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At another level it is a dialogue of duality.
Of two distinct halves complementing and enhancing
each other’s perspective.
“If it exists,
sol Sol, you are also the duality of my soul
The polarity of perspective that I have known
only
For me a part integral to deciphering the
puzzling whole
On this earthly sprawl, my sole respondent
when lonely” (I xiii) |
The book is about introspection and the gift of
“uninhibited sharing”-
“The glow
of instructive parables to keep us warm
An uninhibited sharing without motive or
guile
Illuminating reflections that helped perspective
form
Collected memories making our progress worthwhile
Recall those migratory
birds on an adventurous romance
One pair enlivening cold crevices with chirpiness
of nest
Each encouraging the other to brave the
formidable expanse
Flights of insight, short lived, yet undertaken
with zest
This challenging
soaring under friendship’s span
Our own quest for panna through generous
exchange
In the relay of time worthy participants
who also ran
Individual to generic, thoughtful coverage
of range” (III vi-viii) |
About tragedy that befalls them as they get caught
up in the sweeping whirlwinds of anathema and violence.
“I am struck,
Sol Sol, that was no thunderous clap
The inimical aim has shattered my shoulder
right
Aren’t we now like the hounded, the
cornered in a trap?
Two convicted heretics to be punished with
fright
For this bodily appendage
of rock over ages sunburned
I am grateful, and hope it acts as your
protective shield
May all ammunition from vindictive minds
churned
Be exhausted on me, in dusty ashes you lie
concealed” (III i-ii) |
The dialogue of the protagonists revolves around
eight central themes:
| • |
companionship |
• |
uncertainty |
• |
the snares of consumption & materialism |
• |
the unthinking obsession with rituals |
• |
dogma |
• |
guilt including that emanating from the
persistent undermining of the female |
• |
separation |
Into these themes are skillfully interwoven certain
central tenets of Buddhist philosophy. For example
the allusion to the turning point in Prince Siddhartha’s
life when, deeply disturbed by suffering, sickness
and death sighted by him, he leaves his worldly
comforts for a journey of discovery.
“Remember
His sighting of convulsion and age
Able bodies twisted, distorted by sickness
and death
Triggered not withdrawal but bearing of
a sage
Suppression of frenzy, meditative chants
on breath
Leaving Yashodra’s
affection, precious Rahul asleep
Through doors of darkness, embracing contours
of black
On a path where answers were illusive, questions
ran deep
Penniless, prepared for foreboding to haunt,
guilt to rack”
(I xviii-xix) |
Amol Titus has used Buddhist parables to great dramatic
effect in exploring the above mentioned themes through
his protagonists. For example, this discussion on
ritualism in the chapter titled “The Pincers
of Rote and Ritual” -
“Remember
Shahmama, His tale of the gathering of blind
Guessing as over an elephant’s body
fingers they ran
With narrow perspective real form struggling
to find
Mistaking tusker for carrot, pestle, mortar,
rope and fan
Groping in isolation
incapable, unwilling to connect
Reactionary outlook governed by stifling
stereotype
Choices constricted, restricted by viewpoint
of sect
Own perspective gloating, bloating on wings
of hype” (II 3 vii-viii) |
With lyrical beauty some deep philosophical concepts
are succinctly conveyed. For example, in the chapter
titled “The Avenging Beast” –
“Buddha counseled
relief from meditative balms five
Primary meditation of genuine love, encompassing
all
Reflection over the distressed, the sad
suffering alive
Meditation of joy, a reaching hand to prevent
the fall
Meditation on impurity, consequences of
actions fatal
Awakening from the lingering slumber of
dreamy riot
Meditation serenity, release from the binding
natal
Through reflective immersion in the attentive
quiet”
(II 6 xii-xiii) |
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