SAMPARAYAM

SAMPARAYAM (2002)

Kovela Suprasanna Charya published SAMPARAYAM in the year 2002. It has been named “EPIC OF ETERNITY”. It is the first modern epic published in the 21st century in Telugu literary world. SAMPARAYAM illustrated in twelve sargas (cantos). Each canto contains not less than forty poems. This epic totally contains 546 poems. Names of each sarga have been given after completion of that sarga. Name of each sarga suggests the content of the sarga. The first sarga is named ‘ARAMBA KSHANAM’ (The beginning). Second Sarga is ‘UDGAMA REETHI’ (order of creation). Third sarga is ‘PRANAPRAVAHAM’ (flow of life). Fourth Sarga is ‘BRATHUKU KADALIKA (life’s endeavor). Fifth Sarga is SARGA GRANDHI (a knot in creation). Sixth Sarga is ‘ITHIHASAM’ (legend eternal). Seventh Sarga is ‘ANUBHAVA THEERTHAM’ (experience of pilgrimage). Eight Sarga is ‘SANKULA MARGAM (crowed pathway). Ninth Sarga is ‘ESWARA VIRAHAM’ (pangs of separation from God). Tenth Sarga is ‘SATYAKAMANA’ (truth wish). Eleventh Sarga is ‘MRUTHYU JAYAM’ (conquering death) and Twelthe is ‘VENNELA PADAVA’ (moon shine boat). Prior to the beginning of the epic the poet wrote six poems as ‘NANDI’ (the beginning) and named it as ‘USHASSU’ (the dawn).

About SAMPARAYAM poet said that “From the movement of creation to the sorrow less future world and the contents of past and future has been revealed in the present. The labour pain of expansion of creation and the conflicts in physical mental or vital and spiritual planes and the unending tapasya of the spirit was revealed in the SAMPARAYAM. The Eternity which has attained a form and came to conquer the doors of death has made this world of poetry an epic and revealed itself from the indepth sources of the Vedas, the Upanishads, the good old folklore stories and archetypes and have automatically flown in the ocean of epic.

The dictionary meaning of SAMPARAYAM is war and future. But SRI ADISANKARA in his commentary to KATOPANISHAT says that “SAMPARAYAM is related to ultimate worlds and attaining the ultimate”. Sampareth-is who imagined the highest ultimate world. Those who attained salvation may be called ‘SAMPARAYAS’. However this epic is centered on the highest and illumined thought of conquering death while living in the body and leaving the body intentionally and freely. That means conquering death while living in this body on this earth. Further this epic deeply aspires to divinize this mortal earth with deep aspiration and sadhana. Hence this earth itself is the Sadhana Kshetra for the ‘Jeevas’.

In the 18th and 19th century the world has viewed the matter as ultimate truth and from there it traveled to recongnise the life, mind, spirit and supramental consciousness. Human life itself is an eternal journey. In one aspect this universe is a flow of consciousness from dead matter to life, mind, spirit and to supermind. This is the journey from the individual or limited consciousness to universal consciousness (from individual ego to universal ego). The Upanishad speaks that it is a journey from untruth to truth, Darkness to light, mortality to immortality. As such this epic SAMPARAYA depicts the flow of consciousness from deep darkness to the highest light. It is the journey of man in the universe.

The first Sarga (canto) ARAMBA KSHANAM elucidates the deep darkness prevailed before creation. This deep darkness ‘KAALARATRI’ is described in ‘NASADIYA SUKTA’ of RIGVEDA (10-129) (Nasadasit Nosadasit). The same darkness is described in this chapter. (The first canto of Sri Aurobindo’s Savithri deals with the darkness as ‘Before the awakening of Gods’). This is the sleeping state of consciousness. From here creation evolves and performs journey. This canto reveals the beginning of evolution of creation in 44 poems. In one poem the poet says that
“Devastation is centered in the first step of creation.
Night follows sun, The Song desolves in silence.”

The creation and destruction, light and darkness, this duality is the nature of this creation. It is both side of a coin. It can’t be separated. This is the Secret of the Universe. Hence he named the chapter as ARAMBAKSHANAM (the description of the seed).

The second Sarga is ‘UDGAMARITHI’ (order of creation) describes the sprouting stage of the seed. The first ‘spanda’ of this creation. The period from darkness to dawn. Evolution of creation from ‘AVYAKTA’. i.e. from unknown world to the known world in one poem. It is revealed as

From the caves of Primeval the Primeval words blossoms.

This is the stage of delivery of creation from darkness of pregnancy- Unheard sounds from the earth. The stage of evolution of time, and space. From here the life force floods the universe. Three planes of consciousness, three stages and three qualities of Jeevas, every thing evolves.

From the depths of deep darkness the child of dawn born. With half darkness half light the creation evolved. “Earth and heaven, day and night are MITHRA AND VARUNA. Two aspects of this creation have declared its duality.

Here the poet identified himself with the creation and the creator. He is every thing in the universe and also the first person who descended and evolved on this creation (here the poet revealed the essence of the ‘Hymns’ of Indra Sukta of Rig-Veda 2-12) and also roared like a lion and shaken the ether. “I am the Indra stands on the edge of sky --- I am the gateway to the creation and the children of silence of caves”. This description clearly reveals the indepth knowledge of the poet and also the greatness of the epic ‘SAMPARAYAM’.

In one poem it is said that

“Two aspects of Kasyapa are DHITI AND ADHITI
VINATA AND KADRUVA are two faces of evolution
Life and death, day and night, angles and demons
All are two aspects of this world”.

In this poem the poet traces the Archetypes of the qualities of this world which existed in the duality of opposite forces.

The poet has called the evolution of creation as ‘JEEVAYAJNA’ and the ADIMAKUMARAS as HOTAS. This secret and the purpose of this creation are revealed in ‘RIGVEDA’. Here the poet referred the language of ‘SENAZER’ which is one of the ancient languages as per the findings of ‘Divine life society’. Finally he concludes this creation as ‘ASWATHA VRIKSHA’ its unknown roots in the sky and the known branches in this worlds.

The Third Sarga is “PRANAPRAVAHAM” Flow of life force. This life force is the Mother of Gods. Devamathruka. She is the SRUTI or VEDAMATA. Here life force of this creation is the ultimate mother. She is the creator and the entire creation exits on the grace of the Mother and evolves as fully blossomed lotus. Here the lotus is symbol for this universe. ‘Aravindam’ – is the symbol for creation. Expression of divine Mother hood – the poet said. The lotus possesses several Petals, but it is a only flower. Like lotus this universe appears with multiplicity with one form i.e., EKAKRITH – everything is connected with one life force i.e., ‘PRANA’. This creation is the flow of ‘PRANA’ i.e., PRANAPRAVAHAM.

In this sarga this creation ascends from the Planes of ‘PRANA’ to higher planes i.e., the evolution of ‘JEEVAS’ and different worlds. Further from here the journey continues consciously to ascend higher planes, where the Divine personalities are awaiting to receive their ascending children.

The life on this earth and also the fear of death are described in this chapter. The death is hidden in the first moment of life itself. Here the poet puts the eternal question “is the journey of life to end in death? He wonders How the death wands its supreme power and also says how the logic fails in defining the death and everything built brick by brick end in the silence pond of death and not return. Something which is unknown had two aspects i.e., life and death. It is deep dark park inside the earth. It is unknown appetite. Who knows it? Vasudeva who brought back the son of his guru and VYASA who brought the sons of kuru knows it. This unknown has entered in the life force or Prakriti. We have to conquer it by occupying the sky and as visionaries” – As such with optimistic note the chapter is concluded.

The Fourth Sarga is ‘BRATHUKU KADALIKA’ life’s endeavor. Contemporary life, modern society, the concept of modern life, and its impact on human existence, society, nature, in one word contemporanity is extensively discussed in this canto The imbalanced and distorted life of contemporary man is vividly described in this Sarga. He is the man suffering from loneliness, depression and melancholy. In the name of development and advancement man lost harmonious contact with co human beings, society nature, animals finally with the universe. In one poem it is said that “Man is occupying the forests, hills, deserts, every where he builds the temples of Industries and is establishing chairs and sacrificing life leaving sacred actions. Living in chaos, facing uphill tasks of problems and leading life in life less deserts”.

In another poem he said that
“Daivam Tholagi, Dharmam Tholagi, Samagra Jeeva Suthram Tholagi
Thanekkina Chettu Kommanu Narukkonay Murkha Manavudu”.

Divine is neglected, Dharma is neglected and the integral approach towards life is neglected. He is like a fool who cuts the branch of tree where he sits.

Ultimately the modern man is facing conflict in every step of his life and struggling to find out the new meaning to life. But for the poet this is only a transition time. This burning ‘Lava’ surrounded the life will definitely subsides. He says that some where the clouds of ‘Kalidasa’ will definitely arise, some where the ‘Springs’ will appear in hot summer. In one poem it is said that

“At one moment, I wonder about the purpose of the journey
Why I got entangled in this perennial current of failures.
Even in this eternal agony, I perceive
An unremitting future hope, a living internal flame”.

Fifth chapter is “SARGA GRANDHI” (A KNOT IN CREATION). sarga means creation. Grandhi means knot. In this chapter man performs journey from physical plane i.e. conscious plane to sub conscious vital and creative plane. This vital plane is the centre plane between conscious and collective consciousness. Poetry, drama, sculpture, songs, fine arts, epics, -every creative activity sprouts from this plane and enriches the human life and experience. It is the bridge between earth and heaven. Creative activity is an another world of creation of man.

As veda says ‘DHATA YADHA PURVA MAKALPAYAT’ the creative spirit of man creates another world which springs from indepth of human consciousness. Every thing is hidden in the depths of the human consciousness is hidden which sprouts at the moment of creativity, which are ‘Archetypes’. Every story, event repeats in the flow of time in one form or another.
In one poem it is said that
“In the caves of subtle heart Archetypes are visioned.
It is silver hammers which break the secret doors of creation”

Subsequently he referred the GILGAMEESH SUMERIAN STORY’ who met ‘SHAMSHUNAPISHTAM’ on the way who conquered the death, compared the same with sun and also compared the stories of THRIVIKRAMA and SUPARANA with PHINLAND ARCHYTYPAL stories. The ‘Puranas’ are the initial palaces built by human society. Hence the poet desires to say that Archetypes, legends, folk stories and Puranas are similar in the world which carries the stories of human race since time immemorial. For him the life of man and his journey on this earth itself is an eternal epic’. The poet performs journey to his inner consciousness and explores the secret of this creation in this chapter. In one poem it is said that

Is it Indra who first tilled this earth with his diamond plough?
Is it Varuna who first soued the seeds with his retinue of his rain drops?
Is it suparna who first heaped the produce with his bright wings?
Is it Ananta who first consumed it with his thousand heads?

Finally it is said that

Seers, sages, saints, Sufis, and fakirs are in one row
Scholars, scientists, poets and sculptors are in another
Great men, moralists and leaders stand in another line
who would unravel this mystery knot of creation !
Who? Who?
With this eternal quest the chapter is concluded.

The sixth sarga is named as “ITHIHASAM” LEGEND ETERNAL This is the VISWAJIDYAGA’ The movement of the worlds and the actions of the Jeevas. The aspirations of the universal man. It is a journey towards conscious immortality. It is a flow of History. The most selfish modern man to the highest selfless man appears in this chapter. An unending conflict of eternal war, between Divine and Asuric forces is vivified in this chapter. But the ultimate victory lies with divine force only. In this chapter the poet extensively discussed the events happened in world and Indian history, its results and impacts in the journey of human consciousness. In one poem it is beautifully said that

In the war the weapons will not but the confidence in self attains victory.
Flags will not but the ploughs will create civilization.

In this chapter the movement of time in Indian history, particularly the history of the freedom movement and the result and its impact have been discussed in several poems as detailed.

“The freedom of flag hoisted in the midnight was not by heroic man but by man shaken by defeat. The chariot of freedom struck in the mud soaked with blood and also the division of the country has created a shame in the hearts of Indians. However despite this shameful event India raised its head with patriotic spirit. But the enemies waged three wars against India. Independent India is suffering from reason less massacre in the name of Jihad revolutions, language and also with pretext to establish peace. However again and again India awakened with renewable spirit.
“A new life force has awakened from the debris of history
New incarnation of man with the weapon of Dharma.
The sons of earth were awakened from the earth.
They have conquered the repeated defeats and moving like life forces”
The above note clearly reveals the spirit of this chapter. Apart from this in this chapter the poet discussed the environmental problems created by modern man. when nature is disturbed exploited and destroyed, in turn the nature questions the existence of man. He refered the ‘RISHYASRINGA’ as a symbol of pure nature. Finally it is said that
“This earth is a play ground for Atomic explosions”
Who hurts the earth constantly is sealing the nations.

In this chapter it clearly discussed the eternal journey of the universal man, with wars, defeats, victories, violence, confusion, conflicts. Again awakening with confidence. rebuilding the nations, civilizations, a search for peaceful journey and existence etc are beautifully elucidated. Hence this chapter is named as ‘ITHIHASAM’. The history of universal man itself is a LEGEND. The story is unending. Hence it is ETERNAL. Finally the canto is concluded with the following poem.
This victory march shall force ahead till it reaches the peak.
No more self deceit, no more inferiority complexes.
All are of the lion pack, Bhagath singhs, moving on the bridges of swords.
All are Jhansi Lakshmis. And they ride the war horses.
Hence this sarga is contemporary history.

Seventh sarga is ‘ANUBHAVA THERTHAM’ It means ‘Experience of Pilgrimage’ hence the man ascends to the planes of experience of heart is discussed. Man performs journey from the planes of reason to the planes of experience where the reasoning mind subsides. The reasoning difference between mind analyses and detects the matter. Where as the heart experiences the world and creates art. Former is science later is art.
Experience is the step to climb the peaks of Creativity
Intellectuality merges in the wombs of the nature.
The path laid by the heart takes to heaven
Reasoning results revealing the secrets and rewards.
In one poem it is said that
This world is the dream of Eeswara, my world is the complete field of art
This world is transformation from unknown
My evolution is this intellectual world.

Man performs journey from material to easthetic and from to easthetic to spiritual plane. The art expands the consciousness of man. It takes the man from the planes of external material world to the planes of easthetic experience which is hidden in the caves of human consciousness. From here he performs further journey to reach to the planes of universal consciousness or collective consciousness. In this process the external consciousness of a man slowly expands and finally he looses limited/ identity and binding ego. This metamorphosis is must in the journey of human consciousness.

Further in this chapter the journey of universal man from his first appearance as tribal man to the most scientific advanced modern man is depicted. This is the journey performed by man from Stone age to sputnik age.

In this chapter the poet has beautifully and symbolically depicted the story of VALMIKI who represents the journey of consciousness of man from crude hunter to the great seer poet, who evolved from the Ants hill i.e., from earth. VALMIKI is symbol for transformation and journey of man from earth to heaven. On the banks of TAMASA river the inner consciousness of Valmiki awakened and he visioned the concept of ‘DHARMA’ and BRAHMA. Rama’ said that“I am the man and my Dharma is related to man’. The path of Dharma followed and shown by Rama is universal. No Philosophers, writers, prophets administrators thinkers, scientists, reformers of this world could find and adopt suitable and integral path for the progress of mankind beyond the principal and path of Dharma whatever may be the socio, political religious philosophies preached and practiced they could not establish peace, happiness and equality in the society. But the concept of ‘Dharma’ has shown the path towards peace, happiness and equality. Unfortunately the path of ‘DHARMA’ is neglected and man is suffering. This concept is the undercurrent of this epic. In the passing of time, in each century this concept takes new form and expands and shows the integral path to the universal man. This is the concept of epic and results in “ANUBHAVA THIRTHA”.

The eighth chapter is a unique chapter in this ‘Epic of eternity ‘SAMPARAYAM. It is named as ‘SANKULA SAMARAM’ (CROWDED PATHWAY). The stories of great personalities-MARKANDEYA, DHARMARAJA MASTERCVV, SAVITHRI, DHAKSHAYANI and MADHUCHANDSA have been depicted. They are not ordinary personalities. They have created history in the journey of human race. They are the conquerors of death. The death is one of the ‘Mysteries’ and an understandable concepts in the human life on this earth. Through the stories of these great personalities the goal to be attained by the universal man that is ‘AMRUTHATHVA’ is clearly suggested.

Entire human life and journey of man from his first appearance on this globe is full of conflicts, struggle, confusion, sorrow and uncertainty about the certainty. Death follows him every moment. Crores and crores of Jeevas are entering the caves of death in every second since the awakening of human consciousness. Therefore in this chapter the concept of death and its impact and how man unconsciously submits himself in to the jaws of death has been described in many poems. Death is a big challenge to man. But some of the great personalities have conquered death through their great Tapasya, Bhakthi and yoga. They are the Gurus.

In this canto the poet elucidated the experience of death and identified himself with ‘MRUTHYU JETHAS’ i.e., the conquerors of death.”
I have been drenched in the flow of lights,
I am ever living being and SANATHANA
I may be witness for the transformation as SAKSHI and STHANUVU
As an eternal being I am witnessing the infinite drama of death.
Further her it is discussed that, death is an opportunity for Jeevas to cross the ocean of limitedness and ‘Jeeva samsara.’ It breaks the barriers of material limits and gives a chance to attain new body to continue journey beyond death, gives many number of births in the sunlit path of Jeevas. In ‘Mahabharata’ Dharma raja is the son of Death. He defined Dharma and lived for Dharma. He lost everything for Dharma. He saved his brothers from the jaws of death, and finally he alone reached the goal in ‘MAHAPRASTHANAM’. All these aspects have been discussed in this chapter.

In the path of conquering of death, ‘SAVITHRI’ first conquered her death subsequently attainted victory in conquering her husband’s death.

Dhakshayani sacrificed her life and became the cause for creation of Eighteen ‘SHAKTIPEETAS’ in India which are centers of different paths of Yoga to conquer death.

Finally it is said that the doors of Death got loosened and the Divine life is descending on this earth. The goal is flowing like a flow and the light and rays of sun is entering into the deep beds of earth and the matter will be liberated on this auspicious time.

Ninth Sarga is ‘ESWARA VIRAHA’ (pangs of separation from the Divine). In this chapter the poet clearly differentiated the points between religion and spirituality. Religion is not spirituality. But religion ends in spirituality. In the spiritual life man feels the pangs if separation from the Divine. It is further said as ‘JEEVUNI VEDANA’ The real sorrow of man. In this creation man the evolving consciousness doesn’t alone feel the pangs of separation from the Divine, but the entire creation is feels the separateness. Actually this creation is separated from the Divine in unknown time. Again this creation is searching and struggling to merge in the Divine. This secret is beautifully described in the following poem.

This earth from its very dawn has been suffering pangs of separation.
Has been worried of this burden of long life’s agonies.
Day and night replaced the limitless divine light.
In fragmented time and space, and broken conscious planes.

‘GURU’ enters in the lives of those who aspire to merge in the Divine or atman or universal consciousness and guide them , uplift them and , show the path ultimately helps the Jeevas to dilute or merge in the eternal Divine light. In one of the poems Guru is descried as.

Preceptor, Guru is a flag on the top of the chariot of the God’s creation.
Preceptor is a flame of the peak of the soul’s ascendance.
Preceptor is water sources that quench the thirst of knowledge.
Preceptor is the door to spiritual awakening. Sushumna, a form of Shiva.

This chapter is a field of ‘SADHANA’ Thapasya. Search of Truth. The earthly life is a conglomeration of sorrow and happiness. But life is not limited to these petty experiences. Beyond these, life exists. In this eternal search he crosses all types of experiences and aspires the ultimate experience of reality, where in he looses his petty ego. This path is of two types. One is ‘BHAHIRYAGA’ and another is ‘ANTARYAGA’. His consciousness slowly crosses is the tiny selfishness and feels the oneness. “When egotism is diluted, one can see his reflection in every one”. Either to house holder or the ascetic, what is needed is freedom from ego sense.

Further it is very well elucidated how the artists, poets attain the higher consciousness. Once man enters the planes of this consciousness he becomes the pond of light and attains the experience of eternity.


Once you reach that silence, no more dawn and dusk for you.
Once you transcend the physical barriers you intuilt the soul.

With pure love when you reach the Mother’s lap,
you shall be a radiant lake, the seat is the eternal swan of time.

Finally man reaches the goal. The great and ultimate experience deances in the caves of human consciousness. This experience has been depicted in six poems beautifully and elegantly.

The surrounding ranks of Army ran away from the boundaries.
All over the sky, the nectar rained by flowers.
It is like crossing uncharted seas, gaining unattainable treasures.
All alones getting packed into a trice-that moment of Mother’s smile.

It is love that unifies the world. Love is the body of the Divine which removes the bridges of egoism which levels the peaks and troughs of earth is also a rain of affection. This is universal love which engulfs the consciousness. Hence for the poet “This cosmic whole is an offering in the form of love”. As such finally man embraces the cosmic whole with love and experiences the indefinable peace and nothingness.

Tenth chapter is ‘SATHYA KAMANA’ (TRUTH WISH) story of ‘SATHYAKAMA’ is narrated in this Sarga. SATYAKAMA is a Truth seeker.

The chapter begins with the reference of attack on WTO at America by “Bin laden”. By referring this incident the poet questions the negative aspects of religion, money and superstition existed in this contemporary world and expresses his surprise how the civilization, intelligence have been defeated by one act of terrorism. He awakens the man to cross the barriers of hatredness, egotism, terrorism, regionalism and encourages to come out from the limited caves of his ‘Manas’ and also inspires him that
“All this earth is God’s play ground a lake is his prank.
Becoming his child roam about free under his protection”.

Further he elucidates how man contracts himself in the name of high and low, good and bad, merits and demerits and explains the path of love to cross the barriers and to expand himself.

“To a seer, a poet, a great man or a spiritual teacher”
His identification is with this world or its origin.
“This is love, this is devotion and a new expression.”
It is the principle of universal progress, the fringe of his upper garment.

On this earth man has full freedom. This body is only an instrument. Jeeva has full command. The salvation is not based on the condition of body but the penance he does. But all are equal in attaining old age and death. From this point the chapter continued in narrating the story of ‘SATYAKAMA’ a well known story referred in ‘CHANDYOGOPANISHAD’. The name is ‘SATYAKAMA’ itself reveals the purpose of his birth. He symbolically represents the ‘Truth seeker or Truth lover’. He approached ‘HARIDRUMANTA’ the Guru to know the Truth and put forth his quest.

He was bothered with doubt what is the meaning of life?
How many layers does this inner world have? What is the link to the outer?
Always changing, where this manifest is moving?
To which sea or to which sky zone?
Where was the origin of his spoken word?
Every topic seemed to tell me some thing!
Feelings, senses and mind, where were they incorporated and in what?
In between this infinite creation and him what was the connection?

The inner quest of ‘SATYAKAMA’ astonished HARIDRUMANTA. He has seen a great and promising personality in SATYAKAMA who can transform the earth and can descend the Divine light on this earth. He gave four hundred lean cows for safe keep to SATYAKAMA and asked him
“Bring them here when they reach thousand in number. Build a world of cows in that forest”.

Construct a land in plenty, a world void of grief”, by this action of Guru, the way for satyakama has become clear, and he came to know that “All creation is a cycle of birth, a blossom of evolution and extension. By burning the ego, one can reach the pantheon of gods. He understood that a secret door opened for him”.

It is a symbolic story of “PRANAVOPASANA” and a journey of a man to know the truth and eternity. Man should not leave this world to know the truth hidden in him. By understanding the world, its movements and its duality he can know the secret. What ‘SATYAKAMA’ attained finally is defined as-

In the understanding obtained by satyakama there are no diversities.
Between truth and untruth, between splendor and self-mortification.
Birth and death the difference is just a matter of degree
He construed, the whole word has a blend of winter and spring.

He accepted the duality and the existence of world. He has not seen the world as illusion or Maya. By living on this earth truth has to be understood and experienced. Man need not leave this world to experience the truth. This has been achieved by ‘SATYAKAMA’.

Eleventh sarga is ‘MRITHYU JAYAM’ (conquering Death). This sarga is exclusively dealt with the story of ‘NACHHIKETA’ of ‘KATOPANISHAT’ finally concluded with the reference of “BHAGAVAN SRI RAMANA MAHARSHI” AND “PRANAVOPASANA”.

NACHIKETA who had the Darshan of ‘YAMA’ (God of Death) and took him as his ‘GURU’. He tried to transform the winter of creation into spring and who diverted morality onto the path of immortality. ‘NACHIKETA’ is the symbol of mortal being who attained immortality on this earth. He not only conquered the death but also shown and established the path on this earth to conquer the death and attain immortality. He asked ‘Yama’,
“Let there be many paths in this extent of universe
Let there be many flights constructed up and down
What I need is hall of infinite bliss
On this earth and in this physical body immortality”.

This question and the aspiration of NACHIKETA astonished Yama. Finally the path of ‘PRANAVA’ has been revealed to NACHIKETA.

If you enter the cave of “OM” light from there dissipates into the world.
It becomes a support, a way and the ultimate target
From that indestructible akshara, that attributes and non-attributes join.
And binds the past and the future, to attain immortality.

Twelthe canto is VENNELA PADAVA’ (Moon shine Boat) wherein the story of KSHUDRA PANTHAKA is narrated, and how he was transformed as an enlightened and realized soul simply by the grace of Lord ‘BUDDHA’
In that moment, finding himself in everybody
Dharma, in him, became a ripe sweet mango
Tathagatha found his reflection in him
He was the lotus is light that blossomed on the diamond of mind.

Before coming to the contact of ‘BUDDHA’ “kshudara panthaka” was a neglected soul, burdened by the past deeds. But with the magic and miraculous kind touch of BUDDHA his entire life has been transformed.

This canto is divided into two parts. The first part deals with the story of KSHUDRA PANTHAKA. Second part deals with the journey of human consciousness

Truth is universal; truth is the most personal possession
Turning himself inside intimacy, it is one’s own and personal
When spread all over the world it belongs to all
It is a particle of experience the all powerful advaita, monism

This canto inspires man to conquer the limitedness, pettiness, egotism and also inspires to expand oneself, spread one’s wings and conquer the eternity and also aspires and invites the descending of divine light on this earth.

Oh: Utopia! Come down to earth oh! Auspicious time stand still.
Curtain off the suffering world: forget this mortal world
Now the season of immortality entered this life
In these new genes a ritual of resplendent new life.

Moon shine stream with out moonlight added to Ganga
Vibrations coming from the mother’s super mind
Mind worlds struck in midst of some hurricanes.
Sudden scattering of the under worlds in a great earth quake.

Above two poems clearly indicates the vision and future happenings of great souls of India and also the aspiration of the poet.
Moving from one house to another
In the series of births over the steps of order of life
Transcending one after another scattering the seed of joy
I am awakening in the three states and I am the three fires.

This is the journey and the stage attained by the universal man and of consciousness. In this journey, the beginning is hidden in the end. The end is hidden in the beginning.

“Epilogue itself is in prologue and prologue in the form of epilogue. The fruit descended from the tree of eternal aspiration is the most beautiful story of ‘God’, a revelation of the nectar like ‘Baghavatha’. In this most beautiful story ‘God’ is no other then the movement of the universe. Finally the universal man reaches a stage where he lands in
Observing the sea of lights behind consciousness.
Observing the boat of moon shine in that sea of lights.
A memory of my traveling some time long ago in that boat.
A blossomed Arvinda lotus in that boat, the universal mother at the helm.

This ‘SAMPARAYAM’ epic of eternity concludes with the brilliant vision and aspiration. While commenting this epic Smt Premananda Kumar said that “Such is the anabasis of Kovela Suprasanna charya that begins with the first moments of creation and concludes with a brilliant image. For the “fully blossomed lotus” is also the lotus of our heart that has now fully blossomed with the sun rise of Knowledge. It is the Sankalpa suryodaya when we offer a complete surrender to the Divine Mother, Quietly sailing on the milky ocean of the Aurobindonian message, surrendering to the Divine Mother who is piloting the boat of our lives. What a flow of peace through our being in the midst of all the on-going “Samparayam”.

Samparayam is an epic of conglomeration of different socio, political, religious and spiritual philosophies preached and propagated in the past and present and its contribution to evolution of humanity and also its necessacity to the modern man to come out from the clutches and agony of materialism, imperialism, terrorism, anarchism and other petty narrow minded ‘Isams’.

Samparayam is an epic of profundities which deals with the basic roots of existence of man, nature and universe. Further it has rightly thrown its sight on the pulse of the contemporary life which is full of intrigues deceptions and dehumanization. Loneliness and alienation is of contemporary urban lives greatest tragedy. Man has become slave to his misdeeds and negative impact of science and technology. He lost his identity and self in struggle of existence. The epic covers a vast gamut of human emotions and experiences. The struggle for freedom from earthly sorrow and from the cycle of birth and death has been strongly advocated in this epic. Hence all the cantos are vivid and a vibrant reflection of life taking the reader along the Voyage of discovery of self and universe.
Therefore-

Samparayam is an epic of evolution of consciousness from deep darkness to divine light.
Samparayam is an epic of evolution of history of humanity from the primitive man to supramental man.
Samparayam is an epic of struggle, war, conflict of man against dark forces surrounded him.
Samparayam is an epic of aspiration of universal man to divinize the earthly life.
Samparayam is an epic of conquering death and experiencing the immortality while living on this earth.
Samparayam is an epic of mighty impersonalities and conscious immortalities.
Samparayam is an epic of Voyage and journey of mortal beings from the limited time and space to eternity.
While commenting on future poetry Sri Aurobindo has said that-

“And what the age will aim at is neither materialism nor an intensive vitalism nor a remote detached spirituality, but a harmonious and luminous totality of man’s being. Therefore to this poetry the whole field of existence will be open for its subject, God and nature and man and all the worlds, the fields of the finite and infinite. It is not a close even a high close and ending in this or any field that the future offers to us, but a new and higher evolution, a second and greater birth of all man’s powers and his being and action and creation”.

This vision and spirit is fully exploded in Samparayam.