Redefining human relationships in a global milieu

Reviewed by Indeewara THILAKARATHNE

Following his novel Kanda Pamula Karunadasa Sooriarachchi, writer, journalist and the Editor in Chief of Silumina , has come out with his latest novel Andhakara Tarakawa (The gloomy Star).

The novel is woven around Dr. Tissa Dissanayake and his daughter Sapumali who is doing a postgraduate degree in a University in the UK. Techniques of internal monologue and first person narrative have been used in the novel. Instead of sticking to the traditional story telling mechanism, Karunadasa has used principle characters to be the narrators of their own story in the form of series of notes.

The story is interwoven with the melancholic biographical details of Karthy, an African university mate of Sapumali and somewhat lengthy description of the life in a cosmopolitan university. The author has also not forgotten to bring to light the nature of Sri Lankan expatriate community and pros and corns of life in exile.

Though the entire story seems to be about a retired doctor Tissa Dissanayake and his adopted daughter Sapumali, the central theme of the novel is the definition of human relationship in a global milieu. Although this theme has not been explored and defined until the last lines of the book, the author strongly stresses the fact that time is ripe to discard the words such as 'stranger' or 'legitimate' or 'illegitimate' child in a global milieu.

"I knew there are no words sharp enough to describe the inter-personal relationship between Appachchi (father) and me. I believe that a true human relationship can never be described in words" Sapumali, the gloomy star states in the last few lines of the novel. Rather passive character of Dr. Tissa Dissanayake emerges from time to time in the first part of the novel. He seems to be a person who is in search of convention in an unconventional set up.

"I did not think of that side. But I think that it is hypocrisy which becomes a zest at a certain level. Scientists are not hypocrites. Therefore, no zest is created in their minds. They dissect everything. For a surgeon, woman's breast and rectum are the same as they are body parts. Eye surgeon searches whether there is a cataract in the eye. However, doctor becomes a hypocrite as soon as he feels the smoothness of swan's feathers other than the heart beat when he puts stethoscope on woman's chest. That means he begins to feel the smoothness of the valley of breasts over coming the heart beat," said Dr. Tissa Dissanayake.

Though it is not quite clear whether these types of dialogues define the character of Dr. Tissa Dissanayake, it is clear that Dr. Dissanayake is a person who is contended to be out of the rat race that most of his colleagues are engaged in. His character is similar, in some aspects to, Aravinda in Viragaya . However, Dissanayake's character has not been evolved. Instead it has been used as an'anchor person' to shed light on Sapumali's character. The question of who is Sapumali's mother has only been solved towards the end of the story. The revelation completely questions the very norms and traditional inter-personal relationships. Here Karunadasa attempts to strike home the fact that in a global milieu, relationships rather than origin of a person and that society should recognise persons for their skills and professional qualifications rather than for their socio-cultural background.

Sapumali's stay in the UK as a postgraduate student has offered the author the opportunity to look into the life of Sri Lankan expatriates and how people of diverse races, nationalities are working in a cosmopolitan environment.

For instance, Sarojani and Saliya are a successful professionally qualified Sri Lankan couple domiciled in UK. Though Saliya has his own private hospital in London, Sarojani and Saliya have no children and subsequently becomes a 'sexless' couple.

They have become part of the mill and have lost the purpose of life. "Why did we come here, leaving Sri Lanka behind? Sri Lanka is not only an island. Mother father... our village.. our people.. culture... our smile .. our flora and fauna... all of them were ours.

Why the hell we had come here leaving behind everything? What have we got? These roads.. these houses are not ours. This night is not ours.

The lives which were led by trees, stones, mountains and rivers are now being led by credit cards" says Sarojani.

Another facet of migrants life is longing for motherland and things that they have least cared for in the motherland, becomes important in an adopted soil. This is a common feature among the first generation of migrants.

However, some of the couples have really lost purpose of life and have become couples like Sarojani and Saliya. However, it is not clear what Karunadasa intends to achieve by Sarojani's return to Sri Lanka without completing her postgraduate studies in the UK.

Although the book does not offer deep insights or analysis of social issues and identity crisis in a global milieu, it is an honest attempt and is, therefore, a good read in Sinhala which I would think readers will receive well.

Readable first novel

Reviewed by R. S. Karunaratne

The novel is the latest and the most important form of fiction which is based on the interest we have in other human beings. We are curious to know what happens to them or what is going on intheir minds. As such, novels are full of events that happened to or suffered by people who reveal something of themselves through narrative or dialogue.

No novel will interest us unless it is solidly based on events that concern people. In other words the events should be those happen to real people. A novel may also contain ideals, beliefs, passions, emotions and impulses. After all, these are the realities that fashion our destiny.

The author claims that the novel is based on his life-story. The life-story of any author will not interest the reader if it fails to interpret the events. As Thomas Hardy said "As in looking at a carpet, by following one colour a certain pattern is suggested, by following another colour another, so in life the seer should watch the pattern among general things which his idiosyncrasy moves him to observe, and describe that alone."

In this novel there are three stories, Laksiri the immature undergraduate, Laksiri the politician and Laksiri the judge. Their experiences are woven into one over-all plot, drawing the reader into the novel's design. The reader is drawn to one, two or all the three characters depending on the personal taste.

Laksiri is depicted as a religious, disciplined youth from the beginning. However, he has a radical aspect in his character. He fights against injustice, sometimes making enemies around him.

As an undergraduate he is involved in politics. Later on he wonders whether he could serve the community as a politician. But he gives up the idea when he realizes that in order to succeed in polities one has to stoop to corrupt practices and thuggery. By a quirk of fate, Laksiri the teacher becomes a judge.

After servicing as a magistrate and High Court Judge, Laksiri reaches his retirement age. Then he realises the futility of status, glory and everything mundane. He becomes a writer.

As he is writing from personal experience, there is real characterisation and evolution of the plot. Unlike in a thriller, there isn't too much suspense. As a result when you finish reading the novel, there will be something lingering in your mind. Sometimes, you will feel like going back to the novel and read it again.

In reading a novel, the reader wishes to meet new people and learn their mannerisms. He also wants to know what happens to them. Towards the end of the story we are told that some of the bright students in Laksiri's class have failed to achieve their targets. On the contrary some of the not-so-bright students do better in life. He presents these characters giving us a hint that he has done a close study about them.

I took some time to read and re-read certain parts of the novel, because it is not a thriller to be read at a single sitting. My slow reading helped me to grasp its impact on the reader. He introduces new characters casually without describing them at length. Some of them do what they say. Then there are dubious characters whose behaviour is unpredictable.

Although the critics are concerned with theories of fiction writing, what matters finally is the result. Can any sensible person read 'Dark clouds turning Silver' and enjoy it? I of course enjoyed reading it thoroughly.

(The reviewer is a lecturer in English, Metropolitan College, affiliated to Girne University)

'Beautiful and timely gesture'

Reviewed by Kalabooshanam Chelvathamby Maniccavasagar

The great sage Valmiki asked Narada, the foremost of the saints, versed in Vedas, "Tell me, O Saint! who is, at present, the most accomplished, learned, powerful, noble minded and of excellent moral character. For this, the great saint Narada said that there is a famous king by the name Rama who is supremely intelligent deeply versed in the vedas, highly skilled in archery, possess an excellent memory, wise, compassionate and valiant.

Further, this Rama is born of Kausalya's womb and is honoured by all. In fortitude he is like Himalayas, in might he is like vishnu, in forbearance he is like the earth, in bounty he is like Kuvera, the giver of wealth.

The great Valmiki having heard the sacred story of Rama from celestial Narada began to compose the enchanging story of Rama. Valmiki thought of Rama's birth, his prowess, his generosity, his goodness and his popularity, his marriage with Janaki, Kaikeyi's malice, Rama's exile, Dasaratha's grief, his meeting with Hanuman, friendship, with Sugriva, destruction of Bali, Hanuman's crossing the sea, his sight of Lanka and Ravana's palace, Hanuman's interview with Sita in Asoka forest, presentation of Rama's ring to Sita by Hanuman, Hanuman's fight and burning of Lanka.

In fact, Ramayana is not history or biography. It is a part of Hindu mythology. Furthermore, one cannot understand Hindu Dharma unless one knows Rama and Seeta, Bharata, Lakshmana, Ravana, Kumbhakarna and Hanuman.

Mythology is an integral part of religion. It is as necessary for religion and national culture as the skin and the skeleton that preserve a fruit with its juice and its taste.

Form is no less essential than substance. We cannot squeeze religion and hope to bottle and keep the essence by itself. It would neither be very useful nor last very long. Mythology and holy figures are necessary for any great culture to rest on its stable spiritual foundation and function as a life giving inspiration and guide.

Professor S. Pathmanathan in his article as "Sri Lanka and the Ramayana" refers that the traditions of the Ramayana form an integral part of the shared cultural heritage of India and Sri Lanka. He says that no other poetic work has influenced the thought, life and culture of the people in the ancient world as the Ramayana. The characters of Ramayana became the repositories of valour, virtue, spiritual insight and compassion.

They exemplify the pursuit in establishing a moral order in an imperfect world. Furthermore, Sri Lanka had a special significance on the Ramayana traditions. It was the land of two principal characters - Ravana and Vibishana. Although brothers they were men of opposite ways. Ravana swayed from the path of Dharma while his brother Vibishana was steadfast in his adherence to the principles of Dharma.

Indeed, Sita Eliya, Ravana Ella, Ramarasala, Sitawaka and Kelaniya are some of the prominent localities associated with the Ramayana traditions. Further, there is a belief that Seeta was initially kept in confinement at these localities. Later, she was taken to Asokavanam, which is identified with Seeta Eliya in Nuwara Eliya.

Referring to Sri Hanuman Sage Valmiki says that he represented the most cultural youth of his time and also expressed maturity, intelligence, alertness, calmness, smartness, nobility, humility, honesty, courtesy - all bundled together. Further, Sri Hanuman is the embodiment of enthusiasm.

Sri Hanuman created confidence in Sita's mind by telling that he is the messenger of Rama and a Vanasa by race. When he gave the Ring with Rama's name engraven on it, she gazed at it and was greatly delighted. His beautiful face brightened with joy, just like the moon emerged from the eclipse and she welcoming Hanuman with affection and cheerfully said "you are undoubtedly clever, bold and heroic. Further, Sri Hanuman never took credit for anything he achieved. In fact, he even went to the extent of praising Sita. Undoubtedly, virtues are the ornaments of a cultured person. Sri Hanuman exemplified all the good virtues and ever remained as the servant of Sri Rama.

Gumdev Chinmayananda always appealed to the youth to have an ideal. He insisted that an ideal is necessary to unearth the hidden potential. Indeed, in Ramayana, Sri Rama represents the pureself, Sita the mind, and Lakshman represents Tapas (austerity).

He had no reason to go to the jungle. But, he left of his own accord and led a life of Brahma Charya even without sleep.

Furthermore, Mrs. Sivanandini Duraiswamy referring to H.H. Swami Tejomayananda, Head of Chinmaya Mission, Worldwide who came to Sri Lanka to deliver a spiritual discourse in English on Tulsi Ramayana says that this young man Sudhakar who studied sciences, graduating with a Master' Degree in physics, joined the monastic order as "Brahmachari Vivek" and took the final vows of Sannyasa in 1983 as Swami Tejomayananda.

Mrs. Sivanandini Duraiswamy further says that Lord alone is the guiding light - the timeless Guru who took the form of the Chinmaya personalities to guide humanity through his chosen Shishya Tejomayananda lovingly revered as Guru Ji is continuing to light the many lamps of knowledge. Indeed, Gurudeva Chinmayananda's brilliance radiates with vibrant splendour through Swami Tejomayananda.

Br. Jagrat Chaitanyua, Resident Archarya, Chinmayananda Mission of Sri Lanka, Ramboda, Sri Lanka mentions in his message that Ramayana is very essential to lead a happy and contented life. In regard to Sita, Swami Tejomayananda says that she may appear a helpless, weak, grief stricken person, but in truth Sita is an embodiment and personification of strength.

Furthermore, the publication of this book "Ramyana by Chinmaya Mission Of Sri Lanka is indeed a well deserved, timely and beautiful gesture and the author of this beautiful and colourful book Sivanandini Duraiswamy should be highly commended for her remarkable task. "Ramayana" at the shortest possible time to the greatest satisfaction of everyone. Mrs Sivanandini is eminently suited to be the Editor of this book since she has authored several books and particularly her books on "Remembering Hindu Traditions" and "My Diplomat" are of high standard.

The objectives for which the "Chinmaya Mission of Sri Lanka" stands are the reintergration of the Hindu Culture in the light of modern knowledge and to suit our present day needs and the resuscitation of its fundamental values in their pristine vigour.

Even, Mr. Mahenthiran, President of Chinmaya Mission of Sri Lanka deserves our congratulations for having taken all possible steps for the publication of this book "Ramayana" on the visit of His Holiness Pujya Swami Tejomayananda, Head of the Chinmaya Mission, Worldwide to Sri Lanka to deliver a spiritual discourse on the subject "Tulsi Ramayana."

Undoubtedly, to a world lost in error and beset by illusions of time, weighed down by perplexities, conflicts and contradictions, trials and tribulations "Ramayana" will serve the world through "Dharma" which alone can save mankind from error and extinction.