PARALLELS BETWEEN RAINER MARIA RILKE’S GEOGRAPHY OF SOLITUDE AND ANCIENT INDIAN TEXTS
Kamlesh Tripathi
There are thematic parallels between Austrian poet Rainer Maria Rilke and ancient Indian philosophical texts, especially the Upanishads, Bhagavad Gita, Vedas, and some later spiritual traditions. However, it is better to call them resonances rather than direct influence.
Rilke repeatedly encourages the individual to turn inward rather than seek answers entirely in the external world. In his book Letters to a Young Poet, he advises the young military officer Kappus to “go into yourself” to examine the questions in your life. This strongly resonates with the Upanishadic movement from the outer world to the inner Self. The Chandogya Upanishad declares: “Tat tvam asi” — “That thou art.” The basic spiritual movement is similar: what we are seeking outside may ultimately have to be discovered within. Let’s not forget Rumi’s quote here ‘What you seek is seeking you” Reciprocal attraction.
For Rilke, solitude is not simply loneliness. It is a necessary condition for becoming oneself. The Katha Upanishad describes the wise person as one who turns inward and discovers the Self rather than remaining absorbed in external objects. Rilke calls it solitude; the Indian sage calls it inwardness.
Rilke’s central concern is discovering one’s authentic inner being. He asks the individual not to live according to society’s expectations but to discover what is genuinely alive within. The Upanishadic tradition goes further: the deepest Self (Atman) is not merely one’s personality, ego or psychological identity. It is connected with ultimate reality, Brahman. Thus there is an important distinction: Rilke’s inward journey is psychological, artistic and spiritual; the Upanishadic journey ultimately becomes metaphysical.
One of the most appropriate similarities is Rilke’s attitude toward uncertainty. Rather than demanding immediate answers, he encourages Kappus to “live the questions.” A question needs to mature before its answer becomes possible, akin to the Shakespearean phrase ‘the why and the wherefore,’ used in The Comedy of Errors. This has an Indian parallel in the Upanishadic method of inquiry. The seeker repeatedly asks: Who am I? What is reality? What is the Self? What happens after death? (as Nachiketa asked). The Kena Upanishad, for example, investigates the mysterious power behind the mind, speech, sight and hearing. In both traditions, wonder precedes wisdom.
Rilke’s spirituality is deeply connected with silence. When external noise disappears, the individual can hear something deeper. The Indian spiritual tradition places enormous importance on mauna—silence—and meditation. The famous Upanishadic formulation is particularly striking: “Yato vāco nivartante aprāpya manasāsaha” —“From where words return, together with the mind, not having reached it.” The idea is that ultimate reality cannot simply be captured by ordinary language. That is very close to Rilke’s poetic intuition: some truths must be experienced rather than explained.
Rilke does not advise us simply to escape suffering. He asks us to allow suffering to transform us. The Bhagavad Gita does not promise Arjun a life free of pain, conflict or uncertainty. Instead, it teaches him how to act without being psychologically destroyed by the results of action. Rilke’s idea could therefore be expressed as: Do not merely endure suffering; allow it to deepen you.
Rilke warns against being controlled by external pressures and encourages an inwardly grounded life. The Bhagavad Gita repeatedly emphasises mastery and steadiness of mind. Rilke does not advocate simply abandoning the world. He wants the individual to experience life deeply while maintaining an inner independence. This resembles the Gita’s concept of detached action—nishkama karma. One participates fully in life without becoming completely enslaved to its rewards and disappointments.
Rilke’s conception of love is unusually modern. He believes two people should preserve their individuality. Love should allow each person to grow rather than become an attempt to possess another. This can be compared with the broader Indian distinction between love (prema) and attachment (moha). The Gita particularly warns against attachment because attachment can generate desire, frustration and confusion.
Rilke was not a conventional religious thinker. He travelled a lot. His spirituality was personal, mystical and sometimes deliberately uncertain. He was fascinated by God, angels, death, beauty and transcendence, but did not always approach them through orthodox religious doctrine. Death is not merely an interruption in Rilke’s thought. It is intimately connected with existence. This also resonates strongly with Indian scriptures. The Bhagavad Gita presents death as part of the transformation of embodied existence: “Jātasya hi dhruvo mṛtyur” “For one who is born, death is certain.”
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Though AI is a very recent invention, the apprehensions it raises are age-old. For aeons, myths, epics, and the great works of literature have asked the same question: Does knowledge always accompany wisdom? Can human beings control the power centres that they create? What happens when human ambition becomes greater than morality?
In the Bhagavad Gita, Lord God Krishna exhorts Arjuna to do his duty without worrying about the results. In the same way, AI works without desire or personal ambition. It performs tasks and processes information, but has no emotions, ego, or personal goals. The evergreen lesson of the Gita reminds us that power should always be guided by responsibility and moral values.
Mythology offers many such lessons. In the story of Bhasmasura, Lord Shiva grants a boon that allows Bhasmasura to burn anyone to ashes by just touching their head. Instead of using this power wisely, Bhasmasura becomes arrogant and even tries to use it against Shiva himself. In the end, he destroys himself. The story shows that power without wisdom can lead to disaster. AI can be beneficial or harmful depending on how it is used.
The story of Ravana teaches a similar lesson. Ravana was highly intelligent, powerful, and devoted, but his pride and arrogance led to his downfall. His abilities did not make him evil; rather, they magnified the flaws already present within him. AI can also magnify human fancies. If people use it with good intentions, it can help society. If they use it carelessly or selfishly, it can create disasters.
The same concern is there in the literature. In the epic poem Beowulf, the hero defeats monster Grendel not because he is strong but because he uses his strength for a noble purpose. This teaches us that power alone is not enough. It must be guided by wisdom and good intentions. AI is also a powerful tool, but its potency depends on how human beings choose to use it.
In Mary Shelley’s Frankenstein, Victor Frankenstein creates a life but refuses to take responsibility. The creature is not born evil. It becomes dangerous because it is abandoned and neglected. The novel teaches that creators must accept responsibility for what they create. This lesson is especially relevant today because AI systems are also created by humans and reflect human decisions, values, and mistakes.
In Goethe’s Faust, the main character seeks unlimited knowledge and power. His desire becomes so strong that he crosses moral boundaries. The story warns that the pursuit of knowledge without ethical values can be disastrous. AI gives humanity access to enormous amounts of knowledge and information, but knowledge alone does not guarantee wisdom.
Modern classics continue with these warnings. George Orwell’s 1984 describes a society where surveillance and control limit individual freedom. Today, some people fear that AI could be used in similar ways through data collection and monitoring. Aldous Huxley’s Brave New World presents a society where people are controlled through comfort, pleasure, and technology. It reminds us that efficiency and convenience should never replace human freedom and individuality.
William Shakespeare’s The Tempest offers another important example. Prospero uses his magical powers to control people and events around him. His power is not good or bad by itself; its value depends on how he uses it. AI is similar. It is a powerful tool, and its impact depends largely on the intentions of those who control it.
People have often feared new technologies. The famous American composer John Philip Sousa worried that recorded music would stop people from singing. Yet music became more popular than ever. Similarly, computers can now play chess better than the world’s best human players, but people still enjoy playing chess because it is a creative and enjoyable activity.
Today, AI creates both excitement and concern. Some people believe it will solve major problems and improve life, including cancer detection and treatment, while others fear it may take away jobs or create new risks. The truth is likely to be somewhere between these two extremes. AI will certainly change many aspects of society, but its full impact is still difficult to predict. AI will also clash with plagiarism.
Therefore, the real similarity between AI, mythology, and literary classics lies in their exploration of human nature. All of them remind us that power, knowledge, and innovation must be balanced by wisdom, responsibility, and ethical values. The greatest danger is not the technology itself but the possibility that human ambition may outpace human virtue. The future of AI will depend not only on how intelligent machines become, but also on how wisely human beings choose to use them.
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:
Human life is perhaps the longest journey of questions ever undertaken. From the moment a child is born, it starts asking “why?” Why is the sky blue? Why do birds fly? Why do people laugh or cry? Behind every “why” there quietly stands a “wherefore,” a reason, a divine explanation, or sometimes even a hidden truth waiting patiently to reveal itself.
The connection between the “why” and “wherefore” forms the very foundation of human life. This connection between questions and answers does not stop in day-to-day life. Philosophers for centuries have wrestled with deeper “whys.” Why do human beings suffer? Why does happiness fade so quickly? Why is life uncertain? Very often, life refuses to provide immediate answers. Instead, it places humanity in a long queue of waiting, reflection, and experience before the “wherefore” finally arrives. Many truths become visible only with time. What once seemed cruel or meaningless later appears as a lesson, a turning point, or even a blessing in disguise. Life keeps wandering between confusion and understanding. Every debate, argument, and misunderstanding in offices, families, and societies often emerges because people question “why” but fail to understand the “wherefore.” Thus, human conflict frequently arises not from ignorance alone, but from incomplete understanding.
Great literature across the world repeatedly explores this interplay of “whys” and “wherefores.” In The Comedy of Errors, Dromio of Syracuse famously states, “Every why hath a wherefore”, meaning every action or event has a corresponding cause, reason, or explanation. Confusion arises in the play when two identical masters and two identical servants are mistaken for one another. The audience laughs at the chaos, but beneath the humour lies a deeper truth.
Prince Hamlet spends much of the time in the play ‘Hamlet’ asking profound “whys” about revenge, morality, death, and human existence. His famous dilemma, “To be or not to be,” reflects humanity’s endless search for meaning.
In the Indian mythology, too, such examples abound. In the Mahabharata, the Pandavas repeatedly question “why” righteousness suffers while evil prospers. The “wherefore” comes to fore only after the immense struggle, sacrifice, and the eventual triumph of the Pandavas who followed dharma. Kunti, the mother of the Pandavas, had umpteen “whys” in her roller-coaster life, beginning with her marriage, the birth of her son Karna, and the humongous challenges that she faced during the great war of the Mahabharat. But all her “whys” had the support of divine “wherefores” which unfolded later with time. Likewise, in the Ramayana, Lord Rama’s exile initially appears unfair and painful, but later reveals a larger cosmic purpose tied to justice, duty, and the destruction of the evil.
Even modern life reflects this truth. A student may fail an examination and ask why disappointment entered his life. Years later, that same person may realise that the failure redirected him towards a better path. A painful separation, a professional setback, or a period of loneliness may one day reveal the hidden “wherefore.” Time often acts as the translator between confusion and wisdom.
The moral lesson is clear. Human beings must learn patience, humility, and faith while searching for answers. Not every “why” receives an immediate explanation, but that does not mean life is without meaning. Often, the “wherefore” arrives quietly and gradually, through experience, maturity, and reflection.
Thus, life itself becomes a bridge between curiosity and understanding. Questions keep humanity alive intellectually, while answers give direction and purpose. Together, they form the rhythm of existence. Every “why” indeed carries a “wherefore” in its pocket, even if, life sometimes reveals it, only in deferred action.
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:
The world has become colourful. But the ‘Happy Prince’ is no longer alive to see it. So is the swallow, who carried out his last orders, but died in the frost, at his feet, before he could escape to Egypt. The lead metal statue of the ‘Happy Prince’ cracks in agony, but his leaden heart still beats for his kingdom and his subjects. But are there any such rulers left, anymore? Well, they are practically extinct or very rare. Perhaps you might remember the name of the author who wrote the story ‘The Happy Prince.’ I’m forgetting his name. Oh! I remember now. It was Oscar Wilde. But “What’s in a name? Wrote Shakespeare. “That which we call a rose / By any other name would smell as sweet.” Maybe Oscar Wilde would like to rewrite the story ‘Happy Prince’ in the context of the present day while residing in heaven. But does a happy man without a shirt exist anymore, as told in the Italian tale ‘The Happy Man’s Shirt’? A quintessential example in recent times was India’s Mahatma Gandhi, the father of the nation, whose simple attire—a loincloth and shawl (without shirt) during the 1930s, particularly around the 1931 Round Table Conference- was given the abrasive title of ‘half-naked fakir’ by the British Prime Minister, Winston Churchill, to mock him. I’m more than sure there isn’t a happy man without a shirt anymore because the man now wears not only shirts but also colourful shirts, yet he remains unhappy.
Utopia is now seized of polarising colours, such as red, blue, green and saffron, and certain adamant tenets and philosophies that rule the roost, along with the so-called isms, the right wing and the left wing, in the central pillar of democracy. Have we gone back in time? Are we proving the Greek epic poem Hesiod’s Theogony correct, which propagated the initial theory that dense darkness covered everything until the earth was born out of chaos? With Earth came the mountains, the sea, the sky and Uranus. Uranus and Earth came together and gave birth to the Titans. Later, the Titans and Gods, both from the same lineage and class, fought for supremacy, in which the Greek God Zeus won, just like Lord Krishna.
But halt there. Take time off to think because the world leaders of today suffer from the same fear as Uranus, Cronus or the Kansa Mama of Mathura, who killed their would-be adversaries. Even Nigas tried to swallow Lord Vishnu in a television series, but that was in a different context. Ajatashatru killed his father Bimbisara to ascend the throne of the Magadha Empire, and in return, his son too killed him for the same throne. The Robinhoods are extinct now. The two biggest democracies are always in the news, but at times for the wrong reasons. The world is full of Brutus in present times, which may put the original Brutus to shame and the Bard into a wonder, ‘to be or not to be’.
One can say goodness has eclipsed and is rarely seen and experienced. Much has evolved, but more is yet to come. So wait and watch. Be on the lookout for that happy man without a shirt, and the happy prince, with a lead heart that beats for the public even now. Fortunately, I dreamt, Utopia shall remain Utopia and not become a Dystopia.
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:
The world has become colourful. But the ‘Happy Prince’ is no longer alive to see it. So is the swallow, who carried out his last orders, but died in the frost, at his feet, before he could escape to Egypt. The lead metal statue of the ‘Happy Prince’ cracks in agony, but his leaden heart still beats for his kingdom and his subjects. But are there any such rulers left, anymore? Well, they are practically extinct or very rare. Perhaps you might remember the name of the author who wrote the story ‘The Happy Prince.’ I’m forgetting his name. Oh! I remember now. It was Oscar Wilde. But “What’s in a name? Wrote Shakespeare. “That which we call a rose / By any other name would smell as sweet.” Maybe Oscar Wilde would like to rewrite the story ‘Happy Prince’ in the context of the present day while residing in heaven. But does a happy man without a shirt exist anymore, as told in the Italian tale ‘The Happy Man’s Shirt’? A quintessential example in recent times was India’s Mahatma Gandhi, the father of the nation, whose simple attire—a loincloth and shawl (without shirt) during the 1930s, particularly around the 1931 Round Table Conference- was given the abrasive title of ‘half-naked fakir’ by the British Prime Minister, Winston Churchill, to mock him. I’m more than sure there isn’t a happy man without a shirt anymore because the man now wears not only shirts but also colourful shirts, yet he remains unhappy.
Utopia is now seized of polarising colours, such as red, blue, green and saffron, and certain adamant tenets and philosophies that rule the roost, along with the so-called isms, the right wing and the left wing, in the central pillar of democracy. Have we gone back in time? Are we proving the Greek epic poem Hesiod’s Theogony correct, which propagated the initial theory that dense darkness covered everything until the earth was born out of chaos? With Earth came the mountains, the sea, the sky and Uranus. Uranus and Earth came together and gave birth to the Titans. Later, the Titans and Gods, both from the same lineage and class, fought for supremacy, in which the Greek God Zeus won, just like Lord Krishna.
But halt there. Take time off to think because the world leaders of today suffer from the same fear as Uranus, Cronus or the Kansa Mama of Mathura, who killed their would-be adversaries. Even Nigas tried to swallow Lord Vishnu in a television series, but that was in a different context. Ajatashatru killed his father Bimbisara to ascend the throne of the Magadha Empire, and in return, his son too killed him for the same throne. The Robinhoods are extinct now. The two biggest democracies are always in the news, but at times for the wrong reasons. The world is full of Brutus in present times, which may put the original Brutus to shame and the Bard into a wonder, ‘to be or not to be’.
One can say goodness has eclipsed and is rarely seen and experienced. Much has evolved, but more is yet to come. So wait and watch. Be on the lookout for that happy man without a shirt, and the happy prince, with a lead heart that beats for the public even now. Fortunately, I dreamt, Utopia shall remain Utopia and not become a Dystopia.
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:
It is always safer to over-communicate than to under-communicate. History, mythology and literature repeatedly show how a single misunderstanding can change destinies. One striking example comes from the Mahabharata — the life of Bhishma Pitamah. Bhishma had vowed lifelong celibacy. When he went to Kashi for the swayamvara of the three princesses — Amba, Ambika and Ambalika, on behalf of his half-brother King Vichitravirya, he decided to bring all three back as brides for him. As Bhishma entered the swayamvara hall, a hush fell. None of the princes dared to oppose him.
He announced, “I am taking these three Rajkumaris to Hastinapur so that they may marry my brother Vichitravirya. I am ready to fight anyone who objects to it.” The frightened King of Kashi offered no resistance. But on the way back to Hastinapur, the eldest princess, Amba, confessed, “I cannot marry your brother. I love Prince Salwa of the Saubala kingdom and had intended to garland him. You brought me without taking my consent.” Bhishma, stunned, admitted his mistake. He stopped the chariot and told her, “Had you told me at the swayamvara itself, I would have left you with your beloved and taken only your sisters.”
He sent Amba to Prince Salwa while continuing on with Ambika and Ambalika. But tragedy unfolded. Salwa refused to accept Amba. She returned to Bhishma, begging him to marry her, but he was bound by his vow. Even a duel with his guru Parashurama could not resolve the matter. Amba finally undertook a fierce penance and was reborn as Shikhandi, who became the cause of Bhishma’s death on the battlefield of Kurukshetra. Had Bhishma clarified Amba’s wishes at the outset—or had Amba voiced them earlier—the course of his life and perhaps the Mahabharata itself might have been very different.
Two of Shakespeare’s greatest tragedies, Romeo and Juliet and Othello, also pivot on fatal miscommunication. In Romeo and Juliet, Juliet fakes her death with a potion. Friar Lawrence sends a letter to Romeo explaining the plan, but because of a plague quarantine, the messenger never reaches him. Romeo instead listens to second-hand information from his servant Balthasar, who truly believes Juliet is dead. Acting on this false news, Romeo buys poison and dies beside her. She wakes up to find him dead and takes her own life. A single undelivered letter seals their fate.
In Othello, the miscommunication is a chain of manipulation. Iago, angry at being passed over for promotion, insinuates to Othello that his wife Desdemona is unfaithful to Cassio. He plants “evidence” — especially the handkerchief that Othello had given Desdemona. Othello never verifies the facts with Desdemona directly, and by the time he confronts her, he is already convinced of her guilt. Desdemona’s innocent references to Cassio deepen his suspicion. Emilia (Iago’s wife), who could expose the plot, stays silent until it’s too late. Othello murders Desdemona in a jealous rage and then kills himself when the truth emerges.
Whether in mythology or literature, these stories teach the same lesson: miscommunication can destroy lives. In Bhishma’s case, a single assumption led to his greatest karmic debt. In Romeo and Juliet, a missed letter caused a double suicide. In Othello, unchecked insinuations ended in murder and self-destruction. Clear, timely and honest communication could have changed every one of these outcomes.
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 India, some things need no translation. Chamchagiri or sycophancy is one of them. Even the “Queen’s English” crowd knows what it means. Nothing meaty lands on your plate without practising this mother of all arts. Chanakya in Arthashastra advises kings how to handle courtiers and spies — and implicitly recognises the “art” of flattery in royal courts. Samuel Johnson in the Rambler magazine wrote scathingly about sycophants. Once a secret ritual whispered in corridors, it is now prime-time entertainment, performed daily in the hallways of power, on TV debates, in offices, and even at kitty parties. As Shakespeare warned in King Lear: “That way madness lies,” but here, madness is a career ladder.
We spend our youth mugging up equations and case laws to become engineers, doctors, lawyers, bureaucrats, chartered accountants, you name it. But for this art? No IIT, no IIM, no UPSC. Entry is free, the returns are tax-free, and the syllabus is refreshingly short. Yet, it remains the single most powerful skill for climbing ladders without moving a muscle. As Hamlet said, “Though this be madness, yet there is method in’t.”
It’s a two-way affair. If you’re a VIP, you must have chamchas around you. No entourage, no aura. Without chamchas, your VIP status is like a king without a crown or a biryani without the meat. Conversely, to survive and “grow” in this competitive jungle, you need to do chamchagiri. It’s like a booster rocket that propels you ahead while others sweat on the launch pad. Noted author Ramachandra Guha has written a book titled “Á Short History of Congress Chamchagiri.”
Make no mistake … Chamchagiri didn’t start with TV anchors or corporate off-sites. It’s been around since the first darbar had its first court jester. Kings, queens, emperors, colonial sahibs—everybody had their own chamcha squad. In earlier times, it was treated like begging with better clothes. Today, it’s been upgraded to an art installation that pays handsome lifetime dividends, provided you know how to mix flattery with timing. “The better part of valour is discretion” says Shakespeare in Henry IV, and discretion is precisely what separates the amateur flatterer from the professional chamcha.
The masters of this craft are everywhere. Buzzing in bureaucratic circles, swarming corporate corridors, hovering in political arenas, occasionally even tiptoeing into the judiciary. Some take it to operatic heights. Remember Dev Kant Barua’s immortal “Indira is India and India is Indira”? That was a standing ovation moment in the Chamchagiri Oscars. Others prefer silent gestures: a Chief Minister bending down to slip chappals back on the Prime Minister’s son in a muddy field; a police officer touching a senior neta’s feet in full uniform; security staff polishing the sandal of a lady Chief Minister; or the advanced-level prostrations before Tamil Nadu’s “Amma.” Truly, “all the world’s a stage” (Bard’s … As You Like It), and these are its players.
And the recent “Vidhayak ka Pratinidhi” number plate? That was pure performance art: “If I can’t be an MLA, let me at least be his shadow.” Some learn this telling art just to earn a living, not to catapult their careers, which is still a humble, almost a mild form of chamchagiri.
I’ve often wondered about the origins of this delightful disease. To me, it feels like a colonial-feudal survival tactic that, instead of fading, has aged like fine wine. In an ideal world, the HRD Ministry should at least launch a “Certificate Course in Chamchagiri” to reduce unemployment. Imagine the convocation, mortarboard on your head, silver spoon in your hand, and a degree that reads “Master of Arts (Flattery).” Two square meals guaranteed, three if you prostrate with conviction. Or as the Bard wrote in Hamlet, “Give me that man that is not passion’s slave and I will wear him in my heart’s core.” Chamchagiri bhi ek kala hai, fark bas itna hai ki isme rang nahi chaploosi chadti hai.
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William Shakespeare’s Romeo and Juliet and O. Henry’s The Gift of the Magi and A Service of Love are three love stories that were written in different periods and contexts, but they share significant thematic elements. Despite the stark differences in style and setting, all three stories explore the concepts of love, sacrifice, fate, and irony. In Romeo and Juliet, the love between the two protagonists is intense, impulsive, and passionate. Shakespeare portrays their love as something that transcends the societal boundaries and family feuds that separate them. Their love is pure but becomes tainted by haste and miscommunication, leading to their untimely deaths.
In contrast, O. Henry’s The Gift of the Magi and A Service of Love presents love in a more grounded manner. In A Service of Love, the love between the narrator and Delia is expressed through everyday acts of devotion and sacrifice. Delia’s love is not exhibited in grand gestures but through her ongoing, selfless actions that reflect her deep commitment to her husband. Similarly, in The Gift of the Magi, the love between Della and Jim is conveyed through selflessness. They each sacrifice their most prized possessions—Della’s hair and Jim’s watch—to buy meaningful gifts for one another. These stories show that love can be expressed through small, meaningful gestures. While the love in Romeo and Juliet is more dramatic and intense, the love in O. Henry’s stories is equally profound, though more subtle and enduring.
Sacrifice is a key element that runs through all three stories, though the nature and consequences of these sacrifices differ greatly. In Romeo and Juliet, the sacrifices made by the characters are both tragic and irreversible. The lovers’ decision to end their lives in response to the misunderstanding of Juliet’s “death” demonstrates the extreme measures they are willing to take for love. Shakespeare suggests that while love can transcend boundaries, it can also lead to irreversible consequences.
In contrast, the sacrifices in A Service of Love and The Gift of the Magi are significant but not life-threatening. In A Service of Love, Delia sacrifices her time and comfort to help her husband, performing physically demanding tasks to make his life easier. Her love is expressed through her efforts, which, though modest, speak volumes about her dedication. In The Gift of the Magi, Della and Jim make significant sacrifices—selling their most prized possessions—but their actions result in an ironic twist, as their sacrifices make their gifts useless. Though these sacrifices are not tragic like those in Romeo and Juliet, they still highlight the depth of devotion between the characters.
The endings of the three stories underscore the different treatments of love and sacrifice. Romeo and Juliet end tragically, with both lovers dying as a result of a series of misunderstandings. Their deaths, though stemming from a genuine desire to be together, illustrate the destructive power of family feuds, social expectations, and fate. On the other hand, O. Henry’s stories end on a more bittersweet note. In A Service of Love, while the narrator reflects on the sacrifices made by Delia, there is no major calamity. Similarly, in The Gift of the Magi, the irony of Della and Jim’s sacrifices—where their gifts become useless—is poignant, but the story ends with a sense of warmth and affection.
Romeo and Juliet explores the class-based conflict, with the Montagues and Capulets representing two wealthy, influential families. Their feud drives much of the plot. Whereas, O. Henry’s stories play out in more modest, working-class settings. In A Service of Love, the couple’s humble lifestyle and sacrifices reflect the struggles of everyday life. Similarly, in The Gift of the Magi, the focus on modest means emphasizes that love cannot be measured by material wealth. The story suggests that the most valuable gifts are often those that come from the heart.
The role of fate in these stories varies significantly. In Romeo and Juliet, fate plays a central role. The lovers are described as “star-crossed,” suggesting that their tragic end is predetermined by forces beyond their control. Their love, though intense and pure, is ultimately doomed due to family loyalty, social pressures, and the unavoidable force of fate.
In contrast, O. Henry’s characters in A Service of Love and The Gift of the Magi are not bound by fate in the same way. The outcomes of these stories are shaped more by the characters’ decisions and sacrifices. The irony that emerges in O. Henry’s works stems not from external forces but from the characters’ internal desires to express their love, leading to unexpected yet touching outcomes.
Irony plays a significant role in all three stories. In Romeo and Juliet, dramatic irony intensifies the tragedy. The audience knows that Juliet is not dead, but Romeo, unaware of this, tragically takes his own life. This sense of irony heightens the impact of the play, underscoring the dangers of miscommunication and haste in matters of the heart.
In O. Henry’s stories, the irony is more bittersweet. In The Gift of the Magi, Della and Jim sacrifice their most valuable possessions to buy each other meaningful gifts, only to discover that their sacrifices have rendered their gifts useless.
While Shakespeare’s Romeo and Juliet explores love’s tragic consequences in a world of social conflict and fate, O. Henry’s stories—The Gift of the Magi and A Service of Love—present love as something that transcends material concerns through sacrifice and selflessness.
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:
The Biblioburro (The Donkey Library) is a travelling library that distributes books to book readers being carried on the backs of two donkeys, Alfa and Beto. The concept was initiated in La Gloria, Columbia, by one passionate teacher Luis Soriano. The Biblioburro operates within the central municipalities of the Department of Magdalena, on Colombia’s Caribbean shore. In La Gloria, Columbia, many rural communities lack access to books, which limits the educational opportunities of children. Luis Soriano’s Biblioburro aims to bring books directly to these communities, by bridging the terrain gap and giving children the chance to experience the magic of learning.
If you can’t reach the books let the books reach you is Luis Soriano’s philosophy of life. He introduced knowledge to the children in remote areas through books. Luis Soriano reminds me of a Tibetan folk-tale which is about a village that had no mirrors. As a result, no one had ever seen his or her face until a local trader who travelled to distant locations bought a mirror and introduced it in the village when for the first time everyone saw their faces and got emotional.
Remaining ignorant or illiterate is like the dormant Kumbhkaran who slept for six months at a time and that brings me to the short story of Rip Van Winkle by the American author Washington Irving, first published in 1819. The story is about a Dutch-American village in colonial America. There a character by the name of Rip Van Winkle meets some mysterious Dutchmen, drinks their mysterious liquor and falls asleep in the Catskill Mountains. He wakes up 20 years later to a changed world, having missed the American Revolution. So that’s what a (metaphoric) slumber or ignorance might do to you. The Catskill Mountains conversely remind you of La Gloria, Columbia and Luis Soriano’s Biblioburro where the rural communities lacked access to books and that limited educational opportunities for children leading to illiteracy. Not reading and learning is like sleeping. Sadly, Rip Van Winkle did not have Luis Soriano and his Biblioburro to wake him up before the American Revolution.
In ancient times Brahmins were considered as moving libraries or knowledge reservoirs when scriptures were not written. Killing a Brahmin was therefore a grave crime because in actuality you were destroying knowledge or burning down a library.
In the heart of rural Columbia, where the rugged terrain meets the horizon, a man and his two faithful donkeys carry a precious cargo of knowledge and imagination.
Together, they form the Biblioburro (the donkey library), a mobile library of around 120 books that roam the countryside, spreading the joy of reading and learning to children who would otherwise have no access to books. As they journey across mountains and valleys, Soriano and his companions are greeted with excitement and wonder by the young readers who eagerly gather around them.
After finishing high school in La Gloria, Columbia, Soriano knew he wanted to become a teacher. He got a job at a small rural school while completing a degree remotely from the Universidad del Magdalena. However, he found that his students were not progressing and did not do their homework, which he attributed to their lack of access to books at home.
Despite his limited access to resources, he resolved to bring knowledge to his pupils by bringing books to them. One day in the year 1997, with the help of one of his donkeys and a stack of books, he set off before dawn and embarked on a challenging journey across the countryside. He travelled several miles, stopping at the homes of each of his students to read with them. Afterwards, he lent them the books and promised to come back to collect them the next day. Day after day, he repeated this process, arriving in the early hours of the morning, long before school started. Soriano’s Biblioburro soon became more than just a mobile library. It became a beacon of hope, a symbol of possibility, and a gateway to a brighter future.
More than two decades later, Luis Soriano has not stopped. Despite being robbed a couple of times, facing violent threats, and enduring many injuries during his travels, Soriano continues to promote literacy because he believes it is crucial for ending violence and bringing peace to his country. His library which started with only 70 books, today, boasts a collection of more than 7000 titles, most of which were donated after his inspirational story was made known to the public via media.
But who inspired Luis Soriano to do this noble job? The scourge of illiteracy perhaps and the libraries showed him the way. Established in the early 19th century was the world’s biggest Library—The Library of Congress which retains copies of significant English publications deemed significant for America. Bookstores in Taiwan allow young students to read their books (on the display shelf) while sitting on the store premises. Books nurture ideas just as William Shakespeare got the idea of Macbeth from Holished’s Chronicles. Babbington Macaulay never remained without a book. Whatever the occasion he had a book in his hand. Luis Soriano had realised the importance of books for his countrymen.
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 in content. We also accept donations for our mission. Should you wish to donate to the cause? The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
*
Kamlesh Tripathi’s Publications
GLOOM BEHIND THE SMILE
(The book is about a young cancer patient. Now archived in 8 prestigious libraries of the US which include Harvard College Library; Harvard University Library; Library of Congress; University of Washington, Seattle; University of Minnesota, Minneapolis; Yale University, New Haven; University of Chicago; University of North Carolina, at Chapel Hill University Libraries. It can also be accessed at MIT through Worldcat.org. Besides, it is also available for reading in libraries and archives of Canada; Cancer Aid and Research Foundation Mumbai; Jaipuria Institute of Management, Noida, India; Shoolini University, Yogananda Knowledge Center, Himachal Pradesh and Azim Premzi University, Bangalore).
ONE TO TANGO … RIA’S ODYSSEY
(Is a book on ‘singlehood’ about a Delhi girl now archived in Connemara Library, Chennai and Delhi Public Library, GOI, Ministry of Culture, Delhi; It is also available for reading in the Indian National Bibliography, March 2016, in the literature section, in Central Reference Library, Ministry of Culture, India, Belvedere, Kolkata-700022)
AADAB LUCKNOW … FOND MEMORIES
(Is a fiction written around the great city of Nawabs—Lucknow. It describes Lucknow in great detail and also talks about its Hindu-Muslim amity, which is the undying characteristic of Lucknow. The book was launched at the Lucknow International Literary Festival in 2014. It is included for reading in Askews and Holts Library Services, Lancashire, U.K; Herrick District Library, Holland and Charlotte-Mecklenburg Library, Mecklenburg County in North Carolina, USA; Black Gold Cooperative Library Administration, Arroyo Grande, California; Berkeley Library, University of California).
REFRACTIONS … FROM THE PRISM OF GOD
(Co-published by Cankids–Kidscan, a pan India NGO and Shravan Charity Mission, that works for child cancer in India. The book is endorsed by Ms Preetha Reddy, MD Apollo Hospitals Group. It was launched at the Lucknow International Literary Festival in 2016).
TYPICAL TALE OF AN INDIAN SALESMAN
(Is a story of an Indian salesman who is, humbly qualified. Yet he fights his way through unceasing uncertainties to reach the top. A good read not only for salesmen. The book was launched on 10th February 2018 at Gorakhpur Lit-Fest. Now available on Amazon, Flipkart and Onlinegatha)
RHYTHM … in poems
(Published in January 2019. The book contains 50 poems. The poems describe our day-to-day life. A few poems from the book have been published in Shillong Times, Bandra Times and Bhavan’s Journal. The book is available on Amazon, Flipkart and Onlinegatha)
MIRAGE
(Published in February 2020. The book is a collection of eight short stories available on Amazon, Flipkart and Notion Press)
AWADH ASSAM AND DALAI LAMA … The Kalachakra
(The story of the man who received His Holiness The Dalai Lama and his retinue in 1959 as a GOI representative when he fled Tibet in 1959. The book was launched on 21st November 2022 by His Holiness The Dalai Lama at Dharmshala. The title is archived in the library of the Department of Information and International Relations (DIIR) Government of Tibet, Tibet Policy Institute (TPI) and the personal library of His Holiness The Dalai Lama. The title is also archived in The Ohio Digital Library, USA. It was recently included in the digital library of the world-renowned company APPLE).
BHAVANS JOURNAL
Short stories, Book reviews and Articles published in Bhavan’s Journal: 1. Reality and Perception, 15.10.19; 2. Sending the Wrong Message, 31.5.20; 3. Eagle versus Scholars June, 15 & 20, 2020; 4. Indica, 15.8.20; 5. The Story of King Chitraketu, August 31 2020; 6. Breaking Through the Chakravyuh, September 30 2020. 7. The Questioning Spouse, October 31, 2020; 8. Happy Days, November 15, 2020; 9. The Karma Cycle of Paddy and Wheat, December 15, 2020; 10. Power Vs Influence, January 31, 2021; 11. Three Refugees, March 15, 2021; 12. Rise and Fall of Ajatashatru, March 31, 2021; 13. Reformed Ruler, May 15, 2021; 14. A Lasting Name, May 31, 2021; 15. Are Animals Better Teachers? June 16, 2021; 16. Book Review: The Gram Swaraj, 1.7.21; 17. Right Age for Achievements, 15.7.21; 18. Big Things Have Small Beginnings, 15.8.21; 19. Where is Gangaridai?, 15.9.21; 20. Confront the Donkey Within You 30.9.21; 21. Know Your Strengths 15.10.21; 22. Poverty 15.11.21; 23. Top View 30.11.21; 24. The Bansuriwala 15.1.22; 25. Sale of Alaska 15.2.22; 26. The Dimasa Kingdom 28.2.22;27. Buried Treasure 15.4.22; 28. The Kingdom of Pragjyotisha 30.4.22; 29. Who is more useful? 15.5.22; 30. The White Swan from Lake Mansarovar 30.6.22; 31. Bhool Bhulayya 15.9.22; 32. Good Karma 30.9.22; 33. Good Name vs Bad Name 15.10.22; 34. Uttarapath—The Grand Trunk Road 1.12.22; 35. When Gods Get Angry 1.1.23; 36. Holinshed’s Chronicles 15.1.23; 37. Theogony 15.2.23; 38. Poem: Mother 14.5.23; 39. THE NAG MANDIR 30.6.23; 40. The Story of Garuda 30.7.23; 41. Janmabhoomi vs Karmabhoomi 31.8.23; 42. The Ghost Town of Kuldhara 15.9.23; 43. The Tale of Genji 15.10.23; 44. The Soul Connection 1.12.23; 45.Book review: Jungle Nama … a story of the Sundarban 16.3.24;
THE SHILLONG TIMES
ARTICLES & POEMS: 1. POEM: HAPPY NEW YEAR 8.1.23; 2. POEM: SPRING 12.3.23; 3. POEM: RIGHT AND WRONG 20.3.23; 4.THE GUSH OF EMOTION—WRITING, 26.3.23; 5. THE NAG MANDIR, 7.5.23; 6. POEM:MOTHER 7.5.23; 7. POEM: RAIN RAIN 9.7.23; 8. POEM:YOU COME ALONE YOUGO ALONE 6.8.23; 9. RAIN RAIN (SECOND TIME) 10.8.23; 10. POEM: GURU TEACHER 10.8.23; 11. POEM: AUTUMN … THE INTERIM HEAVEN 15.10.23; 12. POEM: HAPPY DIWALI 12.11.23; 13. OVERCOMING BLINDNESS: LEARN IT THE JOHN MILTON WAY 10.12.23; 14. THE HAPPY PRINCE AND THE HAPPY MAN’S SHIRT 31.12.23; 15. ANNUS MIRABILIS 2024 7.1.24; 16. GANDHI TO MAHATMA GANDHI- Incidents that Shaped Gandhi in South Africa 28.1.24; 17. POEM: TOGETHER BUT NOT MADE FOR EACH OTHER, 11.2.24; 18. THE BIRDS BEES AND THE SPIDERS OF NICHOLAS GUILDFORD AND JONATHAN SWIFT 25.2.24; 19. THE OVERCOATS OF NIKOLAI GOGOL AND RUSKIN BOND 10.3.24; 20. THE ETHNIC COLOURS OF HOLI 24.3.24
THE ASSAM TRIBUNE
ARTICLE: 1. THE MAGIC OF READING 11.12.23; 2. GANDHI TO MAHATMA 29.1.24; GEOGRAPHY OF SOLITUDE 8.4.24;
29.12.2020: INDICA BY MEGASTHENES; 14.3.22: ABOUT THE DIMASA KINGDOM ASSAM; 10.12.22: GRAND TRUNK ROAD-UTTARAPATH; 5.10.23: THE GHOST TOWN OF KULDHARA NEAR JAISALMER;
(ALL THE ABOVE BOOK TITLES ARE AVAILABLE FOR SALE ON AMAZON, FLIPKART AND OTHER ONLINE STORES OR YOU COULD EVEN WRITE TO US FOR A COPY)
You might have heard of Holinshed’s Chronicles in case you studied English Literature. But for those of you who haven’t, let me give you a glimpse of it. Holinshed’s Chronicles otherwise is a detailed subject that has influenced many iconic writers and playwrights.
Holinshed’s Chronicles, also known as Holinshed’s Chronicles of England, Scotland, and Ireland, is a collaborative work published in several volumes and two editions. The first edition was in 1577, and the second in 1587. It was a large, comprehensive description of British History published in three volumes (England, Scotland and Ireland).
The Chronicles have traditionally been a source of interest and writing influence on many big time writers, because of its extensive links to Shakespeare’s history plays, as well as King Lear, Macbeth, and the lesser known Cymbeline (Cymbeline, is also known as The Tragedy of Cymbeline or Cymbeline, King of Britain) is a play by William Shakespeare set in Ancient Britain and based on the legends that formed part of the Matter of Britain concerning the early Celtic British King Cunobeline) of pre-Roman Britain.
The Chronicles could have also been a primary source for many other literary writers of the Renaissance period such as Christopher Marlowe, Edmund Spenser and George Daniel. Now let me tell you how these Chronicles came into existence.
In 1548, Reginald Wolfe, a London printer, conceived the idea of creating a “Universal Cosmography of the whole world (Cosmography is a branch of science that deals with the general features of the universe, including mother earth), and among them certain histories, of every known nation.” He wanted the work to be printed in English and he also wanted maps and illustrations in the book. Wolfe acquired many of John Leland’s works (John Leland was an English poet and antiquary—dealing in rare books), and with these he constructed chronologies and drew maps that were up-to-date. When Wolfe realised he would not be able to complete this project on his own, he hired Raphael Holinshed and William Harrison to assist him.
Wolfe died with the work still unfinished in 1573, and the project—changed to a work specifically about the British Isles—and was run by a consortium of three members of the London stationers. They retained Holinshed, who employed Harrison, Richard Stanyhurst, Edmund Campion and John Hooker. In 1577, the work was published in two volumes after some censorship by the Privy Council of some of Stanyhurst’s contribution on Ireland.
The Chronicles narrative is characterised by a set of rhetorical figures and thematic paradigms that establish the national, royal, chivalrous and heroic ideals that define a state, its monarch, its leaders, and the political role of the common people.
Influence on Shakespeare:
Shakespeare is widely believed to have used the revised second edition of the Chronicles (published in 1587) as the source for most of his history plays, including the plot of Macbeth first performed in 1606, and for portions of King Lear and Cymbeline.
Several other playwrights, such as Christopher Marlowe, also used the Chronicles as a source.
The Chronicles and Macbeth:
Shakespeare used Holinshed’s work extensively in Macbeth, but in modified form. An instance is the Three Witches, whom Holinshed describes as “creatures of the elderwood … nymphs or fairies”. Nymphs and fairies are generally viewed as beautiful and youthful, but Shakespeare’s three witches in Macbeth are ugly, dark, and bizarre. It is believed that he made the change to heighten the suspense and darkness of the play. However, the Chronicles lacked any descriptions of Macbeth’s character, and therefore Shakespeare improvised on several points. The characters Banquo and Fleance in Macbeth were also taken from Holinshed’s works, but they are now considered to be inventions of the 16th century.
The primary difference between the Chronicles and Shakespeare is characterisation. The character of Macbeth is primarily depicted as a good ruler, a king who was fair and just for 17 years. The Shakespeare’s plot displays King Duncan as a minor character and a weak king. It is possible that the reading of Shakespeare’s King Duncan was inspired by the tale of King Duffe contained within the Chronicle. The story follows a similar narrative, where, King Duffe and his murderer Donwald, closely mirror the narrative of King Duncan and Macbeth. The bad omens following the murder of Duffe are similarly mirrored in Shakespeare’s narrative.
Synopsis:
The Chronicles tale of Macbeth differs from Shakespeare’s version in numerous ways. The play features a scene in which Banquo and Macbeth encounter three women and each speak of a prophecy that would contribute to the characterisation of these women as, ‘other worldly’.
In the Chronicles version, Macbeth is a much more sympathetic character. King Duncan is depicted as a weak ruler who had violated the Scottish laws of succession by failing to consult with the “Thanes”, or Lords, before naming his son.
In Holinshed’s Chronicles, Banquo is shown as a scheming character—he is an accomplice in Macbeth’s murder of Duncan. In comparison to Shakespeare’s version, which has Duncan murdered in his sleep, Duncan is slain in battle and his death is not highly detailed.
In the Chronicles, Macbeth ruled Scotland not briefly, but for 10 years. He was apparently a capable and wise monarch who implemented commendable laws. Fearing that Banquo will seize the kingdom, Macbeth invites him for a supper where he intends to kill Banquo and his son. He succeeds in killing Banquo but his son, Fleance, flees to Wales. Macbeth, convinced by the witches of his invincibility, commits outrageous acts against his subjects becoming a cruel and paranoid ruler.
The tale ends when Macbeth is slain by Macduff who then brings his head to the son of the original King, Malcolm.
The Chronicles and King Lear:
It is believed that Shakespeare would have used the revised second edition of the Chronicles which was published in 1587. Shakespeare’s King Lear loosely follows the story detailed in the Chronicles but it is unlikely that the Chronicles acted as a primary source.
Holinshed’s chronicles proves a point that even for a world acclaimed writer ideas can come from anywhere including history and mythology.
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 that includes both children and adults and it has a huge variety in terms of content. We also accept donations for our mission. Should you wish to donate for the cause. The bank details are given below:
NAME OF ACCOUNT: SHRAVAN CHARITY MISSION
Account no: 680510110004635 (BANK OF INDIA)
IFSC code: BKID0006805
*
Our publications
GLOOM BEHIND THE SMILE
(The book is about a young cancer patient. Now archived in 7 prestigious libraries of the US, including, Harvard University and Library of Congress. It can also be accessed in MIT through Worldcat.org. Besides, it is also available for reading in Libraries and archives of Canada and Cancer Aid and Research Foundation Mumbai)
ONE TO TANGO … RIA’S ODYSSEY
(Is a book on ‘singlehood’ about a Delhi girl now archived in Connemara Library, Chennai and Delhi Public Library, GOI, Ministry of Culture, Delhi)
AADAB LUCKNOW … FOND MEMORIES
(Is a fiction written around the great city of Nawabs—Lucknow. It describes Lucknow in great detail and also talks about its Hindu-Muslim amity. That happens to be its undying characteristic. The book was launched in Lucknow International Literary Festival of 2014)
REFRACTIONS … FROM THE PRISM OF GOD
(Co-published by Cankids–Kidscan, a pan India NGO and Shravan Charity Mission, that works for Child cancer in India. The book is endorsed by Ms Preetha Reddy, MD Apollo Hospitals Group. It was launched in Lucknow International Literary Festival 2016)
TYPICAL TALE OF AN INDIAN SALESMAN
(Is a story of an Indian salesman who is, humbly qualified. Yet he fights his ways through unceasing uncertainties to reach the top. A good read not only for salesmen. The book was launched on 10th February, 2018 in Gorakhpur Lit-Fest. Now available in Amazon, Flipkart and Onlinegatha)
RHYTHM … in poems
(Published in January 2019. The book contains 50 poems. The poems describe our day to day life. The book is available in Amazon, Flipkart and Onlinegatha)
MIRAGE
(Published in February 2020. The book is a collection of eight short stories. It is available in Amazon, Flipkart and Notion Press)
(ALL THE ABOVE TITLES ARE AVAILABLE FOR SALE IN AMAZON, FLIPKART AND OTHER ONLINE STORES OR YOU COULD EVEN WRITE TO US FOR A COPY)
