Aravinda alienated himself from the society and was critical about the social traditions and social institutions. His alienation was a silent protest.
Seeman (1976) elaborated the concept of alienation by fragmentation of the phenomenon into six variants named powerlessness, normlessness, meaninglessness, self-estrangement, social isolation, and cultural estrangement. Alienation is considered to be a condition that leaves no one unaffected, but does impact people in different ways and extremities in relation to their status in society. Aravinda gradually lost the sense of social belongings (connectedness). His interpersonal relationships were shattered. He lost two key persons in his adult life which pushed him to a dim solitude.
According to Baumeister and Leary (1995), belongingness appears to have multiple and strong effects on emotional patterns and on cognitive processes. Lack of belongingness creates a solipsistic nihilism in Aravinda. Isolation and self-estrangement are two further consequences of alienation, possibly leading to loneliness, anxiety, or even depression (Hobart, 1965). Aravinda shows some elements of depression in the latter part of his life.
Following socio-cultural taboos he repressed his biological urges. But he had no moral fiber to fight back social and cultural walls that kept him trapped. His moral masochism leads to ambiguity in personal relationships.
In a world where everything is absurd, meaningless and impossible “the only ultimate significance must be one which includes, or accepts, the meaninglessness of all recognized values and concepts (Shah, 2012). Hence in the latter stage of his life Aravinda accepted the meaninglessness and his own destiny. Eventually Aravinda dies as an isolated man who could not full fill his inner desires. Although he failed in his material life he faced his own death without any fear or anxiety. He was not consumed by the death anxiety.
Death is an event, the cessation of life. Death is a powerful human concern that has been conceptualized as a powerful motivating force behind much creative expression and philosophic inquiry throughout the ages.
Confronting death and the anxiety generated by knowledge of its inevitability is a universal psychological quandary for humans (Lehto & Stein 2009). Death anxiety is likely a universal human phenomenon given the biological architecture of emotional memory concomitant with higher-level cognitive structures that permit futuristic anticipation and prediction (Yalom, 1980). The conscious awareness of the inevitability of death could provoke fear which is called thanatophobia. Thanatophobia is an exaggerated, specific, structured fear of death.
Aravinda faces his final days with courage and vigor. He had no dread, or apprehension. Eventually Aravinda becomes a hero by defeating death anxiety. He overcomes the fear of the unknown.