பக்கம்:ஆய்வுக் கோவை.pdf/391

ween the high life and the low life is purely theoretical. In the poetic world no difference is made between them. The entire creation or rather nature is looked at; this entirety is seen in all products of nature whether they are animate or inanimate and if animate whether they are human or non-human. Emerson’s “Each and All” also explains this phenomenon of the transcen dent unity of the many and the one. The concept of God takes a new hour with the turn of the present century in Tamilnadu. Though it cannot be construed that Kavimoni is attracted by that idea but however it is possible to establish that he has taken the cue from the early Indian literature about God. He is not an iconoclast but a pious worshipper as seen through his several poems on the deities around his village. But the inherent conception of God is made explicit in the lines: உள்ளத்தில் உள் எ ரன், அடி ! - அது நீ உணர வேண்டும், அடி ! உள் ளத்தில் காண் பாய் எனில் - கோயில் உள்ளேயுங் காண் பாய், அடி ! Emerson says “Hitch your wagon to a star”. From the material world the thonght is lifted to the higher plane. He asks us to work rather for those interests which the divinities honour and promote justice, love, freedom, knowledge, utility. Kavimani too wants us to do our duty with a clean mind. When the mind is sincere and altruistic/ot becomes the seat of God. When one with such a mind ent;/ato the temple the Deity there is a mere image reflected fromyo, mind, the idol becomes a power. An empty mind merely #y the immovable and powerless idol in the temple, it does in % lessly here and thes/ s Kavimoni in his poem “Cantiran” sings 38.4