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a "pure" Hindu identity.2 The Vendor of Sweetshas certainly been seen in this of The Vendor of Sweets, which centres on a conflict between Jagan and his. Narayan made his debut with Swami and Friends and he remains a staunch propagator of Gandhian philosophy. In Vendors of Sweets, Jagan an orthodoxical. In The Vendor of Sweets (), R. K. Narayan seems to problematise the viability of a pure tradition (here embodied in the Gandhian spirit of living) in.
It becomes apparent that his love for money and selfishness make him alienated from his relatives as well as from his son and wife. Mali regards his father to be responsible for his mother's death, because Jagan argued with the doctor to use nature cure for his wife's brain tumor. Mali saw his mother dying before his eyes and on the day of her death, "the boy had come into being" P.
In spite of having inherent flaws Jagan has not degenerated completely like those of Vasu of The Man-Eater of Malgudi. He does not run after money by using cheap hydrogenated vegetables oils imitating the common practice adopted by other makers engaged in the same business.
He feels that although the Goddess of wealth has bestowed her favours on Jagan, yet he does not know how to take maximum benefit of this opportunity. In other words, according to him Jagan should start using cheap and adulterated ingredients for his sweets.
Thus, people for their materialistic pursuits are prepared to sacrifice their moral value and aesthetic sense in their desire to earn wealth. Human mind is a very complex phenomenon and it is difficult of decipher it. It is seen through Jagan's psychic ambivalence to his love-hate relationship towards his son.
His strong love overpowers his love for the son.
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When there is no way else, Jagan decides to strongly resist and nullify his son's designs to capture his money. For this purpose he adopts the method of "non-violent non-corporation movement" keeping in view the Gandhian principles.
Finally, a point arrives when Jagan becomes tired and disgusted with the situation. He is unable to continue long struggle between himself and his son and cries out, "Money is an evil, we should all be happier without it" P.
This statement is not an outcome of Jagan's wisdom but is the result of his unhappy state of mind". There is no doubt that he does not mean what he says. He has no intentions of getting rid of his wealth becomes imminent when the "cousin" jokingly advises him that if he does not care for money and has become weary of it, he should "throw away the bronze jug which contains all the money, P.
Actually Jagan is not only deceiving others but deceiving himself also. Although money is a major obsession for him yet he tries to convince himself and others that it is the root of all evil. He deceives himself into believing that he is no miser but a staunch follower of Gandhian principles. He deceives others by concealing his real income and wealth.
Even Mali is aware that his father earns thousands of rupees everyday although the father repeatedly denies it. This earthly world is an illusion in which all human beings get trapped and it is always too late when dawn appears and reality of life is felt. Most of the human problems arise mainly out of the illusion of wealth and attachment for the son.
As soon as Jagan refuses to give money to his son the breach between the two widens to such a huge gap that it becomes irreparable. This illusion is the most devastating factor in the novel which destroys the son and well as the father.
Narayan attempts to prove that despite the best efforts most of people from the middle class of the society end up gaining nothing. The whole journey of strenuous life seems futile endeavor. But the search for peace and domestic tranquility never ends as Sastri in The Man-Eater of Malgudi rightly concludes that the cycle of life continues in spite of the existence of devils on this earth.
Books Cited: Narayan in His Own Culture: An Approach to The Vendor of Sweets. Explorations in Modern Indo English Fiction, ed.
Dhawan New Delhi: Bahri Publications, , Sundaram, The Vendor of Sweets: Narayan New Delhi: Gulab Vazirani, , p. Narayan, ed. Atma Ram Gaziabad: Vimal Prakashan, ,p. Narayan, The Vendor of Sweets Mysore: Indian Thought Publications, , p.
All other textual references have been cited from this edition. William Walsh, R. A Critical Appreciation Allied Publishers, , p. Related Papers. A study of Swami and Friends. By International Research Journal Commerce arts science. An Echo of His Own World.
The Vendor of Sweets
By Jahidul Alam. The Comedy of Misreading in the Fiction of R. By Susan Lever. Jagan represents the superficial aspects of the East and Mali the weaker aspects of the West. A college drop out, Mali attracted by the West contracts relationship with a foreign girl, Grace.
Mali rejects his Indian past and tries to imitate Western life. His driving in a drunken state brings him to jail. Jagan-Grace relationship proves that East—West synthesis is also possible.
Grace, the unmarried, casteless, foreign girl, has concern and solicitude for Jagan in her attempt to be a good Hindu daughter-in-law. She learns diligently the Indian way of life and maintains the house clean.
Jagan on his part understands her predicament brought by the misdeeds of his son. What prevents Grace from settling down in India is not any error on her part, but her money gets exhausted and Mali would have nothing to do with her. Jagan wears hand spun cloth that signifies purity to him, and he has been commended for it by Gandhi himself. In his early days Jagan's wife, Ambika, dies from a brain tumour and leaves him to care for his only son, Mali.
R K Narayan - The Vendor of Sweets (the Sweet Vendor) (Image PDF)
Mali is gradually spoilt by Jagan and his almost 'maternal' obsession towards his son's life. Later, in his college days, Mali displays his deep dislike for education and says that he would like to be a 'writer', which Jagan at first inteprets as a clerical occupation. Afterwards, Mali decides to leave to America to study Creative Writing. He gets his passport and tickets ready without even informing Jagan about his plans. But, Jagan accepts this diversion with good heart and treasures every letter received from Mali and proudly exhibits it to anyone whom he met in his daily activities.
A few years later, Mali returns to Malgudi very Westernized and brings along a half-American, half-Korean girl, Grace, whom Mali claims is his 'wife'.
Jagan assumes that they are married according to the social norms and standards, but also realizes that Mali's relationship with him has further eroded. However, Jagan develops an affection for Grace and feels that Mali is not giving her the attention she deserves.
රස කැවිළි වෙළෙන්ද්ර = the vendor of sweets
Soon Mali expresses his grandiose scheme of starting a machine factory with the association of some anonymous business partners from America. He asks his father to invest in this factory, but Jagan is unwilling to provide the financial infrastructure of this venture, which causes more friction between Jagan and Mali. Troubled by this turmoil, Jagan decides to retire from active working. Through an unexpected meeting with the top businessmen of the region, Jagan comes across the 'bearded man', a rather eccentric hairdyer whose eloquence makes Jagan contemplate on his dull and monotonous life.Dhawan New Delhi: He concedes to the need of giving money for the bail of Mali at the police station, but bluntly disagrees to leave his wealth to be inherited by his son even when he renounces the material pursuits of life towards at the far end of his life.
But soon cracks developed not only between Jagan and Mali but also between Mali and Grace. The Vendor of Sweets deals with the trials of relationship and the separateness of generations between a father and his son. He does not want anybody to know about his daily earnings so he never allows anybody to come near him when he is counting his daily earnings. Log In Sign Up. Even after having lived twenty years with his son Jagan knew very little about him.
Narayan Viking Press books Indian novels.
The novelist wants to speak out truth through comic situations and conversations.
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