Thinking Activity: The New Poets, Three Prose Writers

This Blog as a part of Thinking activity on New Poets, Three Prose Writers Assigned by Prakruti Bhatt Ma'am.

The New Poets and Three Prose Writers. It includes critical reflections on the poetry of Nissim Ezekiel and Kamala Das, philosophical insights of S. Radhakrishnan, and the socio-political concerns raised by V. Raghunathan. It also examines Nirad C. Chaudhuri’s The Autobiography of an Unknown Indian as a work that intertwines personal and national history, and concludes with a note on the evolving trends in Post-Independence Indian Writing in English.

1) Critical Note on Night of the Scorpion by Nissim Ezekiel

Nissim Ezekiel’s Night of the Scorpion is one of his most celebrated poems, known for its vivid narrative style and deep cultural resonance. Written in free verse, the poem recounts a real-life incident when the poet’s mother was stung by a scorpion. Ezekiel uses this domestic episode to reflect on rural Indian life, superstition, and the power of maternal love.

The poem opens with striking imagery of the scorpion, described through a chain of metaphors that highlight its menace. Villagers rush to the scene, chanting prayers and reciting mantras, believing that the mother’s suffering is part of a larger cosmic balance. Their attitudes reveal the superstitions and fatalism embedded in rural traditions: they consider the pain a punishment for past sins or a means of purification for the future.

The father, in contrast, represents modern rationality. He tries scientific remedies—herbal powders, mixtures, even burning the toe with a flame. Yet, both faith and reason prove ineffective in alleviating the pain. This juxtaposition emphasizes the tension between tradition and modernity, a recurring theme in Ezekiel’s poetry.

The climax of the poem comes with the mother’s response. After hours of agony, when the pain subsides, she speaks not of her suffering but of relief that the scorpion spared her children. This moment of selfless love elevates the poem beyond cultural critique to a universal celebration of motherhood.

Stylistically, Ezekiel employs simple diction, narrative rhythm, and ironic undertones. The absence of rhyme and the conversational tone reflect his modernist sensibilities. The poem also demonstrates Ezekiel’s characteristic blending of Indian settings with a global poetic form, giving Indian English poetry its distinct identity.

In essence, Night of the Scorpion is not only a portrait of Indian village life but also a meditation on human suffering, faith, rationality, and maternal sacrifice. It illustrates how Ezekiel transforms a personal memory into a work of enduring literary significance.

2) Critical Note on An Introduction by Kamla Das

Kamala Das’s An Introduction, first published in her collection Summer in Calcutta (1965), is a powerful confessional poem that articulates the struggle of a woman poet asserting her voice in a patriarchal society. It is at once personal and political, weaving autobiography with social critique, and has become one of the most important texts in Indian English poetry and feminist discourse.

The poem begins with the act of self-introduction, where Das situates herself in relation to politics, language, and gender. She openly acknowledges her awareness of male political figures while ironically highlighting women’s exclusion from the political domain. Language becomes central to her identity; she defends her use of English as her medium of expression, insisting that it belongs to her as much as it does to anyone else. This assertion is crucial in postcolonial India, where English was often viewed as alien or elitist.

The heart of the poem lies in its exploration of gender roles. Das recounts her childhood experiences, her early marriage, and the expectations imposed on her as a woman. She resists being confined to prescribed identities—daughter, wife, mother, homemaker—and instead demands the freedom to define herself. Her declaration, “I am what I am,” becomes a manifesto of selfhood and authenticity.

Stylistically, the poem exemplifies Kamala Das’s confessional mode: direct, unembellished, and intensely personal. The conversational tone, free verse, and lack of ornamentation reflect her desire for honesty rather than aesthetic polish. This rawness creates intimacy while also underscoring the urgency of her struggle.

Critically, An Introduction can be read as a feminist text that challenges patriarchy, a postcolonial assertion of linguistic independence, and a universal statement on the quest for identity. It captures the tension between conformity and self-expression, making it one of Das’s most enduring works.

3) S. Radhakrishnan’s perspective on Hinduism.

For Background watch the Video of Radhakrishnan's The Hindu View of Life 

Dr. Sarvepalli Radhakrishnan, one of the most influential Indian philosophers and thinkers of the twentieth century, played a significant role in presenting Hinduism to the modern world. His work The Hindu View of Life (1926), based on a series of lectures delivered at Manchester College, Oxford, outlines his vision of Hindu philosophy, religion, and way of life. Responding to Western criticisms, Radhakrishnan emphasized that Hinduism is not merely a set of dogmas but a dynamic and experiential tradition that fosters self-realization and universal harmony.

Religion as an Inner Experience

For Radhakrishnan, religion is not about blind faith or ritualistic practices but about inner realization. He argued that Hinduism treats religion as a self-certifying experience, rooted in the spiritual growth of the individual. Importantly, he stressed that the term “Hindu” is geographical and cultural rather than the name of a specific creed. Thus, Hinduism is better understood as a way of life rather than a narrowly defined religion.

Conflict of Religions and the Hindu Attitude

Radhakrishnan believed that Hinduism provides a unique model for religious coexistence. Unlike traditions that impose uniform systems of belief and worship, Hinduism accepts diversity as essential. He highlighted that Hinduism does not prescribe a common creed, which allows individuals freedom to grow spiritually while preserving individuality. This tolerance makes Hinduism uniquely capable of embracing multiple faiths without conflict.

The Concept of Dharma

In his exposition of “Hindu Dharma,” Radhakrishnan discussed its philosophical and practical aspects. Drawing from the Upanishads, he emphasized the relative nature of phenomenal reality and the eternal value of the spiritual. For him, Hinduism’s strength lies in its recognition of four goals of life: Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (spiritual freedom). This balanced framework ensures that material and spiritual needs are integrated within human life.

The Caste System and Social Function

Although Radhakrishnan criticized the exploitation of caste, he did not reject its principle entirely. He argued that caste, in its original form, was based on the division of labor and function, not inequality. Ideally, each caste had its social purpose, moral code, and role within tradition. However, he admitted that over time the caste system became distorted and oppressive. He therefore called for reform, emphasizing its complementary nature rather than its misuse as a tool of discrimination.

4) The Function of Philosophy According to Dr. S. Radhakrishnan

Dr. Sarvepalli Radhakrishnan, one of India’s foremost philosophers and statesmen, gave a unique interpretation of philosophy that blends the Indian spiritual tradition with modern intellectual inquiry. For him, philosophy was not merely an intellectual discipline confined to abstract reasoning, but a living pursuit of truth that could guide humanity in both personal and social life. His understanding of philosophy was deeply rooted in the Indian worldview, where philosophy and religion are intertwined, and both aim at the realization of the ultimate reality.

Philosophy as the Quest for Truth

Radhakrishnan defined philosophy primarily as the search for truth and reality. He believed that philosophy must go beyond speculative systems to address the deepest concerns of human existence: What is real? What is the purpose of life? What values should govern our actions? In this sense, philosophy is not a detached intellectual exercise but a practical necessity that directs human beings toward understanding their place in the universe.

Philosophy and Self-Realization

A distinctive feature of Radhakrishnan’s thought is his emphasis on the transformative role of philosophy. He argued that the true aim of philosophy is not just intellectual clarity but self-realization. Philosophy must help individuals discover the divine essence within themselves, which Indian tradition describes as the identity of Atman (the self) with Brahman (the ultimate reality). Thus, philosophy, in his view, is a spiritual discipline that enables one to live in harmony with truth, rather than merely think about it.

Bridging Knowledge and Life

Radhakrishnan rejected the idea of philosophy as an abstract system cut off from practical life. Instead, he saw it as an effort to integrate thought with action. Philosophy, he maintained, should shape not only our intellectual outlook but also our ethical conduct and social responsibilities. In this way, philosophy provides meaning to life and ensures that knowledge is directed toward the betterment of humanity.

Philosophy as a Mediator

Radhakrishnan also emphasized the mediating role of philosophy between science and religion. Science, he observed, deals with facts and empirical knowledge, while religion is concerned with faith and spiritual experience. Left in isolation, science may lead to materialism, and religion may lapse into dogmatism. Philosophy, therefore, acts as a bridge, harmonizing the insights of science with the values of religion, and thus producing wisdom.

Ethical and Universal Dimension

For Radhakrishnan, philosophy has an ethical function as well. It guides humanity toward universal values such as tolerance, justice, and spiritual unity. He often highlighted that Indian philosophy, especially Vedanta, promotes the idea of the world as a single family (Vasudhaiva Kutumbakam). Philosophy, therefore, is not only about individual self-realization but also about cultivating a vision of universal brotherhood and human solidarity.

Dr. Sarvepalli Radhakrishnan, one of India’s foremost philosophers and statesmen, gave a unique interpretation of philosophy that blends the Indian spiritual tradition with modern intellectual inquiry. For him, philosophy was not merely an intellectual discipline confined to abstract reasoning, but a living pursuit of truth that could guide humanity in both personal and social life. His understanding of philosophy was deeply rooted in the Indian worldview, where philosophy and religion are intertwined, and both aim at the realization of the ultimate reality.

Philosophy as the Quest for Truth

Radhakrishnan defined philosophy primarily as the search for truth and reality. He believed that philosophy must go beyond speculative systems to address the deepest concerns of human existence: What is real? What is the purpose of life? What values should govern our actions? In this sense, philosophy is not a detached intellectual exercise but a practical necessity that directs human beings toward understanding their place in the universe.

Philosophy and Self-Realization

A distinctive feature of Radhakrishnan’s thought is his emphasis on the transformative role of philosophy. He argued that the true aim of philosophy is not just intellectual clarity but self-realization. Philosophy must help individuals discover the divine essence within themselves, which Indian tradition describes as the identity of Atman (the self) with Brahman (the ultimate reality). Thus, philosophy, in his view, is a spiritual discipline that enables one to live in harmony with truth, rather than merely think about it.

Bridging Knowledge and Life

Radhakrishnan rejected the idea of philosophy as an abstract system cut off from practical life. Instead, he saw it as an effort to integrate thought with action. Philosophy, he maintained, should shape not only our intellectual outlook but also our ethical conduct and social responsibilities. In this way, philosophy provides meaning to life and ensures that knowledge is directed toward the betterment of humanity.

Philosophy as a Mediator

Radhakrishnan also emphasized the mediating role of philosophy between science and religion. Science, he observed, deals with facts and empirical knowledge, while religion is concerned with faith and spiritual experience. Left in isolation, science may lead to materialism, and religion may lapse into dogmatism. Philosophy, therefore, acts as a bridge, harmonizing the insights of science with the values of religion, and thus producing wisdom.

Ethical and Universal Dimension

For Radhakrishnan, philosophy has an ethical function as well. It guides humanity toward universal values such as tolerance, justice, and spiritual unity. He often highlighted that Indian philosophy, especially Vedanta, promotes the idea of the world as a single family (Vasudhaiva Kutumbakam). Philosophy, therefore, is not only about individual self-realization but also about cultivating a vision of universal brotherhood and human solidarity.

5) Raghunathan’s Views on Change in Education and Politics

Raghunathan, a modern thinker, reflects deeply on the paradox of change. He recognizes that while change is essential for growth, it also carries inherent dangers if pursued recklessly. At the same time, he warns that resistance to change results in stagnation, which can be equally destructive. His reflections focus particularly on the educational and political fields, where he advocates for reforms that balance innovation with caution, ensuring that progress is both sustainable and meaningful.

Educational Context

In his discussion of education, Raghunathan criticizes the excessive dependence of the Indian system on rote memorization and standardized examinations. He insists that education should encourage critical and independent thinking, nurture creativity, and equip students with practical problem-solving abilities. For him, true education is holistic, fostering intellectual, moral, and social development. It must prepare individuals not only to face modern challenges but also to think for themselves and contribute meaningfully to society.

Political Context

Turning to politics, Raghunathan notes that reform is often resisted because of entrenched interests and outdated institutional structures. He argues that genuine political progress requires structural reforms that reduce corruption, enhance efficiency, and promote transparency. Without responsible change, democracy risks becoming ineffective and stagnant. For him, political reform is indispensable if democratic values are to remain vibrant and responsive to people’s needs.

6) The Autobiography of an Unknown Indian as More a National than a Personal History

Nirad C. Chaudhuri’s The Autobiography of an Unknown Indian is one of the most unique works of modern Indian literature. Although the book presents itself as the story of Chaudhuri’s life, it extends far beyond the limits of an individual’s autobiography. Through his narrative, Chaudhuri captures the historical, cultural, and political realities of colonial India. His account blends the personal with the collective, turning his life story into a mirror that reflects the nation’s encounter with modernity, colonial rule, and the struggle for identity.

Chaudhuri begins by describing his early life, family background, and educational journey. Yet, these details are not confined to the purely private sphere. His experiences of schooling, the influence of English education, and the shaping of his intellectual life are presented as representative of the experience of an entire generation of Indians. In this way, his personal narrative becomes a reflection of the broader historical processes at work during the colonial period.

A central theme of the autobiography is Chaudhuri’s fascination with Western culture. His admiration for English literature, history, and political thought reveals how deeply colonial education shaped the minds of Indians in the early twentieth century. By recounting his personal intellectual journey, Chaudhuri illustrates India’s cultural encounter with the West. His experiences thus highlight not only his own growth but also the profound transformation of Indian society under colonial influence.

At the same time, Chaudhuri does not romanticize Indian traditions. He offers sharp critiques of social practices, rigid customs, and administrative inefficiencies within Indian society. His reflections are not confined to personal opinion; instead, they serve as critical observations of the nation as a whole. By analyzing the weaknesses and limitations of Indian traditions, Chaudhuri elevates his autobiography into a commentary on the cultural condition of India during his lifetime.

Conclusion

The works of Ezekiel, Kamala Das, Radhakrishnan, Raghunathan, and Chaudhuri together showcase how post-Independence Indian writing in English blends the personal with the national, the poetic with the philosophical, and the critical with the reflective. Each in their own way engages with issues of identity, culture, spirituality, and social change, making literature not only a medium of self-expression but also a mirror of India’s evolving intellectual and cultural journey.