Analyze A Tiger for Malgudi as an allegory.

Let us analyse the novel as a piece of allegorical writing. The story, at the surface level, reads as follows:

There is a tiger who reigns over a forest; he cohabits with a tigress and begets four cubs; he gets caught and then gets tamed and trained in a circus; he kills the circus manager inadvertently while trying to knock the dreadfulmetal weapon out of his hand and becomes free; he comes under the influence of a Yogi who helps him in raising himself to higher levels of existence

But, if you deeply analyse the story, the spiritual transformation of the tiger, from a sub-human level (1st and 2nd stages of his life), through the transitional stage (3rd), culminating in a higher level of existence (4th stage), simultaneiously juxtaposes the foibles of human nature and behavior. Let us, therefore, analyse the four stages in the life of Raja, the tiger, from a different angle.

In the forest (as described in Stages 1 and 2) Raja leads a carefree and yet dignified life. He never employs devious methods in attacking other animals. If it comes to a fight as it happens with the lions—Raja fights boldly.

In contrast, a number of human beings wielding spears brutally attack the helpless tiger (Raja) and this gesture makes the tiger exclaim, “I never know that human beings could be so devilish.” (p. 27)

Later, Raja shows a lot of patience in understanding the ways and requirements of Captain, adjusts himself to the rigorious discipline of the circus life and succeeds in becoming the main attraction of the Grand Malgudi Circus. On the film set, while experiencing severe pain caused by Captain’s whip and the electric shock, the disciplined and humane tiger, before raising his forepaw to knock the electric metal gadget, wants to scream loudly:

“Oh Captain, don’t be foolhardy. Your life is in danger, go away, and leave me before any calamity befalls you.” (p114)

In contrast, the behavior of the human beings, during the film shooting and after the death of Captain, smacks of indiscipline. When the tiger moves off from the set and gets into town, much confusion and pandemonium follow. Finding human beings fleeing like a herd of deer, the tiger wants to assure them: “Don’t fear, I am not out to trouble you. I’m not out to kill…..

In the school scene, when even the teachers become panicky and indecisive about their course of action, Raja says:

Tigers attack only when they feel hungry, unlike human beings who kill one another without purpose or hunger.” (p.117)

As the Master and the tiger pass through many villages (as described in Stage 3), they come across different scenes. In some places, crowds that are normally noisy look intimidated and subdued at the sight of the tiger. This makes the Master remark:

“What our country needs most is a tiger for every village and town to keep people disciplined.” (p. 155)

At another place, they see people abandoning God’s chariot and running for safety. In some other place, a rioting mob, after seeing the tiger, disperses swiftly. This again makes the Master remark:

“If I find you fighting again, I’ll be back here to stop it….you should not need a tiger to keep the peace.”

Like in stage 1, the tiger’s behavior is in sharp contrast to that of human beings during stages 3 and 4. The tiger takes the guidance of the Master and disciplines himself by listening to the Master’s discourses and by voluntarily controlling his desires. As a result, the tiger raises himself to higher spiritual levels.

To recapitulate: the tiger stands for discipline and dignity where as human beings lack these qualities. That’s why the author suggests through the title that the people of Malgudi in particular and the people (of India) in general, need a tiger like Raja to teach them discipline and dignity.

There is another way also in which this novel can be seen as an allegory. In terms of new developments in postcolonial studies A Tiger for Malgudi is indeed an excellent example of contemporary postcolonial literature, particularly in the realistic way that it portrays India as both victim and oppressor, with a postcolonial bureaucracy that both resisted and was complicit with British imperialism.

It is an allegory because the novel functions on two levels  a surface meaning and a deeper meaning. On the surface it is the story of Raja, a tiger and his journey from birth to death. But at the same time the spiritually evolving tiger’s journey can be seen as a contrast to the undignified and greedy human beings. Therefore it is an allegorical narration. It can also be read as an allegory in the light of postcolonial discourse.

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