Book Review: Iran: A Revolution in Turmoil (Edited by Haleh Afshar)

Book chapters contributed by the different authors for this book include Ervand Abrahamian, Haleh Afshar, Kamran Afshar, Reza Fazel, Fereidun Fesharaki, Mohamad Hashem Pesaran and Ayatollah Morteza Motahari. In this review I will provide an overview of the chapters. The major focus of this book is the practical reality of the development process in Iran. Safavid dynasty existed from 1500 to 1722. There was an Allied military occupation of Iran from 1941 to 1945. Iran’s industrialization took place from 1921 to 1941. An American consultant company was involved in the development planning in Iran, which was passed by the Iranian parliament in 1949. Less than half of the population in Iran spoke Farsi (p. 5). 

In the introduction of the book, it has also been mentioned that in the late 1960s, the policies of consolidation of holdings and concentration of resources on the modern, capital-intensive rural concerns, deprived small peasant proprietors of much needed credit and displaced many without providing them with alternative employment The resulting widespread rural poverty led to large-scale rural-urban migration (p. 4). 

One of the authors named Pesaran shows how the IMF choked Iran (p. 31). He adds that about half the doctors of Iran in 1973 were located in Tehran (p. 30). The author states that the oil workers' strike in Khuzestan was instrumental in bringing down the Shah. After the revolution, the Shia uleemas consolidated their political leadership in Iran.

Kamran Afshar quotes Dale W. Jorgenson who argues that: “transfer of labor from agriculture will result in a decline in agricultural production, thereby creating a problem of feeding the increasing urban population (p. 52). Afshar further states that in the 1960s, working with a western model of development and its concepts the planners branded agriculture as ‘backward’ (p. 63).

Haleh Afshar writes that the deleterious effects of the development plans were important contributing factors to the 1978 revolution. She also states that “it is worth noting that the revolution was a primarily urban phenomenon” (p. 71). In the early 1980s farmers were making a 10 000 rials loss per hectare of cultivated wheat (p. 74). Haleh Afshar writes that during the First World War the British, who were occupying the southern provinces of Khouzestan set up the South Persian Rifles, mainly with Indian recruits, to protect the oilfields (p. 176). Under the Qajars the military was always commanded by foreigners. Britian and Russia sent tehri forces to dispose the Shah whose pro-German sympathies were unacceptable to the Western Allies (p. 177-8). The Iranian forces could only last for three days. Reza Shah was deposed and his 18-year-old son Muhammad Reza Shah was placed on the throne by the Allies. 

Fazel mentions that Reza Shah interrupted the seasonal migrations which resulted in massive losses for the nomads. Reza Shah thought the tribal people to be incompatible with national unity and a danger to the internal security of Iran. Shah’s attitude and his actions reflected his intent to destroy the socio-economic and political foundation of the tribal societies (p. 82). He also mentions that in a tribal society the principal mechanism of conflict resolution is mediation by a member of the community who is mutually respected by the disputants. He further states on the same page that the arbitrator must not be hampered by self-interest (p. 89). Fazel writes that the three major tribal populations include Turkomans, Kurds and Baluchis. Abrahamian writes that under Pahelvi Azeri language had been banned from the publishing houses. Writers such as Nabdel were only allowed to get published in Persian.  

Further in the book the authors discuss Fadayan Marxist group, how land reforms by the Shah increased corruption among the bureaucrats, list of foreign oil companies in Iran, Anglo-Persian Agreement of August 1919, drawn up by Lord Curzon, Invasion of Persia by the Russians in 1911, role of bazaar leaders (p. 136), interesting comparison of Iran and Europe with respect to riots, disturbances and strikes (p. 143), theory of urban guerilla warfare developed by communist Brazilian, merger of different groups (p. 169), qualities of Imam Khomeini (p. 208), rich uleema in Iran (p. p. 221), Reza Shah imposition of bureaucratic control over one of the important sources of income for the ulema (p. 222) and Khomeini’s version of Islamic government called Valayateh Fiqh. In the Epilogue of the book, women, educational institutions and media are discussed. The department of humanities was closed for four years under Khomeini and women were not allowed to progress in the field of education.

While reading the book I found some interesting words which include Zargos mountains (xi), boneh (p. 60), joft (p. 69), Dasht-e-Moghan (p. 101), Rasht (p. 124), Sattar Khan (p. 131)- a name in Iran and Savant (p. 203).

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Book Review: The Ismaili Imams: A Biographical History by Farhad Daftary

 

This is the latest book of Daftary in which he tries to present a concise biographical history of all the Nizari Ismaili Imams. Some of them include those living in the formative period of Islam, through to the hidden Imams of the first ‘period of concealment’ when their public identities remained guarded, to the Imam-caliphs of the illustrious Fatimid dynasty, and those of the Alamut period, up to the Aga Khans of the modern times.

Some Imams have very little information while others have relatively detailed accounts. For me some of the information was new. For instance, the prophet’s son Hasan was removed from the list of Imams acknowledged by Nizari Ismailis. According to the author Sultan Mahmud of Ghazni persecuted Ismailis.  Creation of the Druze religion during Al-Hakim’s rein is also covered in the book (p. 95). Imam al-Mustansir’s mother was a Sudani who acted as a regent when he was young.

Daftary also provides images and description of various coins found during the time of different Imams. Some of them are in the possession of Ismaili Special Collections Unit. Imam Nizar was killed by his brother. Daftary writes about how Hasan Bin Sabah found the independent Nizari Ismaili da’wa. Throughout the book the divisions and splits within the Ismailis are also highlighted. During Imam Nur al-Din Muhammad’s rein that the Nizari Ismailis of Syria came in contact with the Crusaders who made them famous as Assassins in Europe.

During a later time, the Mongols destroyed the Ismaili strongholds. The castle of Alamut fell into the Mongol hands in December 1256. A year later, Rukn al-Din Khurshah, the Ismaili Imam and the last lord of Alamut who had ruled for exactly one year, was murdered in Mongolia, where he had been taken to see the great Khan (p. 10). Rukh al-Din Khurshah’s young son Shams al-Din Muhammad who had succeeded to the Imamate in 1257 was taken to Adharbayjan in northwestern Persia, where he and his immediate successors to the Imamate lived secretly (p. 11). Imam Mirza Murad fled to the vicinity of Qandahar in Afghanistan after escaping from prison assisted by a high Safawid Official who was a secret convert to Ismailism (p. 173).

The part nine of the book is titled ‘The Imams in the Modern Age’. The last four Aga Khans are covered in this part. Daftary covers the close association between Aga Khan I and the British after Aga Khan went to Afghanistan. The development programs of Aga Khan III and Aga Khan IV are also covered in the book.

This book provides a concise series of concise narratives recounting the lives, legacies and actions of all the forty-nine Ismaili Imams of the Ismaili community.

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Book Review: Buddha or Karl Marx by Dr. Bhimrao Ambedkar

 

The editorial committee of this book found three different typed copies of an essay on Buddha and Karl Marx in loose sheets. The essay is divided into sub topics. This includes basis of the ideas of Buddha and Karl Marx. With that, the author compares Buddha and Marx. Furthermore, in the book withering away of the state is also discussed.

Marx and Buddha were divided by 2381 years. Ambedkar believes that having read both Buddha and Marx, a comparison is what he should do. The author believes that Buddha was born a democrat and died a democrat. He stresses that Buddha was of the view that ‘each man should be morally so trained that he may himself become a sentinel for the kingdom of righteousness.’ Ambedkar says that the communists themselves admit that their theory of the state as a permanent dictatorship is a weakness in their political philosophy. He further says that Russians do not seem to be paying any attention to Buddhism as an ultimate aid to sustain Communism when force is withdrawn.

Buddha’s method was to change the mind so that whatever he does is without force of compulsion. Ambedkar believes that Russian dictatorship would be good for all backward countries, but this is no argument for permanent dictatorship. This form of dictatorship he believes, paid no attention to spiritual values. Ambedkar stresses that man must grow materially and spiritually. He opines that equality will be of no vale without fraternity or liberty. Ambedkar concludes that all three can coexist if one follows the way of Buddha.

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Book Review: Seven Years in Tibet By Heinrich Harrer

Seven Years in Tibet is a very powerful and adventurous story of by an Austrian mountaineer. Heinrich Harrer, the author of this book was in the Himalayas attempting the infamous Nanga Parbat mountain, when the second world war broke out. Due to his nationality he was jailed in India. After two failed attempts he finally made it in his third attempt and escaped into Tibet.

His hardships including hunger, hiding from wild animals, traveling through inhospitable terrain and finally entering Lhasa in Tibet, is a wonderful sorry to read. Harrer stayed there for seven years. During this time, he learnt the language, studied the local customs, befriended people, became friend and tutor of the Dalai Lama. In 1951 the red army invaded Tibet and Dalai Lama fled to India with a hundred thousand Tibetans. The author accompanied Dalai Lama to India.

Throughout the book the author has chronologically explained the events during his journey. His days in internment and his partners in the escapement of prison are explained. Furthermore, the rituals, social norms, religious festivities, means of livelihoods, entry into the forbidden city are clearly mentioned. The author works for the government, helps in gardening, makes a small cinema for the Dalai Lama and assists in saving parts of Tibet from flooding by improvising an embankment.

The author regrets leaving Tibet as the political realities change in Asia and the red army invades Tibet Heinrich Harrer leaves Tibet unwantedly. Lastly the author says: “My heartfelt wish is that this book may create some understanding for a people whose will to live in peace and freedom has won so little sympathy from an indifferent world.”

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Book Review: All About Buddhism- The Religion of Peace by Monika Seth

The review for this book would be a short one as the short book is a basic guide about the religion of Buddhism. Monika Seth tells about Gautam Buddha, the principles, noble truths, eight-fold path, objectives, classification of Karma, character of Karma and the teachings of Buddhism.

Buddhism originated about 2500 years ago when Siddhartha Gautma (known as Gautam) at the age of 35 got enlightened. Many people consider Buddhism more than a religion, more as a philosophy or way of life. Born to a wealthy family in Lumbini (now located in Nepal in 563 BC), Gautma realized at the age of 29 that wealth and luxury did not ensure happiness. As a result, he started exploring different teachings, religions and philosophies.  After enlightment Buddha spent the rest of his life teaching the principles of Buddhism till his death at the age of 80.

The author writes that Buddhism depends more on understanding than faith. The Buddhist path requires courage, patience, flexibility an intelligence. Buddhism teaches that the solutions to your problems are within you and not outside. Furthermore, the author says that wants should be modified as wants deprive you of contentment and happiness.

Everything that Buddha taught was based on his own observations of the way things were. The Eight-fold path of Buddhism starts with view, intention, speech, discipline, livelihood, effort, mindfulness, concentration and absorption. In chapter seven, the twelve links of Buddhism are covered.

Karma is different from fate. Fate is the notion that man’s life is preplanned for him, by some external power and that he has no control over his destiny. ‘Karma’, on the other hand, can be changed. Karma is the law of moral causation and is a fundamental doctrine in Buddhism. This belief was common in India, even before the arrival of Buddha.

The last chapter of this book is on the teachings of Buddhism, which gives simple and clear messages to the reader. The author states that a man may emerge victorious in a thousand battles…. “yet he is, as nothing before, the man who has conquered himself. That is the greatest victory of all.” In addition to that the author mentions: “A spoon may spend its life in a bowl of soups, but does it ever get to know the taste of soup?” Last but not least, another one which I find worth quoting is: “Never covet what others have. It is a deadly sin which grows away at all happiness. Learn to share the joys of others. This is the secret of much happiness.”

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Book Review: Hiouen-Thsang in India by J. Barthelemy Saint-Hilaire

Based on three chapters, Hiouen-Thsang in India is a very interesting account of the famous Chinese pilgrim who travelled to India in the seventh century. The first chapter states that Hiouen-Thsang belonged to an honorable family who at the age of twenty completes his novitiate and gets his full monastic orders. Hiouen-Thsang feels that he lacks many things and for this he is determined for travel in the countries of the west. He intends to meet wise men whom he could consult for guidance regarding certain points of the Law. At last he escapes the city and travels during the nights. First he reaches a convent in the country of the Oi’gurs, where me meets Chinese monks.

At Kao-Tch’ang the King wants him as a teacher for his subjects for the rest of his life. To this offer he objects as he wants to travel futher. From there his protest is accepted by the King, as Hiouen-Thsang promises to come back to Kao-Tch’ang on his return journey. Thereon he travels to Kutch. After that he moves to Samarkand and from there to Baktra (Balkh). The pilgrim finally enters India. His sojourn in Maghada and Convent of Nalanda is explained in detail by the author. The way he is treated by different people throughout his journey is also discussed by Saint-Hilaire. The author brings out the character of the pilgrim and also reflects on the superstitions he carried with him. His method of translating sacred Buddhists books are also included in the book.

Hiouen-Thsang visited India before the Muslim conquest, it was still exclusively Brahmanist and Buddhist. In chapter two all the details and intricacies have been narrated by the author of this book. In addition, the pilgrim gives details about the climate, fruits, habits, customs and the religious practices carried out by the people he visited. He even analyses the marriage laws of the Indians, especially the laws forbidding a woman to have a second husband. The pilgrim also includes details on public administration, agriculture and metals in India. For two years he remains in Kashmir, engaged in serious studies.

In the last chapter the condition of Buddhist worship in the days of Hiouen-Thsang is clearly shown. The conflict between the sects and the level of intensity is also discussed by Saint-Hilaire. Moreover, the author also criticizes Hiouen-Thsang for his shortcomings and at places appreciated his efforts. In conclusion, the author agrees to the argument that Buddhist world studied their religion better than the Christian world.

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Book Review: Lest We Forget: Gujarat 2002 Edited by Amrita Kumar and Prashun Bhaumik

Gujrat saw genocide and economic massacre in 2002. This happened when the BJP had gained marked popularity throughout many areas of India. This includes UP, Uttaranchal, Manipur and Punjab. Gujarat a BJP stronghold in the elections was yet to experience the worst. 

On 26 Feb 2002 the election results were announced and on the 27^th of the same month Godhra was set ablaze. Later the rest of Gujarat was engulfed in this fire. The impact of September 11 attacks on the Muslims living in India, the socio-political dimensions leading to the crises situation in Gujarat, questions of state support to extremist elements in India and the debate of secularism vs Hindu fundamentalism, are discussed in this book. 

The atrocities in India, which really shocked the world is uncovered in great detail in this book.

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Book Review: The End of India by Khushwant Singh

The End of India is a thought provoking book about the crisis which continues to haunt India even today. Based on five chapters, this book includes the problems of Gujarat, communalism and religious fanaticism in India.

Singh writes that he won’t be surprised if the Muslims living in Gujrat start paying jaziya which medieval Islamic rulers imposed on their non-Muslim subjects. Ahmedabad, Gujrat’s capital was built by a Muslim ruler in the middle ages. In 1998 the author observed that milestones on the main highway leading to the city had changed and turned into Amdavad, with state-sponsored help.

In the second chapter Singh says: “Both speech and silence are pregnant with hate…” This sentence has a very strong and deep meaning which I cannot refuse to mention in this review. According to the author Hindu nationalism’s birth took place in Renaissance Bengal in 1886 with the Hindu melas. The main objective of these melas were to train young Hindus in martial arts, use of swords, daggers and lathis. Non-Hindus were not allowed to participate in these events. Soon after the British overthrew the Mughal empire, the rise in Hindu separatism began to accelerate. Hindu and Sikh warriors like Prithviraj Chauhan, Guru Gobind Singh and Shivaji who resisted the Muslim rulers, were portrayed as national heroes.

Later, after the death of Gandhi the RSS, VHP, BJP and RSS offshoots like Bajrang Dal and Vanasvasi Kalyan Ashram have been implicated in various communal riots all over the country. Discussing communalism, the author believes that BJP is more dangerous as it uses democracy to camouflage its fascist agenda. Tracing the history of communalism Singh mentions that after Buddhism when Brahminical Hindusim gained favor again with ruling dynasties, especially in the ninth and tenth centuries, Buddhists were persecuted and their places of worship demolished. Later, in the reign of many Muslim rulers, Hindus were discriminated against and their temples destroyed. He further adds that when the British came to power they divided people not on religious lines, but on racial lines.

The author of this book mentions his personal experiences at the time of partition. He writes that in Lahore gangs from nearby Mozang had started marking out Hindu and Sikh homes for loot and forcible occupation. Discussing Indian politics Singh argues that the communal problem perfected by the BJP began under the Congress. He believes the Congress party won its landslide victory on a wave of anti-Sikh sentiment generated by it. Writing about political parties he suggests that “One should not judge political parties by the labels they wear on their lapels of by the high-sounding manifestos issued by them, but by their actions.”

Moreover, Singh believes that the first step towards securing the Indian future would happen, once the villain within themselves is identified. He says: “The need of our times is to revive the Nehruvian notion of secularism”. The author writes that after Gandhi and Maulana Azad respect for all religions was a mere display of religiosity. He stresses that if you were a devout Hindu you went to a Muslim dargah or threw an Iftar party to prove you were secular. If you were a Muslim, you celebrated Diwali with your Hindu friends. Secularism was reduced to a sham display.

The last chapter tries to present a solution to the looming threat of Indian society. Making his case for the creation of a new religion Singh mentions Bernard Shaw in the last chapter. Bernard Shaw had said that every intelligent man makes his own religion though there are a hundred versions of it. Singh says that our religion should make provision for the future. It should incorporate family planning. He espouses that permanent graves should not be allowed. The author says that: “good life is the only good religion”.

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Book Review: The Vision: Reflections on the Way of the Soul by Kahlil Gibran

The version of this book which I read has been translated by Juan R. I. Cole, with an introduction by Robin Waterfield. Gibran says: “Human beings unite in destroying the temples of the spirit and cooperate in building the edifices of the body”. At another place Gibran says: “I love you when you bow in mosque, kneel in your temple, pray in your church. For you and I are sons of one religion, and it is the spirit”. Further in the book the author writes: “Egotism, my brother, was the origin of blind competition, and competition generated group loyalty, and group loyalty founded political power, which in turn became a motive for strife and enslavement”. In the chapter my friend Gibran says: “Did you but know, my destitute friend, that the poverty that sentences you to wretchedness is precisely what inspires you with a knowledge of justice and allows you to perceive the essence of life, then you would be content with the destiny ordained by God”. In the same chapter he adds: “Coming generation will learn equality from poverty, and love from woes”.

In the chapter titled ‘The Philosophy of Logic’ Gibran writes that: “The beginning of wisdom is knowledge of the self”. At another place in the book the author mentions: “No, my brother, do not make inferences about the reality of a man on the basis of appearances, and do not take some saying or some deed of his as a token of his innermost essence”. In one of the ending chapters titled Vision, Gibran is of the view that: “I saw religion buried in the depths of a book while delusions took its place. I saw human beings condemn patience as cowardice, label forbearance laziness, and call kindness fear. I saw intruders at the table of good manners put on airs, while the invited guests remained silent. I saw wealth as a web of iniquity in the hands of a wastrel and as a motive for the people’s hatred in the hands of a miser; and in the hands of a sage I never saw wealth”.

This work of Kahlil Gibran addresses issues of close-mindedness, hypocrisy in society, and unjust politics. He creates his own ‘Anthem of Humanity’ by weaving together understandings from Buddhism, Eastern Christianity, Islam, American Transcendentalism and folklore of native Lebanon.

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Book Review: Teachings of Rumi by Andrew Harvey

Jalal-ud-din Rumi, one of the greatest mystics of Islam was probably born in Balkh Afghanistan in September 1207. He died in Konya in Southern Turkey in December 1273. Mevlevi order was founded by him and continued by his son Sultan Valad. He spread his vision all over Asia and Africa.

 Rumi combined the intellect of a Plato, the vision and enlightened soul-force of a Buddha or a Christ, and the extravagant literary gifts of a Shakespeare. This particular book is divided into four movements. The first one is call, second is named Be a Lover, third one is Ordeal and the last one is Union. Quotations have been taken from the whole range of Rumi’s work. Letters, table talk, stories, sections from Mathnawi, poetry and prose have also been included. At one place in the book Rumi says: “God is He who consumes man and makes him nothing, since no reason can understand Him”.

On page 23 author quotes from Mathnawi:

“You went on pilgrimage to Mecca, but where are you now?”

Page 27:

“Yet how could I know His presence near me without traveling across the world?”

Page 46:

Take care! Don’t commit crimes and sins saying to yourself, “I will repent tomorrow and take refuge in God.”

Page 53:

“Rise up, use this time richly, you poor man!

If you don’t, you’ll burn with regret

When your soul’s separated from your body.”

Page 71:

“Every low-souled person who confines himself to contemplating the garden remains deprived of the vision of the Gardener.”

Page 91:

“Palace before the sun burning candle,

See how its shinning disappears before those lights”.

Page 107:

“If you don’t have the cane of prudence and judgement,

Take the eyes of the one who sees as guide”.

Page 116:

“From every direction, agonies have crowded you

To drag you at last towards the Direction less”.

Page 124:

“You’ll only enjoy the city and your relations

After enduring all the griefs and ordeals of exile.”

Page 147:

“To speak of God is to speak of the soul

And to speak of the soul is the Speak of God.”

Page 157:

Rumi quotes Imam Dja’far Cadiq. When Imam purified his soul and paid no attention to Caliphs and Kings, was asked about this pride, he replied, “I myself am not proud. I have abandoned my own existence, the greatness of God has annihilated me and installed itself in place of my pride; the pride I am speaking of springs directly out of the heart of the greatness of God; as for me, in the middle of this glory, I do not exist.”

Jellaludin Rumi (1207-1273) led the quiet life of an Islamic teacher in Central Anatolia (modern Turkey) until the age of thirty-seven, when he met a wandering dervish named Shams Tabriz through whom be encountered divine presence.

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Book Review: Marxism and Other Western Fallacies : An Islamic Critique by Ali Shari'ati

Written by Ali Shariati, translated by R. Campbell, this book reflects on the thoughts of one of the most important writers in Iran’s recent history. Ali Shariati’s influence in Iran could be estimated by the fact that in twelve months, starting from January 1978 the Pahalvi dynasty crumbled down.

Shariati believes that there are few intellectual currents of his time which include Western liberalism, Marxism, Existentialism and religion. He criticizes Marx: “Marx allowed his marvelous sensitivity to human moral values to be over-shadowed by his revolutionary enthusiasm for the politics and economics of communism, and thus allows himself to be transformed into just another political leader, hungry for power and enamored of political triumph”.

Shariati views man as having power of choice and hence this power brings “him a commitment, a responsibility, which is meaningless unless articulated with reference to a system of values.” In the chapter tilted Modern Calamities Shariati critiques democracy and western liberalism. Moreover he stresses that humanity is facing alienation, human values are on the decline, there is a rise in consumption and traditional moral values continue to decline.Moreover he is highly critical of Confucius for introducing people to rigid conformity which he believes later turned people into frozen animals. Shariati views capital as the greed of his age. He objects to Sarte’s idea of human freedom of choice. In addition he opines that Sarte cannot propose a criterion for choice/a standard of values other that personal “good sense”.

Shariati declares Protestantism, Capitalism, Marxism and Fascism as “four brothers born of the same materialism and raised in the same household.” Furthermore the author criticizes Marx’s views on religion. He quotes Hazrat Ali to support his own arguments. Shariati thinks that both Marx and Islam are interested in the same private and social lives of the people but they are completely opposed. Human laws are just as authentic and demonstrable as natural laws is what the author Shariati stresses upon.

The author approves neither Hegel nor Engels. The author quotes from Iqbal and from the Quran too. Shariati favors mysticism and says that: “Mysticism produces a spiritual sensitivity in man, along with sublime psychological and spiritual values, which foster his existence and his spirit”.He is inspired by Hazrat Ali’s life. He considers him to have placed greater reliance upon human values and noble acts.

 The author finally presents his own solution to the needs of his time and suggests: “The primacies of existence, justice and mysticism (the inner light of human essence) would satisfy the needs of our tome in the best possible way”.

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Book Review: Siddhartha by Hermann Hesse

Nobel Laureate Hermann Hesse’s novel Siddhartha is revolves around a character named Siddhartha. Siddhartha is a Brahman who embarks on a spiritual journey. Govinda his close friend also chooses to accompany him.

This journey takes them to Gotama Buddha. Govinda becomes Gotama Buddha’s disciple whereas Siddhartha does not wish to become one. Siddhartha believes that Buddha’s teachings miss something. Hence he carries on his spiritual journey in a different manner.

Siddhartha believes that during his spiritual journey he had many teachers. He meets a beautiful courtesan, a rich merchant, gamblers and even a follower of Budhha. Later he meets Vasudeva (the ferryman) and also learnt a lot from the river too. When Siddhartha gets old, he meets his close friend Govinda after ages. He tells Govinda: “Wisdom cannot be passed on. Wisdom which a wise man tries to pass on someone always sounds like foolishness”.

I believe this novel makes one think about the complexities of life. How nature has its effects on a man and his surroundings. Further it reflects on the issue of existence, creating curiosity in the reader regarding wisdom as Siddhartha tries to learn more and get enlightened. In addition to that it provokes the reader to think about human emotions, social relations, greed, wealth, prosperity, contentment and satisfaction.

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