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First, Praneshacharya is isolated from society. When he sleeps with Chandri, his
immediate reaction is that he has lost all of his authority in the community. He feels
that he is no better than Naranappa and that the other brahmin men should not pay
attention to what he says. The action of sleeping with Chandri is the moment of his
psychological separation from the community of the agrahara. He believes that he has
fallen from grace for giving into his sexual desires.
Praneshacharya compares this fall from grace to "a baby monkey losing hold of his
grip on the mothers body." (Murthy 75) In other words, salvation was something
Praneshacharya worked for his entire life. He laid out his path to salvation when he
was sixteen by marrying Bhagirathi and never allowed desire or any other obstacle
steer him from that path. The Lord did not choose Praneshacharya; Praneshacharya
chose the Lord. The gambler in Praneshacharyas story, however, was chosen by the
Lord. A brahmin gentleman addicted to gambling could not rid himself of his vice no
matter how hard he tried. After being shunned from his community he prayed to the
Lord: "O, Lord! Why do you make me a gambler?" (Murthy 48) The gods answered
his call instead of appearing to the brahmins in the temple. The life of conflict turned
out to be the quicker path to salvation than a life like Praneshacharyas in which
conflict was avoided at all costs.
After his psychological separation from the community, Praneshacharya experiences a
physical isolation, as well. He leaves the agrahara after he cremates his wife and
begins to wander the forest. At this point he exists in a phase of transition which lasts
the rest of the novel. This is the usual second stage to a samskara. During this time,
Praneshacharya becomes more aware of the physical world around him. He recognizes
beauty (in Chandri) and ugliness (in his wife) for the first time. But, at the same time,
his transition is not yet complete. He expects people to recognize him as the "CrestJewel of Vedanta Philosophy." (Murthy 115) He is still primarily unable to look at the
world from a view other than a transcendent one. He still sees himself as not yet of the
world but above it.
It is at the car-festival that Praneshacharya reaches a revelation about his place in the
world. Taking in all the spectacles of the festival he suddenly realizes: "That art
Thou." (Murthy 121) Everything around him, is also part of him; and he, in turn, is a
part of it all. The narrator in the essay, "All That is You," comes to the same
realization. At first it seems exciting and beautiful to the narrator. She sees herself in
all the good things of the world. But then she comes to understand that she is not only
part of the good but the bad as well. She cannot say to a butterfly: "That is you."
unless she also says of Hitler and the Nazis: "They are you." Up until this point at the
car-festival, Praneshacharya most probably did experience a sense of oneness with the
world, but only with the transcendent world. He certainly saw himself in the Vedic
teachings and in his teachers when he was a student. But he never allowed himself to
carry that feeling out to other parts of the world. At first he probably felt that way
about his friend Mahabala at Kashi but as soon as Mahabala fell from grace
Praneshacharya ceased to see himself as part of that "sinner." At the car-festival,
Praneshacharya finally realizes that he is not only part of the brahmin world but of the
low-caste world as well. In other words, he belongs not only to the transcendent but to
the earthly. This brings him one step closer to knowing that he is part of the whole
world.
Praneshacharya comes to the knowledge that he is not immune to "desire," nor should
he be a stranger to its "fulfillment." (Murthy 121) Throughout his life, Praneshacharya
had struggled to avoid desire in order to attain salvation. He planned his path to
salvation while he was still a child and did only those things in life that allowed him to
continue on this path, including marrying his wife. At the very beginning of the novel,
Praneshacharya says that marrying Bhagirathi makes him "ripe and ready" (Murthy
2) the implication being that it made him ready for salvation. At the end of the novel,
it begins to become clear to Praneshacharya that he married Bhagirathi not because he
felt compassion towards the invalid woman to follow his path to salvation. He did not
marry Bhagirathi because he was compassionate but because he was selfish.
When the novel ends, Praneshacharya is still in his liminal phase. He comes to no
concrete conclusion about what to do. He merely gets on the cart to Durvaspara. It is
clear that Praneshacharya was unable to fulfill his dharma as a brahmin because he
never let himself experience any of the life stages fully. Naranappa did not completely
fulfill his dharma either because he did not follow the vedic rituals. Murthy makes the
point in Samskara that brahminism in must be a combination of the two forms
exhibited by Praneshacharya and Naranappa. A brahmin cannot afford to be
completely of the world as Naranappa was because he will lose the qualities that have
made him a brahmin since the beginnings of vedic tradition; namely, the rituals. But
he cannot afford to be completely beyond the world either as was Praneshacharya
because then he will not know conflict or desire and; thus, to renounce them would be
meaningless. To live either as Praneshacharya did or as Naranappa did is too easy and
will not lead to salvation. To be able to do both; to live part of your life as a
householder, experiencing the worldly desires, and then to be able to shun those
desires and live as a renouncer, is the hardest thing of all and perhaps the only way to
fulfill the dharma of a brahmin.