Remember: get right to the point, be concise, and use parenthetical citations where appropriate. 
- Responses should be a minimum of 350 words (please include word count at the end of every post)
- Responses for the weekly topic should be submitted by Sunday morning at 11:59 am
Examine the impact of the bhakti cult or “universal love” on the characters and situation in the third section of the novel.
Leave your reply below.
Conversations in Lit 
#1 by Kayleigh O'Connell on September 9, 2012 - 12:38 pm
In the third and final instance of oral performance, Godbole leads the celebrants at Gokul Ashtami in a song of devotion to Tukaram, two other outbursts of song—a repetition of this apostrophe to Tukaram and a snatch of song to Krishna—punctuate the narrative of Part III, reminding us of the centrality of oral performance in the depiction of the temple rituals at Mau.
Godbole is at once distinguished and ludicrous, and in is during the Hindu festival that we begin to fully appreciate his thematic significance as both comedic relief and spiritual leader. Comedy is an essential aspect to Forester’s writing, providing the necessary balance to his symbolism and through Godbole we see love in it’s universal context and the harmonious contradictions it inherently requires.
Non-Hindus in the novel can make little sense of these songs. We have already seen the Western narrator’s puzzlement at a ceremony that to him lacks any recognizable form. Even Aziz, a Muslim, fails to comprehend the proceedings. But the word-power of the hymns communicates itself to the temple worshipers, all of whom share in the dissolution of personal boundaries that the song to Tukaram invites. When they behold the image of Krishna, “a most beautiful and radiant expression came into their faces, a beauty in which there was nothing personal, for it caused them all to resemble one another during the moment of indwelling. . . .” (284). For them no gaps of interpretive uncertainty impede their understanding, and within the performance arena of the temple, the enabling tradition of bhakti comes to life.
The inclusive spirit of Tukaram, a shudra poet who sang the virtues of a divine love beyond caste, pervades the festival. The statue of Krishna cannot emerge from the temple until the band of untouchable sweepers, “the spot of filth without which the spirit cannot cohere,” plays its tune (305).Even those outside the caste system, the British mlecchas (or foreigners) unwittingly participate in the festival. The climax of the festival (if there is one) incorporates another set of non-Hindus. The boat carrying Aziz and Ralph (Mrs. Moore’s son) collides with both the floating tray bearing the toy village of Gokul and the boat carrying Fielding and his wife Stella. The boats and tray capsize, and in the waters that unite gods, Indians, and Britons, “the oars, the sacred tray, the letters of Ronny and Adela, br[eak]loose and [float] confusedly” (315). In this concluding section of the novel, we exist not in the realm of the literate, which is powerless to capture the experience of Gokul Ashtami on the grid of its clearly demarcated categories.
We exist instead inside the world of the warm, communal, interactive, participatory arena defined by the devotees’ songs to Tukaram and Krishna, in which all opposed terms—divine and human, elite and subaltern, and British and Indian—for a moment melt into each another. The festival’s rendering support the view that the bhakti tradition works to divert social and political aspirations into harmless religious forms rather than to channel them toward protest and reform. The sweepers will be no better off and Indians no closer to freedom after the festival.
Shortly after the festival, Aziz declares to Fielding that any friendship between them must await independence. The ending does not foreclose the possibility of amity instead, invoking once again the device of expanding perspectives, it looks beyond the present to the future. As the “hundred voices” of India cry, “No, not yet,” and “No, not there” (322), the narrative anticipates a day when, Britain and India having become political equals, friendship will be possible.
For Forster, whose political views were often couched in social terms, the future of Indian independence is envisioned here as a utopian fraternity beyond race and nation, a fraternity embodied most clearly in Aziz’s poem to “internationality” and “bhakti” (293). To the extent that Gokul Ashtami dissolves the boundary between Briton and Indian, it participates in this vision of future international love. The lyric to Tukaram, with its allusions to family union across caste lines, functions as an important component of this at once social, religious, and political dream of equality and mutuality
Word Count: 693
#2 by Dakota Herman on September 9, 2012 - 11:53 am
The sense “universal love” impacted characters throughout the book and set a tone throughout the novel. This tone was easily recognized when focus was on Ms.Moore. She was the character that I found to represent universal love the most. Religion defined the characters, while they simultaneously defined and represented their religion. Their beliefs set the British apart from the Indians. And due to the diverse and multiple religions in India, they were isolated from the British even more so.
But aside from their spirituality, and their differences that defined them, they all could potentially connect with one another. This is apparent with the scene at the mosque at the beginning of the novel. Aziz expected Ms.Moore to disrespect his religion, and it unifies them when she proves him wrong. The concept of this universal love is that regardless of the beliefs, they all can unify. No matter the religion or spirituality of country, they all have something in common universally.
She loses her Christianity completely in the Marabar caves, along with her identity. As the book progresses, Ms.Moore becomes less distinctly detached from the Indians, showing her open mind, heart, and universal love.
Adela makes the statement that “god is love” which clearly distinguishes her from India, and reinforces her religion and lack of universal love.
…someone should buy me a computer so I may properly do these discussion boards. Considering my birthday was yesterday and all…
Just a thought 🙂
#3 by tfarland on September 23, 2012 - 4:45 pm
Lol! I was thinking the same thing!
#4 by Eva Gabbett on September 9, 2012 - 11:52 am
Eva Gabbett
Farland
AICE Lit 8
9-8-12
In the third section of the book titled, The Temple, universal love is difficult to locate. Though it does present its self when Aziz and Mrs. Moore’s son do meet and Aziz feels a connection through the fact that this is Mrs. Moore’s son. There is also a lacking presence of love when Aziz believes that Fielding marries Ms. Quested. In the beginning of this section Aziz is bitter and holds negative feelings towards all English born men and women. It is not until Aziz discovers that Fielding is not married to Ms. Quested that his heart softened towards certain English people. The location that this part of the story is set in is further from English influence and it shows in the lack of people that are born English. This part of India was meant to be a retreat for Aziz away from the frigid opinions of the English. It takes until the end of the book for Aziz and Fielding to actually become reacquainted. The universal love that at the beginning of the book is blatantly present in the figure of Mrs. Moore, is absent towards the end. After Mrs. Moore’s death Aziz believes that everything good and pure about the English is no longer existent. Forster’s representation of the different cultures and people is daunting in the depressing nature that no two cultures can live in harmony together. Forster also expresses the negativity that exists not only in two cultures reacting but also the complex relationships inside of just one culture. The persecution of women and different religions is crucial in the mistreatment inside of one culture which Forster shows in the treatment of people. At the beginning of the story universal love is a key point in exposing the treatment from the English towards the Indians. This universal love is manipulated by the pretence that the Indians need to be ruled not by kindness but by a heavy hand that can be influenced into harming the culture and lives of people more than helping them live. Universal love is real in the beginning of the book but as time and exposure to all participants come to life the universal love is twisted and in some cases destroyed.
Words: 379
#5 by James Rosso on September 9, 2012 - 11:40 am
-ness in the presence of their antithesis. Likewise, a good humor devolves into a melancholy of sorts when confronted with sadness. The greater proportion of the two factors will likely win over the whole, however diluting the result. This tendency in human nature was the first part in the turning of the characters’ outlooks, with the overwhelming high spirits of the bhakti cult (however persistent Aziz was to ignore and displace from thought) severely outweighed the varied bitterness held by Fielding and Aziz. The invocation of an old friend whose sinced passed, or a fleeting thought of a cherished memory hence forgotten; both are impossible to explain their origin, and more of a mystery than the omniscient sky (377). Therefore, to propose the influence of some divine power is not outside the realm of acceptance. Mrs. Moore, a character nearly cherished by all, can be seen in her divine state by the temporarily spiritually enlightened Godbole, hinting toward a divine entrance into a scheme. Fielding’s invoking of her name to Aziz after his blunder regarding Fielding’s spouse, upsets the bitterness in Aziz, not enough to change, but enough to start, the metamorphasis taking place later with Mr. Moore, and Aziz in the Guest House. The overwhelming atmosphere of love, and divine presence of good old Mrs. Moore, possible only through the bhakti’s spiritual jubilee, provides the anticipated ingredients, with the water serving as the catalyst, to create anew the characters, or at least returning them and their surroundings to the tone and mood held at the beginning of their adventures.
#6 by Paige Wisniewski on September 9, 2012 - 11:40 am
Paige Wisniewski
T. Farland
AICE English Literature
9/9/2012
The third section of the novel, Temples, begins with a description of a traditional religious performance, which celebrates the birth of the god, Krishna. Professor Godbole is enraptured within the event, and remembers Mrs. Moore, as the celebration emphasizes universal love. There are multiple translations written upon a wall, claiming ‘God si love’, which is parallel to Mrs. Moore’s previous statements in the earlier context of the novel, “God…is…love.” The celebration of the religious figure correlates with that of Mrs. Moore’s character, which can be viewed as a Christ-like figure within the novel, considering she advocates the unity of India and Britain through religious contexts.
In the following chapters, Dr. Aziz is confronted by a line of prisoners walking by the shrine of a Muslim saint. He comes to identify with the Muslim saint, as well as the prisoners, because he had spent time in prison himself, but also faces a symbolic prison. This prison is indicated by the bitterness he still feels towards Adela Quested’s accusation, and his wrongful suspicion toward Mr. Fielding, of whom he assumed had married Adela. However, after running into Mr. Fielding and his brother-in-law, the confusion was cleared up. Incidentally, it begins to rain, which indicates Aziz’s cleansing of complete English hatred and feelings of betrayal towards Mr. Fielding. This could foreshadow Aziz’s acceptance of his past in Chandrapore. Much like the Muslim saint and the line of prisoners, Aziz is freed of his bitterness towards Mr. Fielding.
Rebirth is a prominent theme within Temples, considering the celebration occurs after an exceptionally dry and hot season, while the weather is now rainy. This indicates Rebirth itself, which coincides with the Krishna birth celebration. Temples implies the rebirth of Aziz, as he rekindles friendship with Mr. Fielding, and attempts to put the past behind him. Within the earlier context of the novel, Aziz is prejudiced against Hindus. But, as the Hindus have accepted Aziz into their community, he comes into acceptance and peace with them, rather than discriminatory. This portrays a rebirth of ideas and character development for Aziz.
Word Count: 352
#7 by Vanesa Banderas on September 9, 2012 - 11:35 am
Although the bhakti way of thought is in part what sets the reconciliation of Fielding and Aziz in effect, it should be noted that neither Aziz nor Fielding are Hindu (although Fielding does shows an interest in the bhakti cult later on). Despite that fact, Hinduism still plays a large thematic role in the novel, specifically the religion’s ideal of all living things, from the lowest to the highest, united as one in love. This vision of the universe appears to offer redemption to India through mysticism, as individual differences disappear into a peaceful collectivity that does not recognize hierarchies. Individual blame and intrigue is forgone in favor of attention to higher, spiritual matters.
Professor Godbole, the most visible Hindu in the novel, is Forster’s mouthpiece for this idea of the unity of all living things. Godbole alone remains aloof from the drama of the plot, refraining from taking sides by recognizing that all are implicated in the evil of Marabar. Mrs. Moore, also, shows openness to this aspect of Hinduism. Though she is a Christian, her experience of India has made her dissatisfied with what she perceives as the smallness of Christianity. Mrs. Moore appears to feel a great sense of connection with all living creatures, as evidenced by her respect for the wasp in her bedroom.
Forster also shows that the vision of the oneness of all living things can be terrifying. As we see in Mrs. Moore’s experience with the echo that negates everything into “boum” in Marabar, such oneness provides unity but also makes all elements of the universe one and the same—a realization that, it is implied, ultimately kills Mrs. Moore. Godbole is not troubled by the idea that negation is an inevitable result when all things come together as one. Mrs. Moore, however, loses interest in the world of relationships after envisioning this lack of distinctions as a horror. Moreover, though Forster generally endorses the Hindu idea of the oneness of all living things, he also suggests that there may be inherent problems with it. Even Godbole, for example, seems to recognize that something—if only a stone—must be left out of the vision of oneness if the vision is to cohere. This problem of exclusion is, in a sense, merely another manifestation of the individual difference and hierarchy that Hinduism promises to overcome.
Word count: 392
#8 by James Rosso on September 9, 2012 - 11:23 am
Preceding the third section of the novel, each character is unhappy in some fashion and otherwise pointing the blames in the wrong directions. A tragedy rather, for the audience knows very well the at-fault party does not exist and the unhappiness experienced is all rather the manifestations of trivial misunderstandings. In plain speech, there is no just reason to be unhappy. Therefore, come two years of the perpetuation of ignorance, the characters chance to meet again. This time in the presence of the bhakti cult holding their festival, a rather exotic party of high spirits. Despite a concealed death, the atmosphere of the “universal love” confronts the ill-built towers of unease within the chbaracters, creating a violent whirlwind climaxed in the capsizing of the boats, baptizing them into renewed friendship of sorts (Madran). How exactly this came about being as much to do with human nature as it does to do with the divine. Feelings of distrust or distaste can readily evolve into red-hot uneasi
#9 by Allen Serrell on September 9, 2012 - 10:22 am
Allen Serrell
Ms. Farland
Block 6
Discussion Board #4
The theme of Universal Love and unity in Temple is so ingrained in the plot (and has such thematic resonance) partly because of Forster’s intentional separation of the characters (both from each other and some of their previous characteristics) over the last two years. Aziz is now angrier at the British Empire and the English people, symbolized by the thought that Fielding has married Adela Quested. The reasonable, respectful representation of the English married to someone who represents the initial goodwill and ignorance of the English people that is at best, ultimately too flawed to bring about social change and at worst, flawed enough to the point of causing actual harm. She is the “Lukewarm acceptance that is much more bewildering than outright rejection.” (Martin Luther King, Jr. Letter from Birmingham Jail.) Her failure to have the strength of her convictions has created a New Britain in Aziz’s mind, and any redeeming qualities (represented by Fielding) have been lost to, in Aziz’s eyes, the worst qualities (Adela). While this had embittered Aziz, the theme of unity will show that, just as the preconceived notions of all the racial and cultural stereotypes, (and perhaps the non-Hindu conviction that all things are separate) the idea of Fielding marrying Adela as well as all of the English being worthy of his spite, both prove to be ideas that conflict with reality.
Fielding turns out not to have married Adela, but instead Stella (Mrs. Moore’s daughter), and just as the faulty idea of Fielding’s marriage falls apart, as does the idea that there are no good English values or convictions left. Godbole knew this already, this knowledge of the truth a reflection of the truth of the unity of all living things, which he is a mouthpiece for. As these ideas of separation start to break down, the idea of all things unifying seems to vibrate throughout all of Mau, from the celebration of the birth of God, to the “Free Prisoners” (Ch. 35, Pg. 331) saint representative of the freeing of the bonds of previous ideas (made even more fitting since he had his head cut off, mirroring the previous ideas in Aziz’s head having to be done away with for the sake of freeing himself from his own mental prison) to the new friendship between Aziz and Ralph Moore. Ralph is able to reawaken Aziz’s positive friendliness, and is able to “Teach the older man to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.”-Titus 2:2…or at least this newer generation begins to do so. The theme of Infinite Love is represented in this new friendship, and is representational of the evolution of the Soul found in Hindu theology. (His meeting of Moore’s could be compared to multiple lifetimes, each one a little closer to unity than the next.) As Aziz and Ralph view the Hindu celebration by boat, they crash into Fielding and his wife, and all of them end up into the water. This is reminiscent of the Hindu idea of the infinite love that will destroy human created barriers (the boats) and unite all living things (Aziz and Fielding are much more friendly after this.) Godbole, trying to get their attention before the crash from the shore, is representational of the Hindu religion, trying to get the other ideologies’ attentions to share this message. The theme of Infinite Love also carries on into the final line of the story, where while Fielding and Aziz will not be friends now, it is implied that they will be with time, and experience. The theme of Infinite Love acts as a healer to the characters, and by the end of the novel Love has not failed to heal, but the process is simply not finished yet. “‘No, not yet.’ And the sky said, ‘No, not there.’” (Ch. 37, Pg. 362)
Word Count: 644
#10 by Brooke Young on September 9, 2012 - 9:59 am
Brooke Young
Ms. Farland
English Lit Block 6
9/9/12
The Bhakti movement was set by the Hindu’s with the incentive to practice spiritual devotion among the saints and all people. The connection in the third section comes predominantly from Mrs. Moore. Her death leads to the Hind goddess she becomes “Emiss esmoor” which is chanted in the section of the temple. Aziz often thought of her and still had the love and respect of her as he did at the beginning of the story: “It had been an uneasy, uncanny moment when Mrs. Moore’s name was mentioned, stirring memories. ‘Esmiss esmoor’ –as though she was coming to help him.”(354) As you can tell by the quote, he is still quite fond of her making their connections strong even though her death and helps the connection of Fielding and Aziz slowly heal. The “universal love” is best symbolized by Mrs. Moore herself. Her whole statement about “God is love” is carried throughout the novel as well, and connects with universal love. Aziz best says this while talking to Heaslop “Yes your mother was my best friend in all the world.” (365) There was still a closeness that came even with the different background of British and Indian. This shows, quite frankly the love that can come from people around the world or “universe” between people.
Adela even feels this at one point in regard to the trial and considering Aziz not guilty due to her
thought of Mrs. Moore and her symbolism of love through the novel. Fielding at the end of the novel also has the slight feeling of universal love however does not act upon it, because Aziz and him cannot become close again at the time; partly due to his wife and partly due to the way of the cultures and clashing along with the trial. “Friends again, yet aware that they could meet no more, Aziz and Fielding went for their last ride in the Mau jungles.” (370) This can sum up most of the entire last section of the novel, The Temple, they are all friends but cannot act on it, there is always that wall preventing them from becoming much more.
Word count (357)
#11 by Nahshon Burton on September 9, 2012 - 9:05 am
The third section of the novel is the beginning of the downfall for relationships. Starting with Mrs. Moore and Ronny. Mrs. Moore’s experience in the caves mentally scarres her and loses hope in all humanity. Even though she confesses her belief in Aziz’ innocence, she does nothing to help him. Before she has the chance to testify this realization, however, Ronny arrangers for her to return to England. She later dies on the voyage home and her absence in India worsens Aziz’ chance of freedom.
Adela has a realization during Aziz’ trial that he did not assault her but realistically, she was not in the right mindset being in India. The echo in the caves gave her an overwhelming feeling which she thought to be a physical assault. When she announced that she had in fact had made a mistake by accusing Aziz the case was dismissed. All of the British people saw Adela as a “traitor” to white people for freeing Aziz. Ronny broke off the engagement with Adela and she decided to go back to England, never to return to India.
After Aziz is released from prison he returns to his ‘friend’ Fielding’s house. But after learning that he had befriended Adela, the women who had been so close to ruining his life, he became filled with rage. Their relationship suffers in consequence so Fielding heads back to England and Aziz believes he left to marry Adela for her money and he becomes bitter and vows never to befriend a white person again.
In the very end of the novel, however, there is hope for friendships between races. Fielding returns to India with his wife, Mrs. Moore’s daughter. Aziz is now the Raja’s personal physician and at first sight of his old-friend, he is filled with anger. But he soon respects Fielding again and the love between them return. In the last few sentences Aziz explains that he still dreams of a united India and the two cannot be friends until India is free from British rule.
words-340
#12 by tfarland on September 23, 2012 - 5:33 pm
Ack! You need 10 more words!! Also, how does the downfall of relationships and later the hope for relationships relate to universal love?
#13 by Kelsie Polesky on September 9, 2012 - 8:21 am
Kelsie Polesky
Ms. Farland
English Lit. Period 6
09 September 2012
In the third section of the novel, the main point that Forster wanted to get across was Love.
The friendships as well as the harmony that was breached in the second section of the novel are restored. Forster had tried to erase the gap between the races through love. It is important to note that there have been a few years that have gone by from the end of the Caves, and the beginning of the Temple. It shows that altered peace and ended friendships can be fixed, but like most things, will take some time.
Dr. Aziz learns that Fielding has married someone he knew. He automatically assumes she is Ms. Quested. His anger quickly returns, and he tears up a note from Fielding. Strangely, once the two see each other and Fielding tells him his name, Aziz remembers that he promised Mrs. Moore that he would be kind to her children. Just like before, it is due to Mrs. Moore that Aziz is motivated to be kind.
Aziz and Fielding come to realize that there is no reason to be mad at each other. They both see that they both are guilty in helping end their friendship. They then reunite when the two boats crash.
Even though the two of them wish they could be friends, they too have responsibilities. Fielding is an Englishman and Aziz is an Indian. They need to stay with their own races.
It was asked. “Why can’t we be friends now? It’s what I want. It’s what you want.”
The two realize that they can never be friends until there are no differences in race, and everyone is everyone else’s friend. Like Forster said, the horses didn’t want it, nor the Earth, not even the temples, the tank, the jail, or anything else. Nothing wanted it for them.
The Temple section does show how broken friendships can be broken, and harmony can fill a space that was not filled before, but in my opinion it does not show “universal love.” If the love in this section was universal, then the ending would have been different. There is indeed love but it is not strong or large enough to make a difference. Not enough people in India, or even the world at that time, loved one another no matter the race. Ultimately, in my opinion, the section was based more on decisions and struggle, than on love.
#14 by Kelsie Polesky on September 9, 2012 - 10:50 am
Word Count: 403
#15 by Thao Tran on September 9, 2012 - 1:37 am
Thao Tran
Mrs. Farland
AICE Literature Block 4
September 9, 2012
Discussion Board #4
The Bhakti Cult or “universal love,” has an impact in the characters. Aziz has grown to hate the British men and women since the incident with Adela. He also hates Fielding for “marrying” Adela. By hating the British he feels like an Indian and has moved away from the English inhabited India. He has moved to the Hindu city of Mau and is accepted there because he is respectful.
As Fielding and his brother in law enter the shrine they are chased out by a swarm of bees. Fielding’s brother in law, Ralph, is stung by a bee. Aziz comes to tend to Ralph’s wound. He is showing a universal love for people; he gives a British man first aid even though he personally hates the British deeply. After he is clarified on the issue of Fielding’s marriage, he remains angry at Fielding and yet he forgives Mahmoud Ali. He says he forgives Mahmoud Ali because he had done it out of love.
Mrs. Moore is the definition of “universal love” in the novel. She was the few that believed in it, and she had a great impact on the characters. Aziz remembers his love for Mrs. Moore and transfers it to her children, Ralph and Stella, as well.
At the very beginning of this section, Godbole sees a wasp. He is reminded of Mrs. Moore and sees a wasp, “He loved the wasp equally, he impelled it likewise, he was imitating God.” (335) This ties in with the theme of “universal love,’’ since every living creature is loved equally by God. And God’s love is universal. Mrs. Moore was the one that helped spread the idea of universal love in the passage, and although she has died the influence she has on the characters remain in the end.
With the idea of “universal love’’ there are also the elements of trust and friendship. When Aziz travels to the guest house in order to bring Ralph ointment for his sting, Ralph says “’your hands are unkind.’” (361) He is referring to the way Aziz has been acting around him. Later on in the visit, Aziz calls Ralph an “Oriental” meaning that he is a unique person; he can tell what stranger is a friend. Aziz is reminded of Mrs. Moore and her kindness. When they got in the water, “One kind action was with him always a channel for another, and soon the torrent of his hospitality gushed forward…” (365) Universal love is a cycle, when one person passes love to a person, that person passes it on to another, and it becomes universal. Mrs. Moore had passed on love to Aziz who is now passing it on to Ralph.
Word Count:464
#16 by Paul Baker on September 9, 2012 - 1:36 am
The Bhakati movement is essentially a sect of Hinduism that revolves around the worship and loving of God; this plays an integral role in how the third section (temple) plays out and changes characters. The main focus of the third section was to not only conclude the book, but to show the change in time with characters from beginning to end. It is my opinion, that a few choice characters in the book, namely fielding, experience changes from the “universal love” of the Bhakati culture.
Fielding, who begins the book as an atheist, starts to become a different character. What was once the man who did not believe in marriage turns into a jaded individual after the incident in the caves comes to an end. Fielding turns his focus from a humanistic view to a cynical and hardened man that perhaps considers that the Hindu’s are on to something in their life view. I believe Fielding has an easier time following the Bhakati Hindus due to their loose focus on religious values and more centered approach approach to life: love God and love people. Evidence of the Bhakati change Fielding experiences can be seen with his marriage in this later part of the book. Consider the ideology Fielding carries for the majority of the book, he does more than imply that he is against marriage yet finds a wife in the later pages of the book, no doubt this is due to a new outlook on life: the Bhakati movement.
It is intriguing to me that the Bhakati ideals found in the Hindu movement parallel the same ones Mrs. Moore did before her death. Mrs. Moore stated that she believed in a higher power, one that works for the good of people. While I originally thought Mrs. Moore’s hope and longing for people to simply love died with her, I no longer think this is the case with the introduction of the Bhakati.
The Bhakatis, like Mrs. Moore, seek out a need to love God, and through God humanity; it is undoubted that this cultural movement did not have an affect on these two integral characters and many more in the third section of the book.
Word Count: 366
#17 by Sharon Chen on September 9, 2012 - 1:30 am
Sharon Chen
Mrs. Farland
AICE English Literature – 4
8 September 2012
In the beginning of the third section, Forster starts out with the event that has taken place in the Mau. During that event, there was a slight change in Professor Godbole as he tried to stay in touch with his spirituality. The birth of the god Krishna assisted him to focus more on the little, important things in life as he felt the power of love and unity within the temple. This is also brought about by the meaning behind Krishna as she is the embodiment of infinite love. Godbole thought back to a wasp, which led to the memory of Mrs. Moore. He related the two figures together since all things on earth should be loved, just as Mrs. Moore had seen it. The gathering differs from previous ones in the book since it is the only on where there was no conflicts happening, but only unity and peace. The crowd became one under the terms of celebrating the goddess of love.
The signs within the royal palace reading, “God si love” may signify the meaning of universal love. As the phrase is often heard and used throughout the world, hardly anyone disorders the words, which in this case, brings about a questionable motive as to why it says “si” instead of “is”. The meaning behind the sign could represent the confusion of the culture as direct translation of a phrase could result in grammatical mistakes. Nevertheless, each culture, no matter how they express it, all believe that their god represents and encloses the meaning of love.
The main focus of the whole third section of the book was around the crumbling relationship between Fielding and Aziz. As pinpointed in the last chapter, both obtain the feeling to be friends with one another, yet they could not due to the cultural barriers between them. In fact, Fielding and Aziz becomes the symbols of universal love. Both members are from different backgrounds that clashes in terms of disagreement, yet they ended up developing a friendship with one another, parting away from their social norms. This might also be correlated with William Shakespeare’s Romeo and Juliet as they came to an unfortunate event. They go through phases of tight bonding, arguments, and breaking points just like any other people who experiences universal love. However, unlike the tale of Romeo and Juliet, there were signs of hope. As Fielding and Aziz realized that they had grew into their cultural stereotypes and understood how it will be difficult to mend their broken relationship, they still had a glimpse of hope and optimism as the world expressed “No, not yet” (377).
Word Count: 437
#18 by Casey Gentile on September 9, 2012 - 12:36 am
Casey Gentile
T. Farland
AICE Lit P. 4
08 Sept. 2012
The bhakti cult has a unifying effect on the characters in the last section of the novel; however, the “universal love” exacerbates the situation in the final third of the book. The festival connects the characters regardless of their religious and societal differences. Aziz does not agree with the Hindu celebration because he is Muslim, before he is reunited with Fielding, therefore he does not understand the ultimate power and passion as a direct result of the festival. However, once settling the misunderstandings between his friend and then arguing over politics, Aziz becomes much more open to other religions and claims, “Hindu and Moslem and Sikh and all shall be one!” (377). Thus through the festival of the bhakti cult, the Indian characters become united against the common Indian enemy: the imperialistic British.
For a brief moment the friendship between Aziz and Fielding seems to be repaired. This conclusion comes all too suddenly however as one quickly realizes—much as Aziz does—that this friendship is impossible at the present time. Regardless of how much the two want to be friends, they both know that the devastating rivalries between their two ethnicities were bound to keep them apart. Fielding is naïve in asking why the two could not be friends now since it is what they both desire. The two are answered by their environment, too many differences.
Through this festival, Mrs. Moore’s importance as a symbol of good is overwhelming and she is synonymous with the “universal love” of the bhakti cult. Mrs. Moore is a connection for Godbole, Aziz and Fielding because through her they each are able to grasp their futures and to develop their outlooks. For example, Fielding marries Mrs. Moore’s daughter Stella and is able to reconnect with his friend Aziz. Caught up in the energy of the festival, Godbole realizes that he must love Mrs. Moore regardless of her religion much as he must love the wasp because of what his God represents, love (340). Finally, Aziz admires Mrs. Moore for being a perpetual reminder of the good in life that helps him to be more sympathetic and understanding.
#19 by Jennifer Froehlich on September 9, 2012 - 12:19 am
(The first entry didn’t have my name on it)
Jennifer Froehlich
Mrs. Farland
8 September 2012
Before understanding the impact of the Bhakti movement or “universal love” on this part of the novel, I had to refresh my memory and do some research. The Bhakti movement in India is the reason for many of the rituals that are associated with the Hindu’s and Muslim’s worship of God. When I looked up the word Bhakti I found that it is derived from Bhakta, meaning to serve, honor, revere, love and adore. Basically it is extreme devotion/affection for God, and religion is a major theme of part three in A Passage to India.
The beginning of this section is two years after the caves incident and Aziz is living in Mau. The night that is described takes place at the royal palace as the Hindu’s celebrate the birth of the god Krishna. While the crowd is large and there seems to be quite a bit of confusion, for example the sign that reads “God si love” (page 320), everyone still appears calm and joyous. The choir becomes one with the universe and expresses a love for all men. The crowd shouts and dances as midnight approaches, and their god is born. Krishna is apparently the embodiment of infinite love, which would be directly related to the idea that universal love has an impact on this part of the novel.
The Bhakti movement and Krishna go hand in hand. They both have an impact on the situation and characters in section three because they are part of the Hindu religion and the Hindu people of Mau are being devout followers. The Bhakti movement started the trend of elaborate rituals in worship places, devotional hymns in Temples and chanting God’s name was considered essential. The movement brought upon numerous hymns and chants but it went further than artificial beliefs and rituals; it encouraged people to have complete faith in God which is shown through the spiritual celebration in Chapter 33. The chapter is all about how they were overcome with love and devotion for their religion. So these two things (the bhakti cult and universal love) have an impact on the characters in this area of the novel because the people are applying these concepts to their lives through the practicing of their religion.
word count- 374
#20 by Hannah Esham on September 9, 2012 - 12:17 am
Hannah Esham
Block 6
The third section of the novel, as we all may know, is Temple. This will mainly consist of reference to Indian culture. Within the first chapter of the third section, Forster releases the tension that had built up from the Marabar Caves. It starts off with professor Godbole at the shrine of the palace of Mau, taking part in a birth ceremony where “he stands in the presence of God.” These words sare significant because The Bhakti Movement has quite an impact on the characters and situations in this portion of the novel. The Bhakti Movement is a primary relationship between God and man himself. It is the attitude of devoting yourself to God. I feel though, as if, the Bhakti Cult, or “universal love” did not have that large of an impact on some situatuons in this last section. For example, Aziz and Fielding..Aziz had this resentment against Fielding for thinking that he had gona off and married Adela. Aziz found out this to be false, yet he still resented him. This was a large factor in the third section, yet I saw no impact from either one on this situation imparticular. Now, the birth ceremony is another story. I believe there to be a larger impact from the Bhakti Movement on the birth ceremony more than any other situation because the birth ceremony was another way of showing that Dr. Aziz had been reborn back to the way he was at the beginning of the novel. He starts to demonstrate the good characteristics, like the ones he had toward Mrs. Moore, toward Ralph Moore, and starts becoming a better person again all around. This shows an inpact of the Bhakti Movement because Aziz is reaching out to God to gain a relationship, and allowing himself to devote himself to God as well. Therefore, the Bhakti Movement has had an impact on Dr. Aziz himself, and the birth ceremony as well. Towards the very end, Aziz and Fielding reconcile their diffrences. Although the Bhakti Movement did not have an imoact on their relationship at first, they can now be described as having “Universal Love.”
#21 by Hannah Esham on September 9, 2012 - 12:17 am
word count: 360
#22 by jfrooo on September 9, 2012 - 12:16 am
Before understanding the impact of the Bhakti movement or “universal love” on this part of the novel, I had to refresh my memory and do some research. The Bhakti movement in India is the reason for many of the rituals that are associated with the Hindu’s and Muslim’s worship of God. When I looked up the word Bhakti I found that it is derived from Bhakta, meaning to serve, honor, revere, love and adore. Basically it is extreme devotion/affection for God, and religion is a major theme of part three in A Passage to India.
The beginning of this section is two years after the caves incident and Aziz is living in Mau. The night that is described takes place at the royal palace as the Hindu’s celebrate the birth of the god Krishna. While the crowd is large and there seems to be quite a bit of confusion, for example the sign that reads “God si love” (page 320), everyone still appears calm and joyous. The choir becomes one with the universe and expresses a love for all men. The crowd shouts and dances as midnight approaches, and their god is born. Krishna is apparently the embodiment of infinite love, which would be directly related to the idea that universal love has an impact on this part of the novel.
The Bhakti movement and Krishna go hand in hand. They both have an impact on the situation and characters in section three because they are part of the Hindu religion and the Hindu people of Mau are being devout followers. The Bhakti movement started the trend of elaborate rituals in worship places, devotional hymns in Temples and chanting God’s name was considered essential. The movement brought upon numerous hymns and chants but it went further than artificial beliefs and rituals; it encouraged people to have complete faith in God which is shown through the spiritual celebration in Chapter 33. The chapter is all about how they were overcome with love and devotion for their religion. So these two things (the bhakti cult and universal love) have an impact on the characters in this area of the novel because the people are applying these concepts to their lives through the practicing of their religion.
word count- 374
#23 by Amanda Blowers on September 8, 2012 - 11:55 pm
Amanda Blowers
Block 6
Bhakti cult or “universal love”
In the third section of the Passage to India, Aziz now lives with his children away from chandrapur. At the time that Fielding arrives, a spiritual Hindu festival has started, that can be assumed to be the bhakti movement that preached of this “universal love.” The concept was to bring the religions together rather than fighting one another in India. Ironically, Aziz, a Muslim, always degraded the Hindus and blamed them for much of India’s problems. Yet, here he has respect (not that he did not previously respect them, just more so) toward them and has lost a special connection he had with the English through Fielding. It is almost as if this movement has brought the Indian people together and made them more resistant toward having any relationship with the British. They realize, or rather Aziz realizes that regardless if they want to be friends, it is not possible because they come from different countries with opposing views, even if they (Fielding) may not agree with them. This “universal love,” the bhakti expresses also acknowledges the inequality amongst men, and works to eradicate it. When Aziz and Fielding are parting this is stated:
“Why can’t we be friends now?” said the other, holding him affectionately. “It’s what I want. It’s what you want.”
But the horses didn’t want it – they swerved apart; the earth didn’t want it, sending up rocks through which riders must pass single file; the temples… (377)
This single tidbit from the passage is the definition of this movement, the people of India gathered because they could not be friends with the British; their countries did not want it (the horses), the shear distance between them did not want it, and their religion did not want it. The longer the British continued to force their culture and laws and their superiority, the more the Indians would resist and congregate in this bhakti movement until the British would become weak and the Indians could take back India together rather that attempting freedom separately:
…We may hate one another, but we hate you most… if it’s fifty-five hundred years we shall get rid of you, yes, we shall drive every blasted Englishman into the sea… and then… you and I shall be friends.
Word Count: 384
#24 by Benjamin Ayers on September 8, 2012 - 10:22 pm
Benjamin Ayers
T. Farland
AICE English Literature
9/8/12
Part three serves a dramatic contrast to the rest of the novel, being the first part to represent a “muddle” in a positive way, at the celebration of Krishna’s birth there aren’t enough seats, different musicians play different songs, and the sign on the wall says “God si Love”. The religious aspect of the scenario however turns that “muddle”, which is representing of India throughout, into a more mystical scene due to the collective acceptance everyone feels for each other, and the lack of hierarchical separation. This first introduction into the section sets the tone for the emotions to be experienced by subsequently appearing characters in chapters to follow, such as those of Aziz who is able to later reunite with his friend Fielding after mistakenly accusing him and shutting him out of his life.
Aziz is the absolute epitome of hatred toward the English at this point, however, Mrs. Moore, who prior to the celebration was the only figure to represent the archetype of love, is present in conversations that lead to his dynamic flip of personality again. When Aziz visits to treat Ralph’s stings with the sting ointment, Ralph is at first hesitant because he says Aziz’s hands are “unkind”, not understanding why Aziz treats the English the way he does. However eventually Ralph reminds Aziz of Mrs. Moore, and the archetype of love works it effects on Aziz as he relents his previously cold manner, and Ralph can recognize this. Aziz begins to reflect the idea of universal love himself when he begins to see Ralph as an oriental, due to his ability to recognize a friend as opposed to an adversary, which transcends his hatred for the English.
The most prominent representation of the power of universal love is both an example and a counter example to the point in question. At the climax of the festival, when the boat collision occurs, Fielding, Aziz, Stella and Ralph are all reduced into the same pool together wading in the same warm water, all on the same physical level. After this a lot of the awkward dissonance between Fielding and Aziz has evaporated and they begin to show signs of friendly love again, however, it’s also a counter example due to the fact that this is the one scenario that challenges the “universal love” notion of this part, as there is some mysterious force preventing them from truly becoming as they were. This force is mostly the idea that they have become more like their respective stereotypes, Aziz as a bitter Indian who shuts out the British and Fielding as an Englishman more sympathetic to the British Empire, this suggests that perhaps universal love is still hard to achieve between the English and Indians
Word Count: 456
Flesch-Kincaid Reading Level: 18.9
#25 by christiemarks on September 8, 2012 - 2:53 pm
Christie Marks
Mrs. Farland
AICE English Lit
8 September 2012
Throughout the novel, ideals of universal love are often brushed upon. Whether it be through Mrs. Moore’s early perspective (her faith) or through the two missionaries that view the Bridge Party from afar, as they wonder who truly gets to decide who is more important than who. Love itself is a universal feeling. No matter where you are, or where you come from, love is love. In part three, the idea of love is tested. Aziz has begun a new life. His feelings for the English have hardened; he feels hatred and feels let down, especially after believing Fielding and Adela had wed.
After discovering the truth, and realizing that Fielding married Stella, he feels some relief. Godbole had known of this truth all along, so at first thought, Aziz should be upset with Godbole for not sharing this. However, because of their similarity in culture, he forgives quickly. Aziz shows this love for a fellow Indian, yet has a hard time forgiving the British. Aziz tries to understand the British perspective, but fails when the idea of an ‘empire’ is brought up by Fielding in a concluding conversation. By the end of the novel, every character has made a large transition; every person has come to terms. Because of the events that have occurred throughout the novel, the ideas and opinions of the characters have been affected. Despite the conflict though, and the new beliefs that have come from it, no one culture is willing enough to fully put the past behind them. Although is true, and chance of resolution is slight, perhaps it’s because of this underlying ‘universal love’ that more rebellions and fights have not occurred. Perhaps because of this respect for humanity that is engrained in every one of them, even if it’s slight, peace is almost in reach of being achieved.
Universal love may only be truly universal in certain circumstances. The love from Indian to Indian is easily achieved, as is between multiple British. Love is easier when the circumstance is easy. When two share a common culture or belief, love is easier attained. Love gets harder when the difference between the two cultures holds them apart. Fielding and Aziz have a hard time grasping love for each other because of their situation, but that doesn’t mean that the attempt is not there. Everyone wants love and to be loved, which is what makes it so universal. It is the power of this love that kept a certain level of toleration for each culture throughout the novel.
Word count: 435
#26 by tfarland on September 23, 2012 - 5:47 pm
reference SparkNotes please–even though you rephrase, you still need to indicate the source from which you pull some material
#27 by Kateryna Gorbanovska on September 8, 2012 - 1:45 pm
Kateryna Gorbanovska
T. Farland
AICE English Literature
9 Sept. 2012
The epilogue of the novel provided the reader with an insightful look into Anglo-Indian relations in the aftermath of Aziz’s trial. The scene is set in a city far from Chandrapore. It is small and subtle, yet clean of Europeans. It is also here that Aziz finds refuge, liberation, and content. The third section of the novel, “The Temple,” hosts events during a particularly raucous festival, a one-a-year holy gathering for Hindus from near and far. The festival embodies all that is pure and superstitious in India, exuding an unavoidable premise for acceptance and love. A striking characteristic of this scene is the existent harmony between the religious groups of India. Aziz is a Muslim and Godbole is a Hindu, yet both part these differences to facilitate the functionality of the festival, whilst laying out the temporary but unhindered spirituality of the festivities.
The scene also displays a persistency not yet seen before; there is an unduly altruism among its participants. Up until this point, no effort has been made by any of the characters (i.e. the British, Hindus, Muslims) to toss hostilities aside, once and for all. It appears as though each individual, whether religiously-driven or not, forgets prior convictions to conform to the consensual element of love, during this unifying occasion. The potential of humanity to overcome prejudice and imperfection is possible, according to this scene, but in brevity. Religion, spirituality, and superstition act as other-worldly connections in bridging human shortcomings. This act is not selfless however, and is balanced by an undermining principle of conformity. The passion of the festival diffuses, infecting those nearby and creating a drive to preserve this holiness. The festival is ultimately an indication of the larger scope of humanity dealing with origins and the future. Because of the universal uncertainty in this category, a unifying quality molds all humans equal. This equality is what ushers in the paradigm of respect. Rather than glorifying this human accomplishment, the element of conformity almost neutralizes it. Therefore, while participants in this festival are unified through common persistency, they are simultaneously driven by an unconscious (or uncertain) conviction of conformity in creating this aura of love.
The impact of universal love on the characters is unmistakable. The ascension of dramatic worship in the temple endows the scene with urgency and impulsivity. Godbole loses himself in all his contentment, and Aziz must hide the death of a notable official. At the same instant, Fielding is en route to visit Aziz for the first time in almost two years. Forster created this escalation of atmosphere to dramatize the meeting between Aziz and Fielding out on the river, their boats destined to crash. What prevents a negative meeting between Fielding and Aziz is the diffusion of tension thanks to the festival. In an effort to avoid tarnishing the holiday, the friends look past their game-piece roles to appreciate the availability of the other’s friendship and face the uncertainty looming ahead.
Word Count: 491
#28 by Erica Eden on September 8, 2012 - 1:09 pm
At the end of the second section in the novel, things were starting to fizz out and tensions were less overbearing as the trial ended and relationships and characters moved on. Fielding and Aziz were fighting, but the fighting only grazed the surface and never got very in depth to where they had an actual conversation about their situation. The third section was the renewal stage and the Brahman religious revival/rebirth. The bhakti cult was a religious group in India who believed in complete devotion to God. They said that no man was inferior or superior, meaning they did not believe in India’s caste distinctions (Nandita). Historically, this movement assisted in bringing together the Hindus and Muslims. In the third section of the Passage to India, it begins with Godbole at this special religious ceremony of the rebirth of the god Shri Krishna. There were many processes and rituals associated with the ceremony, and the rebirth of the god happened at exactly midnight. The congregation gathered and created music and danced about, anticipating the rebirth while they chanted, “Tukaram. Tukaram,” meaning, “thou art my father, and mother, and everybody.” As the clock struck midnight, the “Infinite Love” was born, assumed the form of Shri Krishna, and ultimately saved the world and brought the sorrow out of the peoples lives. This experience had a great impact on Godbole, who experienced the rebirth first hand. He had also seen a vision of Mrs. Moore, minutes before the rebirth had occurred. He had remembered her kindness and gentleness and he thought about the scene with the wasp that she had saved. At this time, Mrs. Moore seemed to exhibit the characteristic of universal love, along with the god that they were awaiting. Yet this thought of “universal love” really had the opposite affect on Fielding and Aziz’s relationship. They decided they could not be friends as long as the British were in India, because their beliefs and values were so different. In other relationships regarding Aziz, he had made it clear that he hated the British, but he made an exception for Ralph Moore, Mrs. Moore’s son. He had made a promise to Mrs. Moore while she was alive to meet her children and treat them with respect, so he knew he had to uphold this promise because of how much he still valued her, despite her being dead.
Word Count: 396
#29 by tfarland on September 23, 2012 - 6:03 pm
Talk less about the plot and more about how the happenings affect the characters and the idea of Universal Love is seen.
#30 by Tymarie Cruz G on September 8, 2012 - 11:18 am
Tymarie Cruz Gonzalez
Block 4
Love is an interesting word, the meaning is the same everywhere (meaning universal), but the way people show this emotion is not the same in every culture. Forster illustrates this between the friendship of Aziz and Fielding, in the third section on the prose, of course. Aziz’s love to Mrs. Moore was what made him try again to befriend Fielding, and let’s not forget if Ralph had not acted like an “Oriental,” (due to Ralph saying that he could tell when someone new is his friend or not, when Aziz was going to cure his bee sting and Ralph would not let him) Aziz would have never been reminded of Mrs. Moore (remember that he called her an “Oriental” in the first few chapters at the mosque). It is ironic though that Aziz forgives Mohammed Ali, who told him the wrong information, because he loved him and he was his friend. Fielding was his friend too (Aziz would have never shown Fielding a picture of his wife if he didn’t think Fielding was a friend, he says so himself), and yet Aziz did not forgive him, even though Fielding did no wrong. Aziz also has his children with him, it is the first time they appear, it is obvious he loves them because he is happy with them and he teaches them morals (he teaches them that the Englishmen are supposed to be respected); as well as Fielding with his new spouse, Stella, although their relationship seems hazy (it’s hard to tell if they love each other).
As this is all happening, the Hindu’s are having their own celebration of the birth of Krishna, the god who symbolized infinite love. Amongst the pleasures the festivities bring, the crowd doesn’t realize the Raj has passed on even as his processors are present. Not only through the characters are the readers able to see this universal love, since Aziz and Fielding befriend again (if friend is the right word, because they just left all the negative things, and wanted to be friends but India won’t let them, yet) but through the situation too.
Word Count: 351
#31 by Vero Stewart on September 7, 2012 - 8:17 pm
Vero Stewart
T Farland
AICE English Literature
7 Sept. 2012
Part Three, Temple, of A Passage to India introduces the bhakti cult. The bhakti cult is, in general, a part of Hinduism, but as the book mentions, “Hinduism, so solid from a distance, is riven into sects and clans, which radiate and join, and change their names according to the aspect from which they are approached” (341). It defies explanation by its nature, being everything and nothing while worshiping God who “is, was not, is not, was” (331). However, its mystic nature makes it none the less an essential part of the equation.
Dr. Aziz, having moved to Mau after his trial, has experienced an extreme mentality shift. He has become much calmer and less of a people pleaser, instead focusing on his own life and duties. Away from the pressure of pleasing the British and observing strict Muslim ideals, he has been surrounded by Hindus focused on celebrating the imperfections of humanity, of never being able to be as good as God, and yet ever joyous to try anyway. That love extends to others outside their religion – namely Aziz. Even so, the bhakti cult does not recognize Europeans as being superior to the Indians. Upon Fielding, Stella, and Ralph’s arrival, no special cares are taken for them beyond the traditional lodgings at the Guest House.
It was Professor Godbole, a member of the cult, who kept hidden from Aziz the information that Fielding had married Stella, not Adela. Aziz had shunned communication with Fielding because he was under the impression that Fielding had betrayed him in marrying the woman who ruined life as he knew it. The years of separation, though, benefited them both. Once the misconceptions have at last been cleared, the camaraderie between them grows (the baptismal-like swim in the water after both their dinghies flip, while viewing a bhakti ceremony no less, is what symbolically washes the two clean of past impasses). The easing of high strung emotions and maturing years have allowed them both to communicate on a more intimate level than before, when formalities and deceptions stood in their way. Compare their dialogue in Mosque –
“ ‘Is she a Post-Impressionist?’ ‘Post-Impressionism indeed! Come along to tea. This world is getting too much for me altogether.’” (72)
to the dialogue in Temple –
“…half kissing him, ‘you and I shall be friends.’ ‘Why can’t we be friends now?’ said the other, holding him affectionately.” (377).
The love between them, a byproduct of both the bhakti cult’s influence and the cool fertility of the monsoon season, is essential to the novel as a whole. A Passage to India asks the critical question; the question if humanity is capable of bridging the voids of self, race, and religion and love one another. Every attempted connection thus far has failed, making Aziz and Fielding the last hope. Their passage does not succeed, but it is made clear that this is “not yet, not there” (377), indicating that there is prospect in the future as the two have come so near to the goal. Without the bhakti cult, obstacles and turning points would not have been present that were necessary for the two to overcome.
(It is interesting to note as well that the relationship between Aziz and Fielding could very much stand as an allegory for E.M. Forster’s relationship with his lover in India, with his Indian lover as Aziz and Forster as Fielding.)
#32 by Vero Stewart on September 7, 2012 - 8:17 pm
word count: 575
#33 by Lisa Hamman on September 6, 2012 - 9:44 pm
Lisa Hamman
T. Farland
AICE English Literature 6
6 September, 2012
The “Temple” section of A Passage to India is certainly fraught with the idea of universal love. Throughout this section we see the progressions of a Hindu ceremony being carried out. Upon researching (or having prior knowledge), one can discover that Hinduism theorizes that all creatures, however lowly or worthy are one and are united in love, much like the Bahkti Cult principles. Krishna, the god being born at this ceremony is an encompassment of infinite love.
The two archetypal characters Forester uses to portray this universal love are Mrs. Moore (even in death) and Professor Godbole. Mrs. Moore is noticeably the most loving character, open to different races and religions and showing respect in all areas. Like Mrs. Moore, Godbole is very aware of the drama that goes on in the novel, though he prefers to stay out of the way and only offer his opinions with hopes to assist without offending. Godbole is seen as the central connection between the reader and the Hindu ceremony taking place, and we witness many reflections he makes to himself about loving all. He does think about Mrs. Moore, and also of a wasp he sees – knowing that they should both be a part of the universal love but finding it difficult to imagine them both that way.
This wasp is not something to be looked over: it is also an important symbol that Forester incorporates time and time again into the story line. Even a miniscule wasp falls under Godbole’s consideration in the ceremony and Mrs. Moore’s sympathy earlier on in the book. This insect represents the oneness of nature that Forester strives to illustrate in this novel, and the already stated idea that no matter how small or insignificant a living thing might seem, it too is a part of the universal love way of life.
A branch between cultures can also be recognized in attempt at the ceremony – thus adding more to the “universal” aspect. There is a banner which proclaims “God si Love.” Being in English this is obviously not typical and is some new idea brought up amongst the Indian community. The mistake in spelling could represent the failure behind every attempt the characters make to come together as one (similar to the division forced between Fielding and Aziz at the end of the novel even though they desire to be good friends once more). The universal love hype becomes so intense at the ceremony that things become quite confusing and all in attendance simply celebrate endlessly in joyousness.
(422)
#34 by Amanda Branson on September 6, 2012 - 5:20 pm
By this point in the novel, Mrs. Moore has already left India and died. Although her body left the land, it was almost as though her spirit never did. In the Bhakti cult, they seemed to make her into a goddess. Throughout the novel, Forster has portrayed her as the archetype character of love and goodness in India (Madran). In the last part of the novel, one could say her spirit continued to live in India and influence the characters there, bringing Aziz and Fielding back together and creating a friendship as well between Aziz and Ralph, Mrs. Moore’s son. This influence of Universal Love allowed Aziz and Fielding to realize that although their cultures are different and right now they cannot be very close of friends, that one day in the future, this love will encompass all of India and everyone will be able to get along and show camaraderie among the people groups. Aziz also felt like he reconnected to Mrs. Moore through her son.
In the beginning of the third portion of the novel, there is a ceremony that is going on in the Bhakti cult where they are worshipping the birth of the god. They are chanting and carrying on, but what they write on the walls was “God si Love” in English (333). They wrote it in English in order to “indicate His universality” (333). The idea of a universal love is evident in their culture and is embodied in the body of the newborn baby. Professor Godbole is also a part of this ceremony celebrating the universal love. “Godbole had once more developed the life of his spirit. He had, with increasing vividness, again seen Mrs. Moore, and round her faintly clinging forms of trouble.” (340). Mrs. Moore once again makes an appearance as the figure of love, only now it is in Godbole’s mind. And his spirit was refreshed after experiencing the universal love of the presence of God.
The entire third part of the book, Temple, talks mainly of this universal love and its impact on the characters. It mostly contains the celebration of the Bhakti cult, the brining together of the main characters once again, tying up loose ends and the embodiment and entrance of love in India.
Word count: 377