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Monday, 14 May 2012


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    The dim darkness-the diffused light-dimness of one merging into the other-
    imparting more length to the long trees that are standing like stretched out
    shadows wearing stars in their hair- silence is imparting more depth to the darkness
    in this advaita where darkness is merged into silence, my mind wakes up,
    now not only sound but even a ray of light is a violent disturbance to the profoundness
    of peace- in such moments deep truths unveil themselves-
    now I realise it is not sound but in silence melody lives-
    I am born out of flowers and silences- while passing my hand brushed against a flower,
    I asked 'are you bruised? ‘‘Me or you' smiling, the flower questioned back- the heart
    of my pen broke and split blood; - I do not know which paper can bear this pen-
    In the gigantic silences of forests, which touch the blue skies, the carpenter bird pecks
    at the trunks of great trees which echo, far reaching sounds-
    what can he do among the tiny crotons?
    I ate days like fruits-now I eat drops of tears like grapes-frightened by the sun
    took refuge under shades-sitting on the pavement eating dreams from eyes like ice cream
    with spoons- measuring my life with dark evenings- I distributed my wealth
    once with metres, now I scatter with handfuls my future
    letting it fly in all directions-
    I washed my heart in tears and dried it over poetry- walked past
    wearing people on my body like shawls-
    in the assemblies of flames; in countries abroad I raised my gypsy voice
    and sang mixing earth and sky-
    this country is the graveyard of my genius- however fast I walk
    the distance remains the same. This land is thirsty for my blood,
    it is snoring in the little shades of pigmy trees-
    I picked my pen and dipped it in the sun
    to write a summer song for my nation-
    - Seshendra Sharma

  2. Gunturu Seshendra Sarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

    According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi Bhagavatham Sita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

    The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara­kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya­lahari” of Sankaracharya.

    The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

    The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

    The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.
    Triveni Journal

  3. Ramayana, a replica of Vedas
    There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.
    The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.
    This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .
    The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.
    The Hindu
    (Friday Review: 2nd October 2015)

  4. Visionary Poet of the Millennium
    An Indian poet Prophet
    Seshendra Sharma
    October 20th, 1927 - May 30th, 2007
    Facebook id :
    Visionary Poet of the Millennium
    An Indian poet Prophet

    Seshendra Sharma
    October 20th, 1927 - May 30th, 2007
    Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular. Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

    Rivers and poets
    Are veins and arteries
    Of a country.
    Rivers flow like poems
    For animals, for birds
    And for human beings-
    The dreams that rivers dream
    Bear fruit in the fields
    The dreams that poets dream
    Bear fruit in the people-
    * * * * * *
    The sunshine of my thought fell on the word
    And its long shadow fell upon the century
    Sun was playing with the early morning flowers
    Time was frightened at the sight of the martyr-
    - Seshendra Sharma
    B.A: Andhra Christian College: Guntur: A.P: India
    LLB: Madras University: Madras
    Deputy Municipal Commissioner (37 Years)
    Dept of Municipal Administration, Government of Andhra Pradesh
    Parents: G.Subrahmanyam (Father) , Ammayamma (Mother)
    Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)
    Wife: Mrs.Janaki Sharma
    Children: Vasundhara , Revathi (Daughters),
    Vanamaali , Saatyaki (Sons)

    Seshendra Sharma better known as Seshendra is
    a colossus of Modern Indian poetry.
    His literature is a unique blend of the best of poetry and poetics.
    Diversity and depth of his literary interests and his works
    are perhaps hitherto unknown in Indian literature.
    From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.
    His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.
    T.S.Eliot , Archbald Macleish and Seshendra Sharma are trinity of world poetry and Poetics.
    His sense of dedication to the genre of art he chooses to express himself and
    the determination to reach the depths of subject he undertakes to explore
    place him in the galaxy of world poets / world intellectuals.
    Seshendra’s eBooks :
    Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma
    Contact :

    I am the drop of sweat, I am the sun
    Rising from the hills of human sinews,
    Hearts are my friends
    I live in the city of sufferings
    Although in my fist, I hold an ocean of history
    I sculptured man silently –
    Wings that carried birds
    Did not bring them back;
    I am drinking thick darkness
    In the haunts of those forests
    Which cry out in agony for the birds
    That did not return;
    Clutching at the garment woven of memories
    I twine myself to the feet of my country.
    Heads that were hanging to the trees
    Smile as flowers today in the branches
    Hearts that received the bullets
    Ring in temples of our land like bells;
    Blood of theirs nights squeezed and offered
    By how many to bring forth this day;
    They are hanging like icicles
    On the ridges of our roofs;
    Look, it is an iron fist I have;
    I shall excavate the flame of light
    From the rocks of time –
    I will set fire to the sleep of resisting centuries –
    To the rivers that run in passion after the sea
    I cry halt, command them
    To paint the colourless arid lands in green,
    Invite back the smile which fled away
    In terror from this land,
    To the butterfly trudging hungrily for a flower
    I shall give a garden –
    Come children, eat
    Bits of nights dipping them in moonlight,
    I shall not allow the sun to cheat this sacred day;
    If he wakes not on the horizon of this land
    I shall tear my burning heart
    And put it in its place
    With the scarlet of my living flesh
    Illuminate the earth
    I am the drop of sweat, I am the sun
    Rising from the hills of human sinews –
    - Seshendra Sharma
    -This is the 1st poem in Seshendra Sharma’s second anthology of prose poems titled “The Burning Sun “
    - In his intro to The Burning Sun Seshendra says there has been an uninterrupted undercurrent in his life as a poet , that is his life nerve and that has assumed total expression in this poem