POSTED BY Buzz ON Dec 06, 2012 AT 21:03 IST ,  Edited At: Dec 06, 2012 21:03 IST

Kaifi Azmi: Duusra Banvaas

From here

raam banwaas se jab lautke ghar meiN aaye
yaad jungle bahut aayaa jo nagar meiN aaye
rakh-se diivaangii aaNgan meiN jo dekhaa hogaa
6 disumbar ko shrii raam ne sochaa hogaa
itne divaane kahaaN se mere ghar ko aaye

jagmagaate the jahaaN raam ke kadmoN ke nishaaN
pyaar kii kahkashaaN letii thii angRaaii jahaaN
moR nafrat ke usii rahguzar se aaye

dharm kyaa unkaa hai kyaa zaat hai yeh jaantaa kaun
ghar naa jaltaa tou unhe raat meiN pahchaantaa kaun
ghar jalaane ko meraa log jo ghar meiN aaye

shaakaahaarii hai mere dost tumhaaraa khanjar
tumne baabar ki taraf pheNke the saare pathar
hai mere sar kii khataa zakhm jo sar meiN aaye

paaNv saryu meiN abhii raam ne dhoye bhii naa the
ki nazar aaye vahaaN khuun ke gahre dhabe
paaNv dhoye binaa saryu ke kinaare se uThe
raajdhaani kii fizaa aayii nahii raas mujhe
6 disambar ko milaa duusraa banvaas mujhe

The Second Exile

When Ram returned home from exile
He was reminded of the jungle as he entered the city
Seeing the dance of madness in his courtyard
On 6 December, Ram must have thought:
Where have so many mad men come from to my house?

Where Ram's footsteps used to glitter
Where the milkyway of love would stretch out
The turns of hatred came on the very same pathway

Who knows about their caste or creed?
Had my house not been set afire,
Who would have recognised them at night
The people who came into my house only to burn it?

Your dagger is vegetarian, my friend,
You had thrown all the stones towards Babar
It's the fault of my head that it came in the way

Ram hadn't yet washed his feet in the Saryu
That deep bloodstains were visible there
Without washing his feet, he got up from the bank of the Saryu
The climate of the capital doesn't agree with me
On 6 December I have been given my second exile


(Pathetic, hurried, literal, klutzy translation and transliteration by Sundeep Dougal. Please feel free to mail criticism and corrections)


Anjum Hasan has been gracious enough to offer the following improvement over the above:

When Ram returned home from the jungles of exile
He entered the city only to be reminded of the jungles of exile.
Watching the gyrating madness around him on 6 December
He wondered, where have these madmen come from?

The paths of hatred have sprung from
The very byways where Ram's footprints once glittered,
Where love's infinity once stretched.

Who recognises their faith, their creed?
Had my house not been burnt down
Who, in the dark night, would have recognised
Those who entered my house to burn it down?
Your dagger is innocent, my friend,
Your stones were aimed at Babar.
It's the fault of my head that it came in the way.

Ram didn't wash his feet in the Saryu,
Seeing the dark blood everywhere,
Ram came away from the banks of the Saryu.
"The mood of the city doesn't agree with me,
On 6 December I have been sent into another exile."

POSTED BY Buzz ON Dec 06, 2012 AT 21:03 IST ,  Edited At: Dec 06, 2012 21:03 IST
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Daily Mail
Digression
24/D-5
Dec 16, 2012
02:43 AM

#23

Another translation --

Call me deceitful or call me a beggar, Call me a kshatriya or a jolha;

I have no need to marry my son to someone's daughter that they need to fear lowering of their caste status [by association with me]

Tulsi is Ram's foremost sevak, let [anyone] say what pleases [them]--

That he [Tulsidas] begs and eats; and sleeps in a mosque-- Nothing is of any concern..

R. Saroja
Bombay, India
23/D-4
Dec 16, 2012
02:33 AM

#10

 Dhoot Kahaun, Avadhoot Kahaun, Rajpoot
Kahaun, Jolha Kahaun Kou.
Kahu Ki Beti Se Beta Na Byahab, Kahu Ki Jati
Bigaran Sou.
Tulsi Sar Naam Gulamu Hai Ram Ko, Jako
Ruche So kahe Kachhu Jou.
Mangi Ke Khaibon, Maseet Me Soibo, Laive
Ko Eku Na Deve Ke Dou

I had a look at Tulsidas' Kavitavali rendered into contemporary hindi and I took help of translation from dict.hinkhij.com: My free translation follows  --

dhoot = dhoort = chhali  ;  avadhoot = jogi, bheekmanga ; rajpoot = kshatriya ; jolha = a weaver caste, low in status,converted to Islam; Ruche = accha lage ; laive ko eku na daive ke dou -"lena ek na dena do" an adage meaning "nothing is of concern".

Call me deceitful or call me a beggar, Call me a kshatriya or a jolha;

I have no need to marry my son to someone's daughter that they need to fear lowering of their caste status [by association with me]

Tulsi is Ram's foremost sevak, let [anyone] say what pleases [them]--

He [Tulsidas] will beg and eat and sleep in a mosque; nothing is of any concern..

It seems Tulsidas is railing against those who are questioning his ways and challenging his caste status. The reference to mosque makes perfect sense in view of his mentioning "jolha".

Now read the Allahabad HC judges observation as quoted by Sangeetha in #7. The above kavit plays an important role in the judgement, reads much better than the laddoo eating Ghori story by FedUp Indian. 

Btw, how is my maiden attempt at translation?

R. Saroja
Bombay, India
22/D-31
Dec 15, 2012
09:41 AM

Oh and to all the secular "doubts"/"rejionders" VHP did provide rejoinders which can be cross checked. Take time to go through them, people. Reading "Saffron knickers" is not enough if we need to get a full picture, we should also have the habit of going through a tad inconvenient "Secular knickers in a twist" literature also, no ?
 I've more imp works than this "online social service" or the itching for "intelligent" discussions. bye   

Sangeetha
Chennai, India
21/D-30
Dec 15, 2012
09:33 AM

Hmmm, till now whatever info Ive given, they are directly related to evidence and not mere opinions as some here have the hobby to peddle as "evidence". Initially there were claims that there was no temple beneath Babri and no temple was destroyed. Then the archaeological evidence ran contrary to the claims of the esteemed historians and opinion peddlers, the tune was changed to questioning the validity and giving multi sites for the "janmasthan". And these were effectively countered by the vhp brigade, then psecs resort to namecalling and questioning the validity of the historical accounts, as also calling it a buddhist "stupa" (???!!!!!  Even one with hazy knowledge on Indian history would be made to ROTFL) and hairsplitting on the epigraphical evidence (which were retrieved and deciphered by scholarly historians/archaeologists/epigraphists as Ajay Mitra Sastry, I Mahadevan), william finch (beg of 17th cen) and Tieffenhalar's (mid 17th cen) and the maratha accounts/vows of "liberating" the janmasthan, Tulsidas' narrations. Add to this the zeal to conceal the muslim accounts of temple demolitions of 18th cen. Well, whatelse constitutes a proof, people do wonder, no ?! 

And these same "intellectuals" make their opinions on issues based on other people's opinions and parade them with perhaps high sounding lingo to pass them of as some kind of intellectual arguments  :) ... Well, strange are the ways of psecs

Sangeetha
Chennai, India
20/D-100
Dec 14, 2012
12:28 PM

>>>>Yet he does not mention the existence of a temple at the Ramajanmasthan<<<<

Till now SECU's have been insisting of existence more than DOZEN Janamstans in AYODHYA to disprove BABRI being not on Ramjanamstan. A NEW POSTULATE HAS BEEN PROPOUNDED NOW- "NO JANAMSTAN IN AYODYA".

PAKIS have declared AHAMMADIYAS non-Muslims and prosecutes anyone calling the place of worship of Ahammadiyas as a MOSQUE. Does it mean AHAMMADIYAS does not have Mosques in Pakistan. So after 500 years someone will insist that Pakistan did not have AHAMMADIYA MOSQUES. All this is happening in the MODERN ERA. ------------------- So had TULSIDAS written about DEMOLITION of TEMPLE he would have been killed by LAW- LESS INVADERS.  

Charan dewry
Guwahati, India
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