Hello friends, here I am writing this blog on analysis of the poem 'Mohandas Karamchand' written by Meena Kandasamy and then I will try to find the problematic word which is used in this poem.
∆ Poem :
Who? Who? Who?
Mahatma. Sorry no.
Truth. Non-violence.
Stop it. Enough taboo.
The poem "Mohandas Karamchand" by Meena Kandasamy is a critical reevaluation of Mohandas Karamchand Gandhi, also known as Mahatma Gandhi, who is often referred to as the father of the Indian nation. The poem is a critique of the Indian political system and the way in which it has failed to address the issues faced by its citizens.
The lines "Who? Who? Who? Mahatma. Sorry no. Truth. Non-violence. Stop it. Enough taboo." appear to be a critique of the uncritical veneration of Gandhi and the need to reassess his legacy in light of his flaws and limitations.
The repetition of "Who? Who? Who?" suggests a questioning of Gandhi's status as a revered figure. The line "Mahatma. Sorry no." seems to reject the notion that Gandhi was a saintly or infallible figure, and instead focuses on the importance of "truth" and "non-violence" as principles.
The final line suggests a call to move beyond the taboo and reverence that has historically surrounded Gandhi and to critically examine his ideas and actions.
That trash is long overdue.
You need a thorough review.
Your tax-free salt stimulated our wounds
We gonna sue you, the Congress shoe.
In the second stanza"that trash is long overdue" could be interpreted as referring to some kind of wrongdoing or neglect that has been going on for a long time and needs to be addressed.
The phrase "your tax-free salt stimulated our wounds" could be interpreted as a reference to the idea that the actions of the person or group have caused harm to the speaker or others and that they have not paid the necessary taxes to help alleviate this harm.
The phrase "we gonna sue you, the Congress shoe" is a play on words, with "Congress shoe" sounding similar to "concierge" and referring to a person who serves as a representative or mediator.
Gone half-cuckoo, you called us names,
You dubbed us pariahs—“Harijans”
goody-goody guys of a bigot god
Ram Ram Hey Ram—boo.
The first line, "Gone half-cuckoo, you called us names," refers to Gandhi's state of mind during his later years when he became increasingly eccentric and controversial.
The second line, "You dubbed us pariahs—'Harijans'," refers to Gandhi's use of the term "Harijan," which means "children of God," to refer to the Dalits, who were considered to be untouchables in the Indian caste system. While Gandhi's use of this term was meant to be a way of empowering the Dalits, Kandasamy argues that it was ultimately patronizing and did little to change their actual social status.
The third line, "goody-goody guys of a bigot god," refers to Gandhi's religious beliefs and his advocacy of non-violence.
The fourth line, "Ram Ram Hey Ram—boo," refers to the chant "Ram Ram Hey Ram" that Gandhi was known to use during his prayer meetings. Kandasamy uses this line to suggest that Gandhi's religiosity was not just a personal belief but also a political strategy that he used to gain influence and power.
Don’t ever act like a holy saint.
we can see through you, impure you.
Remember, how you dealt with your poor wife.
But, they wrote your books, they made your life.
The first line, "Don't ever act like a holy saint," is a challenge to Gandhi's public persona as a saintly figure who embodied the principles of truth and non-violence. Kandasamy argues that Gandhi was not as pure or righteous as he appeared to be, and that his actions were motivated by personal gain and power. Kandasamy is highlighting Gandhi's hypocrisy in advocating for social justice and equality while mistreating the women in his own life.
Kandasamy is suggesting that the image of Gandhi as a saintly figure has been created by those who wrote about him and that this image does not reflect the reality of his life.
They stuffed you up, the imposter true.
And sew you up—filled you with virtue
and gave you all that glossy deeds
enough reason we still lick you.
Kandasamy argues that this image is a fabrication, and that Gandhi is not the hero he is often made out to be. Kandasamy is suggesting that Gandhi's followers and biographers have created an image of him as a perfect, virtuous figure by selectively highlighting his positive qualities and ignoring his flaws.
Kandasamy argues that Gandhi's reputation is built on his deeds and actions, which have been selectively highlighted and presented in a positive light. Kandasamy is suggesting that despite the flaws in his character and the questionable aspects of his legacy, Gandhi is still revered and idolized in India.
You knew, you bloody well knew,
Caste won’t go, they wouldn’t let it go.
It haunts us now, the way you do
with a spooky stick, a eerie laugh or two.
These lines convey a sense of frustration and despair at the persistence of caste discrimination in India. Despite the efforts of social reformers and activists, the caste system continues to haunt and oppress those who are marginalized by it.
But they killed you, the naked you,
your blood with mud was gooey goo.
Sadist fool, you killed your body
many times before this too.
Bapu, bapu, you big fraud, we hate you.
The phrase "Sadist fool, you killed your body many times before this too" suggests that Gandhi's philosophy of nonviolence was self-destructive and ultimately led to his demise. The final line, "Bapu, bapu, you big fraud, we hate you," is particularly provocative, as it directly addresses Gandhi and accuses him of being a fraud. The use of the word "bapu" (father), which was a term of endearment for Gandhi, adds to the sense of betrayal and disillusionment expressed in these lines.
