क्षणं यावत् मनुष्यः बालकः, क्षणं यावत् प्रेमरोगी यौवनं, क्षणं यावत् धनहीनः,
क्षणं यावत् समृद्धेः ऊर्ध्वतायां; ततः जीवनस्य अन्ते जरा जीर्णाङ्गैः
मुखशोभितैः कुरुकैः च नटः इव मृत्युपर्दे पृष्ठतः निवृत्तः भवति।
भर्तृहरि
kshanam yavat manushyah balakah, kshanam yavat premarogi yovnam, kshanam
yavat dhanahinah, kshanam yavat samruddheh urdhvatayam; tatah jivanasya
ante jara jirnaangaih mukhashobhitaih kurukaih ch natah iv mrutyuparde
prushthatah nivruttah bhavati।
bhartruhari
For a moment man is a boy, for a moment a lovesick youth, for a moment
bereft of wealth, for a moment in the height of prosperity; then at life's
end with limbs worn out by old age and wrinkles adorning his face, like an
actor he retires behind the curtain of death.
Bhartrhari
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
The Eternal Drama of Life: Reflections Inspired by Bhartrhari
In the vast theatre of existence, Bhartrhari, the sage-poet of ancient
India, paints a poignant portrait of the human journey. With profound
insight and poetic grace, he encapsulates the fleeting nature of life,
likening it to a timeless drama unfolding upon the stage of eternity.
For a moment, man is a boy, innocent and carefree, frolicking in the
playground of youth. His laughter echoes through the corridors of time, his
heart brimming with dreams yet to be realized. But like a passing breeze,
youth slips away, leaving behind memories etched in the sands of time. Then
comes love, like a tempestuous storm sweeping across the landscape of the
heart. In the throes of passion, man is a lovesick youth, consumed by the
fire of desire. Every heartbeat is a symphony of longing, every breath a
whisper of devotion. But love, too, is ephemeral, a fleeting shadow in the
tapestry of life.Bereft of wealth, man stands humbled before the altar of
destiny. The glittering treasures of the world fade into insignificance,
mere illusions in the grand illusion of existence. In poverty, he finds the
true measure of his worth, his spirit unbound by the chains of material
possessions. Yet, in the height of prosperity, man basks in the glow of
success, his spirit soaring to the heavens. Wealth and power are his
companions, adorning him like jewels in a crown. But fortune is fickle, and
success a fleeting mistress, beckoning him with promises of glory yet
concealing the abyss beneath her veil. At life's end, with limbs worn out
by old age and wrinkles adorning his face, man confronts the final act of
the drama. Like an actor, he retires behind the curtain of death, his role
in the cosmic play complete. But even in death, there is a beauty, a
serenity that transcends the mortal realm.
Bhartrhari’ s words remind us of the impermanence of life, the
ephemeral nature of worldly pursuits. In the grand theatre of existence, we
are but players, our roles defined by the ever-shifting currents of fate.
Yet, amidst the fleeting moments and transient joys, there lies a timeless
truth—the eternal essence of the soul, undying and immutable. As we
navigate the twists and turns of our own life's journey, let us heed
Bhartrhari’ s wisdom, embracing each moment with grace and gratitude. For
in the dance of life, every step is a prayer, every breath a hymn to the
divine. And when the final curtain falls, may we depart with hearts full of
love and souls ablaze with the light of eternity.
The concept of the "Seven Ages of Man" originates from William
Shakespeare's play "As You Like It," where the character Jaques delivers a
famous monologue describing the various stages of human life. Here's an
interpretation of these stages:
Infancy: In the first stage, man is an infant, helpless and dependent on
others for care and sustenance. This stage is characterized by innocence,
curiosity, and the wonder of discovery as the individual begins to explore
the world around them.
Childhood: The second stage sees man grow into a child, full of energy,
imagination, and boundless enthusiasm. This is a time of play, learning,
and development, marked by the acquisition of language, social skills, and
basic knowledge about the world.
Youth: As man enters the third stage, he becomes a youth, brimming with
passion, idealism, and ambition. This is a period of exploration,
self-discovery, and identity formation, as the individual seeks to define
his place in society and pursue his dreams and aspirations.
Adulthood: In the fourth stage, man reaches adulthood, assuming roles and
responsibilities within the community. This is a time of striving,
achievement, and productivity, as the individual establishes a career,
builds relationships, and contributes to the welfare of others.
Middle Age: The fifth stage marks the onset of middle age, characterized by
maturity, stability, and reflection. This is a period of consolidation,
where the individual may reassess his priorities, confront life's
challenges, and seek fulfilment in deeper, more meaningful pursuits.
Elderly: As man enters the sixth stage, he becomes elderly, facing the
realities of aging, decline, and mortality. This is a time of wisdom,
experience, and introspection, as the individual reflects on the journey of
life and prepares for the final stage.
Senility: In the final stage, man experiences senility, marked by physical
frailty, mental decline, and the approach of death. This is a time of
acceptance, surrender, and transcendence, as the individual embraces the
inevitable cycle of life and prepares to pass into the realm of eternity.
While Shakespeare's depiction of the "Seven Ages of Man" provides a poetic
framework for understanding the human life cycle, it's important to
recognize that individual experiences may vary widely, and the stages of
life are not necessarily rigid or predetermined. Nevertheless, this concept
invites reflection on the universal themes of growth, change, and the
passage of time that shape the human condition.
Vedanta, a major school of Indian philosophy, provides a
profound understanding of the nature of life and existence. It derives its
teachings primarily from the Upanishads, Bhagavad Gita, and Brahma Sutras.
Here are some key concepts related to the Vedantic view of life:
1. Brahman (Ultimate Reality) Vedanta posits that the ultimate reality is
Brahman, an infinite and eternal essence that transcends all forms and
phenomena. Brahman is often described as Sat-Chit-Ananda
(Existence-Consciousness-Bliss).
2. Atman (Self) The individual soul or self, known as Atman, is considered
identical to Brahman. The realization of this unity (Atman is Brahman) is
the ultimate goal of human life. This realization leads to Moksha
(liberation).
3. Maya (Illusion) Maya is the cosmic illusion that veils the true nature
of Brahman and creates the perception of duality and multiplicity in the
world. Under the influence of Maya, individuals identify with their ego and
physical bodies, leading to ignorance (Avidya).
4. Karma (Action) Vedanta emphasizes the law of Karma, where every action
has consequences that determine one's future experiences. This cycle of
action and reaction keeps individuals bound to the cycle of birth and death
(Samsara).
5. Samsara (Cycle of Rebirth) The cycle of birth, death, and rebirth is
known as Samsara. According to Vedanta, the soul undergoes numerous
incarnations based on its Karma. Liberation (Moksha) is the escape from
this cycle.
6. Moksha (Liberation) Moksha is the liberation from the cycle of Samsara.
It is achieved through self-realization and the knowledge that Atman is
Brahman. It represents a state of eternal peace, bliss, and unity with the
ultimate reality.
7. Sadhana (Spiritual Practice) Vedanta prescribes various spiritual
practices (Sadhana) to attain self-realization and Moksha. These include:
Jnana Yoga (Path of Knowledge): Pursuit of wisdom through study,
meditation, and contemplation.
Bhakti Yoga (Path of Devotion): Devotional practices and surrender to a
personal deity.
Karma Yoga (Path of Action): Selfless service and righteous action without
attachment to results.
Raja Yoga (Path of Meditation): Practices of meditation and control of the
mind.
8. Guru (Spiritual Teacher) In Vedanta, the role of a Guru (spiritual
teacher) is crucial. The Guru guides the disciple on the path to
self-realization and helps to remove ignorance.
9. Ethical Living Vedanta encourages ethical living and adherence to Dharma
(righteousness) as a foundation for spiritual growth. This includes virtues
like truthfulness, non-violence, compassion, and humility.
The Vedantic view of life presents a holistic approach, emphasizing the
unity of all existence and the ultimate goal of realizing one's true
nature. It provides a philosophical framework for understanding the purpose
of life and the means to achieve liberation from the cycle of rebirth. By
recognizing the illusory nature of the material world and the oneness of
the individual soul with the ultimate reality, Vedanta offers a path to
enduring peace and fulfilment.
Bharathi view of life:
தேடிச் சோறுநிதந் தின்று — பல
சின்னஞ் சிறுகதைகள் பேசி — மனம்
வாடித் துன்பமிக உழன்று — பிறர்
வாடப் பலசெயல்கள் செய்து — நரை
கூடிக் கிழப்பருவ மெய்தி — கொடுங்
கூற்றுக் கிரையெனப்பின் மாயும் — பல
வேடிக்கை மனிதரைப் போலே — நான்
வீழ்வே னென்றுநினைத் தாயோ?
– மகாகவி பாரதியார்
English Translation
Always Foraging For Food,
Trivial Talks That Do No Good,
Suffering Badly At The Heart,
Actions Hurting Others A Lot,
Growing Old With Greying Hair,
Falling A Victim To Death Unfair,
You Thought My Life Will End In Vain,
Like Those Clowns Whom I Disdain?
Lyrics
ThEdi chOru nitham thindru – pala
Chinnan chirukadhaigal pEsi – manam
VAdi thunbamiga uzhandru – pirar
VAda palaseyalgal seithu – narai
KUdik kizhapparuvam eythi – kodung
KUtruk kiraiyenappin mAyum – pala
VEdikkai manitharaip polE – NAn
VIzhvE nendruninaith thaiyO?
விளக்கம்
உலகெலாம் ஓர் பெருங்கனவு அஃது உளே
உண்டு உறங்கி இடர் செய்து செத்திடும்
கலக மானிடப் பூச்சிகள் வாழ்க்கை
ஓர் கனவிலும் கனவாகும்
பாரதி (சுயசரிதை)
“உலகம் முழுதும் ஒரு பெரிய கனவுத் தோற்றம். அந்தப் பெரிய கனவுக்குள் ஒரு சிறு
கனவுதான் மனித வாழ்க்கை. இந்தக் கனவை நிஜமென்று எண்ணி உண்டு உறங்கி இடர்
செய்து செத்திடும் மனிதர்கள், நெருப்பைக் கனியென்று நினைத்து அதில் வீழ்ந்து
மடியும் விட்டில் பூச்சிகள் போன்றவர்கள்.” – இந்த மெய்ஞ்ஞானப் புரிதலுடன்
தொடங்குகிறது பாரதியின் சுயசரிதைப் பாடல். தான் தெளிந்துணர்ந்த இவ்வுண்மையை
உலகத்திற்கு எடுத்துரைக்க முனைந்தான் பாரதி. ‘ஊருக்கு நல்லது சொல்வேன், எனக்கு
உண்மை தெரிந்தது சொல்வேன்’ என்று உபதேச மொழி அளித்தான். ‘நெஞ்சு பொறுக்கு
திலையே’ என்று உணர்வெழப் பாடினான். ஆனால், தனது சொற்கள் சமுதாயத்தில் எந்த
விதமான மாற்றத்தையும் விளைவிக்காததைக் கண்டு கொதித்தான்; மனம் வருந்தினான்.
இந்த வீண்படு பொய்யை விரும்பிடும் மனிதர்களின் இழிநிலையைத் தெய்வத்திடம்
சொல்லி முறையிட்டான். இவ்வேடிக்கை மனிதர்களைப் போல் தன்னையும் வீழ்ந்து மடிய
விடாமல், சொல்லில் சுடரும், தோளில் வலிமையும், வையத் தலைமையும் அருள
வேண்டினான். இப்படிச் சிறுமை கண்டு பொங்கும் உணர்ச்சிப் பிரவாகமே, துதியாய்
ஒலிபெற்று ‘தேடிச் சோறு நிதம் தின்று’ என்னும் ‘யோக சித்தி’ பாடலாக
உருவெடுத்தது.
‘நல்லதோர் வீணை‘யாக இறைவனால் படைக்கப்பட்ட மனிதனின் வாழ்க்கை தன்னலமென்னும்
திரை மூட, நரை கூட, பிணி சேரக் காலனுக்கு இரையாக முடிந்து விடக் கூடாது. இந்த
அக்கறையும் அன்பும் சேர்ந்து இடித்துரைக்கும் பாங்குடன் எழுந்த ஆவேச
வெளிப்பாடே ‘தேடிச் சோறு நிதம் தின்று’ என்னும் இந்தப் பிரார்த்தனைப் பாடல்.
பராசக்தியைப் பார்த்துப் பாரதி பாடிய இந்தப் பாடல், நமக்குள் இருக்கும் உள்மன
அழுக்குகளையும் குற்றம் குறைகளையும் அப்பட்டமாகச் சுட்டிக் காட்டும்
நிலைக்கண்ணாடி போலவும் திகழ்வதை யாரும் மறுக்கமுடியாது. ‘தேடிச் சோறு நிதம்
தின்று’ வாழும் வாழ்க்கை மனிதனை ஒரு குறுகிய வட்டத்தில் வைத்துத் தன்னலச்
சிறையில் தள்ளித் தனிமைப்படுத்தும். அதனால் மனித வாழ்வு தாவர வாழ்விலிருந்தும்
விலங்கின வாழ்விலிருந்தும் மாறுபட்டுப் பயனுள்ள செயல்கள் செய்து வாழ்ந்ததற்கான
அடையாளத்தை நிலைநிறுத்த வேண்டும். பாரதியார் காட்டும் இந்த முக்கியமான
வாழ்க்கைப் பண்பை நாம் உணர வேண்டுமென்றால், இதை வெறும் தோத்திரப் பாடல்தானே
என்று அலட்சியமாக நோக்காமல், இப்பாடல் அறிவுறுத்தும் உன்னதமான வாழ்நெறியைப்
புரிந்து கொள்ளுதல் அவசியம்.
வாழும் வாழ்வைப் பயனுள்ளதாக்காமல் வீணடிக்கும் மனிதர்களைப் பார்த்து ஏளனமும்,
வெறுப்பும், மனவேதனையும், ‘இவர்கள் திருந்தி வாழ மாட்டார்களா’ என்னும்
ஏக்கமும் ஒருங்கே வெளிப்படும்.
Explanation
The whole world is a nightmare
It eats and sleeps and dies
Riotous anthropomorphic life
A dream is also a dream
Bharti (Autobiography)
“The whole world is one big dreamscape. Human life is a small dream within
that big dream. People who take this dream as reality and sleep and die
risking it are like insects on fire which fall into it and die.” –
Bharati's autobiographical hymn begins with this true understanding.
Bharati tried to tell the world about this virtue that he had clearly
realized. 'I will say good things to the city, I will say what I know is
true', he said. He sang passionately, 'Nenju Porukku Thilaye'. But he was
angry that his words did not affect any change in the society; He repented.
He complained to the deity of the despicable condition of men who love this
vain lie. He prayed for the grace of fire in his words, strength in his
shoulders, and leadership in his head so that he would not fall and die
like these foolish men. The emotional process that erupted at the sight of
such smallness, became a song of 'Yoga Siddhi' called 'Thedich Soru Nidam
Dinnu'.
The life of man, who was created by God as a 'good Veena', should not end
up as a prey to selfishness, even greyness, as a prey to greedy people.
This prayer song called 'Thedich Soru Nidam Dinnu' is an expression of
passion that comes together with this concern and love.
No one can deny that this song sung by Bharathi looking at Parashakti is
like a mirror that clearly points out the inner dirt and faults within us.
A life of 'seeking and eating rice' will keep a man in a narrow circle and
isolate him in the prison of selfishness. Therefore, human life should be
different from plant life and animal life and should establish the identity
of living by doing useful activities. If we want to realize this important
quality of life shown by Bharatiyar, it is necessary to understand the
noble way of life that this song teaches, rather than looking at it
indifferently as a mere stotra song.
Looking at the people who waste their lives without making it useful,
ridicule, hatred, heartache and longing that 'will they not live again'
will emerge together.
K Rajaram IRS 21524//22524
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