.html
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