Poetry and Perspectives: A Group Conversation

 This blog task is part of group activity given by Prakruti Ma'am Bhatt. Let's discuss about it.

Step 1: Based on the poem assigned to your group, discuss the thematic and critical aspects, and prepare one long and one short answer from the question bank.

Date of Discussion : 

Group Members : Krupali Belam,

                                 Bhumi Mahida,

                                 Bhargav Makwana,

                                  Nishtha Desai.

Absent Members : Shatakshi Sarvaiya,

                                  Parthiv Solanki.

In discussion we discuss two poems 1. Eklavyam by Meena Kandasamy 2. The Laughting Budhdha by Praveen Gadhvi. We came across all questions of the poem . 

Let's Discuss first the Long answer from the poem 'Eklavyam' :

Eklavyam:

This note comes as a consolation:

You can do a lot of things

With your left hand.

Besides, fascist Dronacharyas warrant

Left-handed treatment.

Also,

You don’t need your right thumb,

To pull a trigger or hurl a bomb.

1. Discuss the Poem “Eklavyam” by Meena Kandasamy:

Meena Kandasamy’s poem “Eklavyam” is a powerful act of poetic resistance. Drawing from the Mahabharata myth of Eklavya, the poem reimagines the ancient story through a modern, radical lens, turning it into a sharp critique of caste oppression, social exclusion, and institutional injustice. In doing so, the poem also resonates with broader political ideologies, particularly Communism and Fascism, which provide useful frameworks to understand the power dynamics at play.

Thematic Aspects

1. Caste and Social Exclusion:

   • The poem exposes how hierarchical power structures, like the caste system, operate to exclude and exploit the marginalized.

   • Eklavya, denied education, mirrors the working-class or subaltern figure in Marxist thought—those who are denied tools of empowerment to preserve elite dominance.

2. Communism and the Call for Class/Caste Uprising:

   • Kandasamy’s tone and message are deeply aligned with Communist ideals—particularly the ideas of class struggle, revolution, and resistance against the bourgeoisie.

   • Eklavya’s refusal to give his thumb (“I will never give you my thumb”) symbolizes refusal to cooperate with exploitative systems, much like workers refusing to submit to capitalist oppression.

   • The poem advocates redistribution of knowledge and power, not through charity or reform, but through radical assertion and self-claiming, much like revolutionary Marxist movements.

3. Fascism and Brahminical Patriarchy:

   • Fascism thrives on authoritarian control, hierarchical obedience, and the glorification of a pure, dominant culture.

   • In the poem, Dronacharya can be read as a fascist figure—he enforces purity (Brahminical knowledge), punishes disobedience, and suppresses dissent from the lower castes.

   • Kandasamy critiques this fascist impulse in traditional systems that seek to discipline, mutilate, or erase anyone who challenges their authority.

4. Education as a Political Tool:

   • Both Communist and Fascist ideologies treat education as a battleground—Communism sees it as a liberating force, while Fascism weaponizes it to control minds.

   • In “Eklavyam,” access to education is denied to Eklavya to maintain hierarchical control. Kandasamy challenges this, demanding educational justice and intellectual self-reliance for the oppressed.

5. Poetry as Protest:

   • The poem itself becomes a manifesto of revolution. It uses minimalist yet provocative language to stir political consciousness—similar to the agitprop tradition in Communist literature.

   • Kandasamy’s poetry often reflects her ideological commitment to leftist, anti-fascist, and anti-caste politics, which is evident here in her rejection of silence and sacrificial obedience.

Critical Aspects

1. Dalit Marxist Interpretation:

   • The poem can be read as a Dalit-Marxist reinterpretation of mythology. It questions both religious authority and class privilege.

   • Kandasamy, who often identifies with anti-capitalist, anti-Brahminical politics, uses the figure of Eklavya to signal the coming of a revolution from below.

2. Resistance to Fascist Discipline:

   • Fascism depends on complete obedience. Eklavya’s refusal breaks this chain.

   • His “disobedience” becomes heroic in Kandasamy’s version—a resistance to the fascist demand for sacrifice in the name of tradition.

3. Myth Reclaimed, Power Reversed:

   • In the original myth, Eklavya’s obedience is moralized. In Kandasamy’s version, rebellion is moral.

   • This inversion aligns with Communist values that challenge dominant ideologies, and with anti-fascist literature that exposes myth as a political tool.

Conclusion

In “Eklavyam,” Meena Kandasamy dismantles oppressive mythology and reconstructs it with a revolutionary voice. Her reinterpretation of Eklavya does not plead for inclusion—it demands justice and asserts dignity. Through the prism of Communism, the poem becomes a cry for equality, collective struggle, and the redistribution of power and knowledge. Through the lens of Fascism, the poem reveals how ancient traditions often cloak oppressive ideologies that suppress dissent. Thus, “Eklavyam” is both a poem of refusal and a song of freedom, reminding us that true revolution begins when the oppressed stop sacrificing and start speaking.

Short Note :

Use of Myth in Meena Kandasamy’s “Eklavyam”

1. Reinterpretation of Mahabharata Myth:
   Meena Kandasamy draws from the ancient Indian epic Mahabharata, specifically the story of Eklavya—a tribal boy denied education by Dronacharya. While the traditional myth praises Eklavya’s obedience, Kandasamy reinterprets the myth to highlight injustice. She transforms it into a story of oppression and resistance, questioning the morality of such sacrifice.

2. Voice of the Oppressed:
   In the original tale, Eklavya remains silent and submissive. Kandasamy changes this by giving him a powerful voice. The repeated line “I will never give you my thumb” becomes a symbol of Dalit resistance, where the marginalized refuse to be silenced. The poem reflects the empowerment of those historically denied a voice.

3. Subversion of Traditional Values:
   The poem critiques the upper-caste figures often idealized in myths. Dronacharya, who upholds caste discrimination, is no longer seen as a noble guru. Arjuna’s success, built on Eklavya’s loss, is also questioned. Kandasamy challenges the moral and cultural authority of such traditions, exposing how they uphold Brahminical patriarchy.

4. Use of Myth for Political Protest:
   Kandasamy uses the myth not for reverence but as a political weapon. The poem becomes a protest against caste hierarchy, educational exclusion, and systemic inequality. Like much of Dalit literature, the poem rejects the romanticization of suffering and instead turns myth into a site of confrontation.

5. Empowerment through Rewriting:
   By rewriting the myth from a subaltern perspective, Kandasamy reclaims the narrative. Eklavya is no longer a victim but a figure of strength and refusal. This rewriting offers a powerful message: that marginalized communities can redefine history, reclaim identity, and resist oppression.

Now we discuss second poem answers:

Laughing Buddha:

(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!

Explain the Significance of Laughing in the Poem “Laughing Buddha” by Praveen Gadhavi.

In this poem, “Laughing Buddha,” Praveen Gadhavi presents a deeply ironic and emotionally charged moment: an underground atomic blast occurs on the full moon day of Buddha’s birthday—a day symbolizing peace, enlightenment, and non-violence. Against this shocking backdrop, the poet imagines Buddha laughing, not with joy, but with a complex mix of grief, irony, and helplessness.

Buddha’s laughter in the poem carries multiple layers of meaning:

1. Irony and Sarcasm:
   The laughter reflects a deep ironic contrast between what the day represents (peace, spirituality) and what humanity has done (destruction, war). It is a mocking, bitter laugh—a response to the absurdity of human actions. On the very day that should honor Buddha’s message of compassion, a violent act takes place. Buddha laughs—not because he is amused, but because the world has become tragically absurd.

2. Grief in Disguise:
   The lines “There was a laughter on his / Lips and tears in his / Eyes” show that his laughter masks deep sorrow. The poem suggests that laughter here is not joy, but the only reaction left when grief becomes unbearable. It’s the kind of laugh that emerges when one is too hurt, too shocked, or too heartbroken to cry.

3. Silence and Powerlessness:
   The phrase “He was dumb that day” suggests that even the Buddha—known for his wisdom—had no words to express the tragedy. This speechlessness is not due to ignorance, but because words are inadequate in the face of such inhumanity. In this context, laughter becomes a silent protest, a wordless scream echoing through the void of moral collapse.

4. Critique of Modern Civilization:
   The atomic explosion symbolizes modern science and political power gone wrong. It reflects how humanity has turned away from spiritual values and embraced violence, greed, and destruction. Buddha’s laughter becomes a mirror for society—it forces us to confront our moral failure, questioning how far we’ve strayed from the values of peace and wisdom.

5. Philosophical and Existential Reflection:
   In Buddhist and Zen philosophy, laughter can also signify a deeper understanding of the world’s illusions. Here, however, the poet turns that concept on its head. Buddha’s laughter isn’t transcendental—it is existential, grounded in the absurdity of human cruelty. It reflects a crisis of faith, where even the enlightened one finds only despair in the face of modern violence.

Conclusion: A Laugh that Accuses

In this poem, Buddha’s laughter is not joyful—it is haunting. It echoes with grief, irony, and silent accusation. Praveen Gadhavi uses this striking image to highlight the moral collapse of the modern world, where bombs explode on the day of peace, and the only response left is a bitter, sorrowful laugh. The poem ends with a chilling challenge to the reader:

“See, Buddha laughed!”

—leaving us to wonder, not just why he laughed, but at whom.

Short Note :

“Laughing” - write a note on the use of this word in Praveen Gadhavi’s Poem.

In this poem, the word “laughing” carries deep irony and emotional weight. On the day of Buddha’s birth—a symbol of peace and enlightenment—there is an underground atomic blast, a symbol of violence and destruction.

Buddha’s laughter is not joyful, but filled with pain and helplessness. The poet says there is “laughter on his lips and tears in his eyes,” showing that this laughter is actually a silent protest against war and human cruelty.

The use of “laughing” also acts as satire. It mocks how modern humans celebrate peace while building weapons. It reflects the absurdity of the world—where even the Buddha cannot speak, and can only laugh at what we’ve become.

Thus, the word “laughing” becomes a symbol of both sorrow and protest, making it the most powerful expression in the poem.

Step 2: Prepare a report of the group discussion addressing the following questions:

• Which poem and questions were discussed by the group? Was there any unique approach or technique used by your group to discuss the topic?

We were discuss all questions of our poem from question bank. In our group there are six members . So, First we devide three persons with one and another with second poem.In those poems we parted questions with all persons. So ,we adopt that style.

• Who led the discussion or contributed most to the discussion? Did everyone contribute equally?

Yes, Our four present members contribution was equal. Because before discussion I divide questions in my group . From that patter all persons focus on questions and tried to explain it .When any person did mistake other member correct his or her.

• Which points were easy and which ones were difficult for everyone in your group to understand?

We understood the poem so we did not repeat it but we try to solve answers from questions which we divided in our group. We deeply discuss the concept of Henry Bergson theory of Laughting Budhdha poem. Another concept of farcism and Communism and Eklavyam or 'One Eyed ' compare and contrast question. Then our group members joined with another poems group, In which they have doubt. I have doubt in 'Leaving India' poem by Rachana Joshi . So , I joined with that group. 

My Learning Outcomes :

1. Thematic Understanding
   – Understood themes like oppression, rebellion, and sacrifice in Eklavyam
   – Understood irony, peace vs. violence, and nuclear satire in Laughing Buddha

2. Interpretation of Myth
   – Analyzed modern use of mythological figures (Eklavya and Buddha) for social critique.

3. Critical Thinking
   – Explored power dynamics, social injustice, and political hypocrisy through poetry.

4. Literary Appreciation
   – Identified poetic devices: irony, symbolism, repetition, and satire in both poems.

5. Collaborative Learning
   – Improved group discussion skills, respect for diverse opinions, and text-based analysis.

6. Emotional and Social Awareness
   – Reflected on injustice, caste, violence, and protest in contemporary society.

 

References :

    Jacob, Jerin Anne. "The Poetry of Meena Kandasamy: A Tool of Political Dissent." Medium, 2 May 2020, https://medium.com/@JerinAnneJacob/the-poetry-of-meena-kandasamy-a-tool-of-political-dissent-f024c320eae5. Accessed 18 July 2025.

   Murukesh, Soumya. “ATTACKING THE ICONS OF INDIAN CULTURE WITH THE AESTHETICS OF RESISTANCE: A READING OF MEENA KANDASWAMY’S SELECTED POEMS.” International Journal of Creative Research Thoughts (IJCRT), vol. 8, no. 2, journal-article, Feb. 2020, pp. 19–20, www.ijcrt.org/papers/IJCRT2002003.pdf.

Pandya, Mayuri. “Laughing Buddha (Full Moon Day of Buddha’s Birthday).” SlideShare, uploaded by P. PandyaMayuri, n.d., www.slideshare.net/PandyaMayuri/teachers-day-254182769. Accessed 18 July 2025.

Thank You...