Re: (Re): svEccha - uniki
Prabhakar Vissavajjhala (vissa@cortex.neuro.mssm.edu)
Thu, 27 Feb 1997 20:49:01 -0500
Dear Sir:
Thanks for your feed back and comments.
Sree varigonDa subba rAv gaaru wrote on Thu, 27 Feb 1997 16:49:18 (CST)
> Hi!
> There are some 'yati' errors at some places.
That is right. I am still in the process of perfecting.
> Independently taken, the poems are a good reading. But I couldn't draw a
>> coherent conclusion about 'svEcCha-uniki' after I read the
>whole poem.
> Is there a definite view point being implied seriously about svEcCha-uniki?
Certainly. But as you said, I understood it is not evident. It means I am
not yet perfect in driving the ponit home. In short, it is 'chemical
philosophy of society'.
' Freedom brings 'identity'. However, such a freedom should not go to
ridiculous extent, like the 'letters' and the 'grahAs' charming themselves
in a free style without any 'law and order' (niyati, kramata). In the
former case, there will not be any 'words', if 'letters' feel toatlly free
(imagining that 'letters' have a will power like humans). If 'words' feel
free, there will not be 'sentences'. This was attempted in the early
poems. So, 'svEccha' got to have a sense of the 'law and order'. If so,
what about 'identity', that is dependent on 'freedom'?
Unless one gives up some freedom/identity/ego; there can't be something
great achieved. This is emphasized by the example of 'oxygen' losing
'identity' while becoming another important compound 'water'.
A. ve. 'prANavAyu' venta prAmukhya tunnanu
'udajani'ni galiyaga uniki pOyi
'udaka' magucu, tAnu utkRshTa mavvadE?
ide prabhAkaru nabhimatamu naraya
Indeed, it is the same for every 'compound' in nature, as the 'elements'
that form the 'compound', lose their original identity at the end (They
get a new identity, but do not retain the original one). If one imagines
'oxygen' as an egoistic person, who doesn't want to lose freedom/identity,
one can't expect all essential 'water' to be formed. I attempted to bring
out the same for humans also in these poems, with reference to
'identity/ego'.
A. ve. ahamu prakka peTTi; ArATa mandaka
sunta yahamu citta Suddhi tODa
tyAga mivvaka ghana yOgambu galgunE?
eTTi vAnikaina yurvi meeda
A. ve. svEccha tODa uniki svacchanda mainanu
mUrkha maina uniki muddu gAdu
muppu deccu tanaku; mudamugA dorulaku
ide prabhAkaru nabhimatamu naraya
Hence, in my view, even if one wants to take 'nature' as the ultimate, all
the elements; are forming 'compounds', while losing their identity. This
teaches the 'humans' that complete freedom, identity or self-oriented
attitude (ego) can not get them anything great; unless they can mingle with
others sacrificing their 'identity/ego' at least partly. Because all the
'oxygen' in the nature is not forming 'water'. I went up to the other
stage like the rest of the oxygen even is not existing as an 'element' (a
state of complete freedom). Indeed, it is existing as a mixture with
'nitrogen', where the 'identity' is neither totally lost nor complete, as
the elements in 'mixtures' don't lose 'identity'. This is brought out in
the poem.
A. ve. 'prANavAyu' vaina, prakRti yanduna
miSra rUpa mande, melagu gAde?
'natrajani'ni galasi nayamaina 'gAligA'
tanadu unike talaci, tallaDilune?
( miSramu = Mixture; natrajani = Nitrogen)
Indeed, scientifically, it is very much true that inspite of 'oxygen' being
damn essential for 'life', pure oxygen is equally harmful for 'life'. So,
on par with that honestly speaking , a completely free person can also be
equally dangerous for the society. From 'Chemistry' point of view, the
ones that do exist only in 'elemental' state are 'inert gases'. That
tallies with the people who, either live without any attachment or who,
selfishly live for themselves. I briefly touched upon this saying, even a'
yOgi' should think of the 'welfare of the mankind', inspite of not having
any attachment to someone/something. (Of course, the other 'free category'
never listens to anybody.)
A. ve. cikku tolaga valayu; svEcchacE vyaktiki
cikku deccu svEccha makku vagune?
eTTi bandha meruga naTTi yOgiyu gUDa
ella janula mElu nenca valade?
So, grossly, the major essence is that one need not have to worry about the
'self identity' too much, as long as they are the part and parcel of a
system, doing good for the society.
> BTW you said:
>> 'prANavAyu' venta prAmukhya tunnanu
>> 'udajani'ni galiyaga uniki pOyi
>> 'udaka' magucu, tAnu utkRshTa mavvadE?
>> ide prabhAkaru nabhimatamu naraya
>But you must be knowing that
>A.ve. Aksijanuku mIru haiDrOjanungalpa
> visphulinga mokaTi vEya kunna
> udaka mIya bOdu utkRshTa mUgAdu
> idi rasAyanAna chadivi yunTi!
Exactly. But when this process of combination is extrapolated to
humans/society, the 'visphulinga' of water-forming Chemistry' is nothing
but the 'magnanimity' of the persons involved, which makes the persons
sacrifice the 'identity/ego' and mingle with someone, in order to gain
'something new' in the interest of the public.
Afterall, I honestly feel that this is the major lesson that 'nature'
silently has been teaching the humans for ages, but unfortunately only a
few are learning and implementing it. Chemically speaking, the very human
body itself is nothing but the combination of various elements, which lose
their 'identity' in the process. If all of them claim their own 'identity',
can human (life) exist? Perhaps, that is what death can be described as.
With regards,
Prabhakar Vissavajjhala