Smt. Savitri Devi has established
herself in the Hindi poetry world through her epic poem "Annutare"
based on the life of Kunti. Due to her brilliant poetic talent, she is incomparable
among modern poets. "Amritye Buddha" is the result of the worship of
the God of Poetry that she has done by staying away from publicity and
advertisements. Apart from poetry, she has also shown her ability in other
genres, but she is relatively more interested in poetry creation. Though she
may have based her creations on eminent personalities or great female
characters, she always had the urge to interpret the harsh reality of life on
the level of contemplation on the ideological ground. This is a strange
contradiction whose rare coordination can be easily seen in Savitri Devi's
creations. This is the reason that when she meditates for creation and her
intended great character descends in her mind, she does not fall prey to
sentimentality. She examines it thoroughly on the parameters of present life
and gives it such a dimension that it becomes our own. He has a torch in his
hand so that he can go deep into the horrors of present life and be most alert,
which Savitri Devi has captured well. Maryada Purushottam Ram lived on earth
the most and suffered terror as a king. Leela Prabhu Krishna enjoyed the
pleasures of a king even though he was not a king, but ended his leela by
eradicating the corrupt state system of that time. Apart from all this, Gautam
Buddha, ignoring the royal luxuries and sacrificing worldly pleasures, churned
the public psyche in an ascetic life for the welfare of suffering humanity and
achieved such Amrit in the form of Buddhist philosophy that in the light of the
philosophy of salvation, new life was infused in the unconscious humanity due
to the ongoing social oppression. Lord Buddha made the earth, stained with the
blood of innocent creatures sacrificed to superstition, desirable by cooling it
with the coating of compassion. Thus, in a relatively short span of life, the
philosophy of life that Gautam established in the form of a seed, in the form
of a huge banyan tree, filled the burnt hearts of world humanity with
compassion and cooled it. The epic “Amrityeya Buddha” is fully capable of
making this clear.
The life of great men from birth to the
time of departure is full of miracles. Maryada Purushottam Ram had to display
supernatural bravery at every important turn of his life and the entire life of
Leela Prabhu Krishna is full of supernatural miracles. Similarly, miracles are
also associated with the life of Lord Buddha, but these miracles are slightly
different from the earlier miracles. Great men like Ram and Krishna were
established as God or divine incarnation and were shown performing human leela,
due to which they became the subject of our worship but it was beyond our
capability to imitate them. Lord Buddha has gradually climbed the steps of
divinity through his supernatural deeds, due to which he becomes an example for
us. His miracles like the change of heart of a notorious bandit like Angulimal
are relevant even today. Does the incident of mass surrender of notorious
bandits brought about by Loknayak Jaiprakash not match with the incident of
Angulimal? It is here that Savitri Devi's poetic form is able to embody the
public consciousness and give the message of the era through "Amritye
Buddha". Through this epic she has created the image of such a messiah of
world humanity in front of whose vastness many idols established in religious
Indian texts become dwarf. The rise of Gautam Buddha against religious,
cultural, political and social evils was a meaningful movement in which all the
people of the society joined. By breaking the orthodox inertia, Gautam again
gave clean movement to the blocked flow of Indian philosophy. This element has
been expressed very touchingly and philosophically in "Amritye
Buddha" for which the poetess deserves praise. This poem is a poem of
public philosophy, public consciousness and world humanity whose relevance will
remain for a long time in the days to come. The poetess did not have to do
ordinary sadhana for this timeless creation. The task of highlighting the speed
of the time cycle is not of God but of human beings, through whom the hero of “Amritya
Buddha” passes. He knows the meaninglessness of God, so he finds it better to
remain a human-
Don't stop.
Siddhartha.
You don't have to become a God.
You have to remain a human.
You have to digest the joys and sorrows
of the world,
churning the nectar,
and attain Nirvana.
The poetess's poetic practice has also
progressed by digesting the joys and sorrows of the world. Study,
contemplation, thinking, culture, religion, philosophy and social environment
have been inherited from her family tradition, in which later on she has also
got her own sweet and bitter experiences. Her mentality, formed in this
situation, has encountered Buddhist philosophy. The vision she has created on
the child of sadhana while filling the historical gap has easily taken “Amritya
Buddha” to the category of a timeless creation. The God of Time will decide its
quality and popularity. This epic story is about the ideological victory
journey of Karmveer Gautam Buddha, in which the unflinching resolve of Maryada
Purushottam Ram and the Leela of Lord Krishna, the universal timeless message
of the immortality of the soul, which never becomes old, is permeated. On such
a vast base of thought, the author of “Amritye Buddha”, Smt. Savitri Devi has
done her unending sadhana. The poetess has paid attention to every section of
the society and has accepted the social outlook developed on the basis of
equality as the basic mantra. Savitri ji has tried to make the outlook on women
found in Buddhist India clear by taking up references like Amrapali and she has
also got considerable success in that. The personality of Gautam Buddha that
has emerged in “Amritye Buddha” is going to provide leadership to the world
humanity troubled by today's unequal social life. There is no doubt that the
message of “Amritya Buddha” will be like nectar for a human being who is
involved in self-hypnosis, bitterness, selfishness and violence.
On the ideological level, this is a very
mature creation, in each canto of which the reader will find some message which
will be most relevant for today. The poetic dignity of “Amritye Buddha” has
increased immensely due to the flawless free verse and the lucidity of the
language. Savitri ji's language has been fully capable of taking the most
complex questions to the solution of frank thoughts. It has traditional energy
which illuminates the path immersed in deep darkness. “Amritye Buddha” tells
the tale of Gautam Buddha from his birth to Mahaparinirvana in 28 cantos, in
which all the important events related to his life are included, but the epic
has not been able to become narrative. It does not seem from anywhere that the
poetess is presenting the biography of Siddhartha through this. Each canto of
the epic has its own separate purpose and existence and all remain connected to
each other and provide completeness to the story of the epic. It is very
difficult to maintain this situation at the level of creation and the poetess
has got unexpected success in this difficult task. Keeping in view the
relevance of the achievements of the concept of incarnations at the time of
Gautam Buddha's rise and the reasons for their determination and the efforts to
make the unknown known through the Dev Katha, Mrs. Savitri Devi has presented
the life of the great son of world humanity "Buddha" through this
epic and has given form to a revised philosophy of life which is connected to
the tradition and is not its imitation.
A meaningful struggle has been going on
from the Anshaavatar to the Yug Purush to liberate humans from the
self-centered jungle kingdom. Maryada Purushottam Ram's exile to the forest was
pre-conceived and also the result of circumstantial compulsion. The life
journey of Leela Prabhu Krishna began with exile to the forest. Mahatma Buddha
voluntarily left the royal palace and practiced the life of the forest. All
three of them were compassionate towards the suffering humanity and had set out
in search of immortality in accordance with the contemporary context so that
the life-value like “live and let live” could be fully established in human
society. Seeing the impurity of personal life-enjoyment and its ill-effects,
all three of them proclaimed the futility of life, in their own way. Mahatma
Buddha's innovative attitude towards the ugliness of the salvation-seeking
culture can be seen together. The epic “Amrityeya Buddha” will have an
important place in the Hindi world. I heartily congratulate both the poet and
the poetess.
Varanasi, 12 February 2003
Dr.
Tribhuvan Singh
Former
Vice Chancellor,
Kashi
Vidyapeeth,
Baijnatha,
Varanasi.
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