Sunday, November 28, 2010

PASH: A POET OF IMPOSSIBLE DREAMS



The book 'Pash: A poet of impossible dreams'  is a collection of about 100 poems of Pash translated by me. The book has been published  by Pash Memorial International Trust in collaboration with Shilalekh, Delhi.The book was released on 23rd March 2010(see link  http://paash.wordpress.com/2010/03/25/paash-talwandi-salem-23rd-march-2010-3/ ) ,  the day on which  Pash was assassinated (23 March 1988)  by the Khalistani terrorists. Interestingly 23rd March is also the day on which Bhagat Singh, along with Raj Guru and   Sukh Dev ,was hanged by the British in 1931.Bhagat Singh's influence on Pash was very great. Here are  a few of Pash's poems translated by me. These are among his most mature poems.

WHEN REVOLT RAGES 

When in the pitch dark nights
Moments recoil
And stand in terror of each other
The light in the attics
Jumps from the windows
And commits suicide

When revolt rages
In the womb of such peaceful nights
I can be done to death any time
In the broad daylight
In the thick of the night
---
TO THE NIGHT 

The millet stalks hang their heads in dejection
The stars too are speechless -
What’s wrong with the night!
Oh night, don’t grieve for me
You owe me nothing
Don’t worry
That the cud-chewing cattle are so dumb
Don’t worry
That the village air, always full of warmth,
Is so quiet today
Don’t worry
You just look into my eyes
That are never going to see again
That valiant friend of mine
About whom the newspapers have written today…
O night, where is that temper of yours
When he had descended here
Raging like a hill torrent.
First, we read in the moonlight
Then, like thieves, we argued,
Then fought
Oh night, you were happy then
When we fought
Why are you sad 
Now that we have parted?
Oh night, I plead with you
In the name of the dead one
It does not become of you
It is I who owe you something
Not you
Night congratulate me
And I congratulate these fields
They know everything:
Where the blood of humans spills,
And how to prize that blood
They know all this
So night
You look into my eyes
And I look into the future.
---
LISTEN 

Listen to the music of our hearth
Listen to our cry laced with pain
Listen to my wife’s requests
Listen to my daughter’s demands
Measure the poison in my bidi
Listen to the drumbeat of my cough
Listen to the cold sighs of my patched trousers
Listen to the heartache of my worn out shoes
Listen to my silence
Listen how I express myself
And gauge the depth of my misery
Listen to the arithmetic of my rage
Here is the corpse of my civilized behaviour
Listen to the music of the beast in me
Listen to the song of the literate
Sung by the illiterate and the barbaric
Whether you like it or not
Listen to what we have to say
---

WE SHALL FIGHT COMRADE
 
We shall fight, comrade, for the unhappy times
We shall fight, comrade, for the bottled-up desires
We shall gather up, comrade, the fragments of our lives

The hammer still falls on the bare anvil
Furrows are still made in the clayey soil 
Is it our duty to fight?
We shall forget this question
And fight, comrade
We swear by our crushed desires
We swear by our hopes turned to ashes
We swear by our horny hands
We shall fight, comrade

We shall fight
Until Veeru the goatherd
Has to drink goat piss
Until those who till the land
Cannot inhale the fragrance of mustard blossoms   
Until the swollen-eyed school teacher’s husband
Does not return from the war front
Until the police constables are duty bound
To strangulate their own brethren
Until the babus keep writing on their files
In human blood
We shall fight
Until there are reasons for us to fight

If we don’t have the gun, we shall have the sword
If we don’t have the sword, we shall have the passion
If we don’t know the art, we shall have the reason 
And we shall fight, comrade…
We shall fight
Because one gets nothing without a fight
We shall fight
Wondering why we did not fight until now
We shall fight
To acknowledge our guilt
To keep alive the memory of those who died fighting
We shall fight, comrade…
---
TO A POLICE CONSTABLE 

I have left behind
My sisters, shedding an ocean of tears
My father’s beard
Quivering under some unknown fears
A mother supplicating before God
And fainting every now and then.
No one will shift into shade
My dumb cattle at the manger
Or give them a drink of water
And the fireplace will remain unlit
For days, out of mourning.
O constable, tell me,
Do I look so dangerous even to you!
O brother, be honest,
Don’t you see
On my whip-skinned body  
In my bleeding mouth
A glimpse of your own self?

Lined up with the enemy
You may brag and boast
But your sleepy eyes
Your stony forehead
Your worn out shorts
And its pockets
Soaked in tobacco stench
Tell another tale.
If there’s one thing
That draws the line between us
It is this uniform of yours
But even today your family woes 
Are the same as mine
When your father unloads
The bundle of fodder from his head
His over-strained muscles too
Ache to crush the tyrant’s head
There and then.
When you are unable to meet
Your children’s school expenses
Your wife’s heart too,
My brother, is torn apart.

When the bribes drunk by you
Corrode your inside,
You too wish to slash
The state’s jugular vein -
The state has eaten away
In a few years
Your sandalwood body
Your rishi-like temper
Your family’s happiness
Pleasant like the monsoon breeze
You may distance yourself from me
Under the cloak of this uniform
But the world within you
Wants to hold my hands
How can we, always stacking up our losses,
And kneading our derelict childhood,
Be a threat to anyone?
And those who sold and ruined themselves
For our happiness could be no cause of trouble
For anyone.
You might have become a truncheon
In the hands of the enemy
But tell me
Swearing on your belly
How can we be a threat to each other?
We are a threat only to those
Who see danger everywhere.

Save your obscenities 
For your precious anger
I am not the son of a white-clad leader
I’m just one of thousands of faces
That, drenched in dust, are shaping
The destiny of this hapless country
The rivers of my country are far smaller
Than the lines of sweat on my forehead
No religious book is holier
Than the silence on my lacerated lips.
And the story of our pain is far more intense
Than the three colours in the flag
You salute, clicking your heels
And each hole in our hearts
Is far bigger than the Ashok Chakra on it.
My friend, trampled under 
Your spiked boots I am still higher
Than Mount Everest.

Your cowardly officer
Has misled you to believe
I am a violent and dangerous enemy
Of this state
No, I haven’t yet begun
To spin the first thread of rebellion
As yet I am helpless before   
My family’s misfortunes
As yet I fill up the void of action
With my pen
As yet I am a tenuous link
Between the peasants and wage earners,
And you too, my right hand,
Remain estranged from me.
I have yet to change the barber’s razors
Into daggers
I have yet to write ‘Chandi di Vaar
On the masons’ trowels
And the womb
That shall give birth to blazing slogans
Is yet to be pierced 
With the cobbler’s poison-tipped bradawl

And Dhamma carpenter’s roaring adze
Is yet to be hoisted higher
Than this devil’s flag
And the menials
Ever condemned to wash your dirty dishes
Have yet to recover their customary dues
For the jubilees
And the sweeper Khushia
Has yet to smoke in his hookah
The soft thigh bone
Of a high ranking vulture.

The day I become a rainbow
Stitching all the seven colours together
All my thrusts against the enemy
Shall prove deadly.
Then the spray of stinking spittle
From a car brandishing the state’s flag
Shall not sully my life’s lusting face.

I cannot reach that lighthouse all alone
I need you
And you also have to reach there.

We are a caravan
Of life’s strong fragrances
Your forefathers too have
Fertilized this beautiful land.


We are passionately in love
With the song of life
And in our longing is contained
The tune of your sadness too.

O constable, tell me
Do I look so dangerous
To you?
I have left behind…
---
A THORN PRICK  
(To a man whose birth no calendar commemorates)

He lived long
Hoping his name would shine 
The earth was very big
And his village so small
All his life he slept in the same hut
All his life he defecated in the same field
And kept on hoping
His name would shine

All his life he heard only three sounds:
The crowing of the rooster
The huffing and puffing of his cattle
And the chomp of his own jaws while he ate.
He never heard the sound of the sun  
Setting on the silky sand dunes
He never heard the sound of flower buds
Opening in spring
The stars never sang a song for him
All his lifetime he knew only three colours:
One the colour of the earth
Which he never knew how to name
Other the colour of the sky
Which had so many names
None of which he could remember
And the third of his wife’s cheeks
Which he never named out of shyness

He could compete against anyone in eating moolis
He won many a bet on eating the corn on cobs
But he himself was eaten away without any wager.
His years, like ripe melons, were swallowed whole
And his fresh milk temper
Was drunk with great relish
He never came to know how
Health-giving he was!

And the desire that his name should shine
Chased him like a bee.
He mutated into his own statue
But no one ever celebrated this.

The pathway from his home to the well
Is frequented even today
But in his footmarks
Buried under innumerable footprints
There yet smiles a wound
A wound inflicted by a thorn
Yet smiles there.
---

JOGA SINGH’S SELF-INTROSPECTION 

O friends, how during this war shall I hide
The wounds I already have
My three marital vows shall neither become my shield
Nor act as balm.
When I set out all the five K’s rode with me
All the while I felt I held the reins in my hands
Without knowing I was being driven
By the wayward paths   
That sometimes brought me to a brothel
Sometimes to the magical lakes
Where songbirds were learning
To die in bliss

I had never realized
Pathways had a will of their own
And the three vows
Their own history, however brief…
Oh my God, when shall my body be rid
Of this fever of the three vows
That has become my sixth K
Had I turned my back on the Guru 
It would have been different
But now Joga Singh is nothing more than his feet in the stirrup
And when I reach Bhangani I shall only be a hand
I’m sometimes my hand, sometimes my foot
But never Joga Singh.

And the fourth vow!
Sometimes I feel it is no more than a bright corner
Of an imagined land with no corners beyond
Friends, even if I lose in the battlefield
It would only be the destiny of those six K’s
Joga Singh neither ever wins nor loses
Joga Singh is ever ready to obey the commands
Joga Singh neither ever wins nor ever loses
---


A NOTE FOR MY VILLAGE FROM JAIL  

My village, come to meet me sometime at night
When the vulture sitting on the watch tower
Has folded its wings, and
Only the guards are awake, but they don’t matter
You just come, like the bird
That flies, unmindful, over a burning pyre, and ask:
Where is that solitary prisoner, blinded by the cell walls,
Whose sight was once like the bright sunshine
Dancing on the village pond?

But no -
You won’t have the time
You must be engrossed in manipulating the wind   
To winnow the groundnut crop
Before the stock of fodder is used up.
You must be busy making a bed of sand
For the tender-fingered children
To practise the alphabet on,
Children who won’t be able to escape
From the loops of the first letter of the alphabet.

O my village, your green fields
Must be soaking up the aura of stateliness
Radiating from the new crop of young girls
Casting secretive glances sideways,
And again and again retreating into shyness.

You must be busy gathering the fragments
Of laughter that broke up on the lips of the young
Whose engagements broke off
Just as the pitcher full of wort
Ready for distillation   
Should fall and break into pieces
Just before distillation

You are after all a village, not a romantic poet
Lost in the wasteful question:
Do two and two make four?
You quite well know if two and two don’t make four
You have to peel and chisel to make them do.
You are the roar of valour, my village,
Don’t come like a thief.
I shall return, one day, by myself
I have no identity
Without looking at your muddy and slippery pathways,
Without shimmering, along with the earthen lamps,
At the burial mounds raised to your ancestors.
I have to come, to shed my innocence,
At the meeting place
Where life-wearied old men sit together
And talk of sacred and ageless truths.
---


GRASS    
I’m grass
I shall green-wash all your misdeeds
You may bomb the university
Reduce every hostel to a heap of rubble
Level all our jhuggis …
How will you deal with me?
I’m grass and I shall cover everything
Rise from every heap.
You may pulverize Banga
Decimate Sangrur,
Pulverize Ludhiana into a heap of dust  ?
My greenness will do its act
And two or ten years hence
Passengers will ask the bus conductor:
‘Where are we?
Drop us at Barnala,
Where green grass grows thick.’
I’m grass, I’ll do my act:
Green-wash all your misdeeds.
----


A SUPPLICATION FOR INITIATION 

Dharam Guru, I have but one son -
My man and bread-earner is dead.
After your thunderous roar
No men survive far and wide.
Now there are only women,
Or herbivorous bipeds
Who earn bread for them.
You, Dharm Guru, are skilled in all the sixteen arts
The faintest fold on your brow
Can despatch happy homes into destitution.
Everyone, after settling scores with one,
Tries to ram his head into another
But I have only one head, Dharam Guru,
My son’s – and my man and bread-earner is dead.

I shall worship only the gods prescribed by you
I shall sing only the hymns sanctified by you.
I shall despise all other faiths as worthless.
But I have only one voice, Dharam Guru
My son’s – and my man and bread-earner is dead.

All these days I have been a dimwit
Paying no attention to the faith
Professed even by my own family.
I have been committing the heresy
Of regarding the family as my faith.
Foolishly, on hearsay, I have regarded my husband as God
The joys and sorrows of my family
Have been my only heaven and hell.
I was perhaps the bird-shit of Kalyug, Dharam Guru.
But now in the resounding bugle of faith blown by you
The fog of apostasy has lifted from my eyes.
From now on I shall hide my own truth
And parade your truth
As the only possible truth.

After all, just a woman, I am a cipher
Before your daredevil warriors.
At any time of my life,
I have always been less beautiful than your sword
In my most shining moments,
I have been colourless before your refulgence.
I was ever non-existent
It is you, and only you, O Dharam Guru

Dharam Guru, I have only one son
Had I seven
They would have been no match to you
Your dynamite has Godly fragrance
It lights up the night skies
And drives the heretics back on the righteous path
I shall offer holy water to your sacred bullet
I have only one son, Dharam Guru
And my man and bread earner is dead
---

 MA, YOU ARE WEARING OUT 

Ma, you stop worrying
I have bid goodbye to my friends.
Do you know what they said:
Now your going back is impossible.
They are lying, ma.
Now don’t let me go back there.
And we won’t let Babloo also go.
They are the people
Who took away your elder one from you.
Ma, you stop worrying,
I shall catch hold of that rascal Ashim Chatterjee
By his moustache and throw him at your feet
And you ask him to hand over your elder son’s corpse.
They spellbind young boys
Using father’s bones as a magic wand
Why do you cry, ma?
I’ll make even my elder sister
Retrace her steps
And then we all, brothers and sister,
Shall sit together and laugh and laugh
As in our childhood days
When we, blindfolding you,
Would hide ourselves under the cot
And you groped for us spreading your arms
Or, exactly like that
When I used to run away
After pinching your back
And you would hurl the rolling pin after me
And I used wave the broken pin
To make fun of you.

I know father’s memory still rankles in your heart.
He was very gentle – don’t you remember -
How once, having fallen off the tree
While axing a branch, and broken his arm
He had kept laughing
Lest you should faint with shock.
And how very small was sister
Just like a doll
Who, now living in the city, has become so clever.
But ma you stop worrying
We shall daub her hands with the bridal paste
And then I and Babloo
Shall lie in your lap and
Listen to the fairy tales
And talk about that Tamluk
Which was once Tamralipti

Ma, we shall go far away
Where there are only birds
And the sky is not small like a tent’s roof
Where trees are like human beings
And not human beings like trees.
Ma, you stop worrying
We shall go back to the days
When the way to the city
Led through a huge forest.
---









2 comments:

  1. The selection of Paash's poems is excellent and reading these is an experience in itself. Full of passion and reason, the poems build a formidable structure of resistance to iniquitous social and economic order. There is all round pleasant and sober optimism which informs the tone and tenor of the poems without losing sight of the powerful vested interests.
    Your translation Dr. Kanwar's selected poems, conveying the vigour, if not the flavour and fragrance of the original, nonetheless provides a sensitive clue to the inner recesses of the poets' mind. The poems are indeed an illuminating essay on 'disturbance' and 'despair' expressing in a candid manner the intricate web of emotion and intellect underscoring the varied and many aspects of life which confront us. These poems robustly reflect our dilemmas, paradoxes, not excluding the contradictions and existential dichotomies.
    The excerpts from your scholarly, rather erudite introduction puts in a proper perspective Dr. Kanwar's poetry giving him a status of what you have aptly called a 'unique poet'.
    Your description of Dr. Kanwar as a 'non-ideological radical' is both interesting and instructive. But there is a small point which I wish you to consider. The ideological and non-ideological radicals, though crucially different in their approach, in the sense the former tend to be more dogmatic in their assertions showing signs of intolerance of dissent and the latter not hostile to a culture of doubt, yet have enormous agreement on matters of society, culture and politics. I believe Dr. Kanwar's poetry essentially faces the challenges of the 'self'' in its total complexity, whereas the narrative of societal and state repression is not the immediate or ultimate concern, as for example, informing the entire poetic universe of Dil. Perhaps, it would be better to hail Dr. Kanwar as a 'rebel' who is not fettered with any ideological category or still better a 'non-ideological rebel'. Radicals and rebels also share a lot of common ground. But the former articulate a considered set of views rooted in logic and historical reasoning and latter are consciously and unconsciously permanent protesters.
    Your biographical sketch of DR. Kanwar clearly brings out the rebellious elements of his emotional and intellectual personality. The treatment given to him by the academic establishment of Delhi university is an indication of a bureaucratic and feudalistic mindset.
    My heartfelt congratulations to you for your translating Dil, Kanwar and Paash who belong to different genres and have different ideological persuasions and different social experiences.

    yogesh

    ReplyDelete
  2. Paash's poems are essay in 'never say die' attitude, pleasant and sober optimism, courageous faith in people and their struggles. The poet succeeds in building a formidable theory and theme of resistance to exploitation and repression.
    Your translation of Kanwar's poems, provides a sensitive clue to the inner recesses of the poets' mind. The poems express the intricate web of emotion and intellect.
    The excerpts from your scholarly, rather erudite introduction puts in a proper perspective Dr. Kanwar's poetry giving him a status of what you have aptly called a 'unique poet'.
    Your description of Dr. Kanwar as a 'non-ideological radical' is both interesting and instructive. But there is a small point which I wish you to consider. The ideological and non-ideological radicals, though crucially different in their approach, in the sense the former tend to be more dogmatic in their assertions showing signs of intolerance of dissent and the latter not hostile to a culture of doubt, yet have enormous agreement on matters of society, culture and politics. I believe Dr. Kanwar's poetry essentially faces the challenges of the 'self'' in its total complexity, whereas the narrative of societal and state repression is not the immediate or ultimate concern, as for example, informing the entire poetic universe of Dil. Perhaps, it would be better to hail Dr. Kanwar as a 'rebel' or still better a 'non-ideological rebel'.
    yogesh

    ReplyDelete