The Role Of Myth In The Man-Eater

Of Malgudi Essay, Research Paper

The Role of Myth

in

R.K. Narayan’s

The Man-Eater of Malgudi

By Jonathan Kassian

961872830 TRIN

In R.K. Narayan’s book The Man-Eater of Malgudi, there exists a deep mythical structure. The story of the peaceful printer Nataraj who must overcome the demon-like Vasu is structured very much like a myth. As myths and spirituality are implicit in Hindu society, the world of Malgudi is full of mythical elements. To complement these mythical elements, comparisons and references are made to various Hindu myths throughout the book, which act as signposts to the significance of what is going on in the story itself. The myths referred to give us greater insight into the action and into the characters themselves, by showing us more subtle aspects of the story which are juxtaposed against the myths. In The Man-Eater of Malgudi, myths serve to shed light on what is really going on in the world of Malgudi.

The battle between Vasu and Nataraj is framed perfectly in the context of myth. The action that occurs in the novel bears many similarities to other myths that are either mentioned or alluded to, in particular the Ramayana and the myth of Bhasmasura. The structure of the story is the same as a myth, with the protagonist facing an unstoppable enemy who eventually meets his end by his own hand.

To complement the mythical structure of the book, many references and allusions are made to other myths. Sastri is the one who seems to be the most associated with the scriptures and ancient wisdom, and serves to link the myths with reality. Rangi is also an important figure in this respect, not only through her name (which means Krishna) and the role she plays in the “rescue” of Kumar, but also through her reference to the notion of Dharma. The notion of Dharma and its complement, the notion of Moksa, put several of the characters in a new light. It is particularly interesting to look at the character of Nataraj with respect to his devotion. He at first appears to be completely and totally devoted, but we see that this is not necessarily true when put in the proper context.

The battle between Vasu and Nataraj, which makes up the storyline of the book, is structured like a myth. Even before we meet Vasu, we feel his impact by the silence that he causes amongst the regulars of Nataraj’s printing shop . His first act is to violate the sanctity of Nataraj’s back room, a symbol for the inner sanctum of the temple. Vasu’s body is characterized by his bull-neck and hammer-fist, characteristics which make him seem more like a beast than a man, and his “black halo” which immediately tells us that he is an evil figure.

In Vasu’s account of his life, he describes how he crippled his mentor, showing an utter lack of gratitude for the man who taught him and provided for him. In very little time, Vasu has shown disdain for almost everything that Nataraj holds dear: the caste system; the path of non-violence; respect for one’s elders; the sanctity of the family and of chastity; and the sanctity of life itself. He even shows that he is not above killing something that is part of Nataraj’s family when he kills Nataraj’s cat. The only thing left for him to insult is Nataraj’s devotion to the gods. Vasu does so when he kills a tiger, a symbol of Shiva, and a Garuda (eagle), said to be the messenger of Vishnu.

When Vasu plans to kill the temple elephant, it amounts to a direct attempt on the life of a god. Kumar is a sacred being associated with the temple, and represents the God Ganesha. Vasu is no longer just a killer of animals who disturbs the existence of Nataraj, but a true Rakshasa (demon) who threatens to destroy Nataraj’s way of life. As many demons have before, Vasu threatens to destroy an entire world, in this case the world of Nataraj. Nataraj later reflects that “The man-eater had destroyed my name, my friendships, and my world,” . Vasu forces Nataraj to take action against him, which he does (as have many mythical protagonists before him).

Vasu, however, eventually meets his end by his own hand. In trying to squash a mosquito that had landed on his head, his incredible strength crushes not only the fly, but Vasu himself by causing a fatal concussion. Vasu had, in a way, revealed his weakness when he said earlier “Night or day, I run when a mosquito is mentioned,” . The death of Vasu is compared to the death of the demon Bhasmasura who is tricked into placing his hands on his head by Krishna (disguised as a dancer) and is scorched to death by his fatal touch. Vasu’s death mirrors that of Bhasmasura in more than just that respect. Rangi’s name (which comes from Ragna or Ragnatha ) means Krishna, she is the temple dancer, and she is present at the death of Vasu (whether a direct cause or not).

Vasu is like a Rakshasa in many ways. His extraordinary strength and appearance are obvious indicators that Vasu is not a normal man. Nataraj also describes Vasu as possessing a “sixth sense” . Vasu seems to leave devastation in his wake, whether it be leaving the man who taught him crippled, turning Nataraj’s attic into a tanning factory, or annihilating the wildlife of Mempi forest. His killing of the sacred animals shows his disrespect for the gods, another feature of demons. When Vasu “kidnaps” Nataraj and leaves him stranded far from home, we can see a parallel b