Seshendra : Visionary Poet of the Millennium

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- \u0c2f\u0c41\u0c35\u0c28\u0c41\u0c02\u0c1a\u0c3f\u0c2f\u0c41\u0c35\u0c26\u0c3e\u0c15\u0c3e (\u0c15\u0c35\u0c3f\u0c24\u0c3e\u0c38\u0c02\u0c15\u0c32\u0c28\u0c02)
\u0c05.\u0c1c\u0c4b. - \u0c35\u0c3f. \u0c2d\u0c4a. \u0c2a\u0c4d\u0c30\u0c1a\u0c41\u0c30\u0c23\u0c32\u0c41 1999

This email address is being protected from spambots. You need JavaScript enabled to view it.
, 9441070985 , 7702964402

(The writer is a Professor of English, short
story writer, novelist and poet, writing in both Telugu and English)

Published in The Hans India (English
Daily: Sunday Magazine: Date. 13^th December 2015

--

In the galaxy of Indian
poets and critics, the position of Seshendra as a luminary is unique. He
visualizes the cross currents of tradition and modernity as perpetually
interacting and moving towards the future, in new directions. As a Telugu poet
and critic, he is a multifaceted genius, seminal in his thought, his writings
in various genres facilitating the evolution of new modes of literary activity
among the new generation writers.

The traditionalist facet
of Seshendra is evident in Shodasi:Secrets of the Ramayana. It is a new
interpretation of a part of Valmiki Ramayana in terms of Kundalini Yoga. The
Sundarakanda represents the quintessence of Valmiki Ramayana\u2019s thought. The
first verse of the Sundarakanda, \u201cTato Ravana Nithayah,\u201d etc.,
has been interpreted by Seshendra as representing an attempt by Hanuman to
traverse the path of the Sushumna, which is the mystic path situated between
the Ida and Pingala, thereby reaching the final goal, of oneness with the
Kundalini Sakti. In the chapter on Indra Paratva as opposed to Vishnu Paratva,
the critic makes an original thesis: that the Ramayana closely follows the
predominant position of Indra in the pantheon of gods, which is the Vedic
pattern as against the supremacy of Vishnu which is the Puranic pattern.
\u201cShodasi\u201d is related to the Maha Mantra \u201cSri Vidya.\u201d Viswanatha in his Foreword
says that it is Seshendra\u2019s commentary on Gayatri Mantra. He wonders about
Seshendra\u2019s genius in reading the Maha Mantra \u201cSri Vidya\u201d with such deep
significance. While maintaining that no one else has read Mahabharata and
Ramayana together in the way Seshendra could do, Viswanatha says that not only
Telugu people but Indians at large should be grateful to Seshendra for writing
Shodasi Ramayana.

Seshendra\u2019s
interpretation of Sri Harsha\u2019s Naishadhiyacharitham based on the story of Nala
in Vyasa\u2019s Mahabharata is another landmark in his studies in Sanskrit
literature. He goes beyond Mallinatha, Srinatha and Nannaya and maintains that
Naishadhiyacharitham synthesizes Mantra Sastra, Yoga Sastra and Vedanta Sastra.
The work is an allegory on the journey of the soul, a discourse on Matter and
Spirit.

In his Foreword to Ritu Ghosha (\u201cCRy of Seasons\u201d) too Viswanatha showers praise on Seshendra\u2019s poetic genius. In
this poem Seshendra renders the beauties of the seasons that determine time.
His understanding of the sounds of seasons is not merely in external terms. He
makes an in-depth study of the human time in different aspects in relation to
the seasonal time. Viswanatha says that Seshendra\u2019s eminence as a poet lies in
his understanding of the multiple aspects of the seasons, the deep resonances
between the human system and the seasonal variations. In this sense, according
to Viswanatha, Seshendra\u2019s writing is of the highest order.

One of Seshendra\u2019s major
poems, Gorilla, uses the Tantric philosophy to reinforce the poet\u2019s views on
modern life. While Shodasi Ramayana explicates the
Sundarakanda as presenting the power of Kundalini, the modern epic Gorilla deals with the will
traced through the pages of Vedic philosophy. As Seshendra says in his Preface,
\u201cThe great power of universal creation is the vital force which forms the subject
matter of contemplation for many thinkers of ancient India in the Vedic,
Tantric and Darshanic systems of philosophy.\u201d According to the poet, even in
the turbulent contemporary life, the individual can summon all the superhuman
energy of the primordial Apeman to destroy evil forces around. The invocation
to Gorilla is significant:

\u201cO Gorilla, arise, Gorilla!
Rise from your slumber, O Creative Power sleeping in man. O Pitamaha, O Grandsire,
who first saw the sun and moon, awake! Mankind is imploring helplessly for
you.\u201d

Inspired by Primordial
force, the poet says:

\u201cThe ocean does not sit
at anybody\u2019s feet and bark. The voice of a storm does not know how to say yes.
The mountain does not bend and salute. I may be a fistful of earth, but when I
lift my pen, I have the arrogance of a nation\u2019s flag.\u201d

Seshendra\u2019s message is
that deriving superhuman\u2019s energy from Primordial Nature, the individual can
survive the onslaughts of contemporary life.

Another poem of
Seshendra widely read in India and abroad, My Country, My People has indeed heralded a
new era in the poetry of twentieth century anguish. In his Foreword to the
Greek translation of the poem, the contemporary Greek poet Nikhi Phorus
Vruttakose says, \u201cPersonally I would compare the pain and anguish of the poet
with the one of Loutre Mont (the founder of Surrealism) in his lyric
Mald-Aurore. The difference is that Seshendra\u2019s protest is not made in the
void. He walks firmly on the soil. At times we observe in his poem a Biblical
and Prophetic tone which attracts us.\u201d Contemporary Progressive Poetry in
Telugu, under the leadership of Sri Sri, has been replaced by Seshendra\u2019s
traditional wisdom, redefining the nature of contemporary man as a social
being. The poet as humanist exhorts the masses to wake from slumber and march
on the path to glory:

\u201cCome, my people, take
up your ploughs. Come with your women, your children, come out of your hearths
and homes, from prisons of your schools and offices, your academies and
assemblies. Come, let us see centuries blown off in the winds of time.

Come, walk with me
through the villages, towns and cities. Flow like floods, roar like floods,
through the streets and highways of our nation.\u201d

In Kaala Rekha, besides a score of
critical essays on the traditional modern poetry, Seshendra shows remarkable
insight into the genre of Ghazal in Urdu poetry in five essays on the subject.
He calls Ghazal an art of magnetism, a fire, a culture. His friendship with
Faiz Ahmed Faiz gives personal touch to the essays. Seshendra sees in Ghazal
poetry the heights of love poetry in observing that even though Islam does not
accept idol worship, the Ghazal poets have ushered in a tradition of idolizing
the beloved. He calls the Sanskrit metre Anushtup, an Urdu Shait and maintains
that the number of Ghazals in Valmiki\u2019s poetry cannot be seen anywhere else.
He also sees closeness of Vemana\u2019s Telugu metre Aataveladi and the Ghazal.

As evident in his
brilliant interpretation of Sundarakanda in Shodasi Ramayana, Seshendra as an
Indian critic has firm grasp of the Indian mythology. Elsewhere in his critical
essays too he has sounded the depths of both the Indian and Western lore, in a
comparative perspective. In his long letter of July 18, 1984 to me, Seshendra
analyzes Jessie Weston\u2019s From Ritual to Romance (used by T. S. Eliot in
writing The Waste Land). While admiring Weston\u2019s book as \u201ca monument of quest
and scholarship\u2026.that captures the original source or sources of the Grail
Legend now found embedded in Christian liturgy,\u201d with his in-depth knowledge of
Ramayana and Mahabharata as well as the Indian folklore, Seshendra corrects the
Western critic, suggesting that she should have taken the Rishyasringa version
of the Ramayana instead of the one of Mahabharata. He maintains that Weston
should have taken into account the fertility ritual in Ramayana.

Seshendra\u2019s treatise Kavisena Manifesto deals with an ambitious
literary movement to give new directions to the writings of the new generation
poets. The basic aim of the movement is to inculcate literary consciousness in
the intelligentsia in the present day climate of social consciousness related
to the causes of political and economic conditions. In Kavisena Manifesto the poet-critic
synthesizes the traditional Indian poetics and modern European theories such as
the Greek, Roman and Marxist. As Seshendra says in his letter of June 12, 1979
to me, \u201cAt the physical level these theories are riddled with vulgarized
antagonisms all of which are only accretions of the ignorance of blind folks in
politics and literature. But the visionary mind always revels in discovering
the integrity of the whole in life and cognition of life.\u201d

Modern Indian literature
in English translation is gaining currency in the university departments,
having been included in M. A. (English) courses. Seshendra\u2019s works have been
prescribed for study in such courses, several of them being translated into
English, French, German and Greek besides many Indian languages including
Hindi, Urdu, Bengali and Kannada.

With titles conferred on
him, like \u201cNavakavita Pitamaha,\u201d \u201cRaashtrendu,\u201d etc., Seshendra participated in
a score of Kavi Sammelans at the state and national levels. He lectured widely
in India and abroad including Greece, West Germany, Mauritius and Kenya on
Indian literature and tradition. He also lectured on the subjects at several
Indian universities including Rajasthan, Nagpur, Hyderabad, Tirupati, Anantapur
and Visakhapatnam besides India International Centre, New Delhi, Telugu
Academy, Hyderabad and Kalidasa Academy, Ujjain. The honours bestowed on Seshendra
were climaxed by the Central Sahitya Academy Award and Honrary D.Litt by the
Telugu University in Hyderabad. No wonder he was nominated to the Nobel Prize
in Literature.

-Prof. D. Ramakrishna

( Kakatiya University : Warangal : India )

\u0c2e\u0c4a\u0c26\u0c1f\u0c3f\u0c15\u0c32

----

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\u0c35\u0c3f\u0c28\u0c35\u0c4b\u0c2f\u0c3f , \u0c09\u0c17\u0c3e\u0c26\u0c3f\u0c2f\u0c17\u0c3e\u0c27\u0c17\u0c3e\u0c25\u0c32\u0c4d -

-----------

\u0c15\u0c3e\u0c32\u0c2a\u0c41\u0c2c\u0c3e\u0c1f\u0c32o\u0c2c\u0c21\u0c3f\u0c2f\u0c4a\u0c15\u0c3e

\u0c28\u0c4a\u0c15\u0c24\u0c3f\u0c2f\u0c4d\u0c2f\u0c1f\u0c3f\u0c35\u0c47\u0c33\u0c15\u0c4b\u0c2e\u0c32

\u0c1c\u0c4d\u0c35\u0c3e\u0c32\u0c17\u0c35\u0c1a\u0c4d\u0c1a\u0c3f\u0c28\u0c3e\u0c39\u0c43\u0c26\u0c2f

\u0c1a\u0c3e\u0c30\u0c41\u0c24\u0c30\u0c3e\u0c32\u0c2f\u0c36\u0c3e\u0c24\u0c15\u0c41\u0c02\u0c2d\u0c36\u0c4d\u0c30\u0c41\u0c02

\u0c17\u0c3e\u0c32\u0c28\u0c41\u0c2e\u0c47\u0c32\u0c41\u0c15\u0c4a\u0c32\u0c4d\u0c2a\u0c46\u0c28\u0c35\u0c15\u0c3e\u0c02\u0c24\u0c41\u0c32\u0c24\u0c4b

\u0c2e\u0c27\u0c41\u0c2e\u0c3e\u0c38 ; \u0c2e\u0c3e\u0c24\u0c4d\u0c2e\u0c2a

\u0c15\u0c4d\u0c37\u0c3e\u0c32\u0c28\u0c41\u0c35\u0c3f\u0c2a\u0c4d\u0c2a\u0c3f\u0c32\u0c47\u0c1a\u0c46\u0c28\u0c41\u0c35\u0c3f\u0c15\u0c38\u0c4d\u0c35\u0c30

\u0c1c\u0c40\u0c35\u0c2e\u0c39\u0c4b\u0c26\u0c2f\u0c2e\u0c4d\u0c2e\u0c41\u0c28\u0c4d

------------

\u0c1a\u0c48\u0c24\u0c4d\u0c30\u0c2e\u0c3e\u0c38\u0c2a\u0c41\u0c17\u0c3e\u0c32\u0c3f\u0c35\u0c40\u0c1a\u0c3f\u0c02\u0c26\u0c4b\u0c32\u0c47\u0c26\u0c4b

\u0c1a\u0c46\u0c1f\u0c4d\u0c32\u0c28\u0c4d\u0c28\u0c40\u0c2a\u0c42\u0c32\u0c41 \u0c2a\u0c42\u0c2f\u0c3e\u0c32\u0c28\u0c3f\u0c28\u0c3f\u0c36\u0c4d\u0c1a\u0c2f\u0c3f\u0c28\u0c4d\u0c1a\u0c41\u0c15\u0c41\u0c28\u0c4d\u0c28\u0c3e\u0c2f\u0c3f

\u0c2a\u0c42\u0c32\u0c41\u0c2a\u0c46\u0c26\u0c35\u0c41\u0c32\u0c41\u0c35\u0c3f\u0c2a\u0c4d\u0c2a\u0c3e\u0c2f\u0c3f , \u0c2a\u0c41\u0c2a\u0c4d\u0c2a\u0c4a\u0c21\u0c3f\u0c30\u0c39\u0c38\u0c4d\u0c2f\u0c3e\u0c32\u0c41\u0c35\u0c3f\u0c28\u0c3f\u0c2a\u0c3f\u0c02\u0c1a\u0c21\u0c3e\u0c28\u0c3f\u0c15\u0c3f -

\u0c07\u0c2a\u0c4d\u0c2a\u0c41\u0c21\u0c41\u0c2a\u0c4d\u0c30\u0c24\u0c3f\u0c1a\u0c46\u0c1f\u0c4d\u0c1f\u0c42\u0c12\u0c15\u0c26\u0c47\u0c35\u0c3e\u0c32\u0c2f\u0c02 , \u0c2a\u0c15\u0c4d\u0c37\u0c41\u0c32\u0c28\u0c4d\u0c28\u0c40\u0c0e\u0c17\u0c3f\u0c30\u0c47\u0c26\u0c47\u0c35\u0c24\u0c32\u0c41

\u0c15\u0c4a\u0c2e\u0c4d\u0c2e\u0c15\u0c4a\u0c2e\u0c4d\u0c2e\u0c32\u0c4b\u0c2a\u0c3e\u0c1f\u0c32\u0c2a\u0c4b\u0c1f\u0c40\u0c32\u0c41

\u0c17\u0c21\u0c4d\u0c21\u0c3f\u0c2a\u0c41\u0c35\u0c4d\u0c35\u0c41\u0c32\u0c4b\u0c15\u0c42\u0c21\u0c3e\u0c17o\u0c27\u0c30\u0c4d\u0c35\u0c32\u0c4b\u0c15\u0c02 -

\u0c07\u0c26\u0c3f\u0c35\u0c38\u0c02\u0c24\u0c02 , \u0c08\u0c38\u0c02\u0c35\u0c24\u0c4d\u0c38\u0c30\u0c02\u0c15\u0c28\u0c4d\u0c28 \u0c2e\u0c4a\u0c26\u0c1f\u0c3f\u0c15\u0c32 .......

-----------------

\u0c15\u0c3e\u0c32\u0c02\u0c30\u0c41\u0c24\u0c41\u0c1a\u0c3f\u0c24\u0c4d\u0c30\u0c3e\u0c32\u0c41\u0c17\u0c40\u0c2f\u0c21\u0c3e\u0c28\u0c3f\u0c15\u0c3f

\u0c28\u0c41\u0c32\u0c4d\u0c1a\u0c4b\u0c09\u0c28\u0c4d\u0c28\u0c15\u0c3e\u0c28\u0c4d\u0c35\u0c3e\u0c38\u0c46

\u0c35\u0c43\u0c15\u0c4d\u0c37\u0c02 -

\u0c2a\u0c02\u0c1a\u0c3e\u0c02\u0c17\u0c3e\u0c32\u0c32\u0c4b\u0c09\u0c02\u0c21\u0c35\u0c41\u0c30\u0c41\u0c24\u0c41\u0c35\u0c41\u0c32\u0c41

\u0c1c\u0c40\u0c35\u0c3f\u0c24\u0c3e\u0c32\u0c4d\u0c32\u0c4b\u0c09\u0c02\u0c1f\u0c3e\u0c2f\u0c3f

\u0c05\u0c30\u0c23\u0c4d\u0c2f\u0c3e\u0c32\u0c32\u0c4b\u0c09\u0c02\u0c1f\u0c3e\u0c2f\u0c3f

\u0c1a\u0c46\u0c1f\u0c4d\u0c1f\u0c41\u0c1a\u0c47\u0c1f\u0c4d\u0c1f\u0c41\u0c28\u0c3e\u0c09\u0c02\u0c1f\u0c3e\u0c2f\u0c3f

\u0c30\u0c41\u0c24\u0c41\u0c35\u0c41\u0c32\u0c41\u0c1a\u0c46\u0c1f\u0c4d\u0c32\u0c38\u0c41\u0c16\u0c26\u0c41\u0c16\u0c3e\u0c32\u0c41 --

- \u0c36\u0c47\u0c37\u0c47\u0c02\u0c26\u0c4d\u0c30

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