Group Discussion of Poetry

 Group Discussion of Poetry :

This blog is based on a group discussion. This task was given by Prakruti ma'am.

Group Members : Nishtha Desai

                                 Krupali Belam

                                 Bhumi Mahida

                                 Bhargav Makwana

Absent Members : Parthiv Solankiu

                                  Shatakshi Sarvaiya

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.

In the Discussion we discussed the two poems, Eklavyam by Meena Kandasamy and Laughing Buddha by Praveen Ghadhvi.

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.

Introduction

Meena Kandasamy’s “Eklavyam” is a politically charged and emotionally intense poem that reimagines the ancient tale of Ekalavya from the Mahabharata through the lens of Dalit consciousness, anti-caste resistance, and feminist radicalism. By retelling the myth from a subaltern perspective, Kandasamy exposes the historical and cultural mechanisms of exclusion, silencing, and oppression.

Thematic References

Caste and Exclusion :

The dominant theme in the poem is systemic caste-based exclusion. Ekalavya is denied formal education and recognition due to his birth. Kandasamy highlights how caste continues to function as a tool of social stratification, particularly in access to learning and self-advancement.

Silencing of Subaltern Voices :

Ekalavya’s sacrifice of his thumb, traditionally glorified as an act of devotion, is reinterpreted as a symbol of forced silence. Kandasamy presents this act as a brutal assertion of Brahminical control, reflecting the erasure of marginalized identities in both history and myth.

Reclaiming Identity :

By renaming the poem “Eklavyam” (using a regional or Dravidianized form), Kandasamy de-Sanskritizes the character and reclaims him for the oppressed communities. This gesture aligns with Dalit literature’s objective of reasserting identity and rewriting cultural memory.

Critique of Education as a Brahminical Institution :

The poem critiques how education is historically weaponized to maintain caste hierarchy. Ekalavya’s exclusion is not just personal but systemic—symbolic of how oppressed groups have been denied the means to empower themselves.

Resistance and Protest :

Unlike the submissive figure in Vyasa’s epic, Kandasamy’s Ekalavya is a voice of resistance. The poem channels anger, frustration, and a refusal to obey, portraying protest as a legitimate and necessary response to oppression.

Critical Aspects

Dalit and Ambedkarite Perspective :

Kandasamy’s poem draws from Ambedkarite ideology, particularly the critique of Hindu scriptures and their casteist codes. The poem, therefore, aligns itself with Dalit literature, which seeks to challenge the canon and recover suppressed narratives.

Postmodern Retelling :

The poem uses intertextuality by invoking a well-known epic and subverting it. It is a classic example of postmodern rewriting, where the author dismantles the authority of the original text and offers a counter-narrative.

Feminist Undertones :

Although the central character is male, the feminist voice of the poet is present in the tone—angry, assertive, and confrontational. Kandasamy’s feminist politics merge with her anti-caste stance, making the poem a double protest against patriarchy and caste.

Language and Form :

The poem is written in free verse, with a raw, unfiltered voice. There is no ornamentation, and the diction is direct, even aggressive. This stylistic choice reflects the poet’s intent to disrupt aesthetic expectations and foreground political urgency.

Subversion of the Guru-Disciple Tradition :

In Hindu tradition, the guru is revered above all. But here, Dronacharya is shown as an agent of caste cruelty, not wisdom. The poem deconstructs the idealized guru-shishya relationship, exposing it as conditional and discriminatory.

Conclusion :

Meena Kandasamy’s “Eklavyam” is not just a poem—it is a political intervention. It forces readers to re-evaluate cultural myths, recognize the violence embedded in tradition, and listen to the voices that history has tried to mute. Through this poem, Kandasamy gives Ekalavya not just a voice, but rage, power, and resistance.

2. Use of myth in Meena Kandasamy's  'Eklavyam'.

Myth as a Tool of Subversion

Kandasamy uses the myth of Ekalavya not to reinforce the values of obedience and sacrifice, but to expose the cruelty and hypocrisy behind them. In traditional tellings, Ekalavya’s cutting of his thumb is seen as a noble act of devotion. However, Kandasamy rewrites this moment as an act of forced submission—a violent silencing of a lower-caste prodigy. This reinterpretation turns myth into a site of resistance, giving voice to the marginalized.

Demythologizing the Guru

In Hindu culture, the guru is revered as sacred and infallible. Kandasamy uses myth to challenge this reverence, portraying Dronacharya not as a wise teacher but as an oppressor who enforces caste hierarchy. Through this reversal, the poem demystifies the guru-shishya tradition, showing it as exclusive and complicit in social injustice.

Myth Reclaimed for Dalit Consciousness

Kandasamy’s use of myth aligns with the Dalit literary movement, which often reclaims and rewrites ancient stories to reflect the lived experiences of oppressed communities. In “Eklavyam”, myth becomes a political weapon—a way to insert Dalit identity into cultural memory and assert that history must be viewed through the lens of social justice.

Symbolism of the Thumb

The thumb, in the poem, becomes a symbol of denied potential. It signifies how upper-caste authority suppresses merit when it comes from lower castes. Kandasamy’s retelling emphasizes that the removal of Ekalavya’s thumb was not a personal gesture, but a systemic act of violence to maintain social order.

Language and Naming as Mythical Strategy

Even the title “Eklavyam”—with a Tamilized or localized spelling—is a strategic mythic move. It reflects a rejection of Sanskritic dominance and a reclamation of regional, subaltern identity. This re-naming functions as a cultural decolonization of myth.

Conclusion

In “Eklavyam”, Meena Kandasamy transforms myth from a passive, sacred narrative into a critical, political commentary. She interrogates and reclaims a foundational myth of Indian culture to question casteism, systemic injustice, and educational exclusion. By doing so, she demonstrates that myth is not fixed or sacred—it is fluid and open to reinterpretation, especially by those whom history has long silenced.

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.

1. Laughter as Spiritual Liberation

The Laughing Buddha’s laughter signifies freedom from worldly attachments. His laughter is not mocking or superficial—it stems from enlightenment. Unlike ordinary laughter, which may arise from humor or irony, this is existential laughter, representing a state of peace beyond suffering, a condition where the self is no longer bound by desire, ego, or materialism.

2. A Challenge to Suffering and Materialism

In a world consumed by stress, grief, and consumerism, the Laughing Buddha becomes an icon of joyful resistance. His continuous laughter is almost paradoxical—it challenges the sorrow and seriousness of the modern world. Through this, the poem implies that spiritual wisdom lies not in sorrow or renunciation, but in acceptance and joyful detachment.

 3. Laughter as a Political Act

Read through a critical lens, the Buddha’s laughter may also represent a quiet rebellion. In a society marked by inequality and chaos, the calm, ever-smiling figure stands as a subtle, nonviolent protest against suffering and injustice. His laughter mocks the futility of greed and violence, making it a form of non-verbal resistance.

4. Inner Peace and Contentment

The poem portrays laughing as an outcome of inner balance. It implies that true laughter does not come from external entertainment but from spiritual fulfillment. The Buddha’s round belly and carefree posture emphasize abundance without possession, joy without reason, and happiness that originates from within.

5. Laughter as a Universal Language

In many cultures, laughter is a bridge it unites, heals, and transcends barriers. In the poem, the Buddha’s laughter is not exclusive it is open, contagious, and universal. It invites the reader to reflect: Can you also laugh like that? The poem thus becomes an invitation to transformation—to let go and live more freely.

Conclusion

In Praveen Gadhvi’s “Laughing Buddha”, laughter is not mere emotion—it is metaphor, message, and method. It is a tool for survival, a mark of enlightenment, and a profound act of hope. The poem elevates laughter from a mundane response to a deeply philosophical gesture—a symbol of peace, spiritual freedom, and joyful rebellion in the face of a chaotic world.

'Laughing' Write a note on the use of this word in Praveen Gadhvi's poem.

In Praveen Gadhvi’s poem, the word “laughing” is used as a central, symbolic motif that carries deep philosophical and emotional significance. More than a mere expression of joy, “laughing” becomes a metaphor for spiritual wisdom, inner peace, and resistance.

The Laughing Buddha, as the poem presents, is not laughing out of amusement or mockery. His laughter emerges from a place of enlightenment, detachment, and contentment. The repetition or emphasis on "laughing" signifies a state of bliss that is unaffected by worldly suffering or material desires.

Moreover, Gadhvi uses the word to contrast the Buddha’s still, eternal joy with the transient sorrows of the human world. The act of laughing becomes an act of defiance—a nonverbal way to confront pain, injustice, and existential anxieties with calm and compassionate resilience.

In this way, “laughing” transcends its literal meaning, functioning as a spiritual practice and a philosophical stance, encapsulating the essence of the Buddha's message: to rise above suffering through awareness, acceptance, and joyful detachment.

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

Our group, consisting of six members (four of whom were present), discussed both the assigned poems and the question bank. We divided the topics among ourselves so that each member focused on specific questions and poems. This helped ensure a clear and organized discussion. One unique approach we used was topic delegation, where each member briefly explained their assigned part to the group, allowing for deeper understanding and active participation.

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

There was no single leader in our group discussion, as everyone contributed equally.The balanced participation helped us understand the poems and questions more effectively through collective effort and mutual support.

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

Most of the points discussed during the group discussion were neither too easy nor too difficult. Some concepts required deeper thinking.

Step 3: Briefly present your learning outcomes from this activity.

Through this group discussion activity, we developed a better understanding of the poems and related questions. We improved our skills in collaborative learning, critical thinking, and interpretation of literary themes. It also enhanced our confidence in expressing ideas, listening to others' perspectives, and working as a team to analyze complex topics more effectively.

References : 

Desk, Explained. “Operation Smiling Buddha: The Story of India’S First Nuclear Test at Pokhran in 1974.” The Indian Express, 19 May 2023, indianexpress.com/article/explained/explained-history/operation-smiling-buddha-nuclear-first-test-pokhran-history-8616714.

The Project Gutenberg E-text of Laughter: An Essay on the Meaning of the Comic,  by Henri Bergson. www.gutenberg.org/files/4352/4352-h/4352-h.htm.