>A general, "philosophical" question: Isn't it the case that
>viplavaatmaka kavitvam at its highest level would deal with some
>eternal questions of the human condition and therefore will not
>be transient but eternal? Sorry I can't produce any examples here,
>but is it justified to say that viplavaatmaka kavitvam by its
>nature is ephemeral?
Having thought of this quite a bit for quite sometime, along with a few
facts, I add up my analysis.
Sometime ago, there was a comment/dispute about 'bhagavad geeta' on this
net. Many people consider it as a 'philosophical' piece of literature. But
those who know where and when 'bhagavad geeta' is described in
'mahaabhaarata' got to accept it is very revolutionary on par with modern
battles for the sake of one's own rights. Indeed, it teaches the
proceedings of the world with reference to human nature and passions at an
ultra basic level and finally propagates to be 'practical' and be 'duty
minded'. Bhagavad geeta puts forward 'karma siddaanta', where the very
meaning of 'karma' is very often thoroughly misinterpreted and
misunderstood by the people. (I can explain this in detail separately with
reference to Hindu philosophy of rebirth, and why it was propagated so, if
anybody is interested. I need time also.) Quite truly, it is the same as
karma of 'karta, karma, kriya of any grammar. Karma means 'the work to be
done', and the karta means 'the doer' and kriya means 'the actual doing'.
It preaches the world is 'karma bhoomi', the place to do work. bhagavad
geeta propagates karma is important and it undermines the 'karta', the
basis of 'individualism' and 'capitalism'. It propagates 'sarvatra
samadarSanaha', to have an equal outlook towards everybody irrespective of
their status, which is the basis of Sree Sree propagated 'saamya vaada'.
vidyaa vinaya sampannE, braahmaNE gavi hastini
Sunicaiva svapaakEca panDitaa samadarSanaha
In addition to teach doing 'karma', it preaches how efficiently to do it
(karma kauSalamu), and what are the aspects to concentrate on while doing
so. The greatness of it as I myself could find, is the brilliant mingling
of both practical and philosophical values of routine life, and how to make
both ends meet.
If people want an evidence from a much more authorized source rather than
taking my word, one can refer to the book of 'bhaarateeya tatva Saastramu'
by the famous, nenowned Marxist-communist 'Sree ETukoori balaraama moorti',
where he draws the comparison of 'saamya vaada' and 'bhagavad geeta' and
hails why most of the people, who don't believe in any religion, will not
hesitate to appreciate 'bhagavad geeta'.
To hit the nail right in the head, I was not surprised to see the title of
another book he wrote at the back page of this book, that is 'bhagavad
geeta-Marxism'. As I
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myself don't know 'Marxism' in detail, I can't draw conclusions on this,
but as I said I am not surprised to see this title.
It is unfortunate that Indians themselves don't have a clear understanding
of what their ancient literatue says. Partly, they may not be blamed for
this because of the oppertunistic misinterpretations of these scriptures,
by some people for specific ill-oriented advantages are the reasons as
well.
What does literally mean by 'philosophy'?
It means 'good study'. The knowledge about anything could be grossly
divided in two. The one is 'surfacial' and the other 'in deep'. (Perhaps,
based on how deep one goes, there may be many other categories in this
group). In anything that is confined to the 'surface value' alone is of
the first category. One may think this is what 'practical reality is, but
unfortunately it is not. However, a common man being a common man can only
care for the 'surfacial knowledge/values' and also may not be interested in
the 'in deep' knowledge of anything even when there is a scope. When anyone
takes advantage of this attitude/nature of a common man, the exploitation
starts. The one who is genuine obviously doesn't indulge into such
practises even if one gets a chance, but such people are very very rare and
few at anytime. Even the most brilliant could be exploited at times by
crooked means. (mahaabhaarata is depicted as the best example.) Such people
can fight out their way, but who cares for the common man, who doesn't have
the real knowledge of the counter attack, sometimes doesn't have the
knowledge of even being exploited. It is said that god comes out to set
things right for such ones.
yadaa yadaahi dharmasya glaanir bhavati bhaarata
abhyuthaana madhrarmasya tadaatmaanam sRjaamyaham
This is unfortunately viewed as a real god would come down with a crown and
ornaments as a saviour for the poor. That is the not the way. A person, who
has the courage and and kindness for the exploited and who realizes they
themselves can't fight, stand for them and fight it out as a 'nishkaama
karma' (selfless deed). In general, even such a leader can't do totally
everything unless otherwise, there is support from the really effected
people. So, he /she elevates and educates them to press for the cause. That
could be a poet or a social reformer, political leader or anybody. As
usually, there will be lots of repercussions. The critical aspect is the
intensity and the method of the fight and how it is organized. It depends
on how bad the situation went and what kind of people join in there with
what intensions.
This situation always reminds me of 'ShikhanDi' of 'mahaabhaarata'. In my
view, vyasa depicted him as a person who waits for a big occasion to take
part, exclusively to fulfil a personal ambition. He took part in
'kurukskhEtra' not thinking of 'dharma' and 'adharma', but just with an aim
to get 'bheesma' killed. Had 'bheesma' was fighting on 'dhrmaraaja's' side,
probably he would have joined 'duryOdhana's' camp. The same thing happens
on every big occasion. In the midst of a fight for a great cause, there
will be petty minded people also to settle personal ambitions/scores at the
same time. (I honestly don't think all Sree Sree supporters are 'poor
sympathizers'. Some of them may be 'exclusively rich haters' and just don't
care for the poor at all).
So, if the intensity/method of the fight is also totally based on a
'surfacial knowledge' phenomenon for any reasons (i.e., without a proper
plan, strategy, discipline and out of sheer emotion) such fights or the
means of such fights (say poetry) may become temporary. However, if they
are with in deep knowledge, they may act like a 'slow medicine' and may not
be appreciated by the emotional ones as they may not fetch quick results
but can make long lasting effects.
With regards,
Prabhakar Vissavajjhala