A Literary and Historical Examination of the poem "Laughing Buddha"
This blog is based on the thinking activity on the poem "Laughing Buddha" by Pravin Gadhvi assigned by Prakruti ma'am. Before discussing our main topics let's have a look on the writer's information and historical context.
Pravin Gadhvi :-
Pravin Gadhavi, born 13 May 1951. is an IAS Officer in the Government of Gujarat. A prolific writer, his collections of poetry are The Bavonet (1985). Padchhavo (1996) and Tunir (2002). His short story collections are Pratiksha (1995). Antarvyatha (1995) and Surajpankhi. The last publication was given Govt. of Gujarat Award. His work is mostly written in Gujarati Dalit Literature.
Laughing Budhha:- (The poem)
You can also read this site (teacher's work) for more understanding:- https://coggle.it/diagram/Zqte7Jnzn8szUE9m/t/laughing-buddha-pravin-gadhvi/006c125ea0464adc7355b605adbc3210580ac0b85437bfa8cbb8d5137c7bd0a9
(Full Moon day of Buddha's birthday)
There was an
Underground atomic blast on
Buddha's birthday-a day of
Full Moon
Buddha laughed!
What a proper time!
What an auspicious day!
Buddha laughed!
At whom ?
There was a laughter on his
Lips and tears in his
Eyes
He was dumb that day.
See,
Buddha laughed!
Historical context :-
On May 18, 1974, India marked its nuclear debut with "Smiling Buddha," a successful test at Pokhran's desert sands. This historic event coincided with Buddha Purnima, celebrating the birth of Siddhartha Gautama 2530 years prior.
Development of nuclear weapons, we have clear examples of The United States detonated two atomic bombs over the Japanese cities of Hiroshima and Nagasaki on 6 and 9 August 1945, respectively. The two bombings killed between 129,000 and 226,000 people, most of whom were civilians, and remain the only use of nuclear weapons in armed conflict.
Thus North Korea and India's nuclear programmes are developed in defiance of the US, and challenge the right of a few powerful nations to dictate to the rest of the world, but nuclear proliferation can hardly be seen as progressive in any way.
Parmanu: The Story of Pokhran is a 2018 Indian Hindi-language historical action drama film directed by Abhishek Sharma It was produced by Zee Studios. The film is based on the nuclear bomb test explosions conducted by the Indian Army at Pokhran in 1998. It stars John Abraham, Diana Penty and Boman Irani in lead roles.
Atomic Energy is used in the country for many peaceful applications in the areas of power generation, healthcare, agriculture, food preservation, industry and research.
Now let's see some question answer and some interesting interpretation related to this particular poem.
1. What should be of a higher moral importance for governing bodies, national security or basic needs of its citizens? What do you think is Gadhvi's opinion about this?
Humans are invariably the focal point of discussions. The moral priorities of governing bodies can shift from one situation to another. Balancing fundamental needs with national security is challenging, as both are essential in their own right. The choice ultimately depends on the specific circumstances.
The question of whether national security or the basic needs of citizens should hold higher moral importance for governing bodies is complex and context-dependent. Prioritizing national security might be seen as essential for maintaining stability and protecting the nation from external threats, which in turn can safeguard the well-being of citizens. On the other hand, addressing the basic needs of citizens, such as food, healthcare, and education, is fundamental for ensuring a decent quality of life and can contribute to long-term stability and prosperity.
Gadhvi's opinion on this matter is not explicitly stated, but if we consider his emphasis on the varying moral priorities of governing bodies depending on the situation, it suggests he believes there is no one-size-fits-all answer. Instead, the importance of national security versus basic needs should be weighed according to the specific circumstances and context. This nuanced approach recognizes the complexity of governance and the need for flexible decision-making.
2. In light of Henri Bergson's essay titled "Laughter: An Essay On The Meaning Of The Comic" , share your thoughts about the possible interpretations of Buddha's laughter in Gadhvi's poem.
In light of Henri Bergson's essay "Laughter: An Essay on the Meaning of the Comic," the interpretation of Buddha's laughter in Gadhvi's poem can be explored through various nuanced lenses. Bergson's essay delves into the social and psychological functions of laughter, emphasizing how it often arises from perceived incongruities, mechanical behaviors, and rigidities in human actions. This laughter, according to Bergson, serves as a corrective measure to promote flexibility, adaptability, and a more dynamic approach to life.
One possible interpretation of Buddha's laughter, informed by Bergson's ideas, is the recognition of the incongruity between human suffering and the ultimate truth of enlightenment. In this view, Buddha's laughter symbolizes an awareness of the absurdity of human attachments and the illusions that perpetuate suffering. The laughter is not one of ridicule but of profound realization, highlighting the stark contrast between the transient nature of worldly concerns and the enduring truth of spiritual enlightenment. This interpretation aligns with Bergson's notion that laughter often emerges from recognizing an unexpected or incongruous element, prompting a deeper understanding or a shift in perspective.
Additionally, Buddha's laughter can be seen as a social corrective, much like Bergson describes. In this context, the laughter serves to gently mock the rigid and dogmatic ways of thinking that hinder spiritual growth and enlightenment. By laughing, Buddha invites individuals to let go of their fixed beliefs, prejudices, and attachments, encouraging them to adopt a more flexible and open-minded approach to life. This laughter acts as a subtle yet powerful reminder that clinging to rigid doctrines and mechanical behaviors can prevent one from experiencing true spiritual freedom and enlightenment. In essence, Buddha's laughter becomes a tool for promoting greater adaptability and openness in the face of life's challenges.
Moreover, Buddha's laughter might represent the transcendence of suffering, a theme deeply rooted in Buddhist philosophy. In recognizing the impermanent and illusory nature of worldly concerns, Buddha's laughter becomes an expression of joy and liberation. This interpretation suggests that Buddha, through his laughter, conveys the profound realization that suffering is not an intrinsic part of existence but rather a consequence of ignorance and attachment. By transcending these limitations, one can achieve a state of inner peace and bliss. Bergson's idea that laughter often arises from a sudden shift in understanding or perspective aligns well with this interpretation, as Buddha's laughter encapsulates the moment of enlightenment and the liberation from suffering.
Furthermore, Buddha's laughter can be interpreted as a manifestation of compassionate detachment. In this view, the laughter reflects a deep understanding of the human condition combined with a sense of loving detachment. Buddha's laughter is not mocking or derisive but rather an invitation to view life with a lighter, more compassionate heart. This interpretation resonates with Bergson's concept of laughter as a social and psychological phenomenon that encourages greater empathy and connection among individuals. By laughing, Buddha demonstrates that one can engage with the world compassionately while remaining unattached to its transient and illusory aspects.
Buddha's laughter in Gadhvi's poem reveals multiple layers of meaning. Buddha's laughter can be seen as recognizing the incongruity between human suffering and enlightenment, serving as a social corrective to rigid thinking, representing the transcendence of suffering, and embodying compassionate detachment. Each interpretation offers a unique perspective on the significance of Buddha's laughter, highlighting its role in promoting spiritual growth, adaptability, and a deeper understanding of the human condition. Through these lenses, Buddha's laughter emerges as a multifaceted symbol that enriches our understanding of both the comic and the profound aspects of life.
3. The rise and fall of significance of a particular moment in history depends on the narrative that is built around it. Discuss this statement with specific reference to Laughing Buddha.
The poem mirrors a real incident from 1974. Storytelling or narration typically follows a single pathway, influenced by power dynamics. The significance of events rises and falls depending on these dynamics. History teaches us that the act of narrating events is usually controlled by those in power or the majority.
Consequently, a story becomes accepted as truth when narrated by those in power. This phenomenon can be compared to the Rashomon effect, where the same event is described differently by various individuals. The 1974 Smiling Buddha operation, for instance, has been recounted in multiple ways. Some view India, still a developing nation at the time, as showing its strength, while others have criticized the action severely.
As George Orwell observed, those in power often shape reality to fit their narrative, which can elevate the perceived importance of certain actions. Thus, the testing of the atomic bomb, justified under national security, can be seen as a significant and rising action due to its powerful narration.
4. Share your interpretation of the lines: "What a proper time! What an auspicious day!"
The line "What a proper time! What an auspicious day!" contains a layered irony, reflecting a hidden pun. Traditionally, "proper time" refers to the early morning, while "auspicious day" often aligns with the full moon, which is considered significant in Hinduism, Buddhism, and Sikhism. The irony lies in the contrast between what is typically seen as a time for peace and celebration and its use for destructive purposes.
Here, the "proper time" and "auspicious day" are ironically applied to an event that contradicts their usual positive connotations. Rather than being a day for peace or harmony, it is marked by destruction and violence. Buddha’s laughter, in this context, underscores the absurdity and tragic irony of using a day traditionally celebrated for its positive spiritual significance for acts of war and devastation.
This irony becomes even more apparent when considering historical events such as the bombings of Hiroshima and Nagasaki during World War II. The choice of an "auspicious day" for such catastrophic actions highlights a deep contradiction and moral dissonance.
Furthermore, the concept of what is considered "auspicious" is also subject to change based on cultural and religious perspectives. For example, while the Hindu majority may view the full moon as a favorable day, the crescent moon holds similar significance for Muslims. This demonstrates how notions of what is proper or auspicious are not fixed but vary according to cultural and religious contexts.
The irony is thus compounded by the shifting standards of what is deemed appropriate or significant, revealing how cultural and religious frameworks shape and sometimes distort the meaning of such terms.
This is how ironically pravin gadhvi jast try to write with his pen and some how he successfully did that too. Here is one video through which you can have more idea.
Okay, so these are my interpretations related to this poem, I hope that you like to read this.
Thank you so much for reading...
Have a great time.
No comments:
Post a Comment