Tuesday, 28 April 2015

A Mongolian Poem Explicated

A Mongolian Poem Explicated
The poem is composed by Gunaajav AYURZANA
Explicated by Dr Ramesh Chandra Mukhopadhyaya

Text
Red Leaf

For the red leaf
I once plucked and forgot
I will pull off this flower
For the love trampled
Coming from that vulnerable leaf
Which I  remember now and then
I will pull off this flower
These flowers I call mistakes of my youth
And I will weep as I will send them off in the wind

 Explication

The  speaker of the poem  seems to explain his action and situation in the context of his past. He states that once upon a time he plucked a red leaf. But he forgot what he had done. But  right now his past actions flash upon his mind. He seems to be sorry for that. To redeem himself from the past wrongs the poet says that he will pull off the flower.Now what could the plucking of red leaf  mean? Well, the speaker says that the plucking of red leaf means trampling love.Curiously enough red is associated with the god of war in Mongolia. Besides Mongolian ladies wear red or blue cloth on head during winter.
Ulaan Bator means red hero. In Mongolia there are numerous plants that have red leaves,Red maple leaves decorate the houses of Mongolia. The red hue figures in the Mongolian flag. On either side of blue there is the red. The red  stands for the ability of Mongolia to thrive in the midst of Nature red in tooth and claw. Red symbolizes joy and happiness victory over the enemy and hospitality. So plucking of red leaf means destroying all these values . All these values of joy victory hospitality are summed up by the poet in one word –love.The poet trampled all these values by way of plucking a red leaf.The flower  thereof or the fruitions of his past actions is  awful although on the surface it might be beautiful. But nay. With the poet the leaf is vulnerable . It has the possibility of being attacked physically and emotionally  Some  Mongolian leaves
persist through months. And from those vulnerable leaves a flower  might show up. Why are the leaves vulnerable? Because nothing is permanent in these existence. So whatever values there might be are subject to decay and death. Hence the flower that springs from the bower of leaves torn from the tree of life are surely the mistakes of the youth. The tree of life is at the centre of the universe. Every tree is the kin of the tree of life. The tree of life is eternal. But when we separate any limb of the tree from the tree itself the limb is not deathless. Every value whatever must be organically connected with the tree of life.Although infinitude is beginningless and endless knowing no death when we forget the infinite and pluck the things in the contingent they are subject to decay and death.  Hence plucking a leaf from the tree of life is a sacrilege. The result of the act  shows up in the flower that springs from the leaf.The apparently beautiful things might bring about sorrows in the long run.The very act of plucking a leaf from a plant stands for an act impelled by desire. The result of the same is an attainment of flower.And the poet makes up his mind to pull off the flower. With the poet the flower is the result of the mistake of his  youth. This is an instance of antipoetry.Flowers stand for all that is beautiful and tender. But here the poet breaks away with the themes and motifs of traditional poetry. Poetry of love and desires hang heavy upon literature. The poet steps aside from the frequently trodden path of poetry.Love by the by he does not abhor.The vast world is about us below the protecting canvass of the blue skies. The blue heavens are over head and every thing is right with the world instinct with love . Once man impelled by the arrogance and desires of  youth acts here in this world he tramples love.He should know that everything in the world is vulnerable when it is possessed by man.The sights and sounds, the world of eye and ear are transitory.The flowers that are born of the possession of the transitory things of the world  must be  pulled off. And the poet thus strikes the note of nihil which is at the bottom of the world of phenomena. True. But the poem is clinched up with the beautiful  and wistful line----And I will weep as I send them off with the wind. This reminds us of the Buddhas and the Bodhisattvas. They see into the heart of things and know that nothing is real . Despite that, their boundless pity and compassion for the flowers they pull off-- the flowers of the world of the contingent and the flowers of desires that are manifest in the worldly beings reaping their desires and actions ---are time and again.This compassion for the world of the contingent where everything is vulnerable has made the poem  extraordinarily beautiful sweet though in sadness


Thursday, 23 April 2015

A Thai English Poem by Pompen Hantrakool ezplicated by Dr Ramesh Chandra Mukhopadhyaya

A Thai English poem by Pompen Hantrakool
Explicated by Dr Ramesh Chandra Mukhopadhyaya

Text
Happiness –Unhappiness

Happiness seems costly
Unhappiness is usually free
No one fancies

But sometimes

Happiness comes free
You don’t have to buy
Unhappiness demands so much
Yet people war over it at all costs

Explication
This is a poem that dwells on the commonplace of life  -- happiness and unhappiness-- seldom touched upon by poetry directly.Now a days much of the worlds resources money and intellect are being spent on the issue of development.But do we ever ask whether the people of the developed countries are happy at all. Are they at all happier than the people of the developing countries or the people of the so called underdeveloped countries?The prince of Bhutan has put forward the happiness index. The world in  general and economists in particular are not as yet aware of the issue. Pompen fires pointblank at the issue. The poem opens with the two lines –happiness seems to be costly/ you often have to buy. Cost implies cost of manufacturing as well as external costs that are not included in the price of the manufactured good.For example the car driver does not pay for the damage he causes to the environment, A thing is however deemed costly when the  thing in question is dearer than other things in the market. No one has the right to enter into such a discourse unless one has effective demand for happiness or in other words one has the resources with which one could buy happiness. Of course we want to derive maximum happiness with minimum using up of resources and we have to choose which happiness among the happinesses at hand could be bought with whatever means we have. And of course there could be buying on margin And buying implies emotions. Emotions play a large part in the decision that impels one to buy . When Pompen tells us that one has to buy happiness she is very much antiromantic. There are people who cherish notions of happiness that are not material. Pompen seems to tell them in their face that they are humbugs .Of course Pompen is too sophisticated to become bluntly modern . She seems to smile in her shirtsleeves and say her says. When she tells us that one could buy  happiness in the market we surmise that there are happinesses in stead of happiness.There one  remembers Mill the utilitarian . Happiness exists through its antonym unhappiness. Pompen in her characteristically ironic way observes that unhappiness is free and no one covets unhappiness. Pompen says—No one fancies –that is no one fancies unhappiness. Fancy is a significant word.. To fancy is to feel a desire or liking for. Indeed what to talk of advertisements the whole gamut of education evokes fancies in our heart. And it is these fancies and enotions that impel us to buy. That is why we buy diamonds at great price whereas water is free. Fancy and emotion go together. Unless one laughs one cannot say what  the fancy is that  makes him laugh. When we abstract the bodily symptoms from the consciousness of an emotion caused by fancy nothing remains left but a neutral state of  intellectual perception. And yet it is a pity that the official economics speaks of rational buying. Market is a structure where buying and selling takes place . Curiously enough the market as conceived by Pompen has both happiness and unhappiness for sale. But no one fancies to buy unhappiness. In other words in Pompens vision the world is a vast market where both happiness and unhappiness are  displayed for sale although there are few buyers of unhappiness. But despite that unhappiness is usually free.This is an idea viable only in the context of market.Where everything has to be possessed in exchange of giving away something anything free draws our attention . And here is a clever advertisement to get unhappiness marketed.Pompen draws the readers attention to the fact that unhappiness is free and we might try to possess unhappiness a little. Ha Ha.

There is a long pause.Then Pompen utters half articulately—But sometimes…

Then a pause. Pompen resumes her speech-Happimess comes free.In other words , although there is rush for buying happiness and no one fancies to possess unhappiness , but sometimes happiness is free and people vie with one another to possess unhappiness at all costs. Well here is a paradox. Indeed paradoxes are the stuff with which poetry is written. Let us look at the second stanza from the standpoint of the contingent. The world does not witness a single day  when a bloody battle is not lost and won. What for the battle takes place? May be for some mineral say for liquid gold petroleum and may be for power. To buy implies to have some exclusive power over something. As per the rules of the game called market commodities need to be purchased in exchange of money.A person could buy a thing in exchange of all his belongings . It depends on his fancy. Now all ones belongings could mean ones flesh and life too. One might there fore lay down his life to possess something. Here one thing must be noted.Man has not as yet been civilized enough to sell everything that he has.But man often wants to possess everything that others have no matter whether the latter offer them for sale or not. But let us go one step  ahead. The  rulers of the state often send armies to grab  some natural resources that belong to some other states or communities. So one state seeks to possess something at the cost of human lives at its disposal. Surely thanks to the Midas touch of conventional economics and management man is now a days deemed as resource and capital. We talk of human resource and human capital. In fact it was not Adam Smith who fathered economics. It was Sebastian Cabot who started the slave trade during renaissance  and unknowingly composed the keynote of economics.Well at the cost of blood literally and euphemistically speaking at the cost of human resources and human capital the states often vie with each other for the possession of what they call wealth and happiness.What is happiness then? Happiness is a feeling for exclusive possession of something that others also seek to possess It is the feeling that one seeks. When many people vie for a bicycle possession of a bicycle will make me happy. If people had rushed for a scooter the possession of a scooter would give me happiness. So material things to be bought in the market are immaterial What  we really go to buy in the market is to buy happiness. Hallo  market is a structure where happinesses are bought and sold. Now look at happinesses bought and sold in the market.If one possesses happiness depriving others it is but at bottom unhappiness How come? Let us try to understand what market is. Competition is at the heart of market. If everything is not bought and sold in the market force instead of money has to be employed to possess things. Hence wars are manifestations of market. The economists should rejoice at these findings.To possess a thing that is coveted by others implies that the possessor must be eternally vigilant lest the prized possession is stolen. That robs him of his sleep.Or else he sleep walks to guard his possession. Is it happiness? Call it happiness? Hence pompen says—Unhappiness demands so much/ yet people war over it at all costs. In the market context possession of that which is asked for is happiness and unhappiness withal. Wha t  we buy in the name of happiness is buying unhappiness.Happiness is however something that cannot be bought and sold. It comes free unasked for.Pompen says—You don’t have to buy. So in other words the unhappiness that is free and that people donot fancy for is happiness.All that glitters is not gold Gold does not glitter. If one is  content with what he gets  free one is in possession of gold.Economics  usually doesnot look upon water as wealth because it is not scarce and because it is free.But water gives life and gold gives life Economics is a discipline that makes the trifles valuable and the really value is turned by it into trifles Economics stands on its head. Pompen seeks to make economics stand on its feet. Pompens poetic genius thus turns a commonplace theme into a priceless subject for reflection 

Sunday, 19 April 2015

A POEM BY MARTHA COLLINS EXPLICATED BY DR RAMESH CHANDRA MUKHOPADHYAYAOut of my own pocket By Martha Collins Light drifts from stalled Aegean ships to the bare table Where pages rise in a brief Breeze then fall open palms After a prayer. What is required this time? Paid my dues. Pain was referred to another place. Point by point Settled in by the leaded Window. Wind out of my sails Then I considered the shape I was in. Out of my own Pocket, I said . offering pure Air. All done with tiny mirrors Sewn into the cloth Nothing now but to turn The page, and then I hear In my Book the voice not mine but Mine the slipping down Again , the slope shaft strip, old bones preserved, pressed into the coal. Not the girl not even the wailing mother harbored rage trailing the shimmering ships and not the ships or the whispering but a woman turning away from the crowd taking her keys from her pocket, a woman on her way on her way home Explication The title of the poem Out of my own pocket is curious itself. Pocket means a hollow commonly sewn into a garment.Pocket could there fore be a metaphor for the empty space sewn into the garment in which ones precious things and money and the like could be kept. The phrase Out of my own pocket tells us that the poem to follow should be spoken in first person, Secondly the speaker tells us that it is from the speakers own resource something has been spent or invested.One wonders what could the speaker spend and to what end ! The poem now opens with light drifting from stalled Aegean ships to the bare table. The Aegean sea connects a host of large or narrow sea passages and shallow gulfs where the primitive vessels could ply. The Aegean sea witnessed the first ships on its waves as early as around 3500 BC. The Aegean ships are symbolic of the primitive spirit of adventure and maritime trade of ancient Greece in particular and man in general. The Aegean sea however reminds us of the sad story of king Aegeus .His son Theseus went to kill Minotaur. Minotaur was a fierce monster. If he succeeded in his adventure he must raise white sail so that his father Aegeus could understand that his son was coming back home victorious. But it is a pity that Theseus forgot to raise the white sail on his way back home. And Aegeus saw the black sails coming back to Athens. Aegeus thought that his son was outdone by the monster. Out of grief he leaped into the sea and embraced his death. The sea where king Aegeus jumped to death is the Aegean sea. A stalled Aegean ship must allude to the sad death of Aegeus or a stunted Aegean civilization or Bronze Age civilization around the Aegean Sea . The stalled ship implies that it is motionless on account of scanty wind. The stalled ship is there in front of the poet. But light drifts from the stalled ship to the bare table.The ship might stand for the body of the poet or the being of the poet. The body might suffer from asphyxia or oxygen hunger. The want of wind might stand for inspiration of the poet. The poets being could be a stalled ship that suffers from lack of inspiration.The speakers awareness is the light.The awareness or the light drifts from the stalled ship to the bare table or the naked reality about . The whole story could be summed up in an imagery of light drifting from a picture of a stalled ship in a book to the bare table on which the book is placed.Why does the light drift? Perhaps there is a sudden breeze that moves the flame of the lamp .The pages of the book rise in a brief breeze and then fall. The book now looks like opened palms after a prayer.People pray with folded hands. After prayer we have our palms open ready to give and ready to ask for or accept any boon whatever.What do open palms require or ask for? The speaker tells us that the dues have been paid. Pain has been referred to another place. Point by point.The book could be as well the metaphor of the poets being. Its pages flutter in a sudden breeze of inspiration . But the inspiration does not linger. The open palms could ask for inspiration.The window panes are made of small pieces of glass set with lead. A touch of medievalism. The window panes are shut. So the wind becomes shut out. The wind is out of the sails. The shocks from the world without are shut out.Then the speaker considers the shape he or she was in. He was in the stalled ship which could not move as because there was no wind from without. Now the windows have been shut.The speaker becomes a yogi shutting out the sights and sounds of the world without.Now the speaker invokes inspiration from within.The speaker says that he/she offers pure air out of his/her own pocket. And all is done with tiny mirrors sewn into the cloth. A mirror is a highly polished surface that reflects something else faithfully. Putting out the mirror that was in the pocket the speaker surely looks at it hard and looks behind and looks beside.And the polished mirror sewn into cloth is a protection. It protects one from the freaks of nature or the freaks of the world without. So now the speaker turns a new leaf of her life. Life is itself a book. One who lives composes the book of his/her life. Turning the page the speaker hears the voice not his or hers and yet hers. Therein the speaker discovers both the self and the nonself in her. The self is the observer , The self observes the nonself slipping down the slope shaft and getting stripped.Getting stripped the speaker discovers herself as sheer bones.The self observes the nonself as a bundle of bones—bones preserved and pressed into coal.Coal is the fuel that could kindle a fresh life. But the speaker finding her non self metamorphosed into coal becomes the self itself rid of all accidental attributes of rhe worldly life.The speaker is not the girl not even the wailing mother harbored rage trailing This is where the speaker discloses her identity. The speaker was a girl. She is a bereaved mother.The stalled ship was a metaphor to describe herself. She was a harboured rage trailing, now metamorphosed into coal that could ignite a conflagration. But that is the state of her nonself. Her self rid of all worldly attributes takes her key out of her pocket, a woman,on her way, on her way home. In fine we have our home away in some indeterminate place. We have locked our home and come for a sojourn in this world donning the nonself to participate in the weal and woe of life---the Aegean sea. This is a stark philosophical poem littered with surrealistic imagery where discrete images are juxtaposed.

Out of my own pocket
By Martha Collins
Explicated by Dr Ramesh Chandra Mukhopadhyaya

Light drifts from stalled
Aegean ships to the bare table

Where pages rise in a brief
 Breeze then fall open palms

After a prayer. What
 is required this time? Paid

 my dues. Pain was referred
to another place. Point by point

Settled in by the leaded
Window. Wind out of my sails

Then I considered the shape
I was in. Out of my own

 Pocket, I said . offering  pure
Air. All done with tiny mirrors

Sewn into the cloth
Nothing now but to turn

The page, and then I hear In  my
Book the voice not mine but

Mine the slipping down
Again , the slope shaft strip, old

 bones  preserved, pressed
into the coal. Not the girl

not even the wailing mother
harbored rage trailing

the shimmering ships and not
 the ships or the whispering

but a woman turning away
from the crowd taking her keys

from her pocket, a woman
on her way on her way home


Explication
 The title of the poem Out of  my own pocket is curious itself. Pocket means a hollow commonly sewn into a garment.Pocket could there fore be a metaphor for the empty space sewn into the garment  in which ones precious things and money and the like could be kept. The phrase Out of my own pocket tells us that the poem to follow should be spoken in first person, Secondly  the speaker tells us that it is from the speakers own resource  something has been spent or invested.One wonders what could the speaker spend and to what end !

The poem now opens with light drifting from stalled Aegean ships  to the bare table. The Aegean sea  connects a host of large or narrow sea passages and shallow gulfs  where the primitive vessels could ply. The Aegean  sea witnessed the first ships  on its waves as early as  around 3500 BC. The Aegean ships are symbolic of the primitive spirit of adventure and maritime trade of ancient Greece in particular and man in general. The Aegean sea however reminds us of the sad story of king Aegeus .His son Theseus went to kill Minotaur. Minotaur was a fierce monster. If  he succeeded in his adventure he must raise white sail so that his father Aegeus could understand that his son was coming back home victorious. But it is a pity that Theseus forgot to raise the white sail on his way back home. And Aegeus saw the black sails coming back to Athens. Aegeus thought that his son was outdone by the monster. Out of grief he leaped into the sea and embraced his death. The sea where king Aegeus jumped to death is the Aegean sea. A stalled Aegean ship must allude to the sad death of Aegeus or a stunted Aegean civilization or Bronze Age civilization around the Aegean Sea . The stalled ship implies that it is motionless on account of scanty wind. The stalled ship is there in front of the poet. But light drifts from the stalled ship to the bare table.The ship might stand for the body of the poet or the being of the poet. The body might suffer from asphyxia or oxygen hunger. The want of wind might stand for inspiration of the poet. The poets being could be a stalled ship that suffers from  lack of inspiration.The speakers awareness  is the light.The awareness or the light drifts from the stalled ship  to the bare table or the naked reality about . The whole story could be  summed up in an imagery of light drifting from a picture of a stalled ship in a book to the bare table on which the book is placed.Why does the light drift? Perhaps there is a sudden breeze that moves the flame of the lamp .The  pages of the book rise in a brief breeze and then fall. The book now looks like opened palms after a prayer.People pray with folded hands. After prayer we have our palms open ready to give and ready to ask for or accept any boon whatever.What do open palms require or ask for? The speaker tells us that the dues have been paid. Pain has been referred to another place. Point by point.The book could be as well the metaphor of the poets being. Its pages flutter in a  sudden breeze of inspiration . But the inspiration does not linger. The open palms could ask for inspiration.The window panes are made of small pieces of glass set with lead. A touch of medievalism. The window panes are shut. So the wind becomes shut out. The wind is out of the sails. The shocks from the world without are shut out.Then the speaker considers the shape he or she was in. He was in the stalled ship which could not move as because there was no wind from without. Now the windows have been shut.The speaker becomes a yogi shutting out the sights and sounds of the world without.Now the speaker invokes  inspiration from within.The speaker says that he/she  offers pure air out of his/her own pocket. And all is done with tiny mirrors sewn into the cloth. A mirror is a highly polished surface that reflects something else faithfully. Putting out the mirror that was in the pocket the speaker surely looks at it hard  and looks  behind and looks beside.And the polished mirror sewn into cloth is a protection. It protects one from the freaks of nature or the freaks of the world without. So now the speaker turns a new leaf of her life. Life is itself a book. One who lives composes the book of his/her life. Turning the page the speaker hears the voice not his or hers and yet hers. Therein the speaker discovers both the self and the nonself in her. The self is the observer , The self observes the nonself slipping down the slope shaft and getting stripped.Getting stripped the speaker discovers herself as sheer bones.The self observes the nonself as a bundle of bones—bones preserved and pressed into coal.Coal is the fuel that could kindle a fresh life. But the speaker finding her non self  metamorphosed into coal becomes the self itself rid of all accidental attributes of rhe worldly life.The speaker is not the girl not even the wailing mother harbored rage trailing This is where the speaker discloses her identity. The speaker was a girl. She is a bereaved mother.The stalled ship was a metaphor to describe herself. She was a harboured rage trailing, now metamorphosed into coal that could ignite a conflagration. But that is the state of her nonself. Her self rid of all worldly attributes takes her key out of her pocket, a woman,on her way, on her way home. In fine we have our home away in some indeterminate place. We have locked our home and come for a sojourn in this world donning the nonself  to participate in the weal and woe of life---the Aegean sea.


This is a stark philosophical poem littered with surrealistic imagery where discrete images are juxtaposed.

Thursday, 16 April 2015

Interviews of poets and young women during theSecond Asia Pacific Poetry Conference in Vietnam by Dr Mousumi Ghosh

Interviews in Vietnam
We were in Vietnam from 28th February - 8th March 2015. My teacher Dr. Ramesh Chandra Mukhopadhyaya and me were invited by the Writers Association Vietnam to participate in the Third International Conference To Introduce Vietnamese Literature And Second Asia Pacific Poetry Conference, courtesy the poet couple  Biplab Majee and Nandita Bhattacharya. Poet Biplab Majee attended the First Asia Pacific Poetry Conference , 2012 there and wrote a number of books on Vietnam since then. He assured us that he had informed his Vietnamese friend renowned poet Tranquang Quy about us and we don’t have to worry about anything. Tranquang quy is indeed a very nice person and now he is our friend too.
In the Vietnam conference of 2015, over one hundred and fifty delegates from forty three countries  participated.
The unknown people of far away countries have became friends in the short time span. This write up is about some of my new found friends whom I met for the first time in Vietnam and long to meet them again sometimes somewhere.
We were received by two Vietnamese girls at NoiBai airport, Ha Noi. They gave us a warm welcome with repeated hugs.  They were students of Public Relations .Their spontaneous behaviour erased the stress of our overnight journey . One of them also informed me that her boyfriend is an Indian and she loves some Indian dishes. Reaching the hotel, we were greeted by Madam Dao , the deputy director of the Ministry of External Affairs. She  gave us a hearty welcome and arranged  the  hotel rooms for us , gave us the programme schedule. Ms. Dao,  , a short structured lady is  blithe with immense energy . She was a strict discplinarian and we saw later how meticulously she  conducted the whole programme  .  The programme continued for a week The President of the Writers Association , Vietnam, Huu Thinh was  a very polite person. He personally met every delegate, gifted them books and other presents, appreciated every participant’s speech   met us in the early morning when we departed from the hotel for the airport on 8th March  . We were on our way back to India’
I got chance to become intimate with a few people in these eight days.  They  were from different countries,  different professions and of different age groups. But all of them have strong  personalities. They left an unforgettable image in my heart.
Poet Tranquang quy , whose name we  heard many times from Poet Biplab Majhi came to meet us on the first day evening amid the drizzle . He and his friend  Poet Huy Mau Le took us to a very nice cafeteria Thuy Ta Restaurant.  It had lovely ambience.  Another newfound friend from Thailand Poet Pompen Hantrakool accompanied us. 
 Later I had a long discussion about his upbringings, his struggle , his poetry and in a nutshell his views . He was born in 1955. He is from Phu Tho Province in Vietnam. He spent the first eighteen years of his life there. He told me that the first king of Vietnam was Hung Vuong ( King Houng). Phu Tho was his capital. It is  about  hundred kilometres away from Hanoi. He lived there in a beautiful village beside the River Da. He had so many memories of his childhood in Phu Tho .,He revealed that it is the reason he always wants to write about the life in the country, the people in the country side. And this motivated him to be a poet. He wrote about the lives of the people in Phu Tho. He writes about the farmers.
He joined the Vietnam War after his graduation from the high school. He was a soldier posted in the border. He spent five years of his life in the war. He said that the life in the war was very hard. They had  to stay without food  for long but they had developed relations with people. Most of the time, they stayed in forests. There were bombings by the American Plane- the missiles. In 1971-72,  so many young men  lost their lives in the battle. They were talented people. Among them were writers, musicians, poets and students from many majors .
After war, he came back and joined as cultural official in Phu Tho Province.  Later, he came to Hanoi to study in Hanoi Cultural University. He studied literature.He started writing his first poem when he was seventeen years of age.
He has already published seven books of poems. There are also two books of prose. He is now going to publish a collection of critical appreciation of Vietnamese poems of twenty six  poets.
He is one of the pioneers of a new genre of  Vietnamese poems which began after 1975 and continues  till the present century. These poems have  width of vision. According to him, there are some poets who write about the traditions. Some are modern and some are post modern. He opined that the post modern Vietnamese poems are not so much  enjoyable in comparison to the post modern poetries of the world.He considers himself as a modern poet. However, he made it clear that the most important concern for him is that his creations must be unique and good . It is not important to be listed as a traditional, modern or  post modern . He  writes short stories . He penpictures their many incidents chosen from real life. 
He is also a journalist. He has published over hundred articles. He used to be the editor in chief of a newspaper named ‘Family and Society’.
He was an organiser of the First Asia Pacific Poetry Conference. This time, he is a delegate.
He is said to be one of the best poets of Vietnam after 1975. His books received awards twice from the Vietnam Literature Association. The first collection of his poems named – ‘ Dream of boardshape’ was published in 2004 and the second collection Freedom Colour of the Land  was published  in 2012 and he received many awards from newspapers and magazines.
He first met poet Biplab Majhi in Kolkata poetry festival and the second time in Vietnam. He loves his poems. He was in Kolkata for a short time period. He regretted that he did not visit many sites. But he feels a kinship with the city.
He has four members in his family. His wife is a doctor . His elder son studied in England and now is working in a company in Vietnam. His younger son is doing major in professional communication .
An interaction with Poet Tranquang quy is immensely valuable for me. It helps me to know about a person who is a fighter poet in the truest sense of the term. Moreover, we get a glimpse of the environment which helps a young boy to become a poet, the wounds of war memory, about the post 1975 literature of Vietnam and about the present Vietnam. Finally, we are also thankful to him for the delicious local sweets  he offered us
On the very first day, we met a lady with an attractive personality during lunch. She is Poet Pornpen Hantrakool from Thailand.   The name of her book is Collection of verses Springs and Autumns Speeding Through Time.  She has introduced us to a renowned Vietnamese poet Mai Van Phan. She has translated some Vietnamese poems of Mai Van Phan into English language. She wished to become a servant in a rich household so that she could feel how the rich behave with the poor. Pompen was born in 1947 Her parents were from China. She was born in Thailand. From childhood, she knew three languages- Hynan, Chinese and Thai and she said – I am trilingual. She studied liberal arts.  After graduation, she did a diploma in History. She taught in  universities . There was a big massacre in Thailand on 6th October 1976 where there was heinous attack on students and protestors that occurred on university campus in Bangkok.  The army killed many socialists.  Shocked, she resigned her job in protest. She described herself as a peaceful Marxist, not a revolutionary one.
Her pursuit for academics was also in a different way. She wanted to travel. She chose England. England , she said was democratic and peaceful. She did not want to bother her family financially. She chose to work in a Czechoslovakian family for eight to nine months. Then, she took a waitress’s job. She was adventurous. She studied some two pound courses of social sciences with her earning. They were very enjoyable. After a year, she moved to a restaurant as a receptionist. It was a better job. She spent her free time in the afternoon visiting many museums. There were some hundred museums. Then her friends pursued her to do a Ph.D. Prime Minister Margaret Thatcher had raised the university fee too high at that time. Pen did not have enough money  to pursue . Despite that, she spent the thousand pounds that she had saved. However, she disliked her professor. She told it and he failed her. She spent three and half years in England. Then she returned to Bangkok and joined Silpakorn University. She worked there for twenty years till her retirement.
Post retirement, she thought that she had finished her job of a historian as it is time consuming to write an article. She likes poetry from her childhood and wrote some poems. She started writing poems. She doesn’t call herself a poet but a poetry writer. She told me that when you’re old, you don’t write superficial things like romance but deeper things. She said that her country is splitting into two and political conflicts are going on. She writes on how one’s life can benefit others. Pen said – Now I am less emotional , I feel love for everybody. Otherwise there is no way out, we are as it were caught in a whirlpool.  Poetry leads me to some kind of spiritual rinsing and cleaning. Now I feel my soul is cleaner and elevated. I am happy.
Pompen Hantrakool is a happy person. And a happy person has the capability to make other people happy.  And her poem asserts- Happiness comes free.
 you don’t have to buy,
Unhappiness demands so much,
yet people war over it at all costs.
Her gift the collection of verses no doubt is very precious to me.
I met Dominique de Miscault on 3rd March . We were going to Halong City . Casually, I sat  next to her in our Bus. After that for the remaining days, I deliberately chose my seat next to her. She was from Paris. She is a painter and is in publishing business. Painting is what she does from her childhood and she asserts that no school is necessary for her to learn painting. She is learning all the time . She paeticipated in many exhibitions in France. She also shared with me the problem of  women. At one period, she had to do multiple chores and her mother was very ill at that time. She said that she is not completely in the art market.  She has a relationship of about twenty five years with Vietnam.  She comes there every year even two- three times  a year.She was associated with the famous Hanoi Ceramic Mosaic Mural . First she did a project plan, designed a section - the seven days of creation  The initiator of the project was a lady journalist from Vietnam Nguyen Thu Thuy. It is a ceramic mosaic mural on the wall of the dyke system of Hanoi. Its length is about four kilometres. Dom said that it has been recorded into the Guinness Book of World Records as the world’s largest ceramic project. Unless she was with me, I would miss  the opportunity to see the beautiful creation.
Anybody interested can check the link http://www. thuthuyosaic.com/type-news/1/39-dominique-de-miscault.html. She did not give me the link. She is a reserved person who was more interested to show me different significant sights – the architecture of old and new buildings in the city, the burial grounds in the country side and many other things. She also told me the history of Vietnam. In two hours bus journey, she described me the time period when Vietnam became a colony of France, the Vietnam- America war, the administration of Ho Chi Minh and General Giap, the lift of US trade embargo against Vietnam on 24th June 1994  and its impact. She is an intellectual in the real sense of the term. She is now sixty five. She carries a big camera all the time  She is now doing a documentary on the sea farmers. Her husband and daughter are in Paris. Her elder daughter is no more. She shared with me her sad thoughts . She was in Vietnam when she suddenly got the bad news.  
Because of her, we got the opportunity to visit some beautiful Buddhist temples in Hanoi. She practically persuaded us to take a  ride with her. She hired a cab, entertained us. Moreover, she also took us to the home of her vietnamese friend who owns an art gallery. With nice green tea, we had our discussion ranging from politics, economics and society to art. Sir  discussed about Picasso, Matisse with them.
I learnt a French sentence from her- Oh la la. She used it often.  The most outspoken and free minded lady Dom gave me a few precious advice as  a lady. Her gifts are also unique- a model of fish and a comb. Fish in our Bengal is a good symbol.  I believe that our friendship is also a blessed one.
The young girls of Vietnam who were volunteers in the poetry festival were so lovable. They all  are cheerful and remained close to us . Their co ordinator was Hua Phuong Nhi, an eighteen years old girl. She is a first year student of journalism in the Academy of Journalism and Communication, Hanoi. The college is one of the best in Vietnam and students from neighbouring countries like Laos also take admission here. The classes are held in the morning and the afternoon shifts. Her class time is now from 1pm to 5 pm.Her parents own a media and publication house.She has grandmother in her house. She wakes up at six thirty in the morning to assist her grandma in household chores. She takes her  grandma to daily market on her motorbike. In Hanoi, scooter is the most popular mode of transport. Pompen earlier told me that people here are not very much interested to buy a fourwheeler. Hanoi is short of garages and traffic jam is regular in the city roads. However,  the family of Phuong Nhi  owns a car. Her parents start as early as at six thirty for the office, six kiolometres away  to avoid the traffic jam that starts around seven in the morning. The office work generally begins around eight in the morning. There are no domestic servants in her house though many families there employ domestic servants.
When I enquire about her future plan, she told me that in order to find a good job, one needs to speak fluent English . One also needs money and right contact. There are foreign teachers of English, but the courses are very expensive for the students. It is more than ten dollars for two hours. The students try to do part time jobs for learning English if they don’t have the parent’s financial support or if they are not interested to depend upon them. They can get job in coffee shops and shopping malls. Phuong Nhi has become a volunteer in this festival for the opportunity to interact with people from different countries in English.
Like our Bengali girls of the same age group, she loves outing with friends, dinner in the restaurant and she loves dogs. She has two dogs- Mi, Tom ( Noodle).  She likes to eat a dish which is a kind of noodle made from crab. She also loves pizza. Her grandma’s chicken preparation is also her favourite. However, she is unique in many respects. She spends quality time with her family and serious about her career. She is hard working. She wants to go to foreign countires especially to France. She opened her heart to me , told me about her grandfather . She loved him most. He died five years ago.
This eighteen year old girl took care of all the problems of the delegates from the fortythree countires and was the leader of all the fifty volunteers. Vietnam is lucky to have daughters like her.
Poet Inrasara is a renowned Cham poet of Vietnam whom I met on the last day of the festival. He is a native of Panduranga village of Champa . He is a  Hindu.  The term Champa refers to a collection of independent Cham polities that extended across the coast of what is today central and southern Vietnam from seventh century upto. 1832, ,Then the kingdom of Champa disappeared. It was conquered by  Vietnam There were 1,20,000 Hindus. They became refugees to Cambodia, Malayasia, Hainan in the north of Myanmar. The Cham people worship Brahma, Vishnu and mainly Lord Shiva. Their letters originated from Brahmi  script of India.
Inra means thunder of God and Sara is the arrow of Indra. Their king Gangara went to India in the 4th century. He revealed that there is also Bani religion worshipped by the Cham people. It is a mixture of Hinduism and Islam. They worship all . – Brahma, Vishnu, Shiva and Mohammad Allah. There are many Cham Hindus and Bani religion worshippers in Vietnam though Cham people donot worship Islam in Vietnam but in Cambodia. He said that Hindus donot face any problem here. Poet Inrasara educated us in brief about the Cham culture and religion. The Cham poet humbly said this in his poem Gratitude- there is still a Cham son to take care for the Cham language… though utterly insignificant, I still must be present.
Poet Dr. Rati Saxena is an Indian poet whom we met in the festival and gradually we became fond of each other. She is an international poet . her poems have been translated into Irish and Italian language. A translation of her poems in Spanish is in the offing. Rati said that the people of other countries find in her poems altogether a strange world where they want to be transported. Rati doesnot like statements in poetry. She is fond of imagism. That is how she is different from the common run of Hindi poets.Rati feels that she is an Indian and doesnot belong to any region of India. And it seems that her poetry is stamped with an Indianness which draws readers from different parts of the world.
Rati poses that she is an iconoclast. She is as it were out to break idols. But it is a pity that she cannot do the same because she believes in the love for all things  great and small. She was born in Rajasthan. Her father was a government officer. They were five daughters , Rati  the fourth one. Five daughters and no son in the house means tension there.Her maternal uncle took her to Bhopal. She spent her best time there. She was a free bird. Afer three years, her father compelled her to return.He thought that she would be spoiled, she needs discipline. That’s what Rati writes poem- Bhale ghar ki … Girls from good families donot fly kites. Kites have colours and colours have desires and desires sting. The kite is made of paper. The paper is torn off. The body becomes apabitra. She was in sixth standard at that time. She was intelligent. She started to lead a double life, bubbly in school and decent in home. She was good in debate, acting. She never studied too hard but got good marks. Her father used to have transfer. She actually became the star of her schools. She received the best student award. She never had friends. She ws a little boyish and did not know what the girls talk.
In college also she continued doing naughty things but respected her teachers and was a favourite student with them. She was a crowd puller. In university too she was a star and she told me that she thought she was great. Punch in the balloon was her marriage. She tried to be a good daughter in law. Mother in law told her to massage her foot and she obeyed. She learnt embroidery, crochet, decorated the house but she felt empty. She was doing Ph.D. Her husband was a Rocket scientist. They came to Kerala in her husband’s workplace but there were no jobs for her in South India.  Language was the  problem there. Life was full of darkness, she thought. After Ph.D. she had done her B.Ed to get a job at least in a school. She joined a childrens school. The authority did not want to take her as she was overqualified. She was ready to give voluntary service there.Later, she joined the Hindi Prachar Sabha College as a faculty member. She put her whole energy into the Hindi Prachar Sabha, She has the habit of writing from  young age. But she didn’t know that it was poetry that she wrote. At first she translated many Malayalam books into Hindi.
She has translated  famous poet Dr. Ayyappa Paniker’s poems. According to her, Ayyappa is the most innovative poet of the world. He was a versatile genius. In Kerala politics, they use Ayyappa’s lines. He was her mentor. Her Ph.D thesis was on word and its meanings. One day she left Hindu Prachar Sabha for groupism, She got the prestigious Indira Gandhi National Culture and Arts Fellowship and completed her book – A seed of mind- a fresh approach to Atharvavedic studies. She started publishing Kritya – an international journal ofpoetry and organised Kritya poetry festival. She taught in a university for four years and resigned. Rati said that her mentor Ayyappa used to say that poetry is  black magic in white form. He died in 2006 before the Kritya’s international festival. He said that everything is poetry- Don’t shrink. Rati is still following him.
I remember my interaction with many others like the young girl Pe Jun and her friend, poet Le Thi Binh who was from Ho Chi Minh City. She later sent me Vietnamese songs. Similarly, I have missed writing about  poet Mai Van Phan who is now our good friend. I enjoy his poems .  Similarly, I enjoy Jami’s poems. Jami Proctor – Xu is an American poet . Her husband is Chinese. Her poems and translations have appeared in journals and anthologies in China and US . There were also Indra , Morii, Gauri and Muesser.  Indra Wussow was from Johannesburg. She was a strict vegan who doesnot eat even butter. Morii Kae was from Japan. She is a poet and a painter.  Gauri hailed from Hong kong  and Muesser from Turkey.

The close interactions with the above personalities immensely enriched me to learn about the different cultures, societies, the struggle they faced in their own ways.

Mongolian Poetry explicated

Poetry from Mongolia
THE NOMADS’ AUTUMN
Written by Gunaajavyn AYURZANA
Explicated by Dr. Ramesh Chandra Mukhopadhyaya
The floating sun and
The fluttering leaves and

The mists at the top of the mountain
The birds’ return and the hoarfrost’s fall and
The rime on the head of the grass
The yellowing steps and      
The cattle in the distance and

The herder’s mind suddenly thrilled

The wind stirred and the flapping  tentflap and
The meager dust rising into the sky
The families moving out and
Lovers in the distance , and

Oh, such is the nomads’ autumn!


Mongolia is one of those countries where 40% people are herdsmen and nomads. The so called civilized world might look  askance  at this demographic distribution of this population. But ironically enough  Mongolia is the home of one of oldest civilizations in the world. And it is the civilization of Mongolia that brings the opposites together. Ulan Bator is one of the modern cities of the world and despite that one might espy gers in Ulan Batore also.and one might find radio sets and televisions in a ger.The so called civilized world might brag of their technology . Civilisation belongs to the surface of a people . But culture implies the inner spirit of a people. A people might be advanced in civilization but culturally backward. Mongolia strikes a balance between primordial culture of man with the change that takes place in the history of civilization. The hospitality that one finds in a ger is unique. It speaks of the Mongolian heart that stretches forth to receive any guest whatever with a warmth that is characteristically Mongolian. Since a large population of the Mongolian people are nomads or people having no permanent home , the poet belongs to them at heart and looks upon the season of autumn from their standpoint. But who is not a nomad? Man is also a migrating animal. Of course men donot have wings and hence they do not migrate as fast as Mongolian birds who traverse some 22,000 miles from Mongolia to South Africa and thence return to Mongolia . Man cannot emulate their skyey speed.But be that as it may man also is ever on the move . Besides  every moment every fraction of a second his mind moves from one idea to another and one field to another and one desire to another . And every second his body changes . The things that he imagines to be his permanent possessions are but possessions for a very short while. So when we look at the title The Nomads’ Autumn, it becomes symbolic with us. It reminds every reader that he is a nomad at the bottom of his being. That we have a permanent home is a myth. And the title of the poem shatters the myth. Consequently the readers of the poem are face to face with the stark reality. Autumn is a season juxtaposed between summer and winter. It is at the conjunction of the opposites. The summer in Mongolia is terribly hot where thirsting camels long for the cold. The winter is terribly cold. The autumn is a period of transition from summer to winter. The seasons are a recurrent motif in Mongolian poetry. This may be due to the exotic character of Mongolian climate.But again, the meditation on the change of seasons practically underline the fact that change is a category of existence. And the present poem The Nomads’ Autumn only dwells on how the people who are at heart nomad having no stay in the existence look upon the always changing nature.


The first line has the phrase –The floating Sun. We men are basically nomads and hence we perceive that the nature is ever changing . Nothing is permanent here . Not even the Sun is stable and fixed. It moves from the east to west . The Mongolian poet whose mind is always free from illusion depicts the Sun as floating in the firmament.In fact during the winter one could really find two or three Suns reflected in the snow and reflected on the countless crystals in the air . The Sun could be seen really floating in the air.The floating Sun is not the only motif that speaks of movement from one place to another. It is accompanied with the fluttering leaves . The leaves are swinging in the wind. The fluttering leaves appeal to our ears while the floating Sun appeals to our eyes. The movement is however being seen against the background of the mountains.The mountains as it were are the symbols of something perennial in a world of flux. But one cannot grasp the perennial although one might have intimations of the same. The mountains can be seen but they are not wholly visible to us. Their tops are mistlorn. This is a case of wonderful word painting  that reminds us of impressionist painting..Yonder  stand the mountains . Their crowns are half hidden from the eye. The Sun sails in all its glory across the azure . The leaves of the trees flutter in the wind. The use of the fricative f in the English translation of the poem fittingly suggests the sense. The third line is a stanza in its own right. The mountain tops behind the veil of mists only suggest that the perennial truth is not descried by the ordinary human ken. The third stanza opens with- the birds return and the hoarfrost’s fall . Well, the bird is not always the ordinary bird. Often Shamans take the shape of birds and fly to the worlds  beyond human knowledge. They often excelsior to the heaven and dive deep into the world below the earth. And it is during the autumn indeed where two extremes meet , the summer and the winter when perhaps the Shamans who are enlightened in the very depth of their being  might set out for sojourns in the worlds beyond. While the Shamans set out for voyage on the physical plane, there is the fall of the hoarfrost or white dew drops frozen. The poet now directs our eyes towards the ground. There are rimes on the head of the grass. They dazzle in the Sun. Autumn is the season of yellow and white hues. The grasses are yellowing . The vast steppe or the grassland is yellowing and of course the yellowscape shining in the bright white however distant seems to be very close at hand to the onlooker . The cattle are feeding on the grass at a distance . They are the only living things against the background of a skyscape and landscape and mountainscape plunged in a riot of colours. Maybe the poet is in the disguise of a herder and he describes the scene as a herdsman would . But the herder cannot remain the complacent observer for long. His mind is suddenly thrilled. In other words there is emotional excitement in him because the fifth stanza tells us that there is a sudden strong wind and we can hear the flapping tentflap . The felt that covers the roof of the ger quivers in the sudden wind. In other words a sudden wind or may be a sudden thought stirs the poet  and shakes his camp or stay. There is the unrest in the mind that excites the body itself. The ger could be the metaphor of the body where the poetic mind takes refuge. The poet is a Shaman and the Shaman is now stirred to excelsior in the blue deep of spiritual heights. The wind has raised  scanty dusts . the ger has to be dismantled now . The ger is such a temporary abode which can be dismantled in an hour or two. And the families must move out from the ger and they must move away from this place. Unlike the rest of the mankind , they are thrilled with this prospect of moving away from a place where  once they became settled for some time. These nomads are the type of the wise who are never attached to anything material and who always brave changes with a sporting spirit. It is so different from the outlook of the worldly men who cling to the transitory things of the world . Hence the poem ends with the line- Oh, such is the nomads’ autumn. The present reader feels if he were a nomad he would attain the ideal form of life. 

Monday, 13 April 2015

A Thai English poem explicated

Poetry from Thailand

Thai English Poetry -To Win Yourself
Composed by Pompen Hantrakool
Explicated by Dr. Ramesh Chandra Mukhopadhyaya

The text To Win Yourself
Hope and don’t despair
Fall today wait for tomorrow
Strengthen your hope with your forceful heart
At the end your hope shall be fulfilled

Despite disappointment
 it is not wrong to hope so go on
Fight to your end of your energy and wisdom
At least you will win yourself

Explication
The title of the poem To Win Yourself is ironical. People want to conquer others. We are not Alexanders or Kubla Khans. We cannot dare imagine to  conquer the world. Even grabbing the land of our neighbor is a desire of the moth for the sky for us and the present reader who belongs to the common run of men. But thanks to the capitalist values Competition is at the heart of the market cultures and competitions are distributed all over the globe on every plane whatever. In other words, the spirit of competition generated by the market culture has penetrated into every rift of our life. There is competition in sports, there is competition in studies, there is competition in getting a job . In short, one has to compete with one’s fellowmen to live or to survive in this world. So we go to the temples and pray so that we get God’s blessings for surviving in the competition. We go to the party offices and ask for blessings so that we could win in the competition and get good jobs . Getting an employment is a trophy with many of us in the developing countries. We do not have the right to live.We must earn our livelihood through competition. And hence visit any bookshop and you will find it abounding with the art of positive thinking. They are very straight in their exhortation. If one fails in a competitive examination and fails in getting an employment , he is sure to be dejected. Especially this is a world where fortune never favours the brave. Despite the fact that you fare well in an examination, to your utter dismay you might find your results dismal. You lose in the competitive exam. But these positive thinking books prevail upon you for the time being and you pull up your socks and go to a competitive examination second time like a knight errant going off to a tourney in an attitude. But here is a poem that does not ask us how to win friends or how to win lucrative jobs. It tells the reader that it will give them the know how or else teach them how each one of them could win himself and herself. Well, why should I win myself? The answer is simple. I am never my own man. I have to obey the social norms. I must earn money. I have to look after my wife and children. I am bound by my duties towards them. And so on.Hence I am not my own man. I have no liberty to live my life the way I like. So any poem with a title To Win Yourself draws the reader. Because every reader wants to be his own man or women. But the very phrase To Win Yourself only fingers at the hard fact that me and every reader is faced with his or her own self as the antagonist. It is the me that has put me in chains. And hence I must win myself and be the master of myself to get rid of my chains and the life of a prisoner.
The poem however is ambiguous. Its addressee could be everyone who finds himself defeated in the world of getting and spending- in this world of rat race. Many of us could repeat Macbeth- out and out brief candle! Life is a dull story told by an idiot full of sound and fury signifying nothing. And there could be a young man crying- out of the day and the night a joy has taken its flight. Oh life! Oh time! In response to such blusters Longfellow says – tell me not in mournful numbers life is but an empty dream. But Longfellow’s line is long and laden with soft consonants such as m, n, b , d . Our poet Pompen is however brief in her exhortation- Hope and don’t despair. The voiced fricative H has been set in contrast with the d of despair. The one word hope the first part of the first line simply outdoes the darkness of – and don’t despair. Yes, the phrase- and don’t despair is not positive enough. But hope has no blemish in it . It is not made of the earthiness of the earth. The second line reads – fall today wait for tomorrow. Well we could respond to Pompen repeating before her the soliloquy of Macbeth------Tomorrow and tomorrow creeps in this petty pace from day to day to the last syllable of recorded time; and all our yesterdays are lighted fools the way to dusty death.  But Pompen does not seemingly pay heed to that She asks to strengthen our hopes with our forceful hearts.  In other words whatever we look forward to we should strive for the same whole heartedly. To seek to strive to fight  and never to yield.But suppose  if  hopes are ab initio vicious? If  one wants to emulate another Hitler or  Casanova  ? With Pompen  there is no wrong   to hope. Any desire is worth pursuing provided one pursues it with all his heart. Here  it is post modern and not logo centric With her there is transvaluation of values.It is often said that it is our desire that binds us. To win ones own self one must win over ones desires. Well the desire for becoming bodhisattva or the desire for the attainment of bodhicitta is as much a desire as any other desire under the sun. If to desire is bad and binds one then the desire to be a Buddha is as much binding as the desire for becoming a billionaire. Bodhicitta does not admit of anything called good or evil and surely there is nothing wrong in desiring  any thing. Pompen exhorts ---Fight to the end of your energy.But what should be the consequence of such a fight? There Pompen seems to contradict herself. The fourth line states--- At the end the hope shall be fulfilled. On the contrary the  eighth line states that when the battle is lost and  won , at least one will win ones self. But these two statements are contradictory on the surface only. What are the desires but our selves. If we could attain our desires we  attain ourselves. All passions spent there is the calm of mind. One glories in the conquest of ones own self and becomes complacent. But if we fail? One retrospects then and attains a  philosophy of life that is satisfying. One wins ones own self whether he wins or loses in the battle of life. Since any of my  desires is me if my desires in the world without is fulfilled I only  conquer myself. If my desires in the world without crumble down I  realise the hollowness of the vanity fair that is the world without . What is hope? Pompen has used the word hope as a noun and as  an intransitive verb. As an intransitive verb  hope means to wish for a particular thing that one considers possible. Hope as noun means a longing or desire for something accompanied by the belief in the possibility of occurrence.When hopes come true or expected things happen one finds how foolish it was to hope. A boy from Scotland came to England and found an yard  to be an yard  and a foot to be a foot. His hopes of visiting England  were fulfilled and he found that it was foolish to hope and thereby he won his self that was earlier duped by hope. Again when he found an yard to be an yard his hopes of finding something novel in England failed and he was face to face with his own self and conquered his self. Hence there is no qualitative difference between worldly successes and failures If we strive hard for any thing  we are destined to win ourselves and that is the be all and end all of human life.What ielse is the world but  the externalization of my mind. If I conquer the world  I conquer myself. If I  fail to conquer the world I realize the foolishness of my hopes and my mind can no longer distract myself and I shall be the master of myself

The poem is like a koan . very deep in its import.




Sunday, 12 April 2015

A short story from Myanmar explicated

 A short story from Myanmar
THE FENCE
Written by Kyu Kyu Thin
A closereading  by Dr. Ramesh Chandra Mukhopadhyaya



The story starts  with the conversation  among the members of a family. The subject is the purchase of a new house.The proximity to the bus stand, the time needed to commute to the workplace where the female members of the family work and the distance of the school where the youngest member of the family studies are the most significant decision variables apart from the price of the house. Moreover, to the decision takers of the family, the husband and wife, the environment is more important  than the space within the house. Environment is a broad concept as revealed from the story. Firstly, right now they are pent up in an apartment or what we might called a flat or a suite. They have to climb thirty five steps to reach the door of the apartment but now it seems that they are looking forward to a self contained house which is different from a suite. And they want trees and plants and some space in addition to the built space.  This suggests their longing for an abode away from the humdrum of the city life where there is tremendous scarcity of space. And perhaps this urge for a separate house and longing for trees and plants in the garden drive the city dwellers away to suburbs and therein lies the secret of modern suburbanization.  It is the natural environment- the mango tree and bamboo groves, as well as the social environment- the neighbourhood which are very important. Well, to possess a house with plants and trees and some ground space means to go to the suburb. And once we are in a suburb, we need transports. So the two young boys of the family need bicycles.
The conversation among the members of the family has been down to the earth lively and interesting. There is the wife who is a little complaining. With her – the houses are bit small though. The husband however tells her that the house is pretty spacious. Well then the wife protests that the house is a little costly. The husband says no to it. He tells us that it is his friend who wants to sell the house at the right price and there is no room for bargaining. This is perhaps the archetypal battle between husband and wife found in Calcutta and California as well as in Rangoon. Or maybe this is the archetypal battle between the head of the family and one who is dependant on him or her economically. Be that as it may, they agree to buy the house.
 We get a vivid description of the house. The area of the ground is 30 by 50 feet. Since there is no fence, it looks a bit larger. In fact in this world of space crunch to create the illusion of space is one of the skills of an architect. Here too the architect of a story teller creates an illusion of space. And surely the fence could stand for a symbol. Robert Frost opines that good fences make good neighbours. But has it not fragmented the world? Think of Huen Tsang. He did not need any visa or passport. He simply walked down to India past the Gobi desert and past the Himalayas. World was boundless in those times. The foundation of the house is brick and the roof is tin. There is electricity too. There are two bedrooms in the house and the little kitchen as an extension. Two three sheets of tin roofing in the house are however worn out. There is a mango tree in the east and drumstick at the back laden with white blossoms. In front of the house there is a wide gravel road. If one takes about fifteen steps along the road, one reaches the front of the house. The price is say about thirty thousand. Thus the author gives us a vivid pen picture of the house dwelling on its apparently minor details. We can see the house in front of our eyes as it were. The portrait of the house in its suggestions give up the socio economic matrix or the socio economic space where the house is located. In a country like England whether a house has electricity or not is always besides the point .But in a country like India or Myanmar this is a significant point. Not all houses have electricity in these countries. An Indian reader therefore understands the predicament featured in the story. Seen in the Indian context however, a house with fifteen hundred square feet ground area is too dear for a lower middle class family to purchase. But mark you, this is a family where every member is working hard. The father goes out sharp at six in the morning and comes back home in the night. He has no holiday. The mother and the daughter go out to work and come back at five in the evening. The eldest son also works and at the same time continues his studies. Thus everyone is up and doing economically.
          So far we have studied the vertical axis of the story. Now the horizontal axis begins. The family buys the house and shift their from the apartment. Since the fences are not there, there are repeated trespasses. The chicken feed on the lettuce. The pigs carry off the clothes to mud. These events provoke different responses from different members of the family. The young boy true to his youth will kill the chicken with his catapult. The mother wants a fence around the house. The father however scratches his head and suffers from inaction as it were. Then the third trespass occurs. A man trespasses the house. And the neighbours detect it. They raise a hue and cry. And the members of the family are awakened from sleep. The man is caught and carried away by the neighbours. Next day the father and the two sons engage themselves in raising a fence. And there the story ends.
The story is apparently a didactic one. In any and every household there are wants and difficulties. A household must be read in the context of the society where it exists. The new house where the family comes did not have a fence. And the chicken and pigs of the neighbours  would pop into the house now and then. So a fence was necessary. But that would enrage the neighbours because since there were no fence around a house it had become already a convention that the domestic animals looked after by the neighbours would come there and one must not protest against it. But when there was a person who intruded into the house and neighbours detected him the neighbours would no longer oppose if a fence were raised around the house. Economics is a social science . the initiatives of a Robinson Crusoe in an island never before inhabited by a man will never be earmarked as economic activities. Similarly when wants are presently satisfied, it is a fairy tale. The need of a fence around a house is a need for the safe guard of life and property. And of course it is a want in terms of economics because a labourer has to be employed to get the thing done. When the members of the family raise the fence themselves instead of employing a labourer , they are performing an economic activity  because they are saving some money . Well a penny saved is a penny invested so did the Calvinists say. Of course, there are some economies that are raised on expenditure. But neither Myanmar nor India is that affluent. Here opportunity cost and savings make sense. And one must remember that economics is a social science. Want might drive a person to economic activity---- that is rudimentary economics. Even if wants are there , one cannot act to satisfy the same. Or else unemployment would not multiply in the developing countries. The social situation must be congenial for economic activities. This short story teaches us what volumes of text books of economics do not. Once again the role of the administration or the decision maker has been brought home to thw readers with great realism. The members of a family might want their grievances redressed presently but any act whatever is a social act. So unless the social environment becomes congenial, the head of the family or the administrator or the government cannot get the grievances redressed.
The story teller is very skilled in delineating the different relationships. The child tells his mother that he must kill the chicken of the neighbour and enjoy a feast. The mother tells him in reply that she will buy chicken at the market and cook food for him. The child tells her that there must be the mango sauce. By the by, they have a mango tree in  the east of the house. This conversation between the mother and the child perhaps touches the heart of the mother and of the child anywhere in the world. The story is thus very realistic, educative and legitimatises the family- the basic unit of the society. But is it not the family that raises a fence and fragments the human society?
In any narrative whatever, there must be some ambiguity. The person who trespassed into the house of the family under focus did not look like a thief. What befell him we do not know. But it was this man that functioned as the deus ex machina that helped the family to raise the fence.


  A short story from Myanmar
THE FENCE
Written by Kyu Kyu Thin
A closereading  by Dr. Ramesh Chandra Mukhopadhyaya
The story starts  with the conversation  among the members of a family. The subject is the purchase of a new house.The proximity to the bus stand, the time needed to commute to the workplace where the female members of the family work and the distance of the school where the youngest member of the family studies are the most significant decision variables apart from the price of the house. Moreover, to the decision takers of the family, the husband and wife, the environment is more important  than the space within the house. Environment is a broad concept as revealed from the story. Firstly, right now they are pent up in an apartment or what we might called a flat or a suite. They have to climb thirty five steps to reach the door of the apartment but now it seems that they are looking forward to a self contained house which is different from a suite. And they want trees and plants and some space in addition to the built space.  This suggests their longing for an abode away from the humdrum of the city life where there is tremendous scarcity of space. And perhaps this urge for a separate house and longing for trees and plants in the garden drive the city dwellers away to suburbs and therein lies the secret of modern suburbanization.  It is the natural environment- the mango tree and bamboo groves, as well as the social environment- the neighbourhood which are very important. Well, to possess a house with plants and trees and some ground space means to go to the suburb. And once we are in a suburb, we need transports. So the two young boys of the family need bicycles.
The conversation among the members of the family has been down to the earth lively and interesting. There is the wife who is a little complaining. With her – the houses are bit small though. The husband however tells her that the house is pretty spacious. Well then the wife protests that the house is a little costly. The husband says no to it. He tells us that it is his friend who wants to sell the house at the right price and there is no room for bargaining. This is perhaps the archetypal battle between husband and wife found in Calcutta and California as well as in Rangoon. Or maybe this is the archetypal battle between the head of the family and one who is dependant on him or her economically. Be that as it may, they agree to buy the house.
 We get a vivid description of the house. The area of the ground is 30 by 50 feet. Since there is no fence, it looks a bit larger. In fact in this world of space crunch to create the illusion of space is one of the skills of an architect. Here too the architect of a story teller creates an illusion of space. And surely the fence could stand for a symbol. Robert Frost opines that good fences make good neighbours. But has it not fragmented the world? Think of Huen Tsang. He did not need any visa or passport. He simply walked down to India past the Gobi desert and past the Himalayas. World was boundless in those times. The foundation of the house is brick and the roof is tin. There is electricity too. There are two bedrooms in the house and the little kitchen as an extension. Two three sheets of tin roofing in the house are however worn out. There is a mango tree in the east and drumstick at the back laden with white blossoms. In front of the house there is a wide gravel road. If one takes about fifteen steps along the road, one reaches the front of the house. The price is say about thirty thousand. Thus the author gives us a vivid pen picture of the house dwelling on its apparently minor details. We can see the house in front of our eyes as it were. The portrait of the house in its suggestions give up the socio economic matrix or the socio economic space where the house is located. In a country like England whether a house has electricity or not is always besides the point .But in a country like India or Myanmar this is a significant point. Not all houses have electricity in these countries. An Indian reader therefore understands the predicament featured in the story. Seen in the Indian context however, a house with fifteen hundred square feet ground area is too dear for a lower middle class family to purchase. But mark you, this is a family where every member is working hard. The father goes out sharp at six in the morning and comes back home in the night. He has no holiday. The mother and the daughter go out to work and come back at five in the evening. The eldest son also works and at the same time continues his studies. Thus everyone is up and doing economically.
          So far we have studied the vertical axis of the story. Now the horizontal axis begins. The family buys the house and shift their from the apartment. Since the fences are not there, there are repeated trespasses. The chicken feed on the lettuce. The pigs carry off the clothes to mud. These events provoke different responses from different members of the family. The young boy true to his youth will kill the chicken with his catapult. The mother wants a fence around the house. The father however scratches his head and suffers from inaction as it were. Then the third trespass occurs. A man trespasses the house. And the neighbours detect it. They raise a hue and cry. And the members of the family are awakened from sleep. The man is caught and carried away by the neighbours. Next day the father and the two sons engage themselves in raising a fence. And there the story ends.
The story is apparently a didactic one. In any and every household there are wants and difficulties. A household must be read in the context of the society where it exists. The new house where the family comes did not have a fence. And the chicken and pigs of the neighbours  would pop into the house now and then. So a fence was necessary. But that would enrage the neighbours because since there were no fence around a house it had become already a convention that the domestic animals looked after by the neighbours would come there and one must not protest against it. But when there was a person who intruded into the house and neighbours detected him the neighbours would no longer oppose if a fence were raised around the house. Economics is a social science . the initiatives of a Robinson Crusoe in an island never before inhabited by a man will never be earmarked as economic activities. Similarly when wants are presently satisfied, it is a fairy tale. The need of a fence around a house is a need for the safe guard of life and property. And of course it is a want in terms of economics because a labourer has to be employed to get the thing done. When the members of the family raise the fence themselves instead of employing a labourer , they are performing an economic activity  because they are saving some money . Well a penny saved is a penny invested so did the Calvinists say. Of course, there are some economies that are raised on expenditure. But neither Myanmar nor India is that affluent. Here opportunity cost and savings make sense. And one must remember that economics is a social science. Want might drive a person to economic activity---- that is rudimentary economics. Even if wants are there , one cannot act to satisfy the same. Or else unemployment would not multiply in the developing countries. The social situation must be congenial for economic activities. This short story teaches us what volumes of text books of economics do not. Once again the role of the administration or the decision maker has been brought home to thw readers with great realism. The members of a family might want their grievances redressed presently but any act whatever is a social act. So unless the social environment becomes congenial, the head of the family or the administrator or the government cannot get the grievances redressed.
The story teller is very skilled in delineating the different relationships. The child tells his mother that he must kill the chicken of the neighbour and enjoy a feast. The mother tells him in reply that she will buy chicken at the market and cook food for him. The child tells her that there must be the mango sauce. By the by, they have a mango tree in  the east of the house. This conversation between the mother and the child perhaps touches the heart of the mother and of the child anywhere in the world. The story is thus very realistic, educative and legitimatises the family- the basic unit of the society. But is it not the family that raises a fence and fragments the human society?
In any narrative whatever, there must be some ambiguity. The person who trespassed into the house of the family under focus did not look like a thief. What befell him we do not know. But it was this man that functioned as the deus ex machina that helped the family to raise the fence.


NGUYEN TRONG TAO'S POEM EXPLICATED

Vietnamese Poetry
WHITE CANDLE
Composed by Nguyen Trong Tao
Translated into English by Nguyen Phan Que Mai
Explicated by Dr. Ramesh Chandra Mukhopadhyaya

You burn yourself to give me light
to give me warmth
to give me…

Tear drops drop, fall white
embrace your round body
your spine shortens

Early birds call me to wake
where have you disappeared?
only left a sea of tears

Suddenly echoing, the White Candle song from
childhood
“white candle turns into ash
Ash still gives light
Faded and far away love
Still reflects to shine…”


Explication

The addressee here is a white candle. The poet tells the white candle that it is burning to give light to the poet. The candle might be the metaphor for every bright object under the Sun. Even the Sun and the Moon and the stars and the candles every living thing in the existence burns through metabolism and catabolism. The whole existence, every atom of it is aburning and afire. Hence there is as it were a cosmic conflagration. It is through burning that the existence is manifest before our eyes. The candle being a metaphor of the existence itself is the non self. The speaker or the addressor here is the self. The self here seems to speak in a tone of gratitude to the non self or the existence all about it. The self acknowledges that the existence burns itself to give the self light and warmth and pleasure beyond words. While the self is wrapped in light and warmth, the aburning existence as it were is waning. Tear drops drop. The white candle is melting every minute, every second, every fraction of a second the world of non self is wearing out. We can visualize the wearing out in the wax of the candle dropping. The poet perceives tear drops in the continuous wearing out of the non self. Thus the existence or the non self including the Sun and the Moon and  every living thing and every inert thing seems to be ceaselessly wearing out.. Thus the non self could be compared to be a fountain of ceaseless tear drops. The world is aburning and weeping at the same time. This is the stuff of good poetry where the fire and tears, the opposites meet. The poet observes the white candle. He finds the wax melt – tear drops drop fall white. What are these tears for?  When joy becomes too deep, it becomes close to tears. The world of non self joys in suffering .There is a pleasure in suffering for the cause of self. And it is through this drops and wearing out of the non self, that the self becomes aware of time.  Ex nihilo nihil fit. It is from the full that the full emerges. The poet observes that the tear drops drop and embrace the body of the non self itself. It is white and hence bright. But with the arrow of time, the non self seems to wear out in height. The poet finds the spine of the white candle shortening. The self is perceptible only through the body. The self is perceptible only through the non self. And the non self aburning gradually wears out in course of time leaving as it were a sea of tears. Our body is foredoomed to wear out. The day will come when the sun will not burn any more and the existence might float on the boundless causal waters. It seems that a time might come when the destruction of the world would be complete. But is that really the end of the world? Nope. The third stanza of the poem cries in the voice of the birds- Where have you disappeared? The non self having been disappeared the self is no longer perceptible. The sea of tears could be espied. The speaker or the poet says that the early birds call him to wake. The birds do not have any physical existence at this point of time when there is no time at all. The birds are simply the primordial sound or the Omkara. At once the white candle song echoes at the point where there is neither time nor space. The poet says that the white candle song bursts forth from childhood. That is, what seemed to be dead is born again. The world begins anew the non self resurrects. The white candle song states

“white candle turns into ash
Ash still gives light
Faded and far away love
Still reflects to shine…”

When the world of non self is fully burnt away, when all matter dissolves, energy alone lingers. There will be a livid flame floating allover in a sunless world. This is the ash that still gives light. Light flickers in the embers. It is never put out. The world of non self cries that it changes but doesn’t die. Even in its debris it gives lights and faded far away love still reflects to shine. That is a new creation myth. It tells us that at the beginning of the beginningness there was love . And this primordial love left a perennial stamp in the heart of the non self. And the non self even at the point of its extinction remembers the love – the faded and far away love and it reflects the same to shine. In other words even at the hour of destruction a fresh beginning sets in. It is the reminiscence of the primordial love or light that reflects and the world of non self resurrects.

In fine, here is a pearl of a poem where a cosmic vision and philosophy remains condensed and compressed.