Blooming Buds

 

             

            

                                  

                              

1.     Childhood, a vital phase in life

 Untouched by passions and strife

 Let us make it a delicious one

 Filled with love, freedom and fun.

 

2.     Habits impact their health and mind

 In creative arts and let them find

 Truths and morals through fancy strange

 For tales and myths expand their range.

 

3.     Pollute not minds with false status and show

 Character, precious gem, they have to know

 Let them value money and time

 Their prime duties and morals sublime.

 

4.     Let them not be ducks glued to mobiles and books

 Let them watch Nature with keener looks

 Not just pleasures enough to provide

 Help them extend their vision wide.

 

5.     Spend some time with them and enquire

 Their thoughts and tastes to inspire

  Use not brute force but win their hearts

  With gentle words and convincing tact. 

 

6.      Mother’s love and mother tongue precious things

  Immeasurable joy it brings;

  With electronic tools we kill

  Their searching skills and thrill.

7.       No springs of love from near and dear

   No time to watch their hopes and fear

   Can a vast store of toys make them glad?

   A status symbol, a mere modern fad.

 

8.       Far away from their local roots

   They may appear exotic and cute

   The bonds of kinship they have lost

   They are ignorant of their past.

 

9.       Caught in the web of internet

   Like insects trapped in spider’s net

   Exposed to more evil than good

   They stray away in a pathless wood.

 

       10      Let them not watch tales of horror and crime

                 Let them enjoy legends in prose and rhyme;

                 More than books and movies, your words and acts

                 Impress your minds and watch how you react.

 

      11      When parents addicted to media tools

                 How can they dictate children rules?

                 Whom can they blame or control ?

                 By their example they play a vital role.

 

      12      Children’s perceptions fresh and strong

                 One should not induce notions wrong;

                 Like plants exposed to foul weather

                 Their minds too wilt and wither.

 

     13       No songs, no dance, no play

                Childhood, no more, a golden day;

                A rigid schedule their minds to mold

                No time to dream in realms of gold.

 

    14.     Quarrels between couples upset their minds

               Be patient; let them domestic peace find;

               Fights and strife make them rough and hard

               Their minds filled with hate and discord. 

 

  15.       Give them freedom, be not too kind

               Too much pampering misleads their minds;

               Set your ways and acts on right track

               No use if you teach what you lack.

                         ********************

   30th september, 2024                      Somaseshu Gutala

 

 

 

                

                

  

 

 

 

Bringing Ganesha Home

            

                              

        

 1.    A colorful group of elephant faces in rows

A festive attraction to all eyes;

Each one tempting as if all we can buy

In various shapes and sizes, a splendid show

A picturesque omnipresence of Lord we find.

In every corner and nook, generous and kind.

 

2.    Some in saffron and some in tinted red

And some in burnished in gold and some in silver shade;

And some in blue and some in black clay made;

And some in purple and some in gray -colored lead.

A plethora of colors here on display;

Not custom-bound but in artistic creative ways.

 

3.    In dancing pose with one foot raised, the Lord is seen

Another one playing on lyre, on harp or flute;

Another one playing with kids like a baby cute;

Another one dressed as a saint with face serene;

In garb of a scientist or a cosmonaut there

As if Lord is see in every being and everywhere.

 

4.    People feel their Lord as very close to their hearts

A fun-loving, friendly, forgiving God;

Though sketched and caricatured as a lad

To show people’s flaws, foibles and guilty acts;

A message of love, joy and equality shines

Through these eye-catching idols divine.

 

5.    Each idol shaped in its own thoughtful, artistic light

In different shapes and colors painted bright;

Shown on different mounts, a thrilling sight;

Shining on a swan with snowy wings milky -white

Seated on the sturdy bull, the Lord is seen to ride   

Seen with an ash-grey petty mouse beside.

 

6.    On the lotus-seat the Lord is like the rising sun

     Shaded by serpent hoods, the Lord showers His grace;

On sacred Garuda armed with the discus and mace

The Lord is seen with gold jewels adorn;

Along with His consorts on golden throne

Flanked by white elephants, the Lord is shown.

 

7.    Seated on sturdy lion the five-faced Lord is seen

With various weapons in his ten arms;

The valiant Lord attracts with radiant charms;

Protecting devotees from evil powers mean

The most powerful figure of lord bold

Shining like a thousand suns, behold!

 

8.    Borne by peacock the Lord appears benign

Blessing devotees with his upraised palm;

Like Krishna, he plays in child-like form;

In the lap of his beloved parents divine

He plays the scribe beside the Vyasa sage

The Lord fought with the demon to subdue his rage. 

 

9.    The Modak in hand shows thy bliss and nature kind;

 Thou, concrete symbol of OM, the sacred sound;

The cosmic force as serpent around thy waist is bound

The fickle rat stands for egoistic, greedy mind

Thy broken tusk reveals thy noble sacrifice

The crescent on thy crown divine glow signifies.

 

10  We feel as if we saw the cosmic universe

      A spell-binding charm in these idols we find

      Lord of knowledge and Nature! Majestic and kind

      Content with leaves, you give blessings immense;

      God of gods, make our fields and orchards fertile

      Bless us with peace and let us not Nature defile.

                       *********************     

Note: Lord Ganesha is considered as one who removes obstacles and confers success in efforts of all beings in the universe. So, he is worshipped first before starting any work, ritual or ceremony. As the beloved son of lord Shiva and Parvati he is revered as the Lord of knowledge, intelligence, wisdom and all arts. He confers Buddhi (discrimination) and Siddhi (fulfilment) in any effort. He is the symbolic representation of OM, the primal sacred sound or the unmanifested form of Parabrahman. The Modak in his palm shows him as the bestower of bliss. According to Puranas there are nearly thirty-two manifestations of Lord Ganesha. All worlds are embodied in his pot-belly and his elephant-head stands for intelligence and knowledge. Though he is almighty God, he prefers simple form of worship. He is content if he is offered blades of grass, wild flowers and fruits. Of course, Modak is his favorite dish. As the God of agriculture, he is worshipped by peasants before starting their farm work. Students also pray to him for his blessings to get success and knowledge in their studies. 

The festival of "Ganesh Chaturdhi" is celebrated in India and in many other countries with great enthusiasm and devotion. This festival is celebrated for nine days with great pomp and show. Many cultural activities and poojas are done. This is an occasion for all people to get together and worship Ganesha. Large idols of Ganesha are set up under tents in many places with floral decorations and bright illumination. On the tenth day the Ganesha idols are taken in a procession and immersed in ponds, rivers and streams. The statues made of plaster of paris and other artificial material cause water pollution and harm to many fishes and water plants. Instead of harming Nature with pollution, eco-friendly idols of Ganesha with organic colors are better worshipped, so that Nature and our surroundings should be protected. 

                                *************************

   21st Septmeber, 2024                 Somaseshu Gutala

     

  

     

 

  

 

 

A Note on C. Rajagopalachari’s “Stories for the innocent” (Part—I I I)

 

Rajaji with Jawaharlal Nehru and sardar Vallabhbhai Patel

      

Rajaji’s books on “The Ramayana” and “The Mahabharata” are very famous works. He gave altered versions of some episodes in Ramayana in some of his stories. In “Uttara Kanda revised” the writer elevated the divine personality of Sita. The purpose of Rama’s personality ended after he killed Ravana. Rama remained only as the king of Ayodhya in human form. But Sita retained her divinity even after Rama asked her to prove her chastity to the people by entering fire. She wished to stay away from Rama in Valmiki’s Ashram till she would meet her divine lord in heaven. She advised Rama to get comfort and solace by keeping a golden image of hers with him.

As per Valmiki’s advice Sita treated Lav and Kush, two saintly boys from Ashram as her own sons. Valmiki taught them to sing the Ramayana epic composed by him. Sita felt satisfied to hear her story sung by her adopted sons and disappeared into the earth.  Rama was enthralled on hearing his story sung by Lav and Kush. This whole episode was narrated by Tara, Vali’s wife, to Ruma, Sugreeva’s wife. Ruma asked Tara whether Sita was right in leaving her husband. Tara replied that Sita acted justly because the divine avatar of Rama was over after Rama had killed Ravana. Rama ruled as the king of Ayodhya only as an ideal king. Tara concluded that she would go to meet Jambavan to know about the coming incarnation of Narayana as a cowherd boy who would do more wonderful leelas than Rama and would teach men how they should do their duty without attachment. 

In “The Killing of Vali” the writer shows the moral dilemma faced by Rama. The writer seems to suggest that Rama was forced to go out of Dharma to help Sugreeva and keep his promise to protect him from Vali. But as a Kshatriya he should not kill Vali hiding behind a tree. If he would not kill Vali, he would betray Sugreeva, and Vali would surely slay Sugreeva. 

At last Rama decided that he had to commit the sin of killing Vali to fulfill his promise given to Sugreeva. As both Sugreeva and Vali looked alike, Rama could not kill Vali at first. Sugreeva ran away from the battle to save his life. He called Rama and Lakshmana as cheats. Rama asked Lakshmana to put a green creeper with flowers around Sugreeva’s neck to identify him when he fought with Vali. When Sugreeva challenged Vali again for a fight, Vali’s wife, Tara, begged Vali not to go as she got news that Sugreeva got support of Rama and Lakshmana. But Vali thought that Rama would not seek support from a weak person like Sugreeva. Besides Rama would not act against Dharma.

When Rama shot an arrow to kill him, Vali was shocked. He questioned Rama why he shot an arrow like a coward hiding behind a tree. The writer showed Parvati and Parameswara witnessing this event. Parvati felt sad to look at the plight of Rama who lost both his wife and sense of dharma. Vali became calm and realized that he had behaved with his brother in an unworthy way. He requested Rama to look after Tara and his son, Angada. Tara, in a fit of anguish told Rama that though he would get Sita, his sinful act would prevent him from possessing her for a long time. Rama too felt sorry for his sinful act. Lakshmana consoled Rama saying, ’Who can ward off fate? … were it not due to fate, would my mother Janaki, have driven me from her presence?” Viewing Tara’s grief, Parameswara says to Parvati;” Uma, did you not see how the God of gods plays with the lives of people as with dolls in a pantomime?” He consoles Parvati saying that all this happened as a prelude to extinction of Ravana’s evil. He assured Parvati that by her grace, Tara would become wise and lead a peaceful and austere life. This story shows the dramatic skill of the writer who introduced Parvati and Parameswara to explain the purpose behind the killing of Vali and Rama’s moral dilemma. 

In this amusing story “The Gods arrive” Rajaji endorses Gandhi’s Swadeshi concept of wearing khaddar clothes. Sunder Chettiar was a cloth merchant and his wife, Minakshi, was a pious lady who followed traditional rules of life. She used to fast on every Ekadashi every fortnight. She used to feed sparrows and crows with rice before sitting down for her meal. One day an ascetic came and asked her for cooked food. She invited him and served food. The ascetic was very much impressed by her devotion and blessed her. He taught her a mantra by which she could see her ancestors, gods and sages.

The following day she bathed and repeated the mantra for 1008 times as the sage had instructed her. Suddenly she saw a big crowd in her place of worship. She saw heavenly beings, her ancestors and many other divinities. She saw Lord Krishna, Rama, Balarama, Sage Vasistha, Parasu Rama, Dharmaputra, Arjuna and Bhima. When Minakshi shouted “Narayana,” Sunder Chettiar came there to see what happened. Seeing the huge crowd, he thought that they were actors dressed in strange garb. Looking at their clothes, he took them for followers of Gandhi as all were clad in various types of khaddar. He asked them to go to some other’s house to show their acting skills.

 Meanwhile an old man stepped out and introduced himself as the father of his grandfather. Sunder Chettiar did not believe his words and asked them to vacate his house since police would arrest him if he was seen in the company of khaddar-clad people. Sunder’s great grandfather told him that all people in his time wore same type of cloth and in heaven also they were clad in khaddar only. He also added that he came in a hurry as Sunder’s wife had called him. Sunder Chettiar did not believe the old man’s words since he thought of them as Congress men. He looked at Dharmaputra and respectfully asked him to tell the truth. Dharmaputra replied that all people wore homespun cloth since ancient times which is now called khaddar as no other type of cloth came from outside India. He also advised Sunder Chettiar that people should prefer khaddar to help poor Indians earn their livelihood. Sunder examined the clothes worn by gods and sages and concluded that everyone was dressed in homespun cotton clothes.

 All of them blessed Sunder and his wife and disappeared. Sunder found out the truth that wearing khaddar had not started with Gandhi but from times of antiquity. His forefathers wore khaddar and died with those clothes on and still wear them even after they were in heaven. The writer concludes that we should also follow the age-old tradition of our ancestors since “there is reason to believe that we should get back our greatness by doing so.”

 

Let me conclude with a funny tale “Hats and sarees” in which the writer pokes fun at the Indian officers who imitate Europeans in dress, manners and language. For public they appear odd and ridiculous and become a laughingstock. Mr. Kaushika’s real name was Gopalakrishna Aiyar. When he went to Oxford, he thought that his name was too long and chose to call himself by his gotra as Mr. Kaushika. He discarded Hindu customs and addressed his wife as “darling’ and “dearie” in western fashion.

 He joined as Assistant Collector in charge of Parvatipur division. The Dist. Collector, Mr. Moberley invited Mr. Kaushika and his wife to an evening party. The same day he had to perform the annual shraddha of his father. Kaushika did not believe in Hindu superstitions and rituals. But to satisfy his mother he called the priests of Parvatipur to perform his father’s ceremony. He asked one of the Brahmins to perform the ceremony on his behalf. For this Mr. Kaushika had to pay a hefty amount. He also instructed them to finish the ceremony very quickly as he had an important meeting with the collector.

He called his wife to get ready for the party. She wore a fine red silk saree. He helped her to sit in the side car of his bike. He put on his hat and started the bike. The road was very bad with many ruts and potholes. People of the area gazed at the Asst. Collector and his wife “with gaping mouths laughing as if they saw some strange funny animals.’ 

When they reached the Collector’s house, everyone was asked to narrate a funny story. Mr. Saketaram, the Deputy Collector, said that he would narrate a funny incident that happened on that same day on the condition that they should not find fault with him afterwards. He said that it was about an incident that happened on that day itself. He said that while he was travelling in Jutka on the Parvatipuram road, he happened to see a group of ryots. As a Deputy Collector he enquired them whether they had enough rainfall. An old man replied,” Would the gods send rain, Sir, when even Brahmin women have become so bad and elope with westernized Indians (Eurasians)?”  He added that he saw with his own eyes a rascal white man wearing a hat riding on a bike with a good Brahmin lady in red silk saree and beautiful flowers seated in the side carriage of his bike. She was laughing as if she was most happy to be carried away by that wicked Eurasian. She did not feel ashamed even when people were watching her. He concluded,” it was so open and wicked. What have we come to, Sir? No wonder the gods hold the rains back.”

Mr. Kaushika blushed on hearing what people thought about him and his wife. Mrs. Kaushika felt embarrassed and overturned the milk jug while trying to hide her confusion. Mr. Mobley and all others laughed on hearing this funny episode. Mr. Mobeley asked Mr. Saketaram whether it really happened. Saketaram replied that it was not an invention and commented that none would imagine that wearing a hat would lead to such mistakes. Mr. Kaushika never again wore a hat when going out with his wife. From that day he behaved in a reserved way with Saketaram as he had exposed his hollow pretensions to look like a white officer.

 

The influence of Mahatma Gandhi is clearly seen when the writer described the superstitions about untouchability, caste distinctions and discrimination based on social status. The prevalent evil of drinking in poor classes and their frustration is very clearly brought out. The exploitation of poor women by domineering rich people shows the pitiable condition of ladies who are forced to yield or end their lives. The social stigmas among higher castes is also described in detail. The narrative and descriptive skills of the writer in these tales is superb. The writer gently criticized the superstitions and blind beliefs of the society. He used simple, clear and realistic style and everyone can understand the content without any difficulty. Of course, some themes are used repetitively in a few stories. This book shows the writer as a social critic from a new angle. In every story a message is found, and the content of the stories is very interesting and shows the social conditions prevalent in his time and which are still seen in some parts of our country.   

                                 *************************   

      12th September, 2024                 Somaseshu Gutala

                                                                 

 

 

 

 

 

A Note on Sri Rajaji’s “Stories for the innocent” (Part--I I)

          

Rajaji with Mahatma Gandhi

In “Jasmine flowers” the writer shows in a philosophical way how one’s present actions have impact on our next birth. Mukundan was saved by pariah boys from the attacking monkeys when Mukundan tried to hold the baby monkey in his hands. Mukundan’s widowed mother became furious at Mari for entering the kitchen with wounded Mukundan. She threw a log of wood injuring Mari’s leg. Mari’s mother, Kuppayee, attributed all her troubles to her son’s sinful act of entering a Brahmin’s house. Mari’s father became addicted to drinking and used to beat Kuppayee. As there was a severe drought, Kuppayye along with her family went to Srilanka as laborers to work in a tea plantation. 

Meanwhile Mukundan and his mother caught cholera. His mother passed away. Mari with his mother and brother earned enough money and decided to return to their native village after an interval of fifteen years. Mari married a girl when he was in Ceylon. He wanted to work as a bullock cart driver. So, he spent all his savings to buy a bullock cart and a pair of bullocks. But unfortunately, one of his bullocks died. He pawned his cart and bought another bull. Due to an epidemic his new bull also died. His brother quarreled with him and went to Ceylon without informing him.

 Mari’s wife, Poovayee, a smart and diligent girl, used to go to jungle to collect wood and grass and sell them. As there was a severe drought most of the people deserted Velampatti. The people who were left out were permitted to take water from the flowing channel to fields by Kutti Koundan. Mari’s wife was caught one night while she was drawing water directly from Kutty Koundan’s well at night. She was kicked and severely beaten. She was taken to the Government hospital. Mukundan, Mari’s childhood friend, was working there as a doctor. Mari’s wife had to stay there for one month to recover. Mukundan used to feel the perfume of jasmine flowers whenever he came near Poovayee. This reminded of his mother who used to offer jasmine flowers to deities. ” I do not know why whenever I go near this woman I cannot help thinking of my mother.”

“He thought that his mother was reborn in that woman. He dreamt that his mother entered the pariah house and was severely beaten. He woke up and thought that that as his mother ill-treated Mari’s family, she had to take birth as Poovai to suffer for her sins. As a penance for his mother’s sinful act, Mukundan decided to take care of the poor family of Mari and ask them to stay with him. From that time Mukundan became a paraiah to the people of that place. But his mind found peace.

 

In “Jagadisa Sastri’s Dream” the writer gave a clear description of the miseries and hardships faced by pariahs (named as Chandalas) the marginalized and ill-treated people in caste-ridden Indian society during his time. Mahatma Gandhi fought against this curse of untouchability. Jagadisa Sastri went to Rangoon as a cook to work for a barrister called Subbayar. Soon he gave up cooking and conducted religious ceremonies. He also earned wealth by lending money. Sastri was an orthodox brahmin and believed that God created only four castes and pariahas a or chandalas born out of intercaste marriages and should be treated as untouchables.

 At the age of fifty-two he returned to his native place, Tiruvudaimarudur. He decided to buy some land, adopt a son and live in peace. When he went to Kumbakonam, he met Nageshwarayyar, a diamond merchant who came with his three daughters to attend the twelve-yearly bathing festival. Considering his wealth, Nageshwarayyar offered his third daughter in marriage to Jagadisa Sastri on the condition that Sastri should clear off his debts he had owed to the insurance company. After conducting the marriage of his daughter in Tirupati, Nageshwarayyar went to Calcutta on some urgent work and did not turn up. Sastri went to Rangoon with his young wife. Within two years he was blessed with a son. After a few years his wife ran away with jewelry and cash.

Sastri brought up his son and worked as a priest for a few select friends. His son, Ramachandran, got degree from university. Sastri and his son returned to Madras where his cousin, Sitaramayyar, was staying. Sastri was willing to marry his son with Sitaramayyar’s daughter on the condition that his cousin should bear the expenses for sending him to England to study I.C.S. As the girl was only thirteen years old, they made an agreement in writing. 

Sastri went back to Rangoon but could not stay alone. On doctor’s advice he decided to return to India. On his way back to India on steamer, he saw his wife. She asked him to meet her and gave him her address. When Sastri went there, she revealed that her father was neither a Brahmin nor a diamond merchant. Her father worked as a barber in a shaving salon and kept a poor widow as his mistress. Sastri’s wife was born to her. She further added that her father was involved in some criminal conspiracy and was imprisoned in Lahore jail for seven years. Sastri’s wife after running away from Rangoon Joined a film studio and earned a lot of money. She admitted that she had committed a great sin and advised Sastri to go to the Ganges and rid himself of the sin of marrying her.  

Sastri was shocked when he thought about his son’s status in the society. To escape from his sinful act, he set out for Banares. He was very much tired and fell into deep sleep. In his dream he saw his appeared like a paraiah boy. he along with his son was driven out by Sitaramaayyar and his wife. He was chased away in his own village. They were thrown out by the bus conductor when someone revealed their identity. In another dream he requested Sitarammayya to employ his son at least as a clerk. Sitaramayyar refused his son to take as a clerk on the ground that he would not allow an untouchable to work in his office. Sitarammayyar’s wife demanded Sastri to return the amount they had spent for his son’s studies. In another scene Sastri requested the head of a Mutt to convert his son into a brahmin.  But it was flatly rejected by the swami. When Sastri and his son entered a hotel, someone cried that the boy was a chandala. The server snatched the rice cakes and drove them away.

 Sastri dreamt that he had approached Rao Bahadur Narasimhachariar, member of Delhi Assembly, to take his son as his clerk. But he flatly refused his request. Then he asked him in vain whether he could convert him into a Sudra. Sastri in a desperate mood cried, “Will no one burn Shastras into ashes?” His son became a porter to earn some money at the railway station. Someone shouted that he was a pariah boy. Ramachandran was driven out from the station. Sastri and his son found no place for shelter. They could not find any place to eat food or drink water. When they tried to drink water unnoticed from the well, they were chased away by the local people. At last, they tried to take shelter in a temple The priest shouted,” A chandala has entered the house of God.” A huge crowd attacked them. 

Sastri woke from his fearful dream when the ticket collector came and patted him saying,” wake up, grandfather, what are you crying for? Ticket, please.” Sastri sat up shivering and thought as if the train was saying “pariah, pariah” as it ran. Meanwhile in the village people thought that Sastri had gone to Benares to become a sanyasi. Some thought that he had drowned himself in the Ganges.  Ramachandran returned from England and was appointed as assistant collector of Kurnool. Ramachandran and Sitaramayyar never knew about Ramachandran’s original caste. They waited for Sastri’s return for some time. Later the marriage between Ramachandran and Sitaramayyar’s daughter took place in Mylapore as per the agreement made by Sastri. Sastri never returned from Benares as he was afraid that his wife’s caste might become known, and he would have to face humiliation. Thus, this story shows Sastri’s obsession and his psychological fears about his caste and social prestige. The irony lies in the fact that Sastri who was proud of his caste married a woman of low birth without his knowledge and his own son was a pariah as per his understanding.

 

In “Sabesan’s Coffee” the writer shows how lack of trust, mutual understanding and professional jealousy leads to break up between the employer and the employee, and ultimately leads to enormous loss and collapse in their profession.  Sabesan started his coffee trade in Madras. Though Subbu Kutti was his clerk, Sabesan treated him as a partner. Subbu Kutti's mother told him a secret process of grinding which gave coffee a special flavor. He used to mix a substance secretly in coffee mixture to enrich its flavor and taste.  Subbu Kutti kept this as his trade secret.  His mother asked Subbu Kutti not to reveal this secret even to Sabesan. Sabesan’s coffee gained much popularity, and he was considered as one of the merchant princes and as a member of several merchants’ chambers.

People tried to cause a rift between Sabesan and Subbu. They spread rumors that Subbu was trying to start his own coffee business. Sabesan became suspicious and behaved with his clerk in a very rigid and jealous manner. Subbu Kutti was not granted leave even when he was sick. Subbu Kutti resigned his job. Viswanath, the banker, joined Subbu Kutti to start a new business with a new brand as “Natesan’s Coffee”. Sabesan’s business began to fail after six months. 

Sabesan filed a suit against Subbu complaining that Subbu copied the label, shape and name of his product and this affected his business. After one year, Sabesan won the case. He got orders for the attachment of and sale of Subbu’s firm. Suddenly Sabesan died of heart attack that same night. Subbu changed the figure of on the label of coffee packet from Nataraja to Krishna dancing on the Kalinga snake so that all the objections from the court would be removed. Somehow Subbu’s trade secret leaked out. It was only mixing of soap-nut powder in the coffee mixture. People got stomach complaints after drinking Sabesan’s and Natesan’s coffee. Thus, both brands ceased to please the public and lost their popularity. This story shows that lack of understanding and professional jealousy disrupts trade relations and human relations as well.

                                       ***********************
     1st September, 2024                                  Somaseshu Gutala

 

 

A Note on Sri Rajaji’s “Stories for the innocent” (Part--I)

 

                                  

               

Sri. C. Rajagopalachari (1878-1972) called as Rajaji, is mostly well-known for his English books on “The Ramayana” and “The Mahabharata.” He worked in various important positions and showed his efficiency and mettle as the leader of Congress Party, as the first Indian Governor-General of free India, as the Governor of West Bengal and as Minister for Home affairs of the Indian Union and as the Chief Minister of Madras State. He founded the Swantantra party in 1959.He was also one of the founders of the Bharatiya Vidya Bhavan. He wrote both in Tamil and English on various topics. In 1951 Rajai wrote an abridged version of the Mahabharata and translated Kambar’s Tamil Ramayana into English in 1961. He wrote more than thirty books in English. Some of the famous books are: The Bhagavadgita, Socrates, Marcus Aurelius, Ramakrishna Upanishad, Hinduism, Doctrine and Way of Life, Our Democracy and other essays, Our Culture, Stories for the innocent etc.,   Many of the books were published by Bharatiya Bhavan. He was awarded the Sahitya Akademi Award for his works in the Tamil languiage for his re-telling of the Ramayana in 1958.  He was the first recipient of Bharat Ratna in 1954. Rajagopalachari often regarded his literary works as the best service he rendered to the people.

In "Stories for the innocent” (1964) consisting of thirty-seven short stories, we can see his realistic portrayal of middle class and lower-class sections of society of Tamil Nadu during his time. 

In “Ardhanari”, a pariah boy from Kokkali in Salem District lied about his caste as a Saiva Mudaliar thinking that he might be ill-treated if he revealed about his caste. Govinda Rao, his senior, impressed by his disposition and manners, decided to marry his sister, Pankaja, with Ardhanari though he knew that he belonged to another caste. Ardhanari neglected his parents thinking that his would-be bride would reject him if he took her to his native village. He lied that there was a severe epidemic of cholera in his village. Unexpectedly Cholera broke out in his village, and he lost his mother and brother. Only his father, a drunkard, remained alive. He delayed deliberately his trip to his village. He refused to take his father with him. Later he felt guilty, and he went back to Salem. By that time his father committed suicide by drowning himself in a well. he did not go to see his father’s dead body. He went back to Bangalore and confessed to Pankajam about his real caste and told her that he was a liar and was a murderer and asked not to marry him. ‘You do not mind my caste, I know. But I am a murderer. I have killed my father and mother.” He resigned his job, became an ascetic (Samiar) and conducted a school in the Mariamman temple.

 In the story “The Fatal Cart” the writer portrays the evil effects of drinking and its impact on domestic and economic status. Karuppan, not satisfied with his humble cottage and field, planned to buy Veeran’s cart and earn more money though his wife, Parvati, was against his plan. He borrowed money and spent all his savings in buying the cart. Along with other drivers he also became addicted to drinking. As his bullocks became old, he sold them and bought a new pair of bullocks with the money saved by Parvati. The zamindar took away one of his bullocks as Karuppan did not pay back his loan. He was forced to take loan from Qadr Khan to pay the debt to Zamindar. He became addicted to drink again. Parvati’s only child died of fever suddenly.  She was forced to work as a laborer at the site where Qadr Khan was building a new house.  Qadr Khan’s son attracted by Parvati, tried to seduce her. He threatened her to pay back the loan. She yielded to him at last in a weak moment. Karuppan saw them both in his house. In a fit of rage, he wounded Qadr Khan with his sickle. Parvati and Karuppan were arrested by police. Karuppan’s father and brother sold away his cart to meet legal expenses. They also pawned Parvati’s buffalo. To go to sessions court, they sold his bullocks also. Parvati was looked down by all an unchaste woman who cheated her husband. Qadr Khan won the case, and Karuppan was imprisoned for six years. Parvati was released bur she had nowhere to go. Her sister-in-law drove her away when she sought shelter. To end her ignominy and her troubles she climbed the temple hill and jumped from there. “The soul of Parvati escaped from its cage of misery.”

 In the story “Guilt wiped off “the writer shows the character of Ramakrishnaaiyar, a high court official, who forgave a servant boy for stealing two silver tumblers and a cup. He did not even file a complaint to the police. When his wife asked the reason, he confessed that he had also committed theft when he was a poor boy staying in a rich man’s house to pursue his studies in Kumbakonam. He stole cash from the rich man’s coat to satisfy his hunger. The rich man suspected his servant boy and dismissed him from service after thrashing him severely. Ramakrishnaiyar felt ashamed of his theft and felt sorry for the poor servant boy who suffered for no fault of his own. He decided not to steal anything further. After so many years he found an opportunity to atone for his sin by forgiving the poor boy who might have committed theft to quench his hunger. He thought that Goddess had heard his prayer and wiped of his sins after thirty years.

 Same sense of guilt and repentance is seen in “Judge Jayaraman Ayiar’s penance”. The judge sentenced Veeran, a twenty-year old young man, to four years of rigorous imprisonment for commiting a small theft for the second time. The judge’s wife, Kanakambal, asked her husband why he gave such a severe punishment to such a young boy for a small crime. The judge defended his act saying that an old offender must be awarded a severe sentence. His wife reminded him that the judge had also stolen money when he was staying at the house of Miradar Ramaswami Aiyar, a rich friend of his father, in Mayavaram. As he was a poor boy, he had no money to buy anything to quench his hunger. He stole a ten-rupee note form the coat pocket of Raswami Aiyar’s son-in-law. Ramaswami suspected that his servant boy or the sweeper might have stolen the money. But Kanakambal thought both were innocent. She noticed a new penknife and a new pen in Jayaraman’s pocket and asked him from where he got money to buy those things. He gave an evasive reply. He wrote a letter to his father that he was not treated properly and was suspected when someone has stolen the money. His father shifted Jayaraman to a rented room. Jayaraman felt guilty on remembering his crime. He dreamt that he was charged with theft and was being taken to jail while his wife was weeping. He got up and thanked God that he was saved from punishment. He thought that he was not fit to act as judge. He sent in his resignation letter and decided to go to Rishikesh and stay there to atone for his sin. He went to Samiyar, his spiritual teacher, and told him about his theft and his decision to quit his job. Samiyar advised him to go back to duty and it was not right to grieve over a past crime. The Govt did not accept his resignation as he had a good reputation in service. Jayaraman frankly told the officer about his crime. The Govt transferred him from the magistrate to Civic Judiciary. Jayaraman used to send fifty rupees every month as a treat to the prisoners guilty of theft in the local jail as a penance for his past crime till his retirement. This story shows how no one is perfect in this world and criminals should be judged in a sympathetic manner.

In the story “Muttandi” the writer explored the loyal and selfless nature of a cook who worked in Kandasami Chettiar’s house for decades. As an unmarried person he lived a simple life and invested his savings in his village. After his master’s demise, his son Sankaran, a highly educated person employed him and increased his monthly salary. As a sub-collector Sankaran was transferred to Trichy where he fell in love with Radhamaniammal, a Naidu girl and married her. She did not like Sankaran treating Muttandi as a close family member. She used to find fault with Sankaran and treated him with contempt. Muttandi put up with her harsh treatment out of affection for Sankaran. She compelled Sankaran to dispense with Muttandi’s sevices on the pretext that he had become too old to work in their house. Sankaran gave Muttandi two hundred rupees and advised him to go to his village and settle down there. Radhamaniammal became furious when she came to know that Sankaran gave a large amount to Muttandi. Sankraan somehow pacified her. Meanwhile Sankaran’s wife became pregnant. After one year a son was born to them. One day Muttandi came suddenly to Sankaran’s house in Madurai. He was overjoyed to know about the birth of a son to his master. He took child in his lap and put two golden bangles on his wrists. Then he took leave of his master without eating anything. Radhamaniaamal realized Muttandi’s loyal and good nature and said, “The old man is a good fellow after all.” This story also shows that goodness is seen in all irrespective of their status and caste. One should not look down on others based on their low birth and poverty.

 

In "Swamiyar Nalli" the character of a selfless rickshaw-puller is described. Unlike his friends he did not drink or smoke. He was satisfied with what he earned. Every day before going for work, he used to pray before the portrait of Lord Hanuman on the neem tree. He used to take sick and pregnant people to hospital free of charge. His friends used to call him "Swamiyar Nalli". The news of his selfless service to sick people spread far and wide. Even Europeans used to come and see him. Nalli did not accept a single pie from them as a gift. Nalli's mother used to look with pity on him as he had to earn his living by pulling rickshaw like a bullock. Nalli believed that he was serving people who could not walk by taking them in his rickshaw. When hand-pulled rickshaws were banned by the Government, Nalli left the village. no one heard any news of him. Some said that he went to Polur to work in his uncle's farm. the story concludes with the message that goodness is seen even among the humblest people.

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  22nd August, 2024                                  Somaseshu Gutala

   

 

 

 

 

 

 

   

A Note on Carl Sandburg’s Poem “Chicago”

Chicago city

                                                                                                             

City of Steel industries

                                                                  

                                              

Carl Sandburg with his wife, Lilian Steichen

 This poem is an example of American modernist literature written in typical American style and was published along with other poems in the March 1914 edition of the magazine “Poetry”. In 1916 Sandburg republished it in his collection,” Chicago Poems”. Sandburg was influenced by the language of the Bible and the free verse of Walt Whitman. Sandburg adopted the cadence of everyday talk as a model for his poems. He favored free verse with loose rhythm as a good way to convey his thoughts and feelings. H.L. Mencken called Sandburg’s poems as “simple, eloquent and extraordinarily moving.” He used long and short lines and lists. The use of catalogue gives the poem a unique rhythm. Repetition of phrases like “laughing” at the beginning of a sentence is called anaphora.

The first stanza defines the poet’s impressions about Chicago where he worked as an editor for the “Chicago daily news.” It is the industrial and commercial hub of America’s midwestern region. It is the place where meat industry thrives, where various mechanical tools are manufactured and where wheat bags are stored and transported to east and western zones. The poet personifies Chicago as a rough, burly, energetic young man with broad shoulders. The poet aptly describes the city as a busy industrial city contributing much to the progress of the nation.

 In the next section the poet deals with the flaws and vices pointed out by others who found fault with Chicago having many vices like prostitution, sexual abuse, murderers who go unpunished, starving people and pangs of poverty. Though the poet acknowledges the flaws of the city, he defends the unique admirable qualities of his city. This shows his close intimacy and love he has for Chicago. In a lengthy verse paragraph, he portrays the vibrant image of a sturdy, industrious city ‘fierce as a dog with tongue lapping for action”, “cunning as a savage pitted against wilderness”. The city is like a strong fighter who has never lost a battle. The city is like a bareheaded worker” shoveling, wrecking, planning, building, breaking and rebuilding”. The poet gives a long catalogue of verbs to describe the dynamic nature of the citizens. The image of a young laborer laughing with white teeth ‘under the smoke, dust all over his mouth” shows the bold, defiant nature of the city which never concedes defeat and is ready to fight against all odds.

Chicago reflects the temperament and mood of her inhabitants who mostly belong to middle class and lower-class cadres working in factories and business firms. In the last section the poet repeats the vibrant energetic, bold image of Chicago as a “laughing, half-naked, sweating, brawling youth” who is proud of his unique identity as “a Hog Butcher, Tool Maker, Stacker of wheat and Player with railroad and Freight handler” working for the progress of the nation. The poem starts with capitals to emphasize the vital role of the city. This poem celebrates the vitality and strength of the city while acknowledging its flaws and challenges. He used vivid and unconventional imagery to portray the city and its people. He ultimately asserts that Chicago is a place of great importance and pride.

The poet used free verse but used many figurative devices like simile, metaphor and personification. The use of parallel structures, repetition of key phrases and words with American speech rhythm adds a sense of creative touch. The city is “fierce as a dog” and “cunning as a savage”. The poet calls the city “a young man” as it was founded only 1833 unlike other ancient cities. He uses personification characterizing the city as a living thing. The overall mood of the poem is one of praise and exuberance. Though it is brutal, cruel or wicked, the poet uses many phrases to show its important role in industry and trade as “the hog butcher of the world” and “stacker of wheat.” Though it is rough to look at, the poet describes the city as “the city of big shoulders”, “a place of strength, power, progress and potential.” Thus, this poem is a celebration of the poet's beloved city which represents boundless strength, dynamic energy, hard labor, zest and laughter.

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   13th August, 2024                       Somaseshu Gutala