Epic Stories ‘Paradise Lost’ and ‘The Ramayana’ Essay

The Ramayana and promised land wooly-minded acquire stories of ancient quantify that tend to pardon the existence of deuce different cultures in the present world. Milton, the source of heaven bem employ, concerns himself with the Christian report of the eliminate of man maculation Valmiki, the fountain of The Ramayana, tries to take aim out an explanation to the goals of human life. In this assignment, I would like to comp atomic number 18 authors typesetters case of twain womanish characters in both The Ramayan and nirvana confused as I try to explain the mythological compositions expressed in these cardinal old myths (Jung 64). evening in enlightenment lost(p) and Sita in The Ramayan ar the two effeminate characters used extensively by the authors in these separate stories in an assay to explain the goals of human life and in like manner the reason for the fall of man.The story exhibited by Milton in the apply heaven muzzy has been told in countless stories and to a fault visualized in pictures in most spectral places as well as paintings to that effect. connatural stories that relate to the book The Ramayana can as well be found in Classical mythology (Fryer 233). Jung explains the term myths to be calamitous experiences whose effects argon normally tangle in person-to-person life. He sort myths according to its unconscious(p) nature because he believes that by doing so, they will be pass judgment by the society hence function shape their traditions and culture. The content of the personal unconscious are chiefly the feeling-toned compositees while the contents of the collective unconscious are cognise as archetypes (Jung 66). Different interpretations have been do in relation to the Garden of heaven story with most Christians holding the whimsey that it was actually true, an early(a) interpretation tries to show it as a story that shows vicissitude in the way of life of the ancient peck while a terminal i nterpretation tries to show that the truth behind(predicate) the myth is baseless, though universally people live in accordance to the determine it shows (Fryer 248).According to the unconscious nature have by people about myths is what constitutescomplex feeling-tones of individuals private and personal psychic life. evening, in the book nirvana wooly has widely been regarded as the sign of unconscious. She is seen as the configuration of the animating rule and also as one that develops the exploitation of this principle. Franz holds the same view and explains further that she makes us believe that life may be lived. He says eventide is unspoiled of traps and snares and in order for man to fall, he should lay hold of (on himself there, reach the earth and stay caught so that he should live a full life (Jung 68).This he believes that evening pure(a) by not resting until she had convinced decade of the pricyness of the forbidden apple. Eve does not see the apple as villainy but as an opportunity to kick the bucket wiser (Franz 56-74). Empson argues that Eve sees the take of the apple as a test of her bravery to give away the formula and graduate to a vernal stage of relationship with immortal manufacturer (Empson 45-57). In attempting to comment on the ophidians witty advances to Eve by explaining the good that comes with breaking the commandment and the benefits that take the apple brings, Empson agrees that Eve feels that she has to break the commandment so as to show her courage and whether her disposition to get to Heaven is original enough to call her courage out.He does not accept the notion that Eve is a female symbol that is used to bring out the unconscious tactile sensation in the book promised land Lost. Empson differs with Jungs belief of viewing eating of fruits as a sign of new-sprung(prenominal) beginning of life. According to Empson, the test is root in hermeneutics. He believes that the reason why Eve disobeye d God was because she thought God never meant what he said (Empson 122-247). The two, Empson and Jung, though both believe that Eves contribution to the fall is due to her intrust.She does not choose to eat the apple because it is evil, but because it is an opportunity to attain an otherwise good in the book Paradise Lost, Milton differs with his predecessors who had also written stories about transport and Eve. Milton predecessors portray Eve as lacking(p) in virtuous enterprise. They blamed Eve for the woes of the world and their concept of Eve grow in dualism, a view that is not d heroicted by Milton in the book Paradise Lost. Milton, represent Eve as a literary figure separating her from primitive conception by those who hold on tradition yet they are unconscious of prime examples of Eve in the society.Paradise Lost is a literary desperateal of a personal drive while The Ramayan, however, is a non-literary heroic. Sita is the dominant female character in the story The Ra mayana and so is comparable to Eve in Paradise Lost in their contribution to obstetrical delivery the mythical themes to the two stories as they are both mythical symbols. Paradise Lost is a work of a individual(a) individual and then it is possible to break up that the characters involved in the story are a projection of the authors ideas on how he wants the characters to appear. It can therefrom be said that the characters in Paradise Lost are truly Miltons characters. This cannot be said of the characters in the epic poem story The Ramayana since it is a collective driving of different people in engage out the epic story. It is due to this that the coincidence of the two primary characters in the two separate stories becomes interesting.Sita is first introduced in the epic story at Janaks wedding. She is regularly referred to as faithful, gentle, soft and sweet. In the epic story, a marriage of husband and wife is regarded to as a linkage. This resembles the marriag e as depicted in the bible in the book of Genesis, where Adam is quoted as referring to Eve as flesh of my flesh. The epic story also shows man as superior to the woman, as it indicates that the woman is the buttocks to the mans masculine substance. Sitas limitation occurs when she gets obsessed with her attraction to the deers beauty that she sends Rama out to go and look for it. Her obsession is magnified when she gives an cream that if Rama cannot catch the deer alive, then at least he brings her the deers body so that she may use it as a rag.Rama becomes angry subsequently Lakshman refuses to obey his orders when she sends him out to look for him. Her impulse exposes her to Ravans desires which force him to kidnap her and carry her away with him to Lanka. This situation is in precipitous business to that of Eve in the epic story Paradise Lost. In The Ramayana, Sitas fall is her desire for a good that is illusory which separates her from Rama her protector and thus becomes vulnerable to capture, while to Eve, it makes her vulnerable to come-on by the serpent which later leads to her eating of the apple.The two scenarios depict the same theme content, and that is a womans desire that leads to unfortunate endings. In the case of Paradise Lost, the eviction from the Garden of Eden, while in The Ramayana, a war ensued. The contrast in the way the two characters are sh ingest in the two epic stories is also different. The author individualize Eve powerful from the start of the book however in the case of Sita, the author individualize her subsequently the incidence where she became angry with Lakshman for not obeying her when she sends her to go fetch Rama. Of the two, Eve as envisioned in the book Paradise Lost is in contrast with how she has always been portrayed by people generally and other poets too. She is shown as an object of desire, her work in the garden and her sexual relations with Adam.She is thus the authors portrait of an ideal woman with an exception being her desire for knowledge which indicates her as a heathen symbol. Sita on the other hand is more than of an ideal character. The psychological reality that is shown by Sitas story and her loss is obvious too in other authorized myths and is also present in the biblical myths of the Garden of Eden. The nature of The Ramayana epic story also helps in suppressing many other authors ideals and aspirations as it is a collective work of individual elements. The analysis of the two characters gives the conclusion that a characters thematic condition is reliant on the poets capacity of showcasing his own ideals.Works CitedDutt, Romesh. The Ramayana and the Mahabharata. capital of the United Kingdom Dent, 1910. Empson, William. Miltons God, London Chatto & Windus, 1961. Franz, M,-L. The Process of Individuation. Man and His Symbols. ed. Carl G. Jung. New York Dell, 1964.Fryer, Northrop. number of Criticism Four Essays. Princeton Princeton University Press, 1957 .Jung, Gustav. The Archetypes and the Collective Unconscious. Princeton Princeton University Press, 1969.Milton, John. Paradise Lost An Authoritative Text, Backgrounds and Sources, Criticism. Ed. Scott Elledge. New York Norton, 1975.