Tuesday 1 May 2018

When is a man adorable?



Tuesday 29 July 2014

Mt. KAILASH-Lake MANASARAOVAR YATRA




27th June 1988.
 Received telegram from Delhi  informing the selection for Kailash-ManasarovarYatra. When my father delivered it to me, I shouted  out of sheer joy and thanked my Lord a thousand and one times. My parents were also happy at my selection. I rang first to Tanjore and informed Mr.Rajaram & family. Before that, I wrote a letter to my beloved stating my selection in the Yatra. Mr. Rajaram gave the address of one Mr. Sengottaiyan of Erode( a participant of the '82 yatra batch) to contact him for further details. That evening I went to Skandasramam and shared with Swami the details.


28th June 1988.
 I gave a telegram of acceptance to New Delhi. I went to Erode to NRC's house and from there with Uma I went to Mr. Sengottaiyan's place and met his son Mr.Kumaraswamy.

1st July 1988.

I went to Erode and met Mr. Sengottaiyan (Erode Matching Centre), 111 Easwaran Koil Street,Erode.
and he helped me with all useful details.


15th July 1988.
Departure from Salem to New Delhi by Kerala Express, scheduled time : 7.50 pm. But the train was late by four and a half hours. I and Chandrasekar reached Delhi on 17 July Sunday at 4.20 pm. We took an auto and reached Palam colony where the ashram was. The same evening we met Swami Radhakrishnan (Kailash Manasarovar Ashram). We had dinner at Karnataka Association Mess (Mothi Bagh).

18 July 1988.
Today was our medical screening . My room mate at Ashram was one Mr. Chandrasekar Rao. We started  early at 7 o'clock to the Secretariat where the office of Under Secretary Ministry of External Affairs was situated. What a magnificent building it is! We met Mr.Shenoy (Sec) there and after having a small briefing we went to Ram Mahohar Lohia Hospital (It's a Government hospital). The complex was very large with updated facilities.

The tests started and it was a tough day all the way sweating heavily running here and there.
One thing good about Delhi is that it is very beautifully planned and it's the first time I've seen a city which is so abundant with trees and other shrubs (oranamental) even amidst crowded areas.
Each roundana was well maintained with lawns. But for this maintenance of environment, Delhi would be the worst place to live in with its high rate of pollution.

19 July 1988.

The test continued the second day also. By this time I was acquainted with all my group members. Altogether we were  41 yatris. Dr. B.B. Gupta, one chief physician at ward No.10, IV floor OPD, was very efficient and was very strict about the examinations.I too had a small problem. I don't know what's wrong with my ECG, the Dr. asked me to take it again and even then he was not satisfied. He asked me to go to the cardiologist for further examination along with 7 other yatris.

God! I started worrying. I was probably the youngest member in the team and if I fail this test I'll not be let to participate. I was very tensed and I prayed the Lord to straighten out the  problem, Thank God! It seemed there was some defect in the ECG machine and the cardiologist certified me perfectly fit.But later it was announced that the final selection  list will be declared only the next day.

20 July 1988.
All of us assembled at No.4 South Block, M.E (China) Sec's room. A tinge of tense prevailed. The list was finally read out. Gosh! of the 41 yatris called for selection only 27 were selected and I too was ' selected'  for the Yatra. It was really sad to see the persons who have not been selected. But it's always better for them not to go for the yatra and then suffer.  This severs medical test refers to a incident which happened in the I batch this year. The test was somewhat liberal for them and while the yatra was half-way through, two women suffered form severe breathing problem and ultimately they were air-lifted from that point.

21 July 1988
We obtained our visa today . we received it at the office of Under Sec. M.E (China)

22 July 1988
Moving to State Bank of India (Parliament St) we got our F.T.S  for $480. (the days' Indian Value is Rs.6840).

23 July 1988.
 We had a final briefing at K.M.Ashram given by Swami. Since I was new to the yatra, Swami's guidance was of great help. My health was  improving but the cough persisted.

24 July 1988
T.C.Rao and I got ready as early as 1a.m . We were about to start at 2 a.m from ashram and reach Chandralok building at 3 a.m. Swami picked me up in his scooter and Rao came by auto with food package.
4.15 a.m Departure by Parvat travels ( A UP undertaking)
               Our route -Moradabad-Bilaspur
12.15 noon: Bowali . It's a hill station in Nainital Dt. We had lunch at Tourist Rest House there.        From here it was all hills. Pine trees were abundant.
2.45 p.m  ALMORA
6.00 p.m BAGESHWAR . Night we visited the temple . First day's stay at Bageshwar. This is a place where two rivers Sarayu and Gomathi meet.













25 July 1988
8.00 a.m Departure . Before departure we visited Hanuman Mandir . We had lunch at Chakouri.
5.30 p.m Dharchula. This place is separated from Nepal only by a river. So got ready quickly and had a stroll to Nepal. I purchased a wind-cheater there. It is a must  to  return before  7.30pm or else the bridge will be closed. Both these days we were travelling by bus and everyone were anxious as the trek starts tomorrow. It was 11.30 when we slept.

26 July 1988.
I woke up this morning disturbed by a sudden noise. It was heavily raining outside and I wondered how the trek would be in this monsoon. We dressed up quickly and started by our bus to TAWAGHAT from where the trek starts. It was 19kms from here. Lord! it was so beautiful through out. Just on the way, there was a heavy land slide and was partly blocking the bridge. We managed to cross it and reached Tawaghat. We started our trekking at 8.50am . We are to climb more 6000 ft today and we started happily. In the beginning it was fine, but as time passed, I felt very exhausted. I prayed the Lord Muruga to provide me all the strength I needed. The local people were born tough, and the woman who was accompanying us was carrying her child in a basket hanging from her shoulder. I was carrying a rucksack on my back with a camera, two water cans, rain coat (very essential as this was monsoon season) and few small articles. A sudden cold breeze came and drizzling started. I wore the raincoat and started walking again. There had been a land slide just a few hours ago. Heavy boulders were blocking our 4 ft path and it was raining heavily too. One have to cross such paths with great care. We were also advised to use our stick without any reluctance and to keep our trek close to the hill side. Almost near the camp, cramp developed in both my legs and was very painful. I found it difficult event to take a step further. I prayed to Lord Muruga(as I was blessed with the 'prasadam') and then I felt little better and reached the camp around 1pm. PANGU where we ought to stay that night.

Ms.Gokulas showed us a technique to relieve our leg pain at our camp. We covered 8kms today and a height of 7200ft.

27 July 1988
We started as early as 5.30 am today. The route was not as plain steep as yesterday and the route was having ups and downs. It was very green and beautiful through out the way and we crossed many small streams. There were different hues of mushrooms on the way. Today we met yatris of II Batch returning from Kailash. We diverted our to (via) Narayana ashram. It's simply great. That's all one could say. Swami Narayana has selected a beautiful spot , made it more beautiful, leveling the site and has constructed a beautiful temple there and a house for meditation . I felt as if the  power could pierce one's body as we enter the temple. The atmosphere was serene and divine. Then I meditated in his chamber which was constructed with wooden planks.(Swami was himself an architect).

 Today the weather was good and sunny. All the way say till 5 kms from Pangu, the path was wonderful with trees that created a superb atmosphere. We reached lrkha at 1.30pm and we were accommodated in fine tents facing the mountains. We had light entertainment . The local tribal kids singing songs . They were so innocent.

28 July 1988.
Heavy rains started very early . So our departure ( myself, Mr.Raja, Rao, Ganesan, Padmanaban & Dr. Jani ) was delayed to 6am . Others left 45 earlier . We lit up the chimney lantern we were provided with and then moved to complete our nature's call. Here was the real trouble. It was heavily raining outside and it was extremely cold. We wore our rain coats and strapping our rucksacks we started our journey. It was a heavy downpour and the ascent was quite steep with all the new streams rushing through our path. We almost covered 6-7kms in rain. And it was a real discomfort that the raincoats gave way to the water droplets and the shirts became wet. Even before that, walking through the gushing streams, water entered our shoes and it was very difficult to make our movement. Then the descent started and it was so narrow a path, so slippery , that a single mistake would make us tumble down to depths of  300 meters.

Finally the rain stopped and slowly our friend came  out from clouds.  Through the rest of our walk (approximately 14 kms) through woods, which were so beautiful and through bridges over rivers. Our clothes dried up automatically and we reached our camp GALA.

At Jipti, we were attracted by a sudden thundering sound and for the first time I saw live landslide and it continued for several minutes with huge boulders and heavy loads of soil slipping from great heights to the river bank, down the valley..

We were instructed that  tomorrow's camp to MALPA would be the most treacherous route of the trip. We were shuffled  and divided into six groups and with one youngster as leader (for physical support to the elders). I was one among them.

29 July 1988
 We were in groups so that we could help each other. I thought earlier that the route would only be tough but it was very dangerous also. The whole of 11 kms we covered today three-fourth was a dangerous descend with the river Kali running forcefully to the other side. Next an exhausting step was ahead which drained out most of the yatris' breath. As said this could be the most tiring route. While descending , it was scorching hot and luckily a beautiful waterfalls was there on the way and I relished the bath (here is where washed my jeans too). Our camp at Malpa was very close to the Kali river and the roar of her was heard persistently. And the night was extremely cold.

30 July 1988
Today's trek was very easy and it took only four and a half hours to cover it. From Malpa we reached BUDDHI where again men had accommodation at a fine tent. Our tent had beautiful flowering plants in the front.

31 July 1988.
Departure : 5.30am
Distance : 18 kms approx.
Nature of Route: 3/4 plains and 1/4 difficult path
Arrival of GUNJI :11.30 am
Initially the route was very steep and then it descended with clay soil. Slowly the pine trees decreased and we entered into a new world(Immediately after the ascend was over, we saw a beautiful peak with frozen snow (glaciers) which just reminded me of icecream. Then coming to the plains (on high altitude) suddenly the cold breeze started to blow and it was so intense that we felt our fingers numb and our wind-cheaters proved useless. Thinking that it would be normal, we had not taken our sweaters.  The altitude was 11500 feet. From there, we descended. We saw fascinating wild flowers. Again, we  were in the proximity of  the river Kali.

After coming to the plains, the geological scheme changed drastically. The peaks were barren and some were with red soil. The plains stretched for a long distance and we came to Buddhi. The altitude is 10500 feet MSL and it was very cold. It started raining and was windy. There was acute water shortage too.

1 August 1988

Due to heavy rain our start was delayed. Departure 6.45am . We went to Veda Vyasar's temple.


3 August 1988


Departure from NAVIDANG at 5.30am. We had cornflakes with milk as early breakfast. Today we walked 5kms which was a total steep ascent. Our tent was the only one with wooden floor. Inspite of that the night was extremely cold, say 6 degree. At around 7pm the place was wholly covered with mist.
We started from Navidang (13500 feet) and attained 16500 feet to reach Lipulekh pass. We underestimated this trek, and it almost killed us.  We should at any cost should cross Lipu pass and descend to the other side into China before 9.30 am or else  we would face a deadly snow storm. And that will be the doom of everyone. Even before reaching Lipu pass, we felt tired and the time was already 9 am. For the first time in my life I saw solid glittering snow just near our path.  Unfortunately some of the yatris were so exhausted that we were compelled to take horses to cross Lipu.
We met III batch yatris. The ITBP police so far escorting us left us under the authority of Chinese police welcomed us and immediately we all boarded horses and rode on it for an hour. The whole path was lined with beautiful multi-coloured hills on both sides and it revealed a strong erosion by the wind. While we were traveling through the pass I got reminded of Omar Sheriff and Mecanas Gold.
Then we boarded a Chinese truck and traveling half an hour seeing beautiful peaks with snow covered glaciers we met a team with a bus. Another 45 minutes of bus travel took us to Taklakot and to Pulang guest house. The bedding arrangements were fine. We were asked to set our clocks to 3.30
+ for IST. And the sun sets here at 11pm and rises at around 8am. We had a good dinner with Chinese dishes.

4 Aug 1988
The whole day was a rest day, but we were not permitted to get out of the guest house.

5 August 1988
Early this morning at 8.23am we departed from Pulang Guest House for our base camps respectively. We were divided into two groups and I was in a group to do the Mansarovar Parikrama first. Our initial  base camp for Manasarovar was at Sidhi. But we went along with Kailash parikramas to this camp, Tanjing and after leaving them there, we returned to your camp late in the evening to a place called Hore and halated there. We were informed that we should start our parikrama from this place. We were provided with the special Chinese gas stove and I joined in the preparation of tea and dinner here. The place was very bad and was surrounded by broken glass pieces thrown by drunkards). But the bedding was comfortable.

6 Aug 1988
We were quite late and departed and covered 32 kms. I walked over plains, over pebbles, over small peaks, cross small streams on horses. The lake view was awe-striking in its changing hues. We were praying the Lord all along the way to provide us energy to complete the journey--Mansarovar parikrama. Exactly after 12 hours from the start we reached Tulu at 9.15pm. We could see a beautiful a beautiful sunset and the Mount Kailash was highlighted by a single ray of sun.

7 Aug 1988
Toddy we covered 27kms comparatively easy and arrived to Saidi at 6.40pm.

8 Aug 1988
We had a holy dip in Manasarovar lake at around . The experience is inexplicable .We stayed at Saidi. Rest day.

9 Aug 1988.

We started to Kailash Base Camp -Tarjing and we stayed there. We met a group who had returned from Kailash Parikrama .

10 Aug
Kailash Parikrama I day 16kms. A good dharshan of side view. Caught in heavy freezing showers. 3 degree celsius.

11 Aug
Parikrama II day. 12kms. Through Dolma Pass ascent- Yak ride. At Dolma Pas performed pooja at an altitude 18700. Steep descend by walk.

12 Aug
Parikrama III day
Good start . Two and three fourth hours nonstop journey to base camp Tarjing. The path was very easy . I wondered seeing the various geographical changes and colours of a rocks and soil.
Reached camp at 2.50pm .Rest day . Performed pooja in the evening.

13 Aug
Started to Saidhi and reached Taklakote.

14 Aug
Went to  Kojar Monastry which was 900 years old. There were huge deities of Lord Rama with Lakshmana and Sita. There was a huge Buddha statue also and a number of paintings.

15 Aug
Independence Day .Stay at Taklokote.

16 Aug
Woke up at 6am . Had breakfast at 7 am. departed at 8.15am. Then crossed Lipu and entered Indian border. Met V batch. Lunch at Navidang . We covered 5kms in an hour. From Navidang to Kalapani 9kms in 1.40 minutes.

17 Aug
Kalapani to Gunji- 8kms . Very sunny.

18 August
Gunji to Buddhi 20kms started early and climbed down 75 degree slope for 3 kms which is almost very hurting for the knees. Accommodation in a tent. We enjoyed apples from a tree there, I obtained paper from a Boj Pathra tree.

19 Aug 1988
Buddhi to Malpa 2.20min .Due to yesterday night's heavy rains there were plenty of waterfalls on our path and many small land slides. I was greeted by the waterfalls, pine trees, beautiful small birds and river kali. The weather was  beautiful.

20 August
Malpa to Gala.  5 hours 45 minutes . Treacherous . Heavy rains. Many streams on the way . Then suddenly it shifted to a hot climatic condition.

21 August
Gala to Sirkha 4 hours 50 mins. Luckily no rains. (Even though there were heavy showers throughout the night.) This was the route which I loved most. Through the emerald rain forests it was simply beautiful to trek and I deliberately slowed myself.












 
                                                      



Note: K.Rathinavel's description about his yatra to Kailash Manasarovar in 1988.

Monday 19 May 2014


 ஏன் இந்த மனிதர்கள்  இப்படி இருக்கிறார்கள் ?

புரிந்துக் கொள்வதற்கு இன்னும் எத்தனை  காலம் ஆகுமோ?

முழுமையாய் வாழ்க்கையை  புரிந்துக்  கொள்வதற்கு  இன்னும்  எத்தனை அனுபவம்  தேவைப்படுமோ என்று மனம் அஞ்சுகிறது ; இன்னும் எத்தனை  முதிர்ச்சி அடையவேண்டுமோ என்று மனம் பயம் கொள்கிறது ; இன்னும் எத்தனை  ஏமாற்றங்களையும் அது தரும் வலியையும் தாங்க வேண்டுமோ என்று  அச்சம் தோன்றுகிறது; இன்னும் எத்தனை  மனிதர்களை இழக்க நேரிடுமோ என கலக்கம் கொள்கிறது . எவரிடமும் நம்பிக்கையுடன் பழக மனம் தயக்கம் கொள்கிறது.

 ஏன் இந்த மனிதர்கள்  இப்படி இருக்கிறார்கள் ?

எதனைக் கொண்டு மனிதர்களை தரம் பிரிக்கிறார்கள் ? எதனைக் கொண்டு மதிப்பிடுகிறார்கள் ? எதனைக் கொண்டு தனியொருவனை மரியாதை செய்கிறார்கள்? உறவென்றாலும், நட்பென்றாலும் எதுதான்  இவர்களின் அளவுகோல் , மதிபளிப்பதற்கு ?

 ஏன் இந்த மனிதர்கள்  இப்படி இருக்கிறார்கள் ?

ஏன் மறந்துவிடுகிறார்கள் நன்றி செய்வதற்கு? ஒரு கனமேயென்றாலும் மதிபற்றதாகாகிவிடாத அந்த செய்கைகளை, பழக்கங்களை மறந்துவிட ஏன் விளைகிறார்கள் ? நிலை தடுமாறுகையில் ஏன் ஊன்றுகோல் போல் தாங்கிக் கொள்ளாமல் உதாசீனம் செய்கிறார்கள் ? தோள் கொடுக்கவேண்டிய தோழமை தொலைவில் நிற்க தலைபடுவது ஏன் ? உற்ற நேரத்தில் உதவிய உறவுகளை விட்டு விலகிவிட விளைவது ஏன் ?

தமக்காக நேரம் செலவழித்தவர்களை , தம் வளர்ச்சி பற்றி அக்கறை கொண்டவர்களை , தம் நலனுக்காக வழிகாட்டியவர்களை , தம் கவலைகள் பகிர்ந்துக் கொண்டவர்களை, தம் உயர்வை கண்டு மகிழ்ந்தவர்களை, தம் எண்ணங்களை கிரகித்துக் கொண்டவர்களை, தம் அன்புக்கு பாத்திரமானவர்களை , தம்மை வாஞ்சையோடு அரவணைத்தவர்களை, தமக்கு துணை நின்றவர்களை தயங்காமல் இழந்துவிட துணிகிறார்கள் , மறந்து தியாகம் செய்துவிடுகிறார்கள் ...

தங்களையும் இது போன்றே மற்றவரும் தியாகம் செய்வார்கள் என்பதனை மறந்து.




சாருமதி





Wednesday 10 October 2012

WOMEN’S PERSISTENT BATTLE FOR SURVIVAL IN ANITA DESAI’S VOICES IN THE CITY







The legal subordination of one sex to another—is wrong in itself and now one of the chief hindrances to human improvement; and that it ought to be replaced by a system of perfect equality, admitting no power and privilege on the one side, nor disability on the other.(Mill 1)

John Stuart Mill in his essay The Subjection of Women felt that it is a hindrance to human development and improvement to deprive women from contributing to the society. The emancipation of women would bring positive benefits not only to women but also to men and  to entire humanity.
Women suffer a traditional prejudice and inevitably have to do what men dictate them to do. Woman is subjugated by man and is exploited to meet out his selfish gratification, to satiate his sensual pleasures, to scintillate and glorify his life, to manipulate her for his growth and development, to defame and degrade her for embellishing his dignity. On the contrary, men have never attempted to elevate women’s status. Women were deprived of the basic amenities of life. They were denied the right to education, voting, ownership of any form or land or business and they were not allowed to pursue a career of their choice. Even in the present context, women are denied equal rights in their work place. They are paid less than men for the same work, denied promotions and training opportunities, shut out of high paying jobs and occupations, and subjected to sexual harassment. A woman was generally subject to the whims of man--her husband, her father or her son due to social norms or patriarchal norms. In Pagan nations, as has been tersely remarked, “Women are thrice slaves. Their fathers govern them in childhood, their husbands in youth, and their sons in old age.”  According to the men’s perception of women or the male concept, women were both physically and mentally susceptible and therefore should be ‘taken care of’. Social theories affirmed this concept.
Women are confined to particular roles framed by men to limit their freedom and oppress them from one generation to the next. It was necessary for feminists to crusade against these convictions and delusions. The veracity of the patriarchal norms were examined, defied and substantiated with feminist theories. The patriarchal system favoured the male dominance and supremacy. The egoistic predominance of men pervaded in all spheres of social, economic and political activities. It oppressed, suppressed and women were in a jeopardy of being lost in men’s world . “He is the Subject, he is the Absolute--she is the Other”(Beauvoir xxii) –an insignificant, subordinate to men.
Women had to fight their battles to overcome the subordination and a secondary place offered to them by men, to sustain their existence and make their survival fit. Writing was the only instrument –a powerful weapon, through which they were allowed to communicate their experience. They expressed their defiance through their writings. The archetypes of the ideal women were powerful and women writers had to struggle to break this conviction. The concept and the position of womanhood had to undergo a drastic change to which writers committed their works.  Their emancipation lies in not limiting women in their traditional roles but in expanding and awakening them to several other possibilities. Simon de Beauvoir’s description of an independent woman in The Second Sex, where [woman]she , “ once ceases to be a parasite, the system based on her dependence crumbles; between her and the universe there is no longer any need for a masculine mediator” (Beauvoir 412)
Feminism focuses on limiting or eradicating gender inequalities, promoting women’s rights and finding solutions to women’s issues. Feminists have challenged the existing presumption and misconceptions about women. Feminism strives to lobby for the rights of the marginalized. ‘Self’ is the pivotal issue of feminism. Women have been subordinated, diminished, devalued and belittled by the patriarchal systems. Women were kept in a state of ignorance due their lack of education.   
Indian women writers have involved themselves in sustained struggle to retain their rights as writers and they attempt to expound the cause of women’s sufferings and tried to affirm the position of women with respect to the Indian context. Women writers like Kamala Markandaya, Ruth Prawar Jhabvala and Anita Desai provided ground for discussion of women and their problems against the traditional image by delineating women, their psyche and their struggle to liberate and establish themselves as an individual. Many women writers succeeded them in shattering the age old institutions of marriage, family, human relationships and socio-cultural constructs. They dealt with issues related to women and gave a great impetus to the growth of  creative writing in English. They identify a variety of existences with a  range of characters.
Cultural alienation and loss of identity are presented with a deep insight by these writers . The novel voices and espouses the need for emancipation. The novelists became their mouthpieces to raise their voice against the aggressive dominance of the male society and the unfair rigid code of conduct imposed on them. The women novelists committed themselves to fictionalizing women’s issues with an idea of ameliorating their deteriorated position.
Anita Desai is indubitably a writer who enunciates the problems faced by women in a patriarchal society. She is interested in the psychic life of her characters. She is the pioneer of psychological novel as James Joyce and Virginia Woolf. She penetrates profoundly into the inner working of the mind. She briefly describes the disappointments, disillusionments and the futility of life in a world which is dominated by men. Desai’s women characters rebel against the patriarchal community in order to explore their own potential or to live on their own terms, regardless of the consequences that such a rebellion may have on their lives. They criticize the cultural ideologies that obstruct their way to freedom. Her characters have the habit of withdrawal and live a life of detachment from the society. The self-chosen withdrawal is a form of weapon for survival in a patriarchal community.  Withdrawal does not allow them to achieve the fulfillment and make them ‘complete’ beings.
Desai’s women crave for freedom within their community and within the institution of marriage. She does not envision an ideal marriage. Her married women characters, for example, Monisha in the novel Voices in the City, become depressed, violent or self-destructive. They kill or destroy themselves when they are unable to cope with the expectations of the society, family and relationships. The women characters grow up intellectually and psychologically. “The nemesis of these women is not a private one, but an outgrowth of the complex social context, immediate family environment and the relationships with their men”(Singh 94).
Desai’s women characters find freedom not by living in their own narrow selves or by clinging to others but by connecting with others and by asserting their intellectual as well as economic independence. Education allows the economic independence which helps them to exonerate themselves from mortification and frees them from dependency on men.
Monisha’s familiarity with the philosophies of Kafka, Dostoyevsky helps her to free herself from the trivial talks of women in her household. She is unable to shrug-off her emotional and psychological dependence on men, family, community and society. She maintains a diary, which gives an outlet to her oppressed feelings. She records her reactions and her impressions of the city. She is intelligent but is not able to step out of the taboos laid on her by the joint-family system. She cannot stand assaulting existential forces in the family and therefore, she sets herself on fire. Monisha is strongly under the influence of the Gita , the holy scripture and the principle of stoicism and detachment. She does not want to long or hanker for the love the society refuses to give her. She does not passionately yearn for the husband to reciprocate her love. Consequently,she is carried away by her suicidal impulses.
As in Maslow’s hierarchy of needs, biological needs like thirst, hunger, sex , security are not prioritized by Monisha. To her, these are all not the essentials of existence. In her family which is pregnant with people, the dreadful isolation makes her long for love and communion.  Had she a child, she would not have felt alone , but her fallopian tubes are blocked and therefore it becomes a distant dream to be blessed with conception. And she suffers intensely because of the futility of her life. Ultimately, she has an eternal quest for a meaningful existence.
Her problems stem from the conflicts with the traditional identity of women and from male domination and the rigid, retributive attitude of the patriarchal Indian society towards women and from the various kinds of gender discrimination and from the lack of solidarity among women. Monisha has no alternative rather than to succumb to the expectation of her family.
Monisha is in a male dominated society governed by rigid traditions, social taboos, constrictions and restrictions. She wishes to extricate herself from the obsequious servitude,   inhuman torture of her husband and her in-laws, the humiliating social taboos and the expected values of womanhood. Her husband fails to reciprocate her love and fail to understand her emotions and feelings. Nobody cares for her or  her tastes or appreciates her presence. She is inconspicuous by her presence. She is ignored by Jiban and he knows nothing about her. Marriage builds harmony when there is a mutual understanding, sound compatibility, love, loyalty and forfeiture.  But as Simon de Beauvoir observes, “Marriage is the destiny traditionally offered to woman by society” (52) .
In Monisha’s marital life, marriage offers her nothing. She derives no happiness or issues out of marital life with a “boring non-entity, this blind moralist, this complacent quoter of Edmund Burke and Wordsworth, Mahatma Gandhi and Tagore, this rotund ,minute –minded and limited official” (Voices in the City 198). There is no proper understanding, mutual love and harmony which marriage promises to a man and wife. Her relationship with her husband is characterized only by ‘loneliness’. She lacks privacy and a sensitive woman who feels desperately lonely and lost” the lost princess of the fairy tale, under a secret spell”(Voices 197). Her private parts, her organs are scrutinized by her sister-in-laws “…my insides: my ovaries, my tubes, all my recesses moist with blood, washed in blood, laid open, laid bare to their scrutiny”(Voices 113)
The patriarchal practices which reduce women’s status to inferior social beings are further perpetrated by myths and traditions which are rooted in Indian society. Women’s oppression is based on the familial structures of patriarchy. The laws are men-made laws and so there is discrimination in these laws. Men are spared from punishments for their sins. Pre-marital virginity, post-marital fidelity and chastity are sole property of women and insisted upon women by the traditional society while men are allowed sexual liberty and others.  As Nirode, she is not able to live a life of escape as she is a woman who “struts and frets [her] hour upon the stage
 And then is heard no more”.
Women have strongly opposed and incessantly fought against such double-standards and claimed equality and freedom. They fought firmly to get back their birth rights because the liberation of women necessitates the liberation of all human beings. They need to shatter all the system that shackles their existence.
Her life is without a touch of love, hate or warmth. Instead of the element of love , element of fear is replaced in her. In the Bow bazaar house, the endless chanting, the people, the aunts, uncles, in-laws makes her fear them and desolate herself from them. She finds solace in the darkness on the roof-top and finds peace which she feels cannot be found even in sleep that has nightmares. She grows smaller every day, loses more and more of weight and wishes to be invisible. The house makes her wish to become invisible instead of living a meaningless life. She is accused of stealing her own husband Jiban’s money. Jiban instead of supporting her and rescuing her from the accusation by his mother, fails her. The charge of theft is the heaviest blow she receives from the family and from Jiban.
The humiliation she suffers, the barrenness which is discussed and mocked by her sister-in-laws, her sterility, their sarcasm on her wardrobe full of books, her void life, lack of love  and the final remark of the mother-in-law “I will not have a thief in my house” (Voices 137) makes her feel that she’s living a “Traceless, meaningless, uninvolved (life)—does this not amount to non-existence,please? “(Voices 140)
The predicament of the entire ill-fated young brides in the Indian society ‘doing nothing’ but simply waiting meaninglessly and doing petty household work “to sort the husk from the rice…” (Voices 121) is explicitly portrayed in the novel. Though death is not what Monisha or any young bride wants, she engulfs herself in the flame. Her suffering is unique, and she bears the brunt silently. As her barrenness, her life is also barren without a speck of greenery. She is entranced, entrapped, encased, enclosed ‘in a steel container’, ‘closed in a cage.’ Even her death does not present a solution to the quest for meaning existence. She is not able to carve her destiny. She is rather battered, crossed and lacerated by the society. Not able to survive, she succumbs to death.
Anita Desai’s women are victims of circumstances in an uncongenial environment and they fight a persistent battle against her lost self and in the process of the search is doomed to degeneration and destruction. Anita Desai’s concern is with “ the journey within” and the recurring theme is “ the agony of existence in a hostile and male-dominated society that is not only conservative but also taboo-ridden.” (Dhawan 12)
Anita Desai has dexterously portrayed the pathetic struggle the women undergo in their life. Her women refute and defy the patriarchal norms to liberate them from the clutches of the traditional myths of subjugation and submission.


References:
o   Desai, Anita. Voices in the City. Orient Paperbacks. New Delhi.2001

o   Beauvoir, Simone de. The Second Sex. trans. H. M. Parshley. Harmondsworth: Penguine, 1983.

o   Mill, John Stuart. The Subjection of Women.D.Appleton & Company. New York. 1870.

o   Dhawan,R.K. ed. Indian Women Novelists. Set I:Vol.1. Prestige Books. NewDelhi. 1999.

o   Piciucco, Pier Paolo. A Companion to  Indian English Fiction. Atlantic Publishers & Distributors. New Delhi. 2004

o   Singh, Sunaina. The Novels of Margaret Atwood and Anita Desai: A Comparative Study in Feminist Perspectives. Creative Books .New Delhi.1994

       

         Paper Presented at the UGC Sponsored National Conference on Patriarchal     
         Predomination of Women in Indian English Novels: A Feminist Approach -8 & 9 
        October,2012,  Bishop Heber College, Trichirappalli

Saturday 4 August 2012

நீங்காத நினைவுகள்

நிகழ்வுகள் எல்லாம் நினைவு  கூறுகையில்...

நெஞ்சம் விம்மி  அழும் நேரமெல்லாம்;
சோகத்தின் தாக்கத்தை தாங்க  திராணியில்லாமல்
துவண்ட காலமெல்லாம்;
என் துயரம் என்னுள் அடங்காது
தவித்த நொடிகள் எல்லாம்
நான் கடந்து வந்ததெங்கனம்?

தவம் போல் வாழ்க்கை ,
இம்மி  பிசகாமல் வாழும் கட்டாயநிலை
உணர்வுகளை  கடிவாளம் கொண்டு இதயத்துள்
வைக்கும் கடினமான முயற்சி
வாழ்வே  ஒரு சூன்யம், வெற்றிடம், இருட்டறை
என்பது போன்ற மன இறுக்கம்  .

என்றாலும் --
நிறைவு  உண்டு .
சுதந்திரம்  உண்டு.
தலையீடுகள்   இல்லாத
உரிமைகள் கொல்லாத
உறவுகளின் இடைஞ்சல்கள்  இல்லாத 
முழுமையான இரம்மியமான அமைதியான சூழல்
இச்சுதந்திரம் நான்  போற்றும் ஒன்று .

காதலில் கட்டுண்டு கிடக்கத்தான்
உனக்காக  பல வருடம் காத்திருந்தேன்
என்றாலும் இன்று
நான் விரும்பாத  தனிமைச் சிறை.

என் காத்திருப்பின்  பலன்:
வாழ்நாள் முழுதும் நெஞ்சம் நிறையும்
எண்ணமெல்லாம் வியாபிக்கும்
மனம்  பூரிப்படையச் செய்யும்
இனிமையான  நீங்காத நினைவுகள்

அவை --
என் வாழ்வை செழிக்கச் செய்யும் நீரூற்று
வசந்தத்தின் வைகறை
வருடும் இனிய இளம் தென்றல்

அவை --
என்னை உயிர்ப்பிக்க, புதுப்பிக்க
எனக்காக நீ விட்டுச் சென்றவை
திரும்பத்  திரும்ப என்னைத்  தொட்டுச் செல்லும்
நீங்காத நினைவலைகள் .


காலைப்  பொழுதும், சுடர் வானமும்
ஈரக் காற்றும், பனித்துளியும் புல்வெளியும்
வண்ணம் தீட்டும் வானவில்லும்
முழுநிலவின் ஒளியில் பூக்களும், பிறவும்
சரமாய் ஒளிரும் விளக்குகளும்,
நல்ல இலக்கியமும், தேர்ந்த  நல்லோவியமும் 
கொஞ்சும் கொன்றை பூங்கொத்தும் ,
மனம் மறக்கும் இசையும் ,
செறிந்த மரங்களும் , பனிமூட்டமும் , மலர்ந்த மலரும்
தவழும் நதியும் ...
இன்னும் ... இன்னும் ...
உனக்கு பிடித்த  யாவும்
உன்னையே ஞாபகப் படுத்துகின்றன
எஞ்ஞனம் மறப்பேன் ?


மனதின் சாயல்கள்  பிரதிபலிக்கும் செயல்கள் 
கருத்து  ஒருமித்து பரஸ்பரம் புரிந்து  கொண்ட நாட்கள்
ஒருவரின் நினைவில் ஒருவர் வாழ்ந்த காலங்கள்
தம் நிலை  தாம் மறந்த தூய அன்பு
இறைவனுக்கு ஒப்பு --


மறந்தும்  பிறர் மனம் நோகச்  செய்யாத குணம்
மனிதனை மனிதனாய்  மதிக்கும் நேயம்
நிர்மலமான  முகம் 
நல்லனவற்றைப்  பாராட்டும் மானசீகம்
காதல் ஒளிரும் கண்கள்
அவை சொல்லும் எண்ணங்கள்...     
எனக்கே  எனக்கென்ற காதல் நெஞ்சம்
கிடைத்தற்கு  அரிய அந்த  பொக்கிஷம்


சொல்லும் செயலும் மூச்சும்  பேச்சும்
ஒருமித்த அக்காதல்  இனிவருமா  ?


"நான் உன்னைச்  சேர்ந்தவள்  "
என்கின்ற உணர்வு
இங்கு இதுவரையில் திரும்பவும்  நான் ஏனோ பெறவேயில்லை .

என் காதல் உன்னிடமே  தொடங்கியது
எனவே உன்னிடமே முடியட்டும்
அதுவரை-
உனக்காக வாழ்ந்திடும்
எனக்காக  நீ  காத்திரு
சொர்க்கத்தின் வாயிலில் .




சாருமதி