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3rdJuly2013 THEGUIDE:R.K.NARAYANACRITICALAPPRICIATION/
SUMMARY/CHARACTERANALYSIS/SPRITUALITY/
METAMORPHOSIS/MYTH/LITERARYASPECTS

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THEGUIDE:R.K.NARAYANACRITICALAPPRICIATION/SUMMARY/CHARACTERANALYSIS/SPRITUALITY/METAMORPHOSIS/MYTH/LITERARY
ASPECTS

R.K.Narayanstheguide(1958)isanovelwritteninsuchasocioeconomiccontextwhenindiawasstillatraditionbasedcountrywith
themajorityofherpopulationlivinginthevillages.Peopleofthesevillagesweremostlyuneducated,simple,gullibleandsuperstitious.
Childrenheregrewuphearinglegendsandmythsofmanygods,goddessesandsages,whichenteredintotheirintelligentsiaanddeveloped
theiraestheticsensesandmoralvalues.Narayanhimselfmayhaveheardmanysuchstoriesfromhergrandmotherandthusmayhavehad
afirsthandexperienceofthesebelievesofthevillagepeople.Hence,hechoosessuchavillagetounfoldthestoryofthenovelinpoint.The

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guideissetinmalgudi(afictionaltowncreatedbynarayan),anditopenswithitsprotagonist,recentlyreleasedfromprison,sittingona
graniteslabbesideanancientshrineonabankoftheriversarayu,ontheotherbankofwhichissituatedthevillageMangal,wherepeople
aresosimpleandgullibleastobemadetoacceptforgrantedeventhemostunbelievablethings.Itisamancalledvelanfromthisvillage,
whofirstmistakesrajuforasaintandgraduallymakesotherpeopleofhisvillagebelieverajutobeasainttellingthemofthemiraclethat
hebelievesrajuhasperformedtosolveacrucialproblemofhisfamily.Raju,perhapsalreadyhavingalessonofhismisdeeds,feels
reluctanttoplaytheroleassignedbyvelan,butwhenvelantellsrajuhisproblemforasolution,rajucannothelpassertinghisoldhabitof
gettinginvolvedinotherpeoplesinterestsandactivities(guide,9).Irritatedbythegreatnessthrustuponhim,rajutellsvelantobringhis
sisterthenextdayandthusreluctantlyacceptsapositionsuperiortovelans.
Velandiscoversrajuhavingsomethingofasaintinthepostureinwhichheissitting.Velanmeetshimsittingcrossleggedonagraniteslabasifitwereathrone,
besideanancientshrine(5),ariverflowingbeneathit.Rajussittingcrossleggedremindsoneoftheposturesinwhichlordbuddhakeptsittinginmeditationandin
whichhindureligiousgurususuallysitinmeditation.Thegraniteslabmakingathroneforrajuseemstoprovidevelanwithasymbolthatimpliesameaningrelated
tothefigureofaholyman.Thesanskrittermofthroneissimhasnsanditisderivedfromthetwowordssimhameaningalionandasanameaningaseatbecausea
highprieststhroneoughttobecoveredwithalionsskin(dubois1968:127).Theancientshrinebesidewhichrajuissittingandtheriverflowingbeneathittwosacred
symbolsofindiaalsoseemtoprovidefurtherarchetypalsymbolsofholinessthatpossiblyleadvelantotakerajuforasaint.Askrisnarao(1987:170)observes:the
influenceofthetempleonthedemocraticconsciousnessissoprofoundandefficaciousthatitresultsintheultimatetransformationofraju.
Therecentlyreleasedjailbirdrajuisasaintovernightbecauseoftwochancesworkingtogether.Itisamerechancethatheissittingcrossleggedbesidetheancient
templevelanmistakeshimforaswamiforit.Itisalsochancethatvelanssisterhasagreedtomarry.Shehasagreed,notbybeingpersuadedbyraju,rathersome
goodsensehasoccurredinher.Butvelaninterpretshergoodsensetohavebeenawakenedbyrajuandforcesuponhimthegreatnessofasaint.
Rajuslifeappearsinthreephasesinthenovel:hispositionasatouristguide,hisadventurewiththedancerrosieandherhusbandmarco,andfinallyhispositionasa
swamiatthevillage,mangala.Inallthesephasesrajuisacheat.Hecheatsthetouristsbygivingexaggerateddescriptionsofthings.Ashesays:
...Ifaninnocentmanhappenedtobeathand,iletmyselfgofreely.Ipointedouttohimsomethingasthegreatest,thehighest,theonlyoneintheworld.Igave
statisticsoutofmyhead.Imentionedarelicasbelongingtothethirteenthcenturybeforechristorthethirteenthcenturyafterchrist,accordingtothemoodofthehour.
Ififeltfatiguedorboredwiththepersoniwasconducting,isometimesknockedthewholeglamouroutbysaying,mustbesomethingbuiltwithinthelasttwentyyears
andallowedtorackandruin.Therearescoresofsuchspotsallovertheplace.(58)
Hetellsliestorosiewithexplicitinterestofgettingherclosetohim.Astheguideemployedbymarco,itishisprofessionalresponsibilitytoguidethemproperlybut,
contrarytowhatisexpectedofaguide,hemisguidesmarcoandseduceshiswife.Hecheatsrosiebothemotionallyandmonetarily.Whenheisasageatmangala,he
ismoreofahypocriteexploitingthehonestyandsimplicityoftheinnocentvillagers.Whenvelancomeswithhissisterandabasketfilledwithdifferentitemsoffruits
andfood,thehypocriticalraju,pretendingtobeaperfectsaint,picksupthebasketandceremoniouslyplacesitatthefeetoftheimageofalongabandonedgod,
saying,itishisfirst.Lettheofferinggotohim,firstandwewilleattheremnant(18).Heevengrewabeardandlonghairtofallonhisnape(53)toenhancehis
spiritualstatusforwhichbalaramgupta(1981:31)callsrajuaclassicalexampleofacounterfeitguru,ahypocritemasqueradingasasaint,asinnerinsaffronin
hisarticle,asinnerisasinnerisasinnerastudyofraju.Thusinallphasesofhisliferajuremainsabadman.

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Yetsignsofgoodnessrestinrajusheart.Hetellsliesasatouristguidenottofulfillhisselfishend,butsolelytomakehistouristsexcursionsmeaningful.Thetourists
comewithpreconceivedknowledgethattheseorthoseareworthseeingthingsatmalgudiandthemselvesgiveexaggerateddescriptionsofthosethingsbeforeraju
openshismouth(5758)andrajusimplycannotbutnodeonlynottomartheirinterest.Touristsguidedbyhimconsideredthemselveslucky:ifyouareluckyenough
tobeguidedbyraju,youwillknoweverything.Hewillnotonlyshowyoualltheworthwhileplaces,butalsohelpyouineveryway(9).Thoughhistellingliestorosie
seemsintentionalwithexplicitinterestofgettingherclosetohim,bytellinglieshegivesherwhatmarcoasherhusbandhasdenied.Whilemarcohashisinterestsin
collectingandannotatingancientartandhaslittleappreciationforrosiestalentsasaclassicaldancerandalwaysignoresandinsultsherinterests:anythingthat
interestedherseemedtoirritatehim(67),rajuiseloquentinpraisingherdanceandwantstomakeherthebestdancerinindia.Whenrosieisignoredandtortured
anddragsherexistencemiserablyunderthelordshipofmarco,rajuaccommodatesherandgivessomemeaningtoherlife.Atthevillagemangal,rajuisafeigned
sage,buthealwaysspeakstothemongodliness,cleanlinessandspeaksonramayana.Despitehispretencehehassincerestconcernsforthewelfareofthosewhohave
madehimasage.So,rajuisapretendermoreforservingandaccommodatingothersintereststhanforhisown.Marybeatina(n.d:95)writesinthisregardthat
fromthebeginningofhiscareer,rajuisanaccommodatorandthathisattemptstoaccommodate,mundaneastheyare,nonethelesspreparehimforthe
transcendentlifeheeventuallyachieves,andnarasimhaiah(1979:186)almostcanonizesrajuasasaint:withallhislimitationsrajusisaverycomplexlife
achievingintegrationatlast.
Thepolarityinthecharacterofrajuiscomplexandmisleading.While,ononehand,heisreluctanttoplaytheroleunwittinglygivenbyvelan,ontheotherhand
hefeelsdelightedatthesuccessofhisplayingtheroleperfectlyandnoonewasmoreimpressedwiththegrandeurofthewholethingthanrajuhimself(47).Whenhe
isstillangrywithvelanforforcingonhimtheroleofasaint,heacquiresbeardandprayerbeadstoheightenhisspiritualstatus.Theuncriticalfaithofthesimple
villagersandtheirfinecomplimentsbewilderraju,yethisuneasinessisonlywithinhim.Henevermakesanyboldefforttoclearhisposition.Thusrajuoscillates
betweenreluctanceandeagerness.Hisreluctanceispartlyduetohisinnocenceashewantstotellvelan:iamnotsogreatasyouimagine.Iamjustordinary(8)
andpartlyduetoacovertfearthatthehighreverenceofthehumblefolksandtheirunquestioningbeliefinhisenormouscapacitymaybringhimsomeunavoidable
trouble.Rajusensessomedangerimpliedinthisreverenceandfeelsreluctanttobewhatvelanwantshimtobe.Butsoonheagreestoplaytheroleduetoaninevitable
necessityofhisthenecessityoffood.Oncehediscoversthathisworking,asdesiredbyvelan,willprovidehimwithasuremeansforfood,thecheatinhimrises.Thus
thathisdecisionofpretendingtobeasaintisdeterminedbyhisselfishmotivesisclearinthefollowinglines:
Wherecouldhego?Hehadnottrainedhimselftomakealivingoutofhardwork.Foodwascomingtohimunaskednow.Ifhewentawaysomewhereelsecertainly
nobodywasgoingtotaketroubletobringhimfoodinreturnforjustwaitingforit.Theonlyotherplacewhereitcouldhappenwastheprison.Wherecouldhegonow?.
..Herealisedthathehadnoalternative:hemustplaytherolethatvelanhadgivenhim.(guide,33)
Thus,completelymotivatedbyaselfishend,rajudecidesnottoleavetheplacewherefoodcomestohimunaskedonlyinreturnforjustwaitingforitalthoughatthe
sametimefearingthatsomedaythevillagers[velan]mightcometothestageofthinkingthathewastoogoodforfoodandthathesubsidedonatomsfromtheaira
foreseencommentthatcomestrueinadifferentwayinhislife(33).Forthisselfishattitudeofraju,balarumgupta(1981:135)labelshimasaselfishswindler,an
adroitactor,andaperfidiousmegalomaniac.
Nevertheless,rajuatoutasheseemstobeinallthephasesofhislifehassomeuniquelygoodsidesofhischaracter.Heisaselfmademan,atypeofhisown,having
enormouscapacityofadoptinghimselftoallcircumstances.Verymuchlikecamusmeursault,rajuhastheuniquecapacitytolovelifewhereverheisandtoenjoy
thingsaroundhiminallsituations.Despitehisunedifyingpastrajulivesthepresentinitseverymomentandacceptseverythingitoffers.Heevenfindstheprisonnota
badplaceandfeelssorrywhenreleased.Whenheistoplaythepartofasaint,hesosuccessfullyadoptshimselftothecircumstancethatnotonlyvelanandthesimple
villagersbutalsothevillageschoolmastercomeunderhisguidance.However,whilemeursaultisintrovertandselfish,alwaysworkingforhisownpleasureand

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nevergettinginvolvedinotherpeoplesinterestsandemotionsandisguidedbyanexaltedphilosophyoflife,rajuisextrovertandalwaysworksforothersinterestsat
thecostofhisownfreedomofchoice.Whenhewasatouristguide,hehadtoactinaccordancewiththeexpectationsofthetourists.Hisownlikingsanddislikingwere
notimportantthere.Andwhenheisaspiritualguide,hehastocomeuptowhattherolethrustuponhimdemands.Therefore,ifrajuastouristguidetellslies,helies
notforhispersonalbenefitratherthetouristswanthimtodoso.Andassage,thoughafakesageheis,heworksforthewellbeingofthevillagersandguidesthemtothe
rightpathasatruesagewouldhavedone.Thusrajuisnotbasicallycorruptatheartbutappearssoonlybecauseofhisfailuretosaynotowhathedoesnotlike.Ashe
says:ifihadhadtheinclinationtosay,idontknowwhatyouaretalkingabout,mylifewouldhavetakenadifferentturn(55).Thislatentgoodnessofrajusheartfor
sacrificinghisowninterestsforothersgraduallyleadshimtowhatcanbecalledhismartyrdom.Marybeatina(1993:105)commentsthatinthecharacterofraju,
narayanportraystheenormousproportionofthemundaneineveryman,whichisconstantlyinconflictwithtranscendenturges,andwhicheverattemptstopostpone
ordelaytheintegrationtotheveryend.
Evenintheextremedangerofthevillagers,rajussthoughtsareguidedbyselfishmotives.Hefeelsalarmedoverthegrowingunrestinthevillageandadvisesthe
villagers:nooneshouldfight(99).Hewantstoestablishorderandunityamongthevillagersbecausetheunrestmightaffecttheisolationoftheplaceandbringthe
policeonthescene.Hedidnotwantanyonetocometothevillage(99).Rajuissoscaredofbeingexposedasafakeswamiifthepoliceoranybodycomestothevillage
thathestupidlysaystovelansyoungerbrother,oneofthelesserintelligencesofthevillage,whocomewithnewsaboutafurtherprobableattackbetweenthevillagers:
tellyourbrother,immediately,whereverhemaybe,thatunlesstheyaregoodillnevereat
Eatwhat?Rskedtheboy,ratherpuzzled.
Saythatillnoteat.Dontaskwhat.Illnoteatunlesstheyaregood.(100)

thiswasfranklybeyondthecomprehensionoftheboyandhecouldnotconnectthefightwiththismansfood(87).Consequently,themessageisdistorted.Velanand
hiscompanyhearthemessageastheswami,swamidoesnotwantfoodanymorebecause...Itdoesnotrain(101102).Thusrajusfateissealedbyavillageidiot.
Histhreatofnoteatingismistakenforaritualfast.Soontheunrestisgoneandthevillagersstartprostratingbeforehim,saying:youarenotahumanbeing.Youare
amahatma.Weshouldconsiderourselvesblessedindeedtobeabletotouchthedustofyourfeat(106).Thusthefoolishvillagersagainimposeahugeresponsibilityon
rajubyconferringonhimanewtitlemahatma.Narayanusesthetitlemahatmaforrajutopreparehimforhistranscendentaljourney.Mahatmawasusedto
addressgandhijiwhoinitiatedthedoctrineofahimsha(nonviolence)tofightagainstthebritishandundertookfastandsacrificesshortlybeforehisdeathin1948to
endcommunaldisturbanceinindependentindia.Thegreatnessofmahatmagandhiandhisfasttobringpeaceandunityarewellknowntothepeopleofmangalaas
well,aswefindinwaitingforthemahatmagandhivisitsnarayansfictionaltownofmalgudiduringindiasliberationwar.Rajuisfarawayfromtheessential
gandhianideologyandamanofhistypewouldnothavebelievedinitperhaps,butheisentrappedbythevillagershighestimationofhisperson:
Thismangalaisablessedcountrytohaveamanliketheswamiinourmidst.Nobadthingwillcometousaslongasheiswithus.Heislikemahatma.Whenmahatma
gandhiwentwithoutfood,howmanythingshappenedinindia!Thisisamanlikethat.Ifhefaststherewillberain.Outofhisloveforusheisundertakingit.Thiswill
surelybringrainandhelpus...(102)
Yourpenanceissimilartomahatmagandhis.Hehasleftusadiscipleinyoutosaveus.(107)

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Rajusrealtransformationsetsinwhenherealizesthat,whilecheatingtheinnocentvillagers,hehasmadehimselfagiantwithhispunyselfandhasworked
himselfintoapositionfromwhichhecannotgetoutnow(109).Theonwardjourneyofthehypocriticalrajuendshereandthecovertgoodnessofhissoulfindsaway.
Thuswhileunderthethreatoflifeheshouldhavecursedthefools,hefeelsmovedbytherecollectionofthebigcrowdofwomenandchildrentouchinghisfeetandby
thethoughtoftheirgratitude.Tobringaboutrajusrealtransformationandtomakeitplausible,narayanusestheindianhinducontextandculture.Hearrangesraju
toperformaritualfast,standinginkneedeepwaterforfifteendays.Waterandritualfastaretwoholysourcesofpurificationinhinduism.Thefastofeachdayseems
todryuprajussinsandthewaterpurifyinghissoulbywashingawayitsdirtiness.Withinfivedaysofhisritualfast,rajuisachangedman.Hefeelsenragedatthe
persistenceoffoodthoughts(237),perhapsrealisingthatitwasthedirenecessityoffoodforwhichhehadtobeafakeswami:withasortofvindictiveresolutionhe
toldhimself,illchaseawayallthoughtoffood.Forthenexttendaysishalleradicateallthoughtsoftongueandstomachfrommymind(237)ifbyavoidingfoodi
shouldhelpthetreesbloom,andthegrassgrow...(23738).Thusanewrajuissettobeborn:
Forthefirsttimeinhislifehewasmakinganearnesteffortforthefirsttimehewaslearningthethrilloffullapplication,outsidemoneyandloveforthefirsttimehe
wasdoingathinginwhichhewasnotpersonallyinterested.(238)
Aslongasrajusthoughtsareguidedbymundaneaffairs:love,money,foodandshelter,hehastoremainahypocrite,butthemomentheshedsallhishypocrisyand
forgetsallmundaneinterests,hispenanceisthatofarealsaint.Fromthesixthdayrajusprayertobringdownrainfromtheheavensandsavehumanityisnolonger
apretendersbutthetruesupplicationofasaintwho,absolutelyfreefromthemundane,isabsorbedinmeditation,beinginleaguewiththedivine.
Balaramaguptaaccusesnarayanofbeinglessscathingandmorecovertinhisattacksonraju,becausehe[narayan]canlaughathumanfolliesandabsurdities
withoutanygreatinvolvementorawelldefinedcommitmenttohumanvalues(1981:135).Balaramaguptaperhapsreadstheguideasadelightfulexposureofthe
ignoranceriddenindianruralsocietyaswellasoftypicallyindianpseudosaints,butthereverenceofthesimplefolksforrajuthesanyasiandtheirunquestioning
faithinthesanyasicanbeattributedtotheirculturalheritage.Asradhakrishnan(1959:35)writes:
Fromthebeginningofherhistoryindiahasadornedandidealizednotsoldiersandstatesmen,notmenofscienceandleadersofindustry,notevenpoetsand
philosophers...Butmenwhohavestampedinfinityonthethoughtandlifeofthecountry,menwhohaveaddedtotheinvisibleforcesofgoodnessintheworld.
Inmakingrajuasaint,itisnotrajuwhohimselfplaysanysignificantroleratheritisvelanandhisvillagerswhosereverenceforceshimtobeasaint.Theabsolute
reverenceoftheinnocentvillagerscometohimasasharpweaponattheendalthoughrajushouldnotcertainlybeallowedtogoscotfreewithoutowningpartial
responsibilityforhisfate.Itispartiallytruethatrajucouldhaveavoidedhisendhadhenotsimplyagreedbutrajusfailuretoestablishcontroloverthesituation
initiatedbyvelanisfateful.However,ifrajuisatlastasaint,histransformationshouldnotappearamiraclebecausesuchmiraclesarenotimpossibleinindiawhich
hasbeenalandofgodsandgoddessesandwheretraditionalbeliefsaremorethanknowledgedespitetheinvasionofthewest.Althoughwesterncolonialmachinery
alreadybroughtaboutconsiderablechangesinindiasmanysocialandpoliticallevels,theknowledgeofindianclassicalmythsremainsalmostunchangedinthe
psychologicalstateofthepeople.Inthisregardnarayanhimselfcomments:withtheimpactofmodernliteraturewebegantolookatourgods,demons,andsages,
notassomeremoteconcoctionsbutastypesandsymbolspossessingpsychologicalvalidity,evenwhenseenagainstthecontemporarybackground(englishinindia,
commonwealthliterature,122).Itisthishoarytraditionofindiathatalongwiththeunshakeablemisplacedbeliefofthepeopleofmangalagoeshandinhandin
makingrajuasaint.
Italsoseemsthatthetraditionalhindubeliefaboutasaintplayssomeroleinthetransformationofrajuintoasaint.Inhinduismsuchblindacceptanceandconsequent
reverenceforasaintarecommonknowledge.Accordingtohinduism,disciplesshouldpossesstwoqualities:susrusaandsraddha.Zimmerwtitessusrusaisthe

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ferventdesiretohear,toobey,andtoretainwhatisbeinghearditimpliesdutifulness,reverence,andservice.Sraddhaistrustandcomposureofminditdemands
thetotalabsenceofeverykindofindependentthoughtandcriticismonthepartofthepupilandhereagainthereisreverence,aswellasstrongandvehementdesire
(zimmer1952:48).Thepresenceofthesequalitiesinvelanandothersofhisvillageisfunctional.Rajuisasaintnotbecauseheisasaint,butbecausevelanandothers
ofhisvillageareperfectdisciplesembodyingallthesequalities:theyarenevertiredofhearingandtakingforgrantedeverythingrajunarratesnotonlyvelan,even
theteacherofthevillageschoolobeyswhatrajusays,andtheyhearandretaineverythingminutelyintheirmindsandtheyaresoreverenttowardsrajuthattheydo
neverquestionwhathetellsthembecausetheybelieve,asniradc.Choudhuri(1997:303)says,thatitishinduconvictionthatnorightpathinreligioncanbefound
withoutinstruction...Byaqualifiedguide.Mercantistefano(2002:82)saysthattheseculturalfactorsdisplaythewisdomofanuninterruptedancienttradition
thatmouldsthemindsofthecharactersandinfluences,oftenunconsciously,theirthoughtsandbehaviour.Hence,takingarogueforasaintwasnotimpossiblefor
suchpeople.
Narayanalsoseemstomakeacorruptmanaspiritualguidewiththehelpofthemythicelementstakenfromindianmythology.Rajustransformationcorrespondsto
thelivesofmanyindianmythicalsageslikenezamaouliapeer,orvalmiki.Nezamaoulia,athiefbyprofession,onedaycomesacrossapiousmanwhomhewantsto
robbutthemanasksnezamaouliaifhisfamilymemberswillsharehissins.Nezamaoulialeavingthemantiedwithatreeinthejunglegoeshomeandaskseverybody
iftheywillsharehissinsofrobbingpeoplebutnoneagrees.Nezamaouliafeelsrepentantandatonesbywateringadeadtreeuntilthetreebloomsflowersandheis
acceptedasasaintbypeople.Similarlyvalmiki,aforestplunderer,alsobecomesasaintbychoosingalifeofasceticismunderatreewherehepassesyearsuntilants
buildashelterabovehim.
Finallyitcanbesaidthatitisnotthatrajuworkedtobeasaintratherhehadtobeasaintunderacompellingpressureoverwhichhecouldnotestablishanycontrol.
Hejustreluctantlyacceptsthegreatnessthrustuponhimbytheinnocence,ignorance,superstitionanddeepbeliefsinreligionofthesimple,rusticpeopleofthevillage
ofmangala.Chanceandincidencealsoplayadominantroleinmakinghimasaint.Andtheoreticallynarayanmakesauseofthereligious,philosophicalandcultural
beliefsbasedonthegreatindianepics,legendsandfolktalestotransformrajuintoasaint

[abstract:thisseekstounderstandhowacorrupttouristguiderajuplayingthecentralroleinr.K.Narayanstheguideismetamorphosedintoasaint.Conceptually
ethically,morally,lawfullyatouristguideisnotdesiredtomisguidethetouristsbutintheguiderajuinsteadofshowingtherightpathtothetouristsfollowsthe
wrongmeanstoguidehisvisitors.However,thingsrelatedtounethicalmeansdonotcontinueandconsequentlyhegetsexposedasacriminalinthecontextofforging
rosiessignature.Hisimprisonmentendingtohiscareerasatouristguidemakesaturningpointinhislifeandtheturningphaseofrajuslifeisthepointofstudyinthis
paper.Thejailbirdraju,afterhisreleasefromtheprisoncell,ismistakenforaspiritualguideandlatermadetosacrificehislifetosavethelivesofthewholenation.
Rajuslifehistransformationintoasagefromarogueseemstocorrespondtothelivesofmanyindianmythicalsages.Thisstudyattemptstoshowwhethernarayan
portraysrajustransformationintermsofthemythofspiritualsaintsinrelationtotheprevalentmythsofindia.]

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Posted3rdJuly2013byKausikBanerjee
Location:Nabadwip,WestBengal,India
Labels:englishliterature,kausikbanerjee

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