ధనపతి సఖుడై యుండియు
నెనయంగా శివుడు భిక్షమెత్తగ వలసెన్
దనవారికెంత గలిగిన
తనభాగ్యమె తనకుగాక తథ్యము సుమతీ
Dhanapati sakhudai yundiyu
neneyangA sivudu biccmettga valasen
DanavArikenta galigina
Tana bhagyame tanakugAka tathyamu sumatI
ధనపతి = God of riches Kubera
సఖుడై = As friend
యుండియు in spite of being
నెనయంగా = If you consider
శివుడు = God Siva
భిక్షమెత్తగ వలసెన్ = had to beg
తనవారికి = to one’s own people
ఎంత గలిగిన = however much is there ( wealth)
తనభాగ్యమె = one’s own fortune
తనకుగాక = stays with one
తథ్యము = this is true
సుమతీ = Oh! The wise one
In this poem the poet talks about the futility of having rich friends and relatives. It is well known that the rich people are rich only because they don’t share their riches. If they really care about the have nots in their clan or circle and go on helping them, perhaps they will also ending up being on the same level.
As usual poet gives an example. Lord Siva is known for his life style. He has leather as the costume. Snakes are his ornaments. Ashes are his favorite talc. He lives in burial grounds. Interestingly the God of riches Kubera is Siva’s close friend. If Kubera intends, he can make Siva rich. At least, he can see that Siva makes a better appearance before the other gods. But, why would Kubera worry about Siva as long as he is happy with his portfolio. This is only an example. It is not that Siva needs someone’s help to live better. All said and done a good example with the old point of view.
Example aside the fact that rich people never think of making others comfortable remains. This is the fact the poet wants us to understand. There is no meaning in saying I know this man, I am related to that man. You can have rich, famous and powerful people in your circle. If your fortune, destiny is not what you want it to be, you will not have any benefit of being a friend and relative of people. It is your money that you can enjoy.
These days credit cards at some level are making a change. They are making some people rich without riches. You need not be rich and need not be in the circle of rich. It is a false position for some time and will disappear when matters come to an end.
Tuesday, August 19, 2008
Monday, August 18, 2008
సుమతి శతకం 7
నడువకుమీ తెరువొక్కట
గుడువకుమీ శత్రునింట కూరిమి తోడన్
ముడువకుమీ పరధనముల
నుడువకుమీ యొరుల మనసు నొవ్వగ సుమతీ
naduvakumI teruvokkata
guduvakumI satruninta kUrimi tOdan
muduvakumI paradhanamula
nuduvakumI yorula manasu novvaga sumatI
నడువకుమీ = don’t ever walk
తెరువు = the path
ఒక్కట = alone
గుడువకుమీ = don’t ever eat
శత్రునింట = in the enemies house
కూరిమి తోడన్ = with friendship
ముడువకుమీ = don’t ever pile up
పరధనముల = others wealth
నుడువకుమీ = don’t ever utter
యొరుల = other’s
మనసు = heart
నొవ్వగ = pain
సుమతీ = the wise one
The padyams in Sumati satakam are either a comment on the ways of the world or a piece of advice. This present poem is under the latter kind.
Poet advices us to desist from four things, that we may do without much thinking.
He asks us not to travel alone. In the good old days when there were not many facilities of conveyance, it was either by foot or a horse that people travelled. At best it could have been a cart. In all such cases if one is alone, there is every possibility that when there is a problem, there is no one to lend a helping hand. So, the advice is to travel in groups. In the present adys when one is either in the car or on a two wheeler, it is always advisable that you have company. It only means that the poet’s advice holds good even now.
Next things he cautions us is about not eating in the house of an enemy, even if the enemy shows a lot of friendly nature. It was a time when people were not secure. These days we rarely eat in other’s house and never in an enemy’s house. When you know that somebody is an enemy, we have to be cautious, even when they act like making friends with us.
The next advice is one about good nature. We all pine for money. We want to make money this way or that. In the name of making a quick buck, we may forget that ethics. As it is rightly said, there aren’t any free lunches available. We should work and expect some returns. There could be some other ways of making money. The poet cautions that trying to usurp the money of other people by any way is to be avoided. Naturally when you take other’s money, it is very likely that someone else will try taking it away from you. Hence the advice.
The last thing the poet cautions about is another thing that we may do without knowing what we are doing. We do talk. We talk our heart out without considering whether what we said would hurt the feelings of others, whether present there or away. Poet says we should desist from hurting others with our words. This is the worst thing we always commit and not even be aware that we have done it. This matter needs not much of detailing.
గుడువకుమీ శత్రునింట కూరిమి తోడన్
ముడువకుమీ పరధనముల
నుడువకుమీ యొరుల మనసు నొవ్వగ సుమతీ
naduvakumI teruvokkata
guduvakumI satruninta kUrimi tOdan
muduvakumI paradhanamula
nuduvakumI yorula manasu novvaga sumatI
నడువకుమీ = don’t ever walk
తెరువు = the path
ఒక్కట = alone
గుడువకుమీ = don’t ever eat
శత్రునింట = in the enemies house
కూరిమి తోడన్ = with friendship
ముడువకుమీ = don’t ever pile up
పరధనముల = others wealth
నుడువకుమీ = don’t ever utter
యొరుల = other’s
మనసు = heart
నొవ్వగ = pain
సుమతీ = the wise one
The padyams in Sumati satakam are either a comment on the ways of the world or a piece of advice. This present poem is under the latter kind.
Poet advices us to desist from four things, that we may do without much thinking.
He asks us not to travel alone. In the good old days when there were not many facilities of conveyance, it was either by foot or a horse that people travelled. At best it could have been a cart. In all such cases if one is alone, there is every possibility that when there is a problem, there is no one to lend a helping hand. So, the advice is to travel in groups. In the present adys when one is either in the car or on a two wheeler, it is always advisable that you have company. It only means that the poet’s advice holds good even now.
Next things he cautions us is about not eating in the house of an enemy, even if the enemy shows a lot of friendly nature. It was a time when people were not secure. These days we rarely eat in other’s house and never in an enemy’s house. When you know that somebody is an enemy, we have to be cautious, even when they act like making friends with us.
The next advice is one about good nature. We all pine for money. We want to make money this way or that. In the name of making a quick buck, we may forget that ethics. As it is rightly said, there aren’t any free lunches available. We should work and expect some returns. There could be some other ways of making money. The poet cautions that trying to usurp the money of other people by any way is to be avoided. Naturally when you take other’s money, it is very likely that someone else will try taking it away from you. Hence the advice.
The last thing the poet cautions about is another thing that we may do without knowing what we are doing. We do talk. We talk our heart out without considering whether what we said would hurt the feelings of others, whether present there or away. Poet says we should desist from hurting others with our words. This is the worst thing we always commit and not even be aware that we have done it. This matter needs not much of detailing.
Thursday, August 7, 2008
Sumati Satakam 6
తలనుండు విషము ఫణికిని
వెలయంగా దోకనుండు వృశ్చికమునకున్
దల దోక యనకనుండును
ఖలునకు నిలువెల్ల విషము గదరా సుమతీ
Talanundu vishamu phanikini
velayangA dOkanundu vrischikamunakun
dala dOka yanakanundunu
khalunaku niluvella vishamu gadarA sumatI
తలనుండు = it is in the head
విషము =Poison
ఫణికిని = for a snake
వెలయంగా దోకనుండు = it is in the tail
వృశ్చికమునకున్ = for a scorpion
తల = head
తోక = tail
యనకనుండును = it is there without consideration
ఖలునకు = for a bad man
నిలువెల్ల = all through the body
విషము = poison
గదరా = isn’t it
సుమతీ = oh wise one
This is a sharp poem condemning the venomous nature of wicked people. Such people indulge in words gestures and thoughts all soaked in venom. Whatever they do will be harmful to the others. There are plenty of such people even in today’s society.
Baddena sharply says only two things here. He compares the bad people with snakes and scorpions. A snake has its venom only in the head and a scorpion in its tail. The other parts of their body are absolutely harmless. It is common knowledge these days that snakes are eaten. For a bad person, there is no localization for the venom. Baddena says that all the parts of the body are as venomous as they could be.
A snake has its venom for only self defence. It is common knowledge that a snake will never bite a person without provocation. Actually the sanke is more afraid of people than the people about the snake. A scorpion is also is similar. Their nature is mis represented by the stories made up by people. A snake being revengeful is a myth. There are people who played with snakes and scorpions all through their lives.
Not so a bad person. Even a simple gesture of the eprson will be full of venom. I feel human beings are the most venomous creatures in this world. thay can torture the fellow beings without killing them. Killing will end the story, whereas a bad word will slowly poison the person and make them suffer whenever they think of it. Humans can cause trouble and thus can be called venomous.
This is an excellent poem typifying the sataka poetry of this genre.
వెలయంగా దోకనుండు వృశ్చికమునకున్
దల దోక యనకనుండును
ఖలునకు నిలువెల్ల విషము గదరా సుమతీ
Talanundu vishamu phanikini
velayangA dOkanundu vrischikamunakun
dala dOka yanakanundunu
khalunaku niluvella vishamu gadarA sumatI
తలనుండు = it is in the head
విషము =Poison
ఫణికిని = for a snake
వెలయంగా దోకనుండు = it is in the tail
వృశ్చికమునకున్ = for a scorpion
తల = head
తోక = tail
యనకనుండును = it is there without consideration
ఖలునకు = for a bad man
నిలువెల్ల = all through the body
విషము = poison
గదరా = isn’t it
సుమతీ = oh wise one
This is a sharp poem condemning the venomous nature of wicked people. Such people indulge in words gestures and thoughts all soaked in venom. Whatever they do will be harmful to the others. There are plenty of such people even in today’s society.
Baddena sharply says only two things here. He compares the bad people with snakes and scorpions. A snake has its venom only in the head and a scorpion in its tail. The other parts of their body are absolutely harmless. It is common knowledge these days that snakes are eaten. For a bad person, there is no localization for the venom. Baddena says that all the parts of the body are as venomous as they could be.
A snake has its venom for only self defence. It is common knowledge that a snake will never bite a person without provocation. Actually the sanke is more afraid of people than the people about the snake. A scorpion is also is similar. Their nature is mis represented by the stories made up by people. A snake being revengeful is a myth. There are people who played with snakes and scorpions all through their lives.
Not so a bad person. Even a simple gesture of the eprson will be full of venom. I feel human beings are the most venomous creatures in this world. thay can torture the fellow beings without killing them. Killing will end the story, whereas a bad word will slowly poison the person and make them suffer whenever they think of it. Humans can cause trouble and thus can be called venomous.
This is an excellent poem typifying the sataka poetry of this genre.
Wednesday, August 6, 2008
Mother
Mother died. On the seventeenth of the last month that is July 08. I was next to her when she was declared dead by the doctor. All those young nurses were really upset. I was not. I even told them to carry on with what they are supposed to do. There was a young doctor. I told him one of the stories from the series that I translated long ago for Swati Monthly.
I was almost waiting for mother's death. She was suffering. Had she lived further, she would have suffered a lot more. May be, people think that I am worse than the hero in Albert Camus' novel where the fellow is not even aware when his mother died. I am a realist, if there is something like that. I see reality in it's stark naked form. I wanted mother to pass away as dignified as possible. She was a very egoistic person. Never liked to be served by anyone. She has served all without asking questions. She never wanted to be dependent on anyone. She refused to come to any of my brothers till she realised it was almost impossible to be alone. For the last one year she was with me.
I have not really done anything particularly for her. Anyway, my family accomodated her without any complaints. After a few days or months mother realised that she had to live like that. She was very accomodative too. Never too demanding. But as her health started deteriorating, she became fussy and uncomfortable. That is when I wrote that article about death without trouble. It is there on my website.
I am, in a way obsessed with death. I have written and thought about death so much. The stories I have translated were printed in the monthly for 10 months. All those days I was always thinking about death. I discontinued writing them all on my own, even though teh magazine wanted me to continue. Even when I was in the University, I remember reading the encyclopedia on death in detail. It is a three part tome. I remember buying the Tibetan Book of Death.
As a child, I was once caught reading Garuda Puranam. Father as is his style, simply told me not to touch that book again. Why? I did not have the guts to ask. It was connected to death. It describes what happens to the soul after death.
Vakati was another person who would discuss death without getting tired. He even wrote about the topic. He died a little earlier than usual.
Mother's death did not really upset me.
The doctor in ICU who was really next to the mother when she breathed her last, was making the death certificate. That made me think that someone is certifying that mother is dead. Though mentally I was ready for her departure, I was stuck by that certificate. Like the lady in one of the stories by Pirandello, I realised that mother is really dead. I told the same to the doctor. He perahps thought that I am a wierd man.
That was again a moments feelig. I recovered and started calling all the people who must come.
So, mother died. When I told this to a profeassional friend, he asked what I am doing on the occassion. I wrote the customary Charama slokam for teh mother. It is rather unusual. People must have noted it. I neither know Sanskrit so very much and nor am a poet. But, I wrote a Slokam. it may contain soem mistakes. It did not matter. If something has to happen at a particular time, it has to happen. So, I did it. Death does not wait for people to get ready for it. That is the ultimate truth. Death is the ultimate truth. This topic engaged me for ever. It would do so for ever.
I will share my ideas with people like this.
I was almost waiting for mother's death. She was suffering. Had she lived further, she would have suffered a lot more. May be, people think that I am worse than the hero in Albert Camus' novel where the fellow is not even aware when his mother died. I am a realist, if there is something like that. I see reality in it's stark naked form. I wanted mother to pass away as dignified as possible. She was a very egoistic person. Never liked to be served by anyone. She has served all without asking questions. She never wanted to be dependent on anyone. She refused to come to any of my brothers till she realised it was almost impossible to be alone. For the last one year she was with me.
I have not really done anything particularly for her. Anyway, my family accomodated her without any complaints. After a few days or months mother realised that she had to live like that. She was very accomodative too. Never too demanding. But as her health started deteriorating, she became fussy and uncomfortable. That is when I wrote that article about death without trouble. It is there on my website.
I am, in a way obsessed with death. I have written and thought about death so much. The stories I have translated were printed in the monthly for 10 months. All those days I was always thinking about death. I discontinued writing them all on my own, even though teh magazine wanted me to continue. Even when I was in the University, I remember reading the encyclopedia on death in detail. It is a three part tome. I remember buying the Tibetan Book of Death.
As a child, I was once caught reading Garuda Puranam. Father as is his style, simply told me not to touch that book again. Why? I did not have the guts to ask. It was connected to death. It describes what happens to the soul after death.
Vakati was another person who would discuss death without getting tired. He even wrote about the topic. He died a little earlier than usual.
Mother's death did not really upset me.
The doctor in ICU who was really next to the mother when she breathed her last, was making the death certificate. That made me think that someone is certifying that mother is dead. Though mentally I was ready for her departure, I was stuck by that certificate. Like the lady in one of the stories by Pirandello, I realised that mother is really dead. I told the same to the doctor. He perahps thought that I am a wierd man.
That was again a moments feelig. I recovered and started calling all the people who must come.
So, mother died. When I told this to a profeassional friend, he asked what I am doing on the occassion. I wrote the customary Charama slokam for teh mother. It is rather unusual. People must have noted it. I neither know Sanskrit so very much and nor am a poet. But, I wrote a Slokam. it may contain soem mistakes. It did not matter. If something has to happen at a particular time, it has to happen. So, I did it. Death does not wait for people to get ready for it. That is the ultimate truth. Death is the ultimate truth. This topic engaged me for ever. It would do so for ever.
I will share my ideas with people like this.
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