Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
INCREASE UPON INCREASE “THE EARLIEST RECORDS OF COMPOUND INTEREST COME FROM MESOPOTAMIA” DEVDUTT PATTANAIK ECONOMIC TIMES 22/11/25 The idea of compound interest is one of the most powerful and dangerous discoveries in human history. The Sanskrit term for compound interest is chakra-vriddhi, literally ‘wheel-growth’ or “increase upon increase”. This word occurs in classical Sanskrit lexicons and legal-economic literature, where it denotes interest that accrues on previously accumulated interest, i.e., compound interest. Economists today call it the eighth wonder of the world. But long before banks and stock markets celebrated its magic, people feared it as a force that could destroy lives. A small loan could grow into an unbearable burden. In many cultures, this growth of money upon money became not just an economic fact but a moral metaphor. The earliest records come from Mesopotamia. On clay tablets, scribes as early as 2000 BCE described how a loan of barley or silver doubled when interest was added to interest. The logic was simple: if the borrower could not repay on time, the debt multiplied until he was forced into slavery. Wealth grew like a crop but was also trapped like a snare. In India, interest was called vriddhi, meaning growth. When this growth itself was allowed to grow, the word used was chakra-vriddhi, circular increase, like a wheel that keeps turning. The Arthashastra of Kautilya in the Mauryan age set clear limits for how interest could be charged, but it also recognised the practice of compounding. Later mathematical texts, such as the Bakshali Manuscript, even offered progressions that look very much like our modern compound interest calculations. Yet India went further than mathematics. It turned this financial principle into a way of speaking about morality and karma. The Jataka tales, stories of the Buddha’s previous births, use debt and interest to explain how karma works. In one story, a foolish borrower takes a small loan, thinking it is easy to repay. But the lender insists on adding interest upon interest, until the original sum grows beyond measure. The man is ruined, and the Buddha explains that this is how a single careless act multiplies across lifetimes. In the Sammodamana Jataka, the Bodhisattva tells a merchant that just as compound interest ruins borrowers, so unwholesome deeds accumulate until they crush the doer. In the Nigrodhamiga Jataka, the Buddha, born as a deer, tells his companions that even a small wrong act can grow like an unpaid loan that increases day by day. In the Kosiya Jataka, a wealthy merchant lends grain with compounding terms, and the hapless borrower sees his debt become endless. Here, the Buddha compares financial debt with moral debt, showing that desire, like compound interest, feeds upon itself. The Jains sharpened this metaphor. Jain texts describe karma as a form of sticky matter that clings to the soul. In the Avasayaka Curni, it is explained that karma multiplies like chakra-vriddhi. A grain loan of a merchant is used as the example: each month, the unpaid grain grows with more grain, and soon the borrower has no way out. Similarly, each act of violence or greed attracts karmic particles, which in turn attract more, creating an endless chain. In the Upadeshmala of Dharmadasa Gani, there is the tale of a merchant who lends grain on compound interest. When the borrower cannot repay, the lender demands his children as servants. The story is told to remind listeners that worldly debts never end, but spiritual austerity alone can cut the cycle. Among the Jews, interest had another meaning. In the Hebrew Bible, Israelites were forbidden from charging interest to one another. It was permitted with outsiders, but not within the community. Later, in Christian Europe, canon law also forbade charging interest. But kings and nobles needed credit, so they turned to Jews, who were often pushed into money lending because they were excluded from other professions. Over centuries, this made Jews visible as lenders, and soon the myth arose that they had invented interest itself. The truth is very different. Compound interest was already known in Mesopotamia, in Greece, in India, centuries before Jewish law. In fact, Jewish tradition began by restricting interest, not promoting it. But history turned Jews into symbols of money, and compound interest into a mark of their trade. Across time and space, compound interest has carried different meanings. To rulers and merchants, it was a mathematical tool, a way to enrich kingdoms and fund commerce. To monks and sages, it became a parable of human weakness, showing how a small act of greed or folly grows beyond control. To Jews and Christians, it was a moral dilemma, a practice both necessary and sinful. And today, it is celebrated by bankers as the key to wealth.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
In Shakespeare’s play, ‘The Merchant of Venice’, Gratiano, a close friend of Antonio, while addressing him, says,
Let me play the fool; /With mirth and laughter let old wrinkles come;/ And let my liver rather heat with wine/Than my heart cool with mortifying groans./Why should a man whose blood is warm within/Sit like his grandsire cut in alabaster,/Sleep when he wakes, and creep into the jaundice/By being peevish? I tell thee what, Antonio — I love thee, and ’tis my love that speaks — There are a sort of men whose visages/ Do cream and mantle like the standing pond.
In this address, Gratiano argues that a life without mirth is like living death. He prefers to “play the fool” and age naturally through laughter rather than grow emotionally cold through constant seriousness. Using the bodily imagery of liver, heart, and blood, Shakespeare contrasts warmth, passion, and circulation with ‘mortification,’ which literally means killing the spirit. Gratiano mocks men who, despite having ‘warm blood,’ sit rigid and joyless like alabaster tomb statues, alive in body but dead in feeling. Such people ‘sleep when they wake’ and even make themselves ill through peevishness, as suggested by the image of jaundice. Spoken out of affection for Antonio, the speech criticises cultivated melancholy and false gravity, asserting that true wisdom lies in emotional vitality, openness, and engagement with life rather than in frozen solemnity.
Although he speaks generally about a “sort of men” who cultivate solemnity. He directly names Antonio in the middle of the passage—“I tell you what, Antonio — I love thee, and ’tis my love that speaks”. This makes it clear that the speech is an affectionate rebuke of Antonio’s habitual melancholy at the beginning of The Merchant of Venice (Act I, Scene i). Gratiano urges Antonio to abandon his excessive seriousness and embrace warmth, mirth, and emotional vitality.
Excessive gravity dries up life, while laughter, warmth, and engagement are signs of true wisdom. Gratiano’s defence of mirth belongs to a long humanistic tradition. Numerous authors and texts have conveyed the concept of a fulfilling life. “Life is too important to be taken seriously”, says Oscar Wilde. L’Allegro (“The Cheerful Man”) and Il Penseroso (“The Pensive/Melancholy Man”) are companion poems by John Milton that explore two contrasting, yet complementary, ways of life: one embracing mirth, nature, and social joy, and the other favouring solitary contemplation, deep study, and serious thought, with both leading to profound insights and true happiness. They present a balanced view of a perfect life, showing the value in both active pleasure and deep reflection, often described as ‘twin poems.’
Gratiano’s defence of mirth and emotional warmth reflects a worldview strikingly close to that found in Hindu mythology, where life is understood not as grim endurance but as lila, the cosmic-divine play. Figures like Lord Krishna, who laughs, dances, and plays the flute even while guiding the world’s moral order, embody the belief that wisdom need not wear a solemn face. Similarly, Nataraja, the cosmic dancer, is a depiction of God Shiva, the great ascetic, suggesting that restraint and ecstasy must coexist. Both Shakespeare and Hindu mythology thus challenge the notion that gravity alone equals depth. They affirm that true understanding flows from warmth, movement, andengagement with life, where joy becomes not frivolity but a profound expression of spiritual and human vitality.
The Bhagavad Gita celebrates the Inner Cheerfulness, ‘Natushyati, na kanksati’ which means – The sthitaprajna (One with steady wisdom) neither grieves nor desires. He remains cheerful in himself. It rejects anxiety and gloom, valuing inner brightness and balance, much like Gratiano’s refusal to sit in sorrow. “Life itself is the greatest of gifts says Mahabharata – The epic repeatedly says that life, with all its struggles, is worth cherishing, and one should engage in it energetically.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are designed for our readers, including children and adults, and feature a diverse range of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are designed for our readers, including children and adults, and feature a diverse range of content. We also accept donations for our mission. Should you wish to contribute to the cause of cancer research? The bank details are given below:
Human Power Vs Divine Will: Lessons from King Kansa of Mathura and King Acrisius of Argos
Kamlesh Tripathi
Perseus survives despite Acrisius’ dastardly attempt to kill him. Though he is abandoned and left to adrift in a wooden chest in the sea along with his mother, he is protected by the gods. On the other hand, Krishna, the eighth child of Devaki, is secretly carried away from the prison and saved, while Kansa kills infants in his attempt to escape fate. Both narratives show the failure of human power against divine will.
Perseus is aided by Zeus, Athena, and Hermes, all key Olympian gods in Greek mythology and children of Zeus, the king of the gods and the ruler of the sky, who provide him with magical weapons and guidance. Krishna is protected by Lord God Vishnu, who incarnates as him, and supernatural events such as the parting of the mighty river Yamuna, the prison guards falling asleep at the time of his birth, ensure his escape. Perseus and Krishna’s survival is ensured through direct divine involvement. Let’s not forget the famous Hindi saying, ‘Ja ko rakhe saiyan mar sake no koi’ (No one can harm a person whom God protects).
King Acrisius of Argos (a historic city in Greece) receives a prophecy that his grandson will kill him. Terrified, he tries to prevent fate by incarcerating his daughter Danaë and later abandoning her and her infant son Perseus (his grandson) in the sea to die. Similarly, King Kansa, of Mathura (a kingdom in India), hears a divine prophecy that the eighth child of his sister, Devaki, will be the cause of his death. To avert this destiny, Kansa imprisons Devaki and her husband Vasudeva and resolves to kill their children at birth. In both cases, theprophecy of death becomes the central trigger for the ruler’s actions.
Despite all precautions, Perseus accidentally kills Acrisius with a discus during athletic games, fulfilling the prophecy. Krishna eventuallyslays Kansa in Mathura, bringing an end to his reign of terror. In both myths, destiny is fulfilled not through rebellion but inevitability.
Acrisius and Kansa both represent a fear-driven authority that turns cruel and unjust. Perseus and Krishna represent the restoration of moral and cosmic balance (Greek dike and Hindu dharma).
These stories reflect a universal mythic pattern: A ruler hears a prophecy of downfall. He persecutes the innocent to escape fate. The child survives through divine grace. Fate ultimately triumphs. A comparable example is of tragic Greek hero Oedipus, who was saved as an infant by a shepherd who took pity on him after being ordered to leave the baby to die on Mount Cithaeron by his father, King Laius, who was warned that his son Oedipus would kill him and marry his mother.
In the case of Moses, the Israelites (Hebrews) are enslaved in Egypt. Fearing their growing numbers, Pharaoh orders all Hebrew male infants to be killed. At this time, a child is born to Amram and Jochebed of the tribe of Levi. To save him, his mother places him in a basket (ark) made of reeds and sets it afloat on the River Nile. The basket is discovered by Pharaoh’s daughter, who takes pity on the child and adopts him. He is named Moses, meaning “drawn out of the water.” Moses does not kill the Pharaoh directly, but he confronts Pharaoh and manages the release of the Israelites across the Red Sea.
The similarity between Acrisius and Kansa lies not in their personalities but in the mythic structure: The futility of resisting destiny and the triumph of divine justice over fear and tyranny.
Greek mythology and Hindu mythology, though distant in geography, converge on this profound philosophical truth: no power can overturn cosmic law.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are designed for our readers, including children and adults, and feature a diverse range of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
In the chilly December, wrapped in cheer, Comes the Christmas season that we hold so dear. With frosty nights and winter’s bliss, I always feel its magic kiss.
*
With mesmerising celebrations and laughter aloud, With joyful hearts and spirits profound. Carols of gladness fill the air, Christmas warmth is everywhere.
*
There is a village in Utopia,
That lies in the distant north,
Far … far away,
Where … Elves are never seen …
… making toys for Christmas Eve,
But from where,
Santa brings,
Umpteen Christmas gifts.
*
They say,
The elves,
Aid the Santa Claus,
In the making of those lovely toys.
*
Tales of the Flying Reindeer,
Through the night sky,
Laced with twinkling stars,
Across the snowy mountains,
In the magical sledge,
Is the man dressed in red?
Who is called Santa Claus?
*
With jingling bells and joyful cheer, Santa comes when night is near. He leaves his gifts by candlelight, For waiting children, hearts alight.
*
In icy winds and winter’s cold, A snowman stands so white and bold. He lives awhile, then fades away, As seasons turn and change their way.
*
In Bethlehem, a sacred sight, The birth of Christ brings holy light. The town glows warm with hope anew, As faith and love are born for you.
*
Church bells ring from towers high, Carols soar into the sky. Choirs sing, and masses pray, While angels gain their wings, they say.
*
The streets glow bright with festive gleam, Markets shine like Christmas dreams. People wander, smiles abound, Joy and cheer are all around. *
With cakes and wine and music sweet, Dancing joyfully to the beat. Through all of life, both far and near, I always come back home for Christmas cheer.
*
The magic of Christmas never ends, Its greatest gifts are family and friends. Not just a season, place, or time, But love and peace, a state sublime.
*
So Merry Christmas, friend so true, May warmth and love stay close to you.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
… What links Mamdani’s rad-cum-loony left NYC campaign & the hard right’s hazing of Usha Vance & other right-wing PIOs is America’s politics of extremes & group targeting. There are some echoes in India, too …
TIMES OF INDIA 3/11/25
SEEMA SIROHI
If running New York City were only as simple as making a TikTok video! Zohran Mamdani excels in one, and if he wins the crown, he will realise that sweet dreams are ‘not’ made of this. Cue the music since we are in the zone, and he is a lapsed rapper. Mamdani is the frontrunner in a sharply ideological mayoral race undergirded by fear that a socialist takeover of the citadel of capitalism is imminent. People might enjoy free bus rides, he promises, but the city is in deep crisis with a $5.5bn budget shortfall. It’s bleeding financial sector jobs, remains challenged by the Covid-related exodus of the middle-class and affluent, and might soon be looking for a bailout. NYC needs a financially educated mayor to manage its $110bn budget, not a sloganeer with surface interest in ‘affordable housing’ – Mamdani hasn’t taken a position on ballot proposals to build new housing. Why? Because unions don’t like the proposals that streamline permits and reduce their leverage. The Nov 4 vote will have national implications – the nature of American politics could change. If Mamdani wins, centrist Democrats will be under pressure to shift leftward or get out of the way. The more left the Dems become, the more right the Republicans will go in search of ‘common sense’ solutions with a new chant: ‘Save America First from ‘communism’. Mamdani has long embraced socialist politics – as many lefty immigrants tend to do in the safety of university campuses. But since his mayoral run got real, he’s been furiously cleaning up the past. Can he wipe all the spills? He has associated with radicals who justify the 9/11 attacks and mullahs who want to raise an Islamic army in America. His pro-Palestinian views resonate with younger voters, but his rhetoric scares others. He grew up with an academic father, Mahmood Mamdani, who has argued that suicide bombers should be recognised as ‘a category of soldiers’ and ‘a feature of modern political violence…’ Junior Mamdani is a proud member of the Democratic Socialists of America, but not proud enough to embrace their full platform. He took the second-best (pragmatic) option — he ran as a Democratic Party candidate and became the nominee. He is at the centre of the fight for the party’s soul between leftists and centrists. Call it a civil war or political suicide, the Democratic establishment is confused, out of real ideas, and fighting generational change. If change means Mamdani, expect traditional voters to secede in greater numbers. Top Dems refused to endorse Mamdani for months. They fretted about his impractical agenda (free bus rides, free child care, rent freeze, more taxes on the rich), pro-Palestine, anti-Israel views and ‘defund-the-police’ calls in the past. As he rose in the polls, prominent Democrats gave a reluctant nod, which further advertised the party’s no-direction-home politics. The centrists want Andrew Cuomo to win even though he had lost the primary, thanks to a scandal-ridden past and a lacklustre campaign. The former NY state governor is forced to run as an independent despite being political royalty–he is the son of the legendary Mario Cuomo, a three-term governor. The big question: Can the centre/Cuomo hold? Even Trump would like that as a bona fide New Yorker in the White House with $1.1 bn in real estate holdings in the city. He labelled Mamdani ‘a communist’ early on and has threatened to withhold federal money if he wins. Cue your favourite apocalyptic music. Republicans were reluctant at first to the thought of a Mamdani win, as the ‘face’ of the Dems, he would ensure their victory in the midterms. Then it dawned on them that they too had a stake in America’s financial heart continuing to beat to a capitalist tune and not a socialist dirge. Cuomo has shown signs of life in the final stretch and narrowed Mamdani’s double-digit lead by 10 points in the latest polls. Can a last-minute surge lift him above a deeply controversial past and a terrible record? It helps that many groups, including a significant section of the Jewish community, do not want Mamdani as mayor. More than 1,100 rabbis across the country signed a letter, calling him a threat to the ‘safety and dignity of Jews in every city’. The candidate’s stance on Israel, the intifada and the slogans associated with Palestinian rights (‘globalise the intifada’, ‘from the river to the sea’) have caused deep disquiet. With antisemitism on the rise on both sides of the political divide, words matter more than ever. Mamdani refuses to endorse Israel’s right to exist as ‘a Jewish state’ and questions why any state should exist as a racial and religious entity. He also has strong views on Indian politics. The negatives are piling up on social media. Mamdani has campaigned with terrorist sympathisers, including Siraj Wahhaj, an ‘unindicted co-conspirator’ in the first World Trade Centre bombing in 1993. When challenged, Mamdani tends to play the victim card — Islamophobia is the root of all criticism, and people are afraid of getting the first Muslim mayor. Mamdani’s intense focus on his religious identity has disturbed many. It leads him to tell half-truths, and when fact-checked, he claims Islamophobia. The obsession with identity politics seems more important than revealing a clear path to funding all the free programmes he has so generously promised. PS. What about the other half of his identity? He rarely talks about it. DEVDUTT PATTANAIK A few weeks ago, FBI director Kash (Kashyap) Patel, son of Gujarati Patidar immigrants, via Uganda, was trolled by the American ‘fringe’ simply for wishing a Happy Diwali. Soon after, Vivek Ramaswamy, son of Tamil Brahmin immigrants, the Republican Party’s young conservative star, was mocked for being Hindu, not Christian. Sensing the shift in public narrative following the killing of Charlie Kirk, now seen as a Christian martyr, Vice President JD Vance declared publicly that he hopes his wife, Usha, daughter of Telugu Brahmin immigrants, would convert to Christianity. But in today’s America, that is not enough. As Dinesh D’Souza – another Indian-origin right-wing figure, a Goan ‘Bamon’ Catholic from Mumbai- has painfully discovered. For the American Christian Nationalist, to be Christian means to be White. You can change your religion, but you cannot change your brown skin. Bulldozer karma: For decades, Indians were celebrated as the “model minority” – hardworking, educated, apolitical. They added value without threatening local culture. But in recent years, that perception has shifted. Viral videos of noisy Diwali firecrackers in New York or Ganesh Visarjan processions in Australian rivers have transformed the Indian immigrants from polite contributors to cultural nuisances. The change is partly global. In an age of anxiety and economic contraction, borders harden and tolerance shrinks. In the 2022 New Jersey parade, a group of Indian Americans displayed a bulldozer float- a symbol of rising ‘Hindu power’ associated in India with demolishing homes of allegedly illegal Bangladeshi migrants. The irony was brutal: members of a traditionally vegetarian, non-violent community proudly identifying with an instrument of destruction. When criticised, they defended it as an act of “dharmic” outrage against 1,000 years of slavery and colonisation. Now, the bulldozers of American White Christian Nationalist outrage are rolling towards them. Indians abroad are learning what Muslims and Jews long knew- that in radicalised nationalism, today’s defender can become tomorrow’s enemy. Old dharma, new drought: Ancient Vedic texts like Shatapatha Brahmana describe a simple law of scarcity: when the rains fail, and famine spreads, the strong consume the weak. Dharma, they say, is the opposite – when the strong protect the weak. Once, immigration embodied that spirit: strong nations offering opportunities to the less privileged. But today, the global economy is drowning in debt rather than water, and drought has returned. Scarcity squeezes out wisdom and compassion. The non-violent satvik vegetarian displays bloodlust. The Lady of Liberty is turning into a Karen. When compassion dries up, people cling to the most visible marker of belonging: the body itself. National borders can be crossed. Religions can be joined or left. But race cannot be escaped. You can baptise your name, but not your skin. Hence, in America, Christianity is not so much about being Jesus. It is about being white. Secularism in America, since the Declaration of Independence, has been about different Christian denominations, not Jews, Muslims, Buddhists or Hindus. The irony for India: Indian Brahmins, who for decades positioned themselves as global interpreters of Hinduism, are watching uneasily. They once believed that aligning with Western power structures – speaking English, quoting Sanskrit and eating vegetarian – would ensure acceptance. They even argued that America was part of ‘akhand bharat’. That America was Patala or Sutala of Baliraja, and California was actually ‘Kapila-aranya’. “For the American Christian Nationalist, to be a Christian means to be White…you can change your religion, but you cannot change your brown skin…This perhaps is the warning for India: when nationalism becomes racial, no myth of purity can save anyone.” Like American Mormons, whose Bible of the Latter Day Saints says Jesus resurrected in America, Sanatanis propagated a creative mytho-fiction that ancient Nagas travelled to America in Pushpak Viman and built the Mayan empire, based on principles of Maya. It helped explain the similarities seen in ancient native American civilisations and ancient Hindu tantra. One social media post even found Hanuman on the lost ruins of a temple in Honduras, linking it to Hanuman’s adventure with Mahiravana, ruler of the subterranean world. But the new Christian nationalism has no patience with this ‘paganism’. They see Hindu vegetarianism as the seed of the ‘woke-vegan’ movement. They see Ganesh and Hanuman as demons. American Christian fundamentalists are aware of how Christian missions in the tribal Northeast and central India are being attacked. They have not forgotten the murder of Graham Staines and his children in Odisha in 1999 by Hindu extremists. And perhaps this is the warning for India: when nationalism becomes racial, no myth of purity can save anyone. Someday, someone will ask whether the Aryans themselves were immigrants – outsiders who came on horseback 3,500 years ago. When that question returns, as it surely will, every bulldozer of identity will find its target.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
Franz Kafka’s The Metamorphosis is a haunting and deeply symbolic novella that delves into themes of alienation, identity, and the often cruel nature of human relationships. Originally published in 1915, the story continues to resonate today for its psychological depth, bleak humour, and powerful portrayal of the human condition.
The plot is deceptively simple: Gregor Samsa, a travelling salesman, wakes up one morning to discover he has transformed into a giant insect. Kafka famously avoids explaining how or why this transformation occurs, which adds to the surreal, dreamlike tone of the work. From the outset, Gregor’s concern isn’t the loss of his human form, but the fact that he will miss work and disappoint his employer. This absurd reaction sets the tone for a story where logic, emotion, and humanity become increasingly unrecognisable.
One of the most striking aspects of The Metamorphosis is its portrayal of alienation. Gregor is alienated not just from his job and society, but eventually from his own family. At first, his transformation provokes horror but also some sympathy from his parents and sister. However, this compassion quickly fades as the family begins to view him as a burden. His sister, Grete, initially takes care of him, but over time grows resentful and distant. Kafka paints this emotional withdrawal with subtlety and cruelty — illustrating how those closest to us can become indifferent when we no longer serve a functional role in their lives.
Kafka’s writing is stark, deliberate, and unflinching. He doesn’t embellish Gregor’s insect form with fantasy or whimsy; instead, he forces the reader to dwell in the grotesque physicality of it — the twitching legs, the difficulty of movement, the slow loss of speech. The horror is not just that Gregor has changed, but that his family no longer sees him as human. This loss of identity becomes the true tragedy of the story. Gregor remains mentally human throughout, but no one can hear or understand him. In many ways, The Metamorphosis becomes a metaphor for how people who suffer — physically, mentally, or socially — are often dehumanised and discarded.
Another powerful theme is the burden of societal and familial expectations. Before his transformation, Gregor was the sole provider for his family, working a job he despised to pay off his parents’ debts. His sense of worth is entirely tied to his ability to work. Once he becomes unable to perform that role, he is treated as useless. Kafka critiques a society that values individuals only for their productivity. This message is especially relevant in modern capitalist systems, where personal value is often linked to one’s job or economic output.
The story’s ending is as bleak as it is inevitable. Gregor dies alone and unloved, and the family expresses relief. They immediately begin to plan a better future for themselves, free from the burden he represented. It is a chilling conclusion that forces readers to question how empathy and love can so easily be replaced by convenience and self-interest.
While The Metamorphosis is undeniably dark, it is also a masterwork of literary precision and philosophical inquiry. Kafka’s ability to compress such complex emotional and existential questions into a short novella is extraordinary. His vision is as surreal as it is realistic — a mirror held up to the quiet horrors of everyday life and the fragile threads that connect us to one another.
In conclusion, The Metamorphosis is an unforgettable exploration of transformation, not just in the physical sense, but in how people change — or reveal themselves — in the face of discomfort, responsibility, and fear. Kafka’s story is disturbing, moving, and profoundly human, making it a timeless piece of literature that continues to provoke thought and discussion.
Shravan Charity Mission is an NGO that works for poor children suffering from life-threatening diseases, especially cancer. Our posts are meant for our readers, including children and adults, and have a huge variety of content. We also accept donations for our mission. Should you wish to donate to the cause of cancer? The bank details are given below:
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