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[1.0] INTRODUCTION
The word āPredicamentā has shades of meanings, but the history of its etymology is as old as our culture. The word āPredicamentā is derived from the Late Latin word āPraedicamentumā, which means āPredicatedā, āPredicamentā, or āCategoryā. The Latin word āPraedicareā means āTo declareā, āProclaimāāPredicateā.(en.wikitionary.org/wiki/predicament)Aristotle interpreted the word āPredicamentā as āCategoryā, āClassā, is a alone ā translation of Aristotleās Greek word āKatagoriaā. In Greek, the word ā Predicament āoriginally means "a state of being", which makes sense considering the words that sound like predicate are all about states of beingāāpredict, or say what's going to happen in the future. āPredicamentā is believed to be an unpleasant state of being. (plato.stanford.edu) According to Oxford Dictionary ; āPredicamentā means āOne where it is difficult to know what to doā (Hornby,p.993). In Merriam Webster Dictionary the word āPredicamentā is defined as āthe character, status, or classification assigned by predication; specifically, category and ācondition, state; especially: a difficult, perplexing, or trying situationā(www.merriam-webster.com) In Longman Active Study Dictionary , the word predicament is defined as āa difficult situation when you do not know what is the best thing to do.ā (Longman, p.515) In Readerās Digest Oxford Complete Word Founder: A Unique and Powerful Combination of Dictionary and Thesaurus, many meanings are given of the word āPredicamentā.
- A difficult, unpleasant situation or embarrassing situation. After the careful study of all the meanings stated by the dictionaries mentioned above, it appears that they do not have conflicting view regarding the word Predicament. Each tries to present some possible interpretations of the word Predicament.
- A difficult and unpleasant situation
- A category in Aristotalian logic A difficult situation when Human beings donāt know what is the best thing to do. A category in Aristotelian logic Latin āPredicamentumā i.e. thing predicated (p.1196) It is such a situation from which extrication is difficult especially an unpleasant or trying one, a skillful or graceful escape is impossible and a condition or state of affairs almost beyond one's ability to deal with and requiring great effort to bear or overcome. According to the Upanishad, Human beings have to attain four Purusharthas in their lives i.e. Dharma, Artha, Kama and Moksha. They are called the great Purusharthas or the goals or the ends in life. The researcher wants to highlight the importance of all the Purusharthas in detail: Dharma: Dharma means āRighteousnessā, āGood Moral and Ethical Practicesā, in accordance with the scriptures. Dharma includes all duties ā personal, social, and religious. Dharma is the first goal of human beings.ā(Malek,p.100) The word āDharmaā is derived from the word āDhrā, means the principle which upholds, supports and nourishes the life of Human beings. The word āDharmaā implies not only a religious and philosophical frame work, but a total world view, including a moral order, right conduct. According to Bhagvad Gita and Smaritis, āDharmaā means, āthe privileges, duties and obligations of man, his standard of conduct as a member of Aryan community, as a member of one of the classes, as a person in a particular stage of life.āā(Mlek,p.101)
into the mystery of human life and come to conclusion that life is not just the period between birth and death. On account of ignorance and its own Karma the highest purpose of human life is to realize oneās own nature and break away from recurrence of birth and death. Death is not end of life. It is a beginning of new life. According to Hinduism, Moksha means āabsolute cessation of suffering.ā (Malek,p.103) The Vedanta states that it is a state of supreme bliss. Liberation is the highest spiritual values for Human beings. All the Purusharthas are governed by the activities of Human beings. Dharma is the proper rules of oneās duty, which literally means, āthat which holdsā the universe and its beings. (Malek,p.103) They are classified as Samanya Dharma or the general and universal rules and Visesha Dharma or specific personal rules for each individual. They give peace, joy, strength, and tranquility. Unless one seeks the material benefits and pleasures within the scope of Dharma, it will be the cause of grief with greed and lust. Moksha is the relief from pain and suffering, ultimate liberation and that is the aim or goal of individual soul. The Islamic concept of life is very similar to the Vedantic concept of life. According to Sufism, āMan was created for the realization of the Lord hence realizing the Lord and finally to become the Supreme Reality is the aim of life.ā (Malek,p.103) The two concepts of Islamic mysticism are called āFanaā and āBaqaā. Both are enough to explain the meaning of life. āFanaā means āannihilation in the way of merging with the Supreme Reality.ā In the first stage, the seer has no actions of his own , he becomes an instrument in the hands of God and he acts through him. In the second stage, the order is reversed God becomes an instrument and acts according to the orders of the seeker. In the third stage, the seeker or the Sufi finds himself neither as an instrument nor as an agent but merges with the Supreme Reality.
Hujwiri says, āIt is an imperfection to be conscious in oneās action that one is a man and one attains real manhood.ā (Malek,p.104) There is an explanation of the outer world in āBaqaā. In the first chapter of ā An Introduction to the Philosophy of Yogaā , Swami Krishnananda emphasizes on the various actions and adjustments of Human beings. He says; āIf it is cold, you put on your coat. If it is hot, you throw off your banyan. If you are hungry, you eat some food. If you are tired, you lie down. If you are angry, you show your teeth.ā (www.swamikrishnananda.org) When Human beings fail to adapt with the situation, it becomes the cause of their Predicament. Krishnananda states that the actions of Human beings depend on their mental structure. Activities are connected with Psychology. Everyone is active in the different ways. There are two kinds of action: legitimate action and illegitimate action. A man is ready to do anything he likes if gets happiness without least sorrow thereby, Nobody can forbid any one from doing so. But real thing is that which a man thinks as happiness due to his ignorance ultimately results in sorrow. Swami Ram Chandraji firmly believed that wickedness spoils heart and makes it heavy and unholy, which results in sorrow. Swami Krishnananda considers life as a work and talks about the nature of Karma. He says, āUnless you know your mind, you cannot know the nature of the works that you have to do, and purpose towards which the works are directed.ā(www.swami-krishnananda.org) He has the unique vision of life. Krishnananda believes that inner or outer life consists of a series which is not a solid substance. Human existence is not like a hard stone which is movable and motionless. It is a flux, a series of tendencies, movements enterprises etc., which get practically bifurcated into the inward and outward phases. Life is in itself neither inward nor out ward. It is everywhere. There is no such thing as inner life or outer life, just as there is no
When ego dominates manās senses, he becomes totally blind and cannot see the reality. Even he is not ready to respond his well-wishers. The dominance of ego invites his down fall. In the Ramayana, Ravan is killed by Ram because of his ego. Though he was a man of knowledge, he did not utilize it. He wanted Sita as one of his wives and showed his passion for her. Moreover, he was proud of his strength as well as the lanka. He never satisfied in life and got the punishment for his evil deeds. Similarly, Duryodhana in the Mahabharta, is killed by Bhima because of his treachery and ego. He was a vicious man who wanted the reign by unfair means. He was never satisfied in life and made others unhappy. Swami Krishnananda is of the opinion that there is nothing to make human beings happy permanently for a long time. Manās desires are endless. If a man has got one thing today, he may try to get another tomorrow. When he doesnāt get it, he will be unhappy. He further says that human beings are only experimenting with the situations: āPerhaps this is what I want; and when go to these things, we realize that these were not the things that we sought to have.ā(www.swami-krishnananda.org) Human beings cannot satisfy themselves completely. Dissatisfaction is the cause of Human Predicament. Swami Prabhananda also throws light on Human nature and the predicament of Human beings in his book Spiritual Values To Live By. Human beings are made of the five substances_._ They worship their creator by different names, yet they are not free from vices. Theirconventional attitudes towards caste, community, religion, separate them from one another. In this connection, ShriRamKrishna said; āWherever I look, I see men quarreling in the name of religionā¦ How ridiculous! The substance is one under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path.ā
(Prabhananda, p.6) Swami Prabhananda also highlights the actions of Human beings and how any action good or bad invites a corresponding reaction. In fact, through their own behavior, Human beings contribute to the creation of their favorable and unfavorable circumstances. However, in practical life, they are not always guided by reasoning and they often fail in this balancing act. If a man hates anybody, he should be ready to face hatred for himself. When a man chooses the path of hatred, he cannot be happy. He only wastes his precious life. As far as Vikram Seth is concerned alienation and estrangement is the theme of his first novel The Golden Gate. Differen human predicaments are presented in his second novel A Suitable Boy. The problem in the couse of true love is very well depicted in An Equal Music.
