दत्तादादा 

श्रीधर राजा तिळवे

दत्ता दादा गेला . तो जाणारच होता . गोव्यात त्याला भेटलो तेव्हा मृत्यू त्याच्याभवती फिरतोय अशी जाणीव सतत होत होती त्यामुळे ह्या फेरीत दुसऱ्यांदा भेटलो . ही शेवटची भेट आहे हे उमगून . मुंबईत आलो सुरेलला थोडासा सौम्य पण इशारेवजा मेसेज टाकला आणि अचानक त्याच्या आठवणींचे मळभ दाटून आले . संन्याशाला रडणे अलाऊ नाही म्हणून रडलो नाही . 

खरेतर आम्ही दोघेही गेले कित्येक महिने बेडरिडन . मी अपघाताने शरीर मोडून घेतलेले तर त्याला आतील एका अवयवाने असाध्यसा आजार चिकटवलेला त्यामुळे दुरून एकमेकांना पाहण्याखेरीज काहीच हातात न्हवते . फरक असलाच तर एक होता तो कुटुंबप्रेमी असल्याने गावात कुटुंबात होता आणि मी संन्यस्त असल्याने मुंबईत एकटा होतो . कुटुंबप्रेमी  आणि निर्वाणप्रेमी हा आम्हा दोघांच्यातला फरक कायमच राहिला आणि आम्ही दोघे कधीही भेटलो तरी ह्या गोष्टीवरून वाद झाला नाही असे झाले नाही . त्याच्या डोक्यात वैदिक संन्यासी फिट्ट बसला होता आणि शैव संन्यास समजून घेण्याची त्याची तयारी न्हवती . अगदी माझ्या वडीलांच्या मृत्युवेळीही वैदिक संस्कार करायचे कि नाही ह्यावरून वाद झालाच . तो वैदिक संस्कार करण्याच्या बाजूने होता आणि मी विरुद्ध ! घराच्या पाठीमागेच सनातनचे मुख्य ऑफीस असल्याने संपूर्ण गावावर सनातनची छाया वाढत चालली होती आणि त्याचे पडसादही उमटत होते शेवटी तो सहिष्णू असल्याने त्याने समजुतदारपणा दाखवत वाद संपवला . 

आमचे वाद रंगत आणि त्या वादात उमटून दिसायची ती त्याची शार्प लख्ख बुद्धिमत्ता ! तो जन्मजात बुद्धिमान होता आणि कष्टाळूही ! त्यामुळेच कोर्टात क्लार्कपासून सुरवात करून एकाचवेळी कष्ट आणि शिक्षण करत त्याने एल एल बी केले आणि तो वकील झाला . तो कामाला वाघ असल्याने अनेक कामे अंगावर घेई आणि आपल्या अंगभूत सळसळत्या उत्साहाने पुरीही करी . कुठल्याही गोष्टीचा कीस पाडत तिचा तळ गाठण्याची तिळव्यांची वृत्ती त्याच्यात भरपूर होती .  ह्या कष्टाळूपणामुळे  आणि  बुद्धीमत्तेमुळे पुढे फोंड्यात तो  नंबर १ वकील म्हणून स्थापित झाला . फोंड्यात माझी ओळख दत्ता तिळवेचा चुलतभाऊ अशीच होती आणि आहे . 

दिसायला तो देखणा न्हवता पण रुबाबदार होता . शरीरयष्टी मध्यम चणीची व उंचीची होती .  त्याची तिळव्यांची टिपिकल नागवंशीय पिवळी गव्हाळ त्वचा चमकदार होती नाक मोह्न्जोदडी मोठे पण ऐटदार तर डोळे तीक्ष्ण होते  . सर्वच तिळव्यांच्या प्रमाणे  त्या नाकावर रागही होता . त्याची देहबोली कमालीच्या  उत्साहाने भारलेली होती आणि चेहरा कायमस्वरूपी हसरा होता. हा हसरा आणि उमदा  चेहरा त्याच्या स्वभावाचे सार होता .  त्याला बघून मला नेहमीच वाटायचे कि ह्या माणसाला जगण्याचा कधीही कंटाळा येणार नाही .  

त्याचे माणसांच्यावर अफाट प्रेम होते . तो माणूसवेडाच होता . त्यामुळे असंख्य माणसे त्याने जमवली होती . वकील असल्याने गोव्याचे गुन्हेगारी जग त्याला आतून बाहेरून माहित होते . फोन्ड्यातल्या अनेकांना तो तपशीलवार ओळखून होता . 

त्याचे कौटुंबिक आयुष्य सुरवातीला थोडे खडतर होते . त्याच्या दत्तक प्रकरणात अनेक गोच्या झाल्याने लहानपणी एक वेगळाच आयडेय़्ण्ण्टीटी  क्रायसिस त्याला फेस करावा लागला आणि त्याचे दु :ख कित्येक वर्षे त्याचा पाठलाग करत होते आईबाप असूनही पोरका असे त्याला वाटत होते कि काय कुणास ठावूक ? पुढे आशा वहिनींच्या रूपाने त्याच्या सारखीच उमदी , हसरी ,प्रेमळ , शिस्तशीर , बुद्धिमान पण बुद्धिमत्तेचे प्रदर्शन न  करणारी , लाघवी स्वभावाची मुलगी त्याला बायको म्हणून मिळाली आणि आमच्या कुटुंब कबिल्यातील सर्वोत्कृष्ट जोडपे म्हणून दोघांचा उदय झाला . आशा वहिनीने त्याला केवळ सांभाळले नाही तर  त्याच्या आयुष्याला नीट जमिनीवर ठेवले . आयुष्याच्या उत्तरार्धात त्याला पैसा , यश आणि प्रतिष्ठा अश्या तिन्ही गोष्टी मिळाल्या आणि त्याच्या काळजातले अनेक सल हळूहळू नाहीसे होउन तो एक कुटुंबप्रेमी गृहस्थ झाला अर्थातच त्याचे बाहेरचे ध्यान मात्र कधी कमी झाले नाही 

आमच्या नागेशी बांदिवडे गावात आमच्या रवळनाथाच्या मंदिराभवती तिळवे आणि नाईक असे आम्ही सर्वच एकत्र जगतो . एखाधा आदिवासी कम्युन जसा एकत्र जगतो तसे आम्ही शेकडो वर्षे एकत्रच जगतोय पूर्वी तर अनेकदा आपापसातच लग्न करायचो आत्ता लग्न करणे कमी झाले असले तरी जगणे एकत्र चालूच आहे सांभाळणे चालूच आहे . दादाला ह्या कम्युन विषयी प्रचंड प्रेम आणि जिव्हाळा होता आणि आपण सर्वांनी मिळून हा कम्युन टिकवायला हवा असे त्याला वाटत होते आणि मी ह्या कम्युनमध्ये आधिक मिसळायला हवे असे त्याला वाटे . त्याची ही अपेक्षा मी कधीही पुरी करू शकलो नाही . नवीन पिढी हा कम्युन टिकवेल कि नाही असा प्रश्नही अलीकडे त्याला पडायला लागला होता . त्याने आयुष्यभर हा कम्युन सांभाळला . एका अर्थाने तो केवळ माझाच नाही तर संपूर्ण कम्युनचाच दादा होता आणि सर्वांचा अडीअडचणीच्यावेळी  आधारही ! 

आत्ता तो गेलाय आणि मी इथे मुंबईत बेडरीडन आहे . खरेतर त्याला इतक्या लवकर जायाचे न्हवते आणि तो इतक्या लवकर जाईल असेही कुणाला वाटले न्हवते पण कॅन्सरने त्याला गाठले आणि तो अचानक फास्ट दिसेनासा झालाय 

अगदी लहानपणापासून दत्तादादाशी माझा एक भावनिक बॉण्ड आहे मात्र संन्यासाचे पथ्य म्हणून एक अंतरही आहे आणि होते तरीही तो गेल्याचे दु : ख जीवघेणे आहे . माझ्या सध्याच्या स्थितीमुळे मी फार लांब जाऊ शकत नाही पण शक्य असते तरी मी गेलो असतो कि नाही हे सांगणे कठीण . कारण मृत्यूवर माझा विश्वास नाही किंबहुना मृत्यू नावाचे काही नाहीच आहे . आहे ते केवळ स्थलांतर वा रुपांतर !

मला खात्री आहे दादाने जिथे स्थलांतर केले असेल तिथेही त्याचा चेहरा हसरा आणि उमदाच असेल आणि जगण्याचा नवा उत्साह घेऊन तो सळसळत असेल . 

वो सूरज बनकर आया था हमारे जीवनमे 

वो जहाँभी  होगा चाँद बटोरता होगा 

राजा /श्रीधर तिळवे 

SHRIDHAR TILVE : AN INTRO

 Shridhar Tilve is an Indian poet, philosopher, novelist, director, actor and playwright.

His father Shantaram was a shopkeeper, painter and classical singer. His mother Nalini is a housewife . His maternal and paternal family is Pujari of Rawalnath temple in Nageshi and politically active in their village Nageshi-Bandiwade. His maternal uncle Rohidas Naik actively participated in Goa Freedom Struggle and after freedom became sarpanch and later won election twice and became an M L A of GOA vidhansabha . The family background has great influence on Shridhar Tilve.

Shridhar Tilve is an all rounder personality and worked as novelist, director, actor, play writer. He is one of the most important poets and critics of the post-cold war era of contemporary Marathi literature.

Currently he is working as a freelance writer / director and running his own production house, Srujan Films International.

He has built up an ontology of semiodities in Indian context touching contemporary world-view. He has coined the term 'Chouthi Navata' to the entire process of conversion of commodity to "semiodity". As per his argument, the world in which we exist(biosignoverse) is nothing but a world of "semiodity" & the man in this world is constantly nagged by semiodification the process created by biosignoverse and now Post Post Modern Era is everywhere. According to him, in India, Post Industrial context was totally different from European & American context; so India needs new philosophy & sociology to explore the changes created by BIOSIGNOVERSAL ethos.He created his own BIOSIGNOVERSAL  Darshan to explore it & has initiated AN ART movement of 'Chouthi Navata', which encompasses the Post Modern & Post Post Modern attitudes in Indian context. He has criticised on Post Modernism sponsored by Euro-centric or Americo-centric methodology, constructed by Roland Barthes, Michel Foucault, Jean Baudrillard. According to him, these thinkers are irrelevant in India & their so called binary opposition has no position in Asiatic phenomenon.

He has attacked eminent poets & critics like Dilip Chitre, , Bhalchandra Nemade, Arun Kolatkar, Vilas Sarang vehemently and deconstructed contradictions in their critique in such a way that their contribution has become questionable. Then he was literally & literally out casted by established movements for 15 years. Fortunately new generation is taking him seriously, his meditation & construction of Indian ethos is becoming popular among them.

His collection of poems - Eka Bharatiya Vidyarthyache Udgar and Ka Vee have been published by Popular Prakashan (Popular Publication).

Well known as philosopher & critic. The collection of essays on aesthetics of arts & philosophy of India has been published under title "TEEKAHARAN"('99 Criticisms) by Shabdhvel Prakashan. His another book on Indian aesthetic titled Margi Aani Deshi (Global & Native) will be  published by Popular Prakashan in 2015. This book criticised the literary movement launched by Nativist & philosophy of Nativism & tries to establish the balance between global & native culture.

His epic novel ADA.HAW. KA BA NA SU NA contains 1024 pages of hybrid presentation of prose, poetry, interviews, film scenes, one act play critique etc. inter-netting various genres and breaks the establishment of single genre. It explores the world and transformation of first young cosmopolitan generation who faces the post-liberation and globalisation between 1987 to 1993.

His full-length prose Aatmacharitratil Kalpanic Kshan – Touchy, Touchable and Untouchable is published by Shabdhavel. This novel is on one level accepting Jacques Lacan's contribution in psychoanalysis & yet deconstructs it in reference of untouchability. Using Gautama Buddha's 'Darshan' & Lacan's psychoanalysis he creates parallel discourse in prose & poetry forms in such a way that reader feels the complexity & loose ends of philosophy in caste structure of India.

His collection of stories titled AMERIKECHE ADHYAKSHA ALE TEVHACHI GOSHT is published by NAVTA PRAKASHAN in 2011. Stories are related with emergency, Bhopal gas tragedy, an arrival of Bill Clinton, death of science and reaction of nastik, Mahatma Basweshwar, existential miracles, love story under the shadow of dalit-election politics, twin tower attack and imaginary death of poet and his last day experience.

He has attended and represented numerous scholarly seminars, symposia and study circles and delivered the lectures almost on every sphere of the life. He was an ex-coeditor of Abhidha and during his tenure he transformed its romantic structure to rebellious structure. He was an editor of (1993 to 2005) and now is publisher of Navniyatkalik (non-periodical) namely Sousthav from last several years from Mumbai.

Awards

Literary Awards

He has received a prestigious Keshavsut Award as a best young writer given by Govt. of Maharashtra in 1992-93 and also received Sahakarmaharshi Vangmay Puraskar as a young talent along with Vijay Tendulkar in 2005.

Best Talent in Film & Theater Awards

Zee Gaurav Puraskar (Award) 2009 for the best story writer for the film, 'Joshi ki Kamble' (Marathi movie) which is based on caste reservation system in India.

He has also received prestigious Maharashtra Times Sanman (Award) popularly known as 'Mata Sanman' for the best story, screen play & dialogue for the same movie 'Joshi ki Kamble' in 2009.

Shridhar Tilve's Works:

Poetry

Decathlon Series (1982-1987):

Decathlon (Shabdwell Prakashan 2005)

Eka Bhartiya Vidhyartyache Udgar (Popular Prakashan 1992)

Decathlon Real (Navta Prakashan 2011)

Channel Series:

Ka.Vi (Popular Prakashan 2004)

Streevahini (Shabdwell Prakashan 2004)

Channel Under The World (Shabdwell Prakashan 2009)

Channel Destroyery (Granthali 2009)

Mixed Genre, Novel, Story, Poems, Etc.

Ada.Haw.Ka.Ba.Na.S.uNa. (Shabdwell Prakashan 2008)

Atmacharitratle Kalpanik Kshan (Shabdwell Prakashan 2009)

Story

Amerikeche Adhyaksha Ale Tevhachi Gosht (Navta Prakashan 2011)

Manwanter:Joshi Ki Kamble (Navta Prakashan 2010)

Critique

Teekaharan (Shabdwell Prakashan 1999)

CHAUTHI NAVTA(Navta Prakashan 2013)

Filmography

Joshi Ki Kamble, Adishakti Films 2008

MADHAVI DESAI

Shridhar Tilve

July 16, 2013 · 

madhvitainche jane unpekshit .Itki agatyashil wyakti durmilh.Amche waicharik matbhed tiwra pan te amhi kadhich amchya natyat anle nahit.Tyanche ghar he mazya gharapasun 100 pawlawar. Mahalaxmila gelo ki tyanche ghar atalh.Tainche atithya abhootpurv.Nightana mazya aaisathi kahi na kahi denarch.Tyanche gawat asne ha motha adhar hota.Amhi doghehi Nageshi ani Kolhapur hya donishi jodle gelelo.Sahitya sodun bakichya goshitiwar gappa jast.
tya gelya ani mazya gavache laghvipanch janu nighun gele
tyana bhavpurna shrandhanjali

SHRIDHAR TILVE

Dear Shankar Vaidya sir,
Shocked for seconds but recovered.Our relationship was complicated.I always criticised your romanticism but as a human being I always admire you. Your commitment to poetry is admirable.Our meetings in RAMA NAYAK were fabulous. Today talking about TUKARAM has become fashionable but your analysis of Tukaram is visionary. You showed that KALIKALH is the central theme of his poetry.Whenever I called SAINT RAMDAS DELL CARNEGIE of marathi culture you explore his poetic strength in front of me and elaborate it.I always hate MOROPANT but you explore his mastery on WRUTTCHAND.I was student of SAROJINI VAIDYA but yet I have some great discussions with you.After my discourse about CHAUTHI NAVTA our relationship becomes kind of difficult yet respect for you never vanished.Good bye sir

Shridhar Tilve

October 19, 2012 · 

FROM CHILDHOOD I WAS INCLINED TOWARDS FOUR THINGS 1SPIRITUALISM 2 HISTORY 3 POETRY 4 ASTROLOGY . MY FAMILY IS THE PUJARI OF RAWALNATH TEMPLE SO NATURALLY SEARCHING FOR INFINITY IS IN MY GENES .MY BOTH GRANDFATHERS WERE ASTROLOGERS AND THEY WERE TOO MUCH ACCURATE ABOUT THEIR PREDICTIONS THEY NEVER CHARGED SINGLE PAISA FOR IT AND I ALWAYS USED TO SURPRISE BY THEIR ACCURACY. MY FAMILY WAS PART OF GOA'S FREEDOM STRUGGLE AND MY MATERNAL UNCLE ROHIDAS NAIK IS A FREEDOM FIGHTER( WE STILL DEBATE ON KESHAWSUT)HE LATER GOT ELECTED AND BECAME SARPANCH AND M L A . HE LATER BECAME leader OF MAHARASHTRAWADI GOMANTAK PARTY MY FATHER SET UP FIRST MONTESSORY SCHOOL IN AREA WHICH IS NAMED AS SHRIDHAR TILVE VIDYA MANDIR ALL THIS BACKGROUD CREATED INTEREST IN MY MIND ABOUT HISTORY MY MOTHER ALWAYS SING POEMS MY FATHER LITERALLY COMPELLED ME TO WRITE POEM FOR COMPETITION AND I BECAME POET TODAY I AM A 1 SPIRITUAL 2 HISTORIAN 3 POET 4 AND ASROLOGICAL FUTURIST NOW WHEN I SEE THIS GRAPH I REALISE THAT ITS ALL ABOUT UNDERSTANDING AND PRESENTING TIME .HISTORY IS ABOUT PAST ASTROLOGICAL FUTURISM IS ABOUT FUTURE POETRY IS ABOUT PRESENT AND SPIRITUALISM IS ABOUT TRANSCENDING TIME SEARCHING SOMETHING ETERNAL

July 6, 2013 · 

I don't need any meaning for life because life doesn't have any meaning

MY SAANNYYAS


WHEN I DECIDED TO TAKE SANAAYYAS EVERYBODY TOLD ME THAT I SHOULD FOLLOW TRADITIONAL SANNYYAS EITHER OF SHANKARACHARYA OR OF BUDDHA OR OF MAHAVIR.

MY QUESTION WAS SIMPLE.

''BEING ALL THESE RESPECTED HAD RESTED IN DEATH THOUSAND YEARS BACK HOW CAN THEY GIVE DIKSHA TO ME WHO IS ALIVE.? CAN DEAD GIVE SANNYYAS TO ALIVE? I AM TAKING SAANYYAS FOR MY ''SELF''NOT FOR ANY RELIGION OR FOR ANY ENLIGHTENED PERSON.SO I HAVE TO TAKE SAANNYYAS IN MY OWN STYLE''

THEY DON'T UNDERSTAND ME.

I CELEBRATED MY SAANNYYAS IN MY OWN WAY AND NEVER SEARCHED SHELTER OF SECURITY IN TRADITIONAL ASHRAMAS OR RELIGIOUS SETUPS.

I DID MANY THINGS IN MY LIFE AND ENJOYED THEM.I NEVER DISCUSSED MY  SANNYYAASS UNNECESSARILY.I LIVE SANNASSIHOOD WITHIN COMMON MAN'S
LIFE.