To the man who aspires for greatness, life is a battle in which he is a warrior. As Carlos Castaneda says, “The
basic difference between an ordinary man and a warrior is that a
warrior takes everything as a challenge, while an ordinary man takes
everything as a blessing or as a curse.” The
battle is waged not in the trenches of a battlefield but in the depths
of one’s personality. The intellect sets a goal of the absolute, the
ideal, while the senses try to drag the individual down. Most of us
reconcile ourselves when we fail and justify it as being “practical.”
The heroes do not compromise. They struggle valiantly, are angry at
themselves when they fail, pray for inner strength and rise up and fight
again.
Mahakavi Subramania Bharathiar was one of the giants of modern Tamil poetry. Most of his short life was spent fighting for India’s freedom. In spite of living in abject poverty having taken refuge in the French colony of Pondicherry, he was never one to be cowed down by circumstances. His poems sizzle with courage, strength and a daringness of vision. He was a warrior in the truest sense.
One of the most famous poems of Mahakavi Subramanya Bharathiar is நல்லதோர் வீணை செய்தே - Having Made a Veena So Good In this poem he expresses his frustration as his body refuses to follow his spirit and seems to drag him down.
Nallathor Veenai Seithey
Having made a veena so good
Would it behove to discard it in dust
Tell me O Sivasakthi
Having cast me with a brain that sizzles
Won’t you give me the strength, to
Live to benefit this great land
Tell me O Sivasakthi
Would you want me to live as a burden to this land?
Like a ball that is launched by a machine
I asked for a body that follows the spirit
I asked for a blemish-free mind
I asked for life that sparkles ever new
Even if my flesh be burnt,
I needed a heart that sings Sivasakthi’s praise
I asked for wisdom that does not sway
Do you have an objection to bless me with these?
Bharathiar was an idealist. He worshipped his country. He sought strength from Shakthi to fight the external enemies of the land- the British. He also sought Her help to fight his inner demons. Like any human being he probably had moments when his spirit sagged. Not bearing to see himself weak, he cries out to Mother Sivasakthi. “You gave me the intellect which has visualized these lofty peaks for me. My body however seems to not want to scale these heights. My flesh is weak. Why would you want to create me with this weakness?”
In the first stanza Bharathiar seems to indicate the struggles as he attempts to interact with the world outside- மாநிலம் பயனுற வாழ்வதற்கே -Won’t you give me the strength to live to benefit this land?
In the second stanza, however, the battlefield shifts into the inner personality. He systematically asks for a body that listens to his mind, a mind that is without doubts, a spirit that cannot be cowed down, a heart which is filled with devotion and an intellect that is resolute. The words that he uses are powerful and have to be read in the original to experience the sensation of hair standing on end which Bharathiar always creates.
One of the fundamental questions in theology or in a devotee’s heart is “Why did God allow sin to be created?” People have been wrestling with this question since time immemorial and would continue to do so in the future.
In the Gita, Arjuna has a similar question,
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः?
But, by what impelled does man commit sin, though against his wishes, O Varshneya, constrained, as it were, by force? (Gita III:36). The Lord answers,
काम एष क्रोध एष.... विद्येनं इह वैरिणम
It is desire, it is anger,... know this as the foe here. (Gita III: 37) The war/ battle analogy is striking.
तस्मात त्वं इन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहि ह्येनं ज्ञान विज्ञान नाशनम्
“Therefore, O best of the Bharathas, controlling first the senses, kill this sinful thing, the destroyer of knowledge and wisdom.” (Gita III: 41)
As Castaneda says, “Warriors have an ulterior purpose for their acts which has nothing to do with personal gain. The average man acts only if there is a chance for profit. Warriors act not for profit, but for the spirit.”
Bharathiar, the true warrior, wants to destroy this foe and he begs his dearest Goddess Parasakthi for help. The intensity and urgency is evident in his desperate plea in another poem,
மோகத்தை கொன்று விடு அல்லால் என்றன் மூச்சை நிறுத்தி விடு
Kill my delusion with pleasure or else stop my breath
Ref:
Chinmayananda, Swami. The Holy Geeta. Bombay: Central Chinmaya Mission Trust, 1996.
Mahakavi Subramania Bharathiar was one of the giants of modern Tamil poetry. Most of his short life was spent fighting for India’s freedom. In spite of living in abject poverty having taken refuge in the French colony of Pondicherry, he was never one to be cowed down by circumstances. His poems sizzle with courage, strength and a daringness of vision. He was a warrior in the truest sense.
One of the most famous poems of Mahakavi Subramanya Bharathiar is நல்லதோர் வீணை செய்தே - Having Made a Veena So Good In this poem he expresses his frustration as his body refuses to follow his spirit and seems to drag him down.
Nallathor Veenai Seithey
Having made a veena so good
Would it behove to discard it in dust
Tell me O Sivasakthi
Having cast me with a brain that sizzles
Won’t you give me the strength, to
Live to benefit this great land
Tell me O Sivasakthi
Would you want me to live as a burden to this land?
Like a ball that is launched by a machine
I asked for a body that follows the spirit
I asked for a blemish-free mind
I asked for life that sparkles ever new
Even if my flesh be burnt,
I needed a heart that sings Sivasakthi’s praise
I asked for wisdom that does not sway
Do you have an objection to bless me with these?
Bharathiar was an idealist. He worshipped his country. He sought strength from Shakthi to fight the external enemies of the land- the British. He also sought Her help to fight his inner demons. Like any human being he probably had moments when his spirit sagged. Not bearing to see himself weak, he cries out to Mother Sivasakthi. “You gave me the intellect which has visualized these lofty peaks for me. My body however seems to not want to scale these heights. My flesh is weak. Why would you want to create me with this weakness?”
In the first stanza Bharathiar seems to indicate the struggles as he attempts to interact with the world outside- மாநிலம் பயனுற வாழ்வதற்கே -Won’t you give me the strength to live to benefit this land?
In the second stanza, however, the battlefield shifts into the inner personality. He systematically asks for a body that listens to his mind, a mind that is without doubts, a spirit that cannot be cowed down, a heart which is filled with devotion and an intellect that is resolute. The words that he uses are powerful and have to be read in the original to experience the sensation of hair standing on end which Bharathiar always creates.
One of the fundamental questions in theology or in a devotee’s heart is “Why did God allow sin to be created?” People have been wrestling with this question since time immemorial and would continue to do so in the future.
In the Gita, Arjuna has a similar question,
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः?
But, by what impelled does man commit sin, though against his wishes, O Varshneya, constrained, as it were, by force? (Gita III:36). The Lord answers,
काम एष क्रोध एष.... विद्येनं इह वैरिणम
It is desire, it is anger,... know this as the foe here. (Gita III: 37) The war/ battle analogy is striking.
तस्मात त्वं इन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहि ह्येनं ज्ञान विज्ञान नाशनम्
“Therefore, O best of the Bharathas, controlling first the senses, kill this sinful thing, the destroyer of knowledge and wisdom.” (Gita III: 41)
As Castaneda says, “Warriors have an ulterior purpose for their acts which has nothing to do with personal gain. The average man acts only if there is a chance for profit. Warriors act not for profit, but for the spirit.”
Bharathiar, the true warrior, wants to destroy this foe and he begs his dearest Goddess Parasakthi for help. The intensity and urgency is evident in his desperate plea in another poem,
மோகத்தை கொன்று விடு அல்லால் என்றன் மூச்சை நிறுத்தி விடு
Kill my delusion with pleasure or else stop my breath
Ref:
Chinmayananda, Swami. The Holy Geeta. Bombay: Central Chinmaya Mission Trust, 1996.
Amazing poem, incredible intensity, the pain necessary to wake up from the stupor. Thanks for your expression, beautiful, faithful and sincere.
ReplyDeleteAmazing poem, incredible intensity, the pain necessary to wake up from the stupor. Thanks for your expression, beautiful, faithful and sincere.
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