The Sannyasin

The language this author has chosen is quite negative, for example, they use these four lines “Will my tribe forget the tradition? Our totem and our songs? Will my land be taken away from us? For development grazing rights?” These lines, even if read on their own, leave a negative impact on you. The thought of losing your land for grazing rights is horrible, this poem is discussing the many things that can and are happening when people forget their tradition. There whole culture takes a punch from it and this is what the author is trying to

In the first stanza, the persona begins with the lyric “Even though I…., (line 1)

In the beginning stanza, the speaker’s use of personification reveals the tone of a grim and melancholy existence. “A ball will bounce, but less and less. It’s not/ A light-hearted thing, resents its own resilience./ Falling is what it loves” (lines 2-3). The speaker can be compared to the ball which begrudgingly bounces back time after time. This can be viewed as the speaker’s own perception on his stance in life. The speaker’s boredom

The fourth stanza is the depiction of an open book. This symbolizes revelation of that which is hidden. However, like any book the judgment is based on the perception of the reader. For this reason, this becomes a moment of courage, where the revelation can be accepted by the outside world or rejected if the views are not in concordance.

This quote is One of the examples of imagery that Dawe uses. This helps the reader relate to the poem and appeals to a sense of “security’. All of these techniques used reinforce what Dawe is trying to say whilst capturing the reader’s attention and keeping them engaged in the poem. To belong we must have some form of identity both from our own perspective

The first stanza concludes by stating, “The carriage held but just ourselves/And Immortality” (Lines 3-4). These lines are used to acknowledge that there is a difference between death and time, because while they work in unison they still are not one and the same. Time has control over our lives during both mortality and

Following the first stanza, the speaker goes on to address an unknown figure that is presumably an adult. By acknowledging the adult’s fault in discrediting the speaker’s experience as a child, the speaker therefore seems to assert their role as a naïve protagonist. Typically, it would be assumed that a child has no knowledge of the perils of growing up, however the speaker indicates that contrary to what adults believe, he is perfectly aware. The speaker states, “You tell me it is too early to be looking back/but that is because you have forgotten/the perfect simplicity of being one” (2.9-11). The first two

Another key concept of Hinduism is that every individual is responsible for his or her own solution. This idea is mainly connected with the terms Karma and Dharma. Karma is this principle where actions of an individual influence the future of that individual. Karma is what feeds samsara, or your rebirth. If you have karma, good or bad, that is unresolved when you die you will be reborn again. As said before, the main purpose of life on earth for Hindu’s is to break this cycle of time and receive moksha, so every individual is responsible for taking care of his or her own karma. Dharma works oppositely, as it only brings you closer moksha faster. Dharma is one’s duty or course of conduct. Following your dharma without any personal agenda will bring you closer to your purpose in life.

Kamma or karma as it is commonly referred to, has a complex system of cause and effect that makes up the law. All humans experience karma, that is the process of acting with intention, throughout their lives (Jeffreys, 2/18). The result of their intent filled actions, vipaka, is either immediate or it accumulates and transmigrates across lifetimes. Though this may seem simple, the process is a very complex law. Maurice Walshe, the main editor of The Long Discourses of the Buddha helps explain the law of kamma in the “Cakkavatti-Sīhanāda Sutta: The Lion’s Roar on the Turning of the Wheel.” This paper will explore the law of kamma in terms of cause and effect as well as differing viewpoints on the law's existence.

The speaker feels that faith has disappeared and has separated her or him from the "ebb and flow" of life. This lost faith is compared to a sea that is very similar to the sea described in the first stanza. Words of lightness and beauty are used once more. The shore "lays like the folds of a bright girdle furl'd." There is a sense of encompassing joy in this phrase. This bright and joyful image is then contrasted by the last five lines of the stanza. "The Sea of Faith" has now retreated, like a tide withdraws from the shore. It is interesting to note the similarities and differences between the words of these five lines and the words from the first stanza. The sweet "night-air"becomes "the night-wind," and the cliffs that were once "glimmering and vast" are still vast, but only dreary edges. The sea that was "round" and "full" has now left the world empty and exposed. Similarly, the speaker has lost his faith and feels alone and vulnerable.

Without the concept of dharma there is no Hinduism. Following ones dharma is to maintain the well being of oneself and others, and to depart from it leads to misdirection and ruin. Dharma in Hinduism is thought of as being an individual’s duty to themselves and their society in both a faith and societal obligation context. Three of Ninian Smart’s dimensions where dharma is most relevant are the ethical, social and mythological dimensions. Dharma details how a follower of Hinduism should go about their life and so relates to the ethical dimension, it describes the interconnection of Hindu society which pertains to the social dimension, and lastly is a central theme to nearly all epics present in Hindu thus representing the mythological dimension. Where dharma is expressed within these dimensions individually it also serves as a pillar to which the three facets are connected.

Buddhism and Jainism both believe in the concept of karma as the force responsible for all of the suffering in existence. Both also acknowledge the absoluteness of karma and its unavoidable effect on the beings who are subject to the cycle of birth and death. But they differ in the concept of the nature of karma and how it impacts the various beings. According to the beliefs held by Jainism, karma is not only a result of a being’s actions, but a real substance that becomes attached to each jiva, or self, while it takes part in many actions throughout the course of its existence. This karma, which is made up of tiny particles, binds to the being until it is cleansed through the observation of the morals and practices of the Jain religion, including pure conduct and severe austerities. There are two types of karma within Jainism, one that is known as “harming” karmas and there is “non-harming” karmas. The karmas can be fully liberated through moksha alone. In Buddhism, as in Hinduism, karma is a consequence of one’s

The third stanza is when the narrator has something physical. He mentions how he has an apple and his enemy knew that the apple was his. The

The poem has many different hidden meanings but they are all based around a common theme of faith.

In the sixth stanza he hopes that his daughter will be a "flourishing hidden tree", which is not rebel but kind and happy, but contains her happiness within a particular place. And additionally he wants his daughter to be not argumentative and aggressive, or perhaps quite and secure, "rooted in one dear perpetual place." When combined with the previous line, the last line clearly defines his hope fro daughter to live in a victorious life