Hamlet as a Revenge Tragedy

         William Shakespeare is one the greatest playwrights in English literature. His most famous tragedy Hamlet belongs to the genre of Revenge Tragedy. The term ‘Revenge Tragedy’ takes us to Seneca who created dreadful and tragic incidents, gory actions, and yelling speeches. The Revenge Tragedy is basically based on killing and crime with different causes. The task of revenge is placed on the succeeding kin. There is so much gross, terror, and bloodshed when the killing is retaliated, and the revenger and all others who are involved in the crime die together in one bloody and violent ending. Based on these points, Hamlet, without any doubt, follows the tradition of revenge tragedy.

Hamlet, at the start of the play, is in great despair because of his father’s death. Hamlet’s father was murdered by his evil brother Claudius. More than that Hamlet is also deeply saddened when he learns that his mother has married his father’s murderer i.e. Claudius. So in this way the basic plot is established for this tragedy.

The supernatural element is a major characteristic of revenge tragedy. In most of the revenge tragedies, the dead’s ghost discloses the crime or offense carried out and the identification of the murderer and passed the responsibility of avenging the murder. In the same way, Hamlet is commanded by the ghost of his father with the responsibility of revenging the murder.

Hamlet finds himself in a distinctive and disturbing situation, one which casts doubt on the basic morals and ethics of his life. He can no more trust society and believe in religion. And, last but not least, Hamlet cannot go in for philosophy, which cannot define ghosts or serve his moral questions. All these conflicts are going on in Hamlet’s mind and besides these, he is also saddened by the death of his father, his mother’s incestuous marriage, and the duty passed on him by the ghosts of his father, Hamlet is clearly upset and shattered. He most probably is not insane but he is slowly heading towards madness which we can see during many of the exceedingly extreme and heated moments in the play like his encounter with Ophelia in Act 3 Scene 1 and his long conversation with his mother in Act 3, Scene 4.

In Hamlet, there are aggressive and violent scenes that are portrayed keeping in mind the Revenge Tragedy convention. For example, there is Hamlet’s madness, and also Ophelia’s madness and her suicide, Hamlet’s killing of Polonius, eavesdropping scene, Claudius planning of sending Hamlet back to England with instruction to kill him on England soil, an aggravated Laertes and Hamlet fighting in the graveyard, and finally the many deaths that transpire in the closing scene of the play.

Hamlet almost consists of all the characteristics of a Seneca revenge play, but Shakespeare has treated the revenge theme so uniquely which makes the play Hamlet beyond a mere Revenge Tragedy. Although Hamlet is a tragedy of “bloodshed and terror”, the dealing of the theme is not as gross and coarse as that of the traditional Revenge Tragedy. These characteristics have been purified to upraise Hamlet beyond mere melodrama. The supernatural element in Hamlet is not ‘gross’ but functions as a tool of justice to penalize the wrong-doer. Also, Shakespeare’s dealing with the motive of duty – a son’s responsibility of taking revenge against his father’s murder – is more complicated than others. In other revenge tragedies, in taking revenge against the murder, the tangible things perform as obstacles. But in Shakespeare’s play Hamlet the protagonist’s own moral sense and his ethics are the obstacles. In addition to all these, the language of the play also minimizes the tone of brutality and transforms Hamlet into a superior work of art. If we categorize Hamlet a mere “Revenge Tragedy” then it would be an injustice to the work, it would disregard its aesthetic supremacy over other plays of this category. The language of the play invokes a distinct world in keeping with great tragedy, the all-inclusive issues it takes up and aims to solve, the complicated nature of its protagonist – all these elements raise Hamlet beyond what is traditionally termed “Revenge Tragedy”.

Hamlet as a Tragic Hero

Of all the plays Shakespeare has written, “Hamlet” is his most celebrated play and the play’s main protagonist Hamlet is the most controversial and talked about character in the history of English literature.

Aristotle in his book “Poetics” outlines that a tragic hero is a noble-born with heroic attributes and whose destiny changes as a result of a tragic flaw (most of the time arising from the character’s own heroic attributes) that eventually causes the tragic hero’s awful downfall. The character, Hamlet, undoubtedly complies with the concept of a tragic hero based on these points and can be considered as a perfect tragic hero.

Hamlet is a high-born or a prince in the kingdom of Denmark. Hamlet has high philosophical thoughts as he was a student of philosophy and we witness his philosophical mind when Hamlet contemplates the principles of death and life. As a noble-born, Hamlet also knows sword skills which we can see in his duel against Laertes. Hamlet is also depicted as a diligent and clever person who is accepted among the public and will without a doubt make a potent monarch. Despite having all these heroic qualities, the ‘tragic flaw’ in his character eventually leads to his destruction and makes him a typical tragic hero.

According to Aristotle, a tragic hero must have a tragic flaw and Hamlet’s tragic flaw is his incapacity to take action or his indecisiveness. He is oftentimes upset by his own manners of ‘self-analysis’. This tragic flaw leads him to many unwanted outcomes. For example, when Hamlet had the opportunity to kill, the murderer of his father Claudius, Hamlet halts because Claudius was praying at that time. According to Hamlet, if he had killed him while praying, he would have advanced to heaven. Likewise Act III Scene VI, in conversation with his mother, Hamlet had murdered Polonius, suspecting that it was his uncle Claudius. Extremely grieved by the demise of his father, Ophelia killed herself. If we look at all these incidents from a wiser point of view, then we can say that had Hamlet killed Claudius earlier, Hamlet would have already avenged his father’s death. Accordingly, Polonius, whom Hamlet killed would have lived and also his daughter Ophelia and besides all these Hamlet would also be able to spend the rest of his life well. So Hamlet’s own tragic flaw leads to his downfall and this also makes him a tragic hero.

It might be argued that the personality of Hamlet’s character is not the only reason that is accountable for his downfall; external situations are also blameworthy for forming Hamlet a tragic hero. The arrival of the Ghost in the form of Hamlet’s father and its disclosure is an instance of fortune. There are many other incidents that happen in Hamlet’s life are by accident. The killing of Polonius, the attacking of pirates, and his returning to Denmark are nothing but an accident. So chance and fate affect not only the life of Hamlet but also the lives of the other characters. But this also does not mean that fate and chance are the only cause of Hamlet’s tragedy; ultimately it is he himself who is answerable for his tragedy.

In the end, we can say that the character of Hamlet as portrayed in the play and as advocated by the aforesaid qualities can be regarded as a tragic hero. Hamlet is not known for his bravery and goodness, he is such a hero who wanted to do something right but in the process, he keeps on making mistakes one after another. His ambitions and accomplishments are coordinated by defeats and misdeeds. Hamlet is a character in which virtue and evil coexist.

Autobiography of a Yogi by Paramahansa Yogananda : Summary of Chapter-1 to 6

This book provides a first-hand account of the life and teachings of a yogi, offering a rare insider's perspective on the spiritual practices and experiences of Hindu saints, distinguishing it from other spiritual autobiographies written by observers or scholars. The book extensively documents various saints demonstrating supernatural abilities like levitation, materialization, and healing, emphasizing the possibility of transcending physical limitations through spiritual practice.

In the first chapter, Paramahansa Yogananda recounts vivid memories from his childhood, including a sense of his past lives, his inability to express himself as an infant, and his strong emotional and spiritual inclinations from a young age.

The author's parents, Bhagabati Charan Ghosh and his wife, were devoted disciples of the spiritual master Lahiri Mahasaya. They instilled a deep spiritual awareness in their children through their own practices and teachings from the Mahabharata and Ramayana.

The author's father was a strict disciplinarian, but also led a very simple and selfless life, refusing to take advantage of financial opportunities and instead focusing on spiritual practices and civic duties.

The author's father had a miraculous encounter with Lahiri Mahasaya, who appeared to him and his employee Abinash, leading them to become disciples of the master and receive his spiritual teachings.

The author recounts a powerful spiritual vision he had as a child, where he saw Himalayan yogis and experienced a divine light and presence. He also describes a miraculous healing from cholera through the power of Lahiri Mahasaya's photograph.

As a child, the author was able to manifest a boil on his arm through the power of his words, demonstrating the vibratory power of speech, which he later learned could be used for positive purposes.

The author describes two instances where his prayers for obtaining kites were miraculously answered, with the kites being blown towards him and entangled in a way that allowed him to easily capture them, much to the amazement of his sister.

In second chapter, the author's mother had a strong Indian sentiment for family continuity, and her greatest desire was the marriage of the author's elder brother, Ananta.

The author had a premonition of his mother's death while sleeping beside his father in Bareilly. His mother's apparition urged him to rush to Calcutta, but his father dismissed it as a hallucination.

After the author's mother passed away, his elder brother Ananta revealed that she had left a message for the author, which she had asked to be disclosed to him in one year.

Mother's Spiritual Connection with Lahiri Mahasaya: The author's mother had taken him as a baby to the home of her guru, Lahiri Mahasaya, who had blessed the author and predicted that he would become a yogi.

The author's mother had been entrusted with a silver amulet by a sage in the Punjab, which materialized in her hands during meditation and was to be passed on to the author at the appropriate time.

The amulet was imbued with spiritual significance, containing Sanskrit characters and representing the guidance of the author's past life teachers. The amulet's eventual disappearance was a prelude to the author's gaining a spiritual guru.

The author felt a strong pull towards the Himalayas, the abode of yogis and swamis, and attempted to run away to the holy hills, but was thwarted by his elder brother's ridicule.

In third chapter, Swami Pranabananda is described as an "exalted spiritual stature" and a disciple of Lahiri Mahasaya, who is referred to as the "greatest yogi" the narrator ever knew. Pranabananda has attained the ability to materialize an extra physical body and communicate with his disciples in distant locations, demonstrating his advanced spiritual powers.

Pranabananda explains that he receives two "pensions" - one from the railroad where he previously worked, and another "pension of fathomless peace" from his spiritual realization and communion with the Divine. This metaphorical "pension" refers to the state of profound inner peace and bliss he has attained through deep meditation.

The chapter describes several instances of Pranabananda's extraordinary abilities, such as summoning Kedar Nath Babu to his residence without using a messenger, outpacing him on foot despite Kedar Nath wearing sturdy shoes, and communicating with disciples in distant Calcutta. These demonstrations of his mastery over the physical world are presented as evidence of his spiritual attainment.

Pranabananda shares his personal experience of seeking Lahiri Mahasaya's help to achieve the "final irrevocable union" with the Divine, which he was unable to attain through his own intense meditation. Lahiri Mahasaya's intervention and blessing enabled Pranabananda to finally experience the state of constant divine communion he now enjoys, highlighting the crucial role of a spiritual master in one's spiritual journey.

The narrator, who is the son of Bhagabati, is initially awestruck by Pranabananda's miraculous abilities but does not feel inclined to accept him as his own spiritual teacher, as he is "destined to undertake [his] divine search through one particular guru - Sri Yukteswar." This suggests the narrator's focus on his own predetermined spiritual path, rather than being drawn to Pranabananda's extraordinary powers.

In chapter 4 the author, Mukunda, had planned a trip to the Himalayas with his friends Amar and Jatinda to seek a spiritual master. However, their plans were foiled by Mukunda's brother Ananta, who discovered their scheme and intervened to prevent their departure.

On their way to Hardwar, the boys encountered a police officer who recounted a remarkable story of a sadhu (holy man) whose severed arm had miraculously healed in the officer's presence, demonstrating the saint's spiritual powers.

When Mukunda sought divine guidance through prayer, a sadhu appeared and assured him that his true path in life was that of the renunciate, contradicting the advice of a pundit who had been enlisted by Ananta to dissuade Mukunda from becoming a monk.

Mukunda's father arranged for Swami Kebalananda, a disciple of Lahiri Mahasaya, to become Mukunda's Sanskrit tutor. Kebalananda, rather than focusing on academic studies, shared insights about his guru's spiritual teachings and miraculous abilities.

Through Kebalananda's accounts, the reader learns about Lahiri Mahasaya's profound spiritual wisdom, his ability to guide disciples into deep states of meditation, and his performance of miraculous healings, all without ego or self-aggrandizement.

Kebalananda emphasizes that Lahiri Mahasaya considered the Kriya Yoga technique to be the most effective spiritual practice for self-realization and liberation, and that it would remain potent even after the guru's physical passing.

Chapter 5 starts with the description of the Sage at Kalighat Temple. This sage shared profound insights on the nature of truth, the ego, and compassion. He emphasized that true self-analysis leads to wisdom, while self-expression results in egotism. He also spoke about the importance of freeing oneself from delusions and turning to the Creator with humility.

Gandha Baba was a yogi who could materialize various fragrances and even fruits out of thin air. However, the author viewed such displays of miraculous powers as spiritually useless, as they were more for entertainment than for the pursuit of God.

The author distinguishes between the miracles performed by saints who are "awake in God" and the temporary phenomena of hypnotism, which can have negative psychological effects. True saints effect changes in the world through a will that is harmoniously attuned to the Creative Cosmic Dreamer.

The author had not yet found his destined guru during this period, despite encountering several sages and saints. He felt that his heart needed no tutor for its recognitions and would cry its own "Bravos!" when he finally met his true master.

The author suggests that his eventual guru would teach him the measure of a true man, not through ostentatious displays of power, but through the sublimity of his example alone.

In sixth chapter Paramhansa Yogadanad writes that the Tiger Swami was able to subdue tigers despite having a physically weak body in his youth. He explains that it was his indomitable mental willpower and determination that allowed him to overcome his physical limitations and become a powerful tiger tamer.

The Tiger Swami emphasizes the strong connection between the mind and the body. He states that the body is "literally manufactured and sustained by mind" and that outward physical frailty has its origins in the mind. He explains that by exerting mental control, one can overcome physical weaknesses.

The Tiger Swami suggests that there are many "kinds of tigers" that one must conquer, referring to the inner desires and passions that need to be tamed, rather than just physical tigers. He implies that true spiritual progress comes from mastering one's inner nature, not just physical feats.

The Tiger Swami's father warns him that his tiger-taming activities will lead to his downfall, as the tigers will seek retribution. This prophecy comes true when the Tiger Swami is severely mauled by the tiger, leading to a near-death experience and a spiritual transformation.

The Tiger Swami's severe injuries and illness after the tiger attack lead him to renounce his worldly ambitions and seek a spiritual teacher. This near-death experience catalyzes his spiritual awakening and his decision to become a monk, dedicated to "subduing the beasts of ignorance" within the human mind.

The chapter emphasizes the importance of patience and perseverance in the spiritual journey. The Tiger Swami has to wait patiently to meet his spiritual teacher, and then undergoes a rigorous training process in the Himalayas to master the spiritual path.

This book provides an authentic account of the life and teachings of a yogi, offering a rare insider's perspective on the spiritual practices and experiences of Hindu saints. This distinguishes it from other spiritual autobiographies written by observers or scholars who lack this direct experience. Paramhansa Yogananda, was himself a disciple of the revered yogi Sri Yukteswar Giri. This allows him to share intimate details and insights about the daily life, wisdom, and spiritual attainments of his guru that would be inaccessible to an outside writer. The reader gains a unique window into the world of India's living saints - a world often shrouded in mystery and misconception for Westerners. Through Yogananda's vivid descriptions, we witness the extraordinary qualities and supernatural abilities of these advanced spiritual masters. This includes their impartiality, self-mastery, and ability to transcend the limitations of the physical body. The book conveys the profound spiritual realization and divine presence embodied by these yogis, which profoundly impacted all who encountered them.