भालसरिक गाछ/ विदेह- इन्टरनेट (अंतर्जाल) पर मैथिलीक पहिल उपस्थिति

भालसरिक गाछ/ विदेह- इन्टरनेट (अंतर्जाल) पर मैथिलीक पहिल उपस्थिति

(c) २०००-२०२२ सर्वाधिकार सुरक्षित। विदेहमे प्रकाशित सभटा रचना आ आर्काइवक सर्वाधिकार रचनाकार आ संग्रहकर्त्ताक लगमे छन्हि।  भालसरिक गाछ जे सन २००० सँ याहूसिटीजपर छल http://www.geocities.com/.../bhalsarik_gachh.html , http://www.geocities.com/ggajendra   आदि लिंकपर  आ अखनो ५ जुलाइ २००४ क पोस्ट http://gajendrathakur.blogspot.com/2004/07/bhalsarik-gachh.html   (किछु दिन लेल http://videha.com/2004/07/bhalsarik-gachh.html   लिंकपर, स्रोत wayback machine of https://web.archive.org/web/*/videha   258 capture(s) from 2004 to 2016- http://videha.com/  भालसरिक गाछ-प्रथम मैथिली ब्लॉग / मैथिली ब्लॉगक एग्रीगेटर) केर रूपमे इन्टरनेटपर  मैथिलीक प्राचीनतम उपस्थितक रूपमे विद्यमान अछि। ई मैथिलीक पहिल इंटरनेट पत्रिका थिक जकर नाम बादमे १ जनवरी २००८ सँ "विदेह" पड़लै। इंटरनेटपर मैथिलीक पहिल उपस्थितिक यात्रा विदेह- प्रथम मैथिली पाक्षिक ई पत्रिका धरि पहुँचल अछि, जे http://www.videha.co.in/   पर ई प्रकाशित होइत अछि। आब “भालसरिक गाछ” जालवृत्त 'विदेह' ई-पत्रिकाक प्रवक्ताक संग मैथिली भाषाक जालवृत्तक एग्रीगेटरक रूपमे प्रयुक्त भऽ रहल अछि। विदेह ई-पत्रिका ISSN 2229-547X VIDEHA

 

(c)२०००-२०२२. सर्वाधिकार लेखकाधीन आ जतऽ लेखकक नाम नै अछि ततऽ संपादकाधीन। विदेह- प्रथम मैथिली पाक्षिक ई-पत्रिका ISSN 2229-547X VIDEHA सम्पादक: गजेन्द्र ठाकुर। सह-सम्पादक: डॉ उमेश मंडल। सहायक सम्पादक: राम वि‍लास साहु, नन्द विलास राय, सन्दीप कुमार साफी आ मुन्नाजी (मनोज कुमार कर्ण)। सम्पादक- नाटक-रंगमंच-चलचित्र- बेचन ठाकुर। सम्पादक- सूचना-सम्पर्क-समाद- पूनम मंडल। सम्पादक -स्त्री कोना- इरा मल्लिक।

रचनाकार अपन मौलिक आ अप्रकाशित रचना (जकर मौलिकताक संपूर्ण उत्तरदायित्व लेखक गणक मध्य छन्हि) editorial.staff.videha@gmail.com केँ मेल अटैचमेण्टक रूपमेँ .doc, .docx, .rtf वा .txt फॉर्मेटमे पठा सकै छथि। एतऽ प्रकाशित रचना सभक कॉपीराइट लेखक/संग्रहकर्त्ता लोकनिक लगमे रहतन्हि,'विदेह' प्रथम मैथिली पाक्षिक ई पत्रिका मात्र एकर प्रथम प्रकाशनक/ प्रिंट-वेब आर्काइवक/ आर्काइवक अनुवादक आ आर्काइवक ई-प्रकाशन/ प्रिंट-प्रकाशनक अधिकार ऐ ई-पत्रिकाकेँ छै, आ से हानि-लाभ रहित आधारपर छै आ तैँ ऐ लेल कोनो रॊयल्टीक/ पारिश्रमिकक प्रावधान नै छै। तेँ रॉयल्टीक/ पारिश्रमिकक इच्छुक विदेहसँ नै जुड़थि, से आग्रह। रचनाक संग रचनाकार अपन संक्षिप्त परिचय आ अपन स्कैन कएल गेल फोटो पठेताह, से आशा करैत छी। रचनाक अंतमे टाइप रहय, जे ई रचना मौलिक अछि, आ पहिल प्रकाशनक हेतु विदेह (पाक्षिक) ई पत्रिकाकेँ देल जा रहल अछि। मेल प्राप्त होयबाक बाद यथासंभव शीघ्र ( सात दिनक भीतर) एकर प्रकाशनक अंकक सूचना देल जायत।  एहि ई पत्रिकाकेँ श्रीमति लक्ष्मी ठाकुर द्वारा मासक ०१ आ १५ तिथिकेँ ई प्रकाशित कएल जाइत अछि।

स्थायी स्तम्भ जेना मिथिला-रत्न, मिथिलाक खोज, विदेह पेटार आ सूचना-संपर्क-अन्वेषण सभ अंकमे समान अछि, ताहि हेतु ई सभ स्तम्भ सभ अंकमे नइ देल जाइत अछि, ई सभ स्तम्भ देखबा लेल क्लिक करू नीचाँ देल विदेहक 346म आ 347 म अंक, ऐ दुनू अंकमे सम्मिलित रूपेँ ई सभ स्तम्भ देल गेल अछि।

“विदेह” ई-पत्रिका: देवनागरी वर्सन

“विदेह” ई-पत्रिका: मिथिलाक्षर वर्सन

“विदेह” ई-पत्रिका: मैथिली-IPA वर्सन

“विदेह” ई-पत्रिका: मैथिली-ब्रेल वर्सन

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 VIDEHA_346_Tirhuta

 VIDEHA_346_IPA

 VIDEHA_346_Braille

 VIDEHA_347

 VIDEHA_347_Tirhuta

 VIDEHA_347_IPA

 VIDEHA_347_Braille

 

A Parallel History of Maithili Literature- The Robber (Tashkar)

 A Parallel History of Maithili Literature- Gajendra Thakur

1.A Survey of Maithili Literature- Volume II- Introduction

2.Rajdeo Mandal- The Poet, the Novelist

3.Era Before and After - Literary scene in Maithili after the arrival of Jagdish Prasad Mandal

4.The Thousand-headed (Sahasrashirsha)

5.The Science of Words (ShabdaShastram)

6.The Proven Mahavir (Siddha Mahavir)

7.The Robber (Tashkar)

 

१.विदेह ई-पत्रिकाक सभटा पुरान अंक Videha e journal's all old issues

२.मैथिली पोथी डाउनलोड Maithili Books Download

.मैथिली वीडियोक संकलन Maithili Videos


Gajendra Thakur

The Robber- English Translation of Maithili Short Story- Taskar by the Author himself

Issue No. 88 (November-December 2019) of Muse India at http://museindia.com/Home/PastIssue displays Maithili literature in a very poor light. Moreover, it wrongly claims to be a representative review of Maithili Literature, whereas it was only in line with the Sahitya Akademi, Delhi; a mere representation of the so-called "dried main-drain". It is expected that Muse India will correct itself by announcing an issue exclusively devoted to the parallel tradition of Maithili literature. -Editor
 

T.K. Oommen writes in the "Linguistic Diversity" Chapter of "Sociology", 1988, page 291, National Law School of India University/ Bar Council of India Trust book: "...the Maithili region is found to be economically and culturally dominated by Brahmins and if a separate Maithili State is formed they may easily get entrenched as the political elite also. This may not be to the liking and advantage of several other castes, the traditionally entrenched or currently ascendant castes. Therefore, in all possibility the latter groups may oppose the formation of a separate Maithili state although they also belong to the Maithili speech community. This type of opposition adversely affects the development of several languages."
 

T.K. Oomen further writes: "... even when a language is pronounced to be distinct from Hindi, it may be treated as a dialect of Hindi. For example, both Grierson who undertook the classic linguistic survey of India and S. K. Chatterjee, the national professor of linguistics, stated that Maithili is a distinct language. But yet it is treated as a dialect of Hindi". (ibid, page 293)



The Robber (Tashkar)

1
Inside the Shaligram-stone a hole exists, the black shaligram stone found near the river Narmada. In Jamsam village much has changed, right from the Dihbar-worship place of the village deity to other things, but someof the other symbolic things are present. But any symbolic existence of my love story is not present anymore.

The plantation and the jungle has become more sparse now. When I was a child, the mango orchard was full of underground passages and holes made by animals. It was full of different kinds of birds and big and small animals. From the month of Jyestha to Agahan,Malathi and I used to gossip around the khurchania-creeper. During the Phalgun-Chaitra month, we used to have endless conversations near the lavanglata bush. Malkoka, Kumud, Bhent, Kamalgatta-root, the reddish-Bisadh: we were in search of these, wandering through the mud and muddy water. Bare-footed, we hopped around thorny bushes and played a game of 'seven houses' in the mango orchard. We used to make our imaginary home with the karbir-bush. Malati used to preserve the seeds of the flowers.
Malati was almost the same age as me. My mother used to say that Malati was six month's older to me, but my father used to tell that me that she was six month's younger than me. Why he used to tell this, I came to understand much later.
During the entire mango season, Malati and I guarded the mangoorchard. But at dusk before night fell, my maternal-uncle Bachhru and Malati's father Khagnathji would come to the orchard to guard it during the night. But here also there is no symbolic presence of our lovetales. I mean, the love story of Keshav and Malati.
But there at the pucca village deity spot, I try to look for the black shaligram-stone, -which has a hole inside. I had stealthily placed the stone here somewhere.
The villagers had spent a lot to make the dome for the village-deity place. Earlier there was nothing here. The stairways for the pond had been constructed by the King, and also this pucca temple -- only these two things still existed. But the poor King could not worship here; out of dishonour he did not come to this village.

2

I am Keshav, from village Mangarauni, of Naraune Sulhane root, gotra Parashar, son of Poet Madhurapati.
Malati was the daughter of Khagnath Jha of Mandar Sihaul root, Kashyap gotra of village Jamsam.
Khagnathji and my maternal uncle Bachhru were close friends. My Bachhru mama hailed from Jamsam village. He was well-to-do and we were poor. So for the one-month summer vacation and the fifteen-days Durga pooja holidays till Chhath pooja, I used to stay in my maternal-uncle's village. During the summer vacations, I would guard the mango orchard; watching the ripening of the whitemango variety to later the 'Kalkatia' mango variety. During Durga pooja, we enjoyed the celebrations right from the first day till the immersion ceremony. Again during Deepawali festival, I lighted the bamboo leaves and returned back to my village at the time of the Chhath festival. In between throughout the year, I also occasionally visited Jamsam village.
With Malati I often quarreled. Once, when I was perhaps in the fourth class, during the summer, I was visting Uncle Bhachhru's mango orchard. I had quarreled and stopped talking to Malati, since I was angry. However I forgave her soon and resumed chatting with her; Malati always softened me in an unusual way. She never remembered the topic of our quarrels; once I went up to her and said,"I am sorry for that .."
- "For what?"she said.
-"For that over which we quarreled."

I realised neither she nor I rememberd what we quarreled about, so after that I never fought with her. She, however, often used to get angry with me, and then I would ask her why she was not talking to me. And since she never remembered the matter for which she was angry and neither did I, then what is this quarrel all about?
Life went on in this way. After the summer vacations, I waited for the Durga pooja, and after the Durga pooja vacation, I looked forward to the summer vacation. From when this wait began, I do not remember.

3

Father lived by share-cropping in village; that is, he worked on the fields of others for a share. After middle school, there was no school for higher education in the vicinity. All the Sanskrit schools had closed.

So there was no school for me. Year long, either it was work or vacation. My mother's parents were alive. My mother visited her father's place now and then. I also used to visit my maternal uncle's village often.
There were many problems in that village. I often heard the talk of 'preservation of Panji' from my father. He also said that this was only possible if I could be married to Malati.
Malati was my friend. But we became distant after the 'preservation of Panji' topic began. The ease with which we met, it suddenly started to vanish. While seeing her I started imagining her as my wife, and I am sure she must have felt it too.


Soon after that, Bachhru mama came to my village:
Madhurapati: "Bachhru, in your hands now lies all my respect. Khagnath's daughter is simply appropriate for Keshav. She is beautiful and good-natured, but our Keshav is also magnificent. Both are of the same age but Malati is younger by some days. Oh! You do know that my father gave seven hundred rupees to the bride's father and then my marriage was solemnised and my father had Panji. But we do not have land now. Yesterday the geneologist came on a mare; the mare was intoxicated after drinkinghubble-bubble. He told at once that only Khagnath's daughter is available, while he prepared the list of the probables. And if that does not happen, I would be debarred from the east-coast Shrotriya's group."
Bachhru: " I am going to ask Khagnath. He is my friend, but what is inside his mind, that only he can tell."
I did not know why my heart was filled with love. I had accompanied Bachhru mama to his village.

Malati: - "Keshav, if you are married to somebody else then how can we meet?"
Keshav: "If you are married to somebody else, then how you would ask these meaningless questions?"
Malati: "But you understand one thing? Yesterday your maternal-uncle was talking to my father regarding our marriage!"
Keshav: "Then?"
Malati: "No, all was well but then a messenger from the King of Darbhanga came to say that he had a message to convey from the King".
Keshav: "What was the message from the King?"
Malati: "I do not know. But the messenger told my father not to finalise my marriage for sometime."
Keshav: "You are so beautiful. The King must have seen some boy for you."
Malati: "I do not know.."

6

The caravan of the king's minister stood in front of Khagnathji's house! What changes had happened in these two days? The messenger had passed on some message perhaps. So Khagnathji is in such a hurry now, for the marriage of his daughter! See the swiftness. People in large numbers, all are busy with the welcome ceremony. I too was observing everything. By evening my father had also come. There went the minister's caravan and my father's hand touched his forehead. And he then relapsed into silence. Khagnath was also silent.
The King had sent a proposal forhis marriage with Malati! King Bireshwar Singh. What a shame! He must have been over forty years of age and this proposal of marriage with a thirteen- or fourteen-year-old girl? What was the status of Khagnathji, how can he oppose the proposal?
My father was anxious; the Panji would not be preserved.
On that day, in the evening, I met Malati near the corner of her house. Her big eyes, like the Karjani, were swollen; it looked like she had wept without consolation, for hours. What I spoke to her, I do not remember. Yes, but in the end I had told her that everything would be alright.

7

In Jamsam village, the marriage proposal was solemnised between King Bireshwar Singh and Malati.

Also in Jamsam village, a pond was dug. Beside the pond, a new temple was constructed; how could the King worship in a temple constructed by others?
But I, Keshav, was the son of Poet Madhurapati!
The marriage date came closer. There were no other auspicious dates during that season. That evening I told my plans to Malati.
In a wooden cart, the front part as well as the back is unstable. The pressure on the front has to be more because otherwise the back would be unstable and the cart would tumble. But I balanced the back of the cart, and I waited for Malati near the bamboo trees.
She came and sat on the cart. Whoever saw me on the road did not talk to me for fear that the cart would tumble. She saw a colourful Patrangi bird and nearly exclaimed out loud; I put my fingers on her lips.
I brought Malati to my village. The wedding preparations had started; my dhoti was being coloured for the occassion. Somebody came from Malati's village to enquire about her; I captured that person and held him back. When the question arose in my village, "Who would perform the ceremony of kanyadaan from the bride's side"-- I brought out that person. I said, "He is from the bride's village, so he will perform kanyadaan."
I put down the leather Salamshahi shoe, wore a dhoti and performed the marriage rites. The vermillon ceremony, where the sacred vermillon is placed on Malati's head was fated to be performed only by my hand.

8

Now what would King Bireshwar Singh do?
He called the geneologist and ordered him to place the derogatory title of "Tashkar" - robber - before my name in the Panji. But Madhurapati was full of pride for his son. A tiger's son is again a tiger! Panji and water both go downwards, as courage flows down from father to son. But after Tashkar Keshav marries Khagnath Jha of Srikant Jha Panji's daughter, Madhurapati's shrotriya category would remain in existence.
And after one hundred years, a play is going to be performed in this village: "Sultana -- The Robber!
And I, Tashkar Keshav, from root Mangrauni Naraune Sulhani of Parashar gotra, son of Poet Madhurapati, am looking for symbols of my love storyin this village Jamsam. But only that pond built by King Bireshwar Singh and the dilapidated temple could be seen. Poor King, he did not come again to this village out of shame.

This pond and the dilapidated temple are the remains of our love.

 

 

Vidyapati of Parallel Tradition- Sketch by Videha Samman recipient Sh. Panaklal Mandal


अपन मंतव्य editorial.staff.videha@gmail.com पर पठाउ।

A Parallel History of Maithili Literature- The Proven Mahavir (Siddha Mahavir)

 A Parallel History of Maithili Literature- Gajendra Thakur

1.A Survey of Maithili Literature- Volume II- Introduction

2.Rajdeo Mandal- The Poet, the Novelist

3.Era Before and After - Literary scene in Maithili after the arrival of Jagdish Prasad Mandal

4.The Thousand-headed (Sahasrashirsha)

5.The Science of Words (ShabdaShastram)

6.The Proven Mahavir (Siddha Mahavir)

7.The Robber (Tashkar)

 

१.विदेह ई-पत्रिकाक सभटा पुरान अंक Videha e journal's all old issues

२.मैथिली पोथी डाउनलोड Maithili Books Download

.मैथिली वीडियोक संकलन Maithili Videos

Gajendra Thakur

The Proven Mahavir- English Translation of Maithili Short Story- Siddha Mahavir by the Author himself

 

Issue No. 88 (November-December 2019) of Muse India at http://museindia.com/Home/PastIssue displays Maithili literature in a very poor light. Moreover, it wrongly claims to be a representative review of Maithili Literature, whereas it was only in line with the Sahitya Akademi, Delhi; a mere representation of the so-called "dried main-drain". It is expected that Muse India will correct itself by announcing an issue exclusively devoted to the parallel tradition of Maithili literature. -Editor
 

T.K. Oommen writes in the "Linguistic Diversity" Chapter of "Sociology", 1988, page 291, National Law School of India University/ Bar Council of India Trust book: "...the Maithili region is found to be economically and culturally dominated by Brahmins and if a separate Maithili State is formed they may easily get entrenched as the political elite also. This may not be to the liking and advantage of several other castes, the traditionally entrenched or currently ascendant castes. Therefore, in all possibility the latter groups may oppose the formation of a separate Maithili state although they also belong to the Maithili speech community. This type of opposition adversely affects the development of several languages."
 

T.K. Oomen further writes: "... even when a language is pronounced to be distinct from Hindi, it may be treated as a dialect of Hindi. For example, both Grierson who undertook the classic linguistic survey of India and S. K. Chatterjee, the national professor of linguistics, stated that Maithili is a distinct language. But yet it is treated as a dialect of Hindi". (ibid, page 293)


The Proven Mahavir (Siddha Mahavir)

1

Beside the road was Anmana didi's house.

It was actually a hut, not a house. In every courtyard of the village, there happens to be a house of a widow. But when the family expands, some members increase the front of their house while some others encircle their homes with new constructions. And thus the latitude and longitude of that widow's home changes; and that was what happened to Anmana didi's house.
Anmana didi's house is now beside the road. She is originally from the other side's majkothia (middle) quarter of the village, but her house has now shifted to near my house. There are always a lot ofpeople to be found in her house. The girls who stay nearby visit Anmana didi's house during the day, especially at midday, to check her head for lice.
Nobody knows who is her closest relation; that will become clear only after she dies. During the funeral rites, whoever is her nearest as per her clan, would perform the last rites and he would also get Anmana didi's house and land.
But that is no longer possible. When Anmana didi had gone to her in-laws village, where was married in Jhanjharpur, she had adopted her sister's son. But the love for her father's village still remains in her heart.
She comes to her hut nowadays once a month at least. She cooks herself. But at Jhanjharpur she has a big house and a huge courtyard. But she has not invited her son and daughter-in-law even once to her father's village.
The entire village calls her a 'widow didi' when she resides in her father's village and 'aunty of Jhanjharpur village', whenshe stays in her husband's village.
So, she is now known as Anmana didi by the whole village.

Inside the hut she has constructed a temple of Mahavir Bajrangwali. Though initially, it was just a mud building, she has gradually made it a pucca one by selling grains. Earlier it was a 'hut-temple' and whenever Anmana didi went to Jhanjharpur, she justclosed its gate. Later on she started locking it with a chain and lock. But the temple of Bajrangwali remained open for people, all the time. The girls of the village did all the cleaning work.
It was converted to a pucca one in stages. The ceiling of the temple was fixed just recently; earlier it was a kuccha one. She wanted the floor to be plastered but the estimate was very expensive.Anmana didi kept on thinking that the home of the Lord would become wetin the rainy season. But she also wondered where would the money for the plastering come from. Unlike most people who keep on saying "Oh, I do not have time", Anmana didi's was faithful to her work. She was devoted to her daily work and also to God's work. But for her adopted son too, she often finds time.
In between she goes to her village situated near Jhanjharpur bazaar. She maintains her house at Jhanjharpur. Then again she comes to the village ..her father's village. People attempt to become Sthitaprajna by reading Gita. Look at Anmana didi? She answers to salutations by saying 'be happy'. No happiness or sorrow can be heard in her voice! No desire for any respect or any help.
She goes to the Dhanuktola, Dusadhtola quarters of the village. The people of these tolas respect her a lot. They do not have any desire to grab her house.Anmana didi's looks happy when she visits these tolas. She never asks for any help from the people of her own tola. The people of her tola would help once and then tell their wives, who for years after that would remind Anmana didi of the favour they had done.

The village people say, "Didi, it is work for Lord Hanumanji, his temple is beside the road. We all go by the road and worship him by bowing our head. We would work without accepting any wages."
"No dear, the pilgrimage and God's work should not be undertaken in this manner. I am not a queen and would never construct temple or would never dig a pond without paying wages to the labourers."
"But the casting and plaster work?"

2

Adjacent to this roadside temple, there is one acre of land in the name of Anmana didi. After the cement plastering work is over, she will register this land in the name of God. Whatever harvest would be cropped, it would be used for the maintenance of the temple.
However, a nephew from the neighbourhood has been after Anmana didi for some time now.
"Didi, I am your nearest nephew. This land is adjacent to my house. Earlier the people gave land adjacent to road to people of lower caste and to widows. But now times have changed. Now the value of the house and the land beside the road has increased. You will die someday. Then this land would be the bone of contention amongst all the people in our quarter of the village."
People thought nothing of telling her to her face 'You will die someday!" But dare tell this to a woman whose husband is alive! But you can tell it to a widow; although she had adopted a boy and has a full-fledged family with a daughter-in-law and grandchildren! Anmana didi replied, "This land has been earmarked for God. This is the only source of my livelihood. Whatever I save after my expenses is preserved for casting and plastering of God's house. The land and earning of Jhanjharpur property is for my son and daughter-in-law. So how can I .."
-"Again, didi! You did not understand! Till your death, keep all these property; earn your livelihood. But after your death the people of our quarter of the village will quarrel, Would you like it? And I am your closest nephew .."

Anmana didi's nephew works in some distant town. The people of the village normally desist from talking with her afraid she might ask them for some help. But whenever this nephew comes to the village, he comes to meet her.
The ceiling of the temple leaks so much, this year it leaked even more. The raw ceiling did not work even for two years. That would be replaced by casting, that is what Karim Miyan and Lakshmi Mistri have said; then only it will work. Let's see what happens...
The nephew comes to Anmana didi's house even more often.
-"Alright didi, give me half the land. Half an acre is enough for your nephew's dwelling,and the land for God would also be saved."
"But there will not be any entrance to the road from your house,Then what would be the benefit?
"Leave it, didi. Even now I have come through our quarter of the village. Nowadays it has become a fashion to construct houses near crossings and beside the road. But on crossings or beside the road, only the house of God would be appropriate. Ten thousand rupees for half an acre, whenever you ask I would pay; the registry of land would be in addition to that."

-"All right. Then I will think over it and then I will inform you. I would have to ask my son and daughter-in-law."

Anmana did began to think in earnest. What was the way out? The walls of God's house have become black with the soot from the lamps. Even the statue of Lord Bajrangwali is black with soot. She thought and thought till the morning birds began to sing.
"I will sell the land, what other option, no"?
The son and daughter-in-law said: Dear Mother. That land is for God and that we know since beginning. But look, he should not be doing any mischief."
-"What mischief? He is paying price on the higher side".
"For God's temple, ten thousand rupees is not a small amount. I had only this much aftera lifetime of saving. This half-constructed temple would remain as it is. I will talk to Lakshmi Mistri and Karim Miyan. Ten thousand rupees is sufficient not only for casting and plastering, but also for constructing a boundary wall!"
An estimate was made. The work would start from the following day after registering the property; and it would be completed before Bhadra, the rainy season.

3

"This is the first time that I have got the opportunity of preparing papers for God!" Dasji's comment made Anamana didi ecstatic.
"Look, registering the property has been completed. Dasji is an expert in paperwork; it is a proved fact now -- my God, it must have been a perfect paper".
"People tell such lies like people's faith in God has diminished. Look at this Dasji. I never met him before and do not have even a distant introduction. He has done two registering of documents - the first for the half-acre land in the name of my nephew and the second half-acre in the name of God! But he has prepared the papers by charging only one fee. He told in clear terms 'Didi, I would not accept the fee for the registering-papers in the name of God.'"
Anmana didi is in a state of excitement. She removes everything from the temple building; the work will begin from the next day. Laxmi Mistri has already brought all his tools for the work. Anmana Didi has got ready empty vessels too that maybe required. The pond is nearby, although full of lichen and moss; the village people have cleared some space at various places in the pond so that their buffalows could drink the water.
But there is chaos in the morning. Karim Mian has been stopped from doing the work. "Who has stopped him? Inform my nephew," Anmana didi said. But after registering the property, the nephew has proceeded directly from Jhanjharpur to his place of work. The documents are also with Anmana didi. The nephew's brother-in-law has objected to the work. He will not allow the boundary wall to be constructed. He is saying that the land beside the road is his brother-in-law's.
"But yesterday at the time of registration he was also present, then? Look, then this temple would also be in his name? He must be in some confusion."
The nephew would return ony in the beginning of next month, after he withdraws his salary. For a month, Anmana didi travelled to and fro from her village to Jhanjharpur. Her son and daughter-in-law told her that it might have been a ploy by the nephew. "No, do not tell that. Dasji seemed so good-natured. Let's see what happens," she replied.


-"Didi, you are under some confusion, I think," the nephew said.
-"Then this temple is also yours, no?"
-"No, didi. This temple is forGod and would remain his. And the land on the other side is also for Him"..
-"Then this hut is also yours, no?"
-"No, didi. Till you live, please stay there. Who will stop you?"
-"Boy, I am obliged. And the outlet for the land is neither from our quarter of the village nor from the roadside."
-"Didi, go through my land, who will stop you? And in the cultivated areas everybody passes through the raised dividing line. Those farmers who do not have land beside the road go to their land or not? You are talking in a divisive tone of the new generation people."
-"But all these you did not tell me earlier!"
-"Didi, I told you all these. But it appears that you are confused. If you do not remember, let me call Dasji, after all he is a neutral person, an outsider." "
-"All right. He is also part of the plot."
-"He charged fee for only one registration and you are saying that he is part of the plot?"
The nephew's voice became harsher, he became restless and uttering loud words, he departed quickly.

5

Today's morning at her father's village began the same way to the morning when her husband had died. . Today the girls of the village did not come to her hut for picking lice fromher head.
The night long discussion of Anmana didi with Lord Bajrangwali just concluded in the morning. The people were disturbed hearing this at night and tried to lull their children by patting them to sleep. Somebody came in the morning and suggested arbitration with the help of the village panchayat. But Anmana didi was angry with Lord Bajrangwali.

"I was planning to sell only half the land but he registered the land beside the temple too. The land that is in the name of God now has no approach road from the temple. There is no path to go to that land from the temple. Look at this Bajrangwali. Mahavir! What power is inside him? After half-starving for forty years, I brought him from a hut to a pucca building. I just wantedthe casting to be done, the boundary wall to be constructed, only that was my desire and that too for him. Ha!

6

One morning people saw Anmana didi standing at her nephew's door. The people thought that now more strife would ensue. But look, what is happening? Lakshmi's brother has brought a rickshaw. Anmana Didi is going to Jhanjharpur accompanied by her nephew! Who said this? She does not speak a word with anybody. All right, Lakshmi's brother has said all this. Yes, the one who had been sent to call the rickshaw must have passed on the information that the rickshaw is to go to Jhanjharpur.

Dasji had to prepare one more registration document. But looking at Anmana didi, he started to tremble. However, Anmana didi's anger was so much, that she did not utter one word. She swallowed her anger. She registered the piece of land in the rear in her nephew's name. After the registration, she returned from Jhanjharpur station to Jhanjharpur bazaar to her son and daughter-in-law.

Lakshmi's brother returned to the village. He took two passengers to Jhanjharpur station but came back with only one passenger. He brought a message also, a message from Lakshmi Mistri and Karim Miyan. From tomorrow morning, the work would be started, again.

7

The boundary wall was constructed barring the temple of God and Anmana didi's house. Anmana didi's nephew had said that nobody would touch her house till she was alive.
House or hut, the first year it got partly damaged. In the second rainy season, the bamboo support collapsed. But Anmana didi did not come. The message was given to her by a person from the village. The casting work of the temple could not be completed. Anmana didi went to Haridwar and returned after some days to Jhanjharpur.
People asked her: -
-"What did you ask from the Ganges?"
-"This blind faith should go out of my mind,"she said.
-"And what did you sacrifice to the Ganges?"
-"My anger, I gave it to the Ganges."
To all questions, Anmana didi said only this:"What would you do? There is no power in Lord Bajrangwali. Let the hut fall. The hut with a bamboo support -- how long would it last anyway?"

8


Five years went by. The nephew had returned to the village. In the morning after he had relieved himself near the pond, he came near the handpump to clean his hand. He sat there with his water-pot. Then suddenly he felt massive pain in his chest, and nobody could save him. People began to talk, 'look at the curse of Anmana didi; Didi had wept and wept that day. Before that day there was no power inside the statue of Bajrangwali. But a curse from a person who has been deeply hurt does work. That day the Bajrangwali awoke. Today he has shown his power.'
But Anmana Didi, when she heard the news, merely told the messenger that there was no life inside the stone statue of the Lord. Her nephew must have had a heart attack! Near her house too, a few days ago, a Marwari had a heart attack. But there were doctors there and this Marwari fellow's life was saved. In the village, people lose their lives since there is no treatment. That is why, in her old age, she has decided to live with her son and daughter-in-law in Jhanjharpur.

9

The village is mostly inhabited by cattle-grazer Brahmins. The onslaught by the bhang-intoxicated buffalows over the purchased pig from the Dom caste (considered untouchables in olden times) of village Samiya is worth watching.
The buffalo grazers sat over the buffalo in such control that was almost unimaginable. The participation of the Dom caste in festivals is apparent. From making big baskets to fans for the summer season; there is participation of the Dom caste in all aspects of public life.

The the meat for all marriage feasts is obtained through the slaughter house of a Muslim tola. The head of the sacrifical animal is retained by the Durga Pooja committee.
The Muslims retain the head and skin of the slaughtered buffaloes. The buffalo-grazer Brahmins perform devotional songs on weekdays or on more auspicious occasions playing the drum that is made by using those skins. And a devotional song is going to be performed today before Lord Bajrangwali.
The big flag is flying, it has been there since the Ramnavmi festival. The bell along with some other gadget is ringing. It is evening, the buffalo grazers have arrived. For all festivals, be it the Sukharati festival or Ramnavmi, devotional songs are sung before Lord Hanuman. This is a matter of faith of the people of the village and that is being performed today.
The villagers have plastered the Hanumanji temple. The casting of the ceiling has also been completed.
People have started talking of Anmana didi as Anmana mystic (Baba). She died some years back. She did not return to her village. To reduce the effects of evil eye over the dwelling land of her nephew, a suggested that a cow should always be there at the door. The passerbys see the cow grazing on the green grass and that takes out the effect of the evil eye.
Hanumanji's flag is flying high. It is evening. Brother Gonar is playing the drum ceaselessly.
Now Anmana mystic's word has spread near and far. True, before the statue of Hanumanji, there are two sets of devotees. One set of people believe in rationality: Anmana registered the remaining half acre of the land to her nephew to instill fear and anxiety in his heart. He could not resist this attack from Anmana didi. True, there cannot be any power in a stone statue.
But the second group has faith in Hanumanji. This Hanumanji has proved himself - he is great. Look, challenge an ant and she will bite you even though it may mean death for her. Anmana didi challenged Lord Mahavir and how could he leave this challenge?
Brother Gonar is playing ceaselessly on the drum. He would please Hanumanji, no doubt about that. The bhangl is working, his eyes are intoxicated and his hands are flying over the drum. Seen from his eyes, the stone statue of Mahavir would look alive, as though a soul had indeed entered it.

 

 

Vidyapati of Parallel Tradition- Sketch by Videha Samman recipient Sh. Panaklal Mandal


अपन मंतव्य editorial.staff.videha@gmail.com पर पठाउ।

A Parallel History of Maithili Literature- The Science of Words (ShabdaShastram)

 A Parallel History of Maithili Literature- Gajendra Thakur

1.A Survey of Maithili Literature- Volume II- Introduction

2.Rajdeo Mandal- The Poet, the Novelist

3.Era Before and After - Literary scene in Maithili after the arrival of Jagdish Prasad Mandal

4.The Thousand-headed (Sahasrashirsha)

5.The Science of Words (ShabdaShastram)

6.The Proven Mahavir (Siddha Mahavir)

7.The Robber (Tashkar)

 

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Gajendra Thakur

The Science of Words- English Translation of Maithili Short Story- ShabdaShastram by the Author himself

RAJDEO MANDAL- THE POET, THE NOVELIST/ PARALLEL HISTORY OF MAITHILI LITERATURE

Issue No. 88 (November-December 2019) of Muse India at http://museindia.com/Home/PastIssue displays Maithili literature in a very poor light. Moreover, it wrongly claims to be a representative review of Maithili Literature, whereas it was only in line with the Sahitya Akademi, Delhi; a mere representation of the so-called "dried main-drain". It is expected that Muse India will correct itself by announcing an issue exclusively devoted to the parallel tradition of Maithili literature. -Editor
 

T.K. Oommen writes in the "Linguistic Diversity" Chapter of "Sociology", 1988, page 291, National Law School of India University/ Bar Council of India Trust book: "...the Maithili region is found to be economically and culturally dominated by Brahmins and if a separate Maithili State is formed they may easily get entrenched as the political elite also. This may not be to the liking and advantage of several other castes, the traditionally entrenched or currently ascendant castes. Therefore, in all possibility the latter groups may oppose the formation of a separate Maithili state although they also belong to the Maithili speech community. This type of opposition adversely affects the development of several languages."
 

T.K. Oomen further writes: "... even when a language is pronounced to be distinct from Hindi, it may be treated as a dialect of Hindi. For example, both Grierson who undertook the classic linguistic survey of India and S. K. Chatterjee, the national professor of linguistics, stated that Maithili is a distinct language. But yet it is treated as a dialect of Hindi". (ibid, page 293)




The Science of Words (ShabdaShastram)

The Sun is in the fifth sign of the zodiac, normally between the sixteenth of August to the sixteenth of September. If you want to dry something then it is the best time to do so, since during this period the most intense light and heat of the Sun falls on earth.

During this fifth sign of the zodiac the palm leaves remain under the Sun, a part of Milu's fathers annual preservation plan, to instill life in these palm leaves. Ananda used to help in preservingthese palm leaves. She would carefully place the palm leaves where they would get the maximum heat, Milu remembered vividly. Ananda's life was mostly spent with Milu. But before the onset of this year's fifth sign of Leo, of the sun-zodiac, Ananda had departed .. and now when she is not present, how will the preservation of life be possible, the life of Milu's and of these palm-leaf inscriptions..

Fallacy, the fallacy of words, we ascribe our personal emotions to words,and after that confusion begins.

In the courtyard of Lukesari there is a tree of sandalwood
Beneath that the cuckoos clamour
I will cut the sandalwood tree and will encircle the courtyard
Cuckoo, your clamouring will end

The cuckoo of the jungle began crying
The cuckoos clamour stopped
Oh! cuckoos, cuckoos of youthfulness, do not cry
Clamour cuckoo, clamour
Whichever jungle you would go
Your marks would remain there
Tears do not come out of eyes
I will wrap both your wings with gold, o cuckoo
I will wrap both your lips with silver
O my cuckoo dear, whichever jungle you would go
The maks of 'garland of blood' would remain

Some voice seemed to be coming from the village quarters where thetanners lived .. it was Ananda's voice.

But Ananda was dead, only a fewhours earlier! Bachlu had seen her dead body. After informing Milu, he returned to the village quarters. Ananda had died when she was quite old. But the voice that was heard was of a young Ananda..
It may be a fallacy, fallacy of words. Srikar Mimamsak, Milu's father, often said many things on the 'science of words'. We ascribe meaning to the words and then the confusion begins...

I


There was a tumult.
The turmoil began. In the river Balaan, a corpse was found floating. Besides the washerman's quay, the corpse had got stuck on the edge.

From where it had come nobody knew. It was a dead body of an old woman. But the washerwoman recognised it. She informed Bachlu, who in turn gave the news to the dead woman's family. Only an old man lived in that house .. the house of Milu. Milu's village people brought the dead body to the village. Milu performed the last rites.

In the village, this incident became a hot topic of discussion. The old Bachlu knew something more. He knew who the dead woman was. The new generation did not know all these things..

The dead body of Ananda was consigned to the flames...

Ananda was kind, she understood things quickly. Her daughters were married into well-to-do families. Her son was educated. Milu, Ananda's husband, son of Srikar Mimamsak, was also highly educated. Never had they asked anything from anybody, even in times of need.

Bachlu was also old.. In this village only Milu was older than him. The people regarded these two as "old men".

Old man Bachlu knew many things...
....
Discussions between Milu and Srikar were common. Sometimes I understood and sometimesI did not...
"Milu, in the book Bhamati, Vachaspati tells that the base of ignorance of living becomes the subject. You will accept which method for self-introspection? How can the untruth be the cause for something? The existence of something, how can this fact, prove something as true; and how it can prove its existence in three ages? That which is neither true nor false; and which is also not both, only that is unspeakable. Without any subject and the knower of that subject, how the concept of zero can be explained."
-Milu, Kumaril says that the Atman (soul) is living inertia. During awakened stage, it is knowledgeable and during sleep, it is without knowledge.

-Milu, Vachaspati says in Bhamati that a person expert in a science that is without self-introspection behaves with society in the same way as an animal behaves with it. He flees on seeing a person coming holding a stick; and if he sees someone coming with a basket of food, then he goes near to him. It means that he fears fear.
............
***
It was the season of mango fruits.

Monkeys and nilgais leaped from tree to tree,and the bison trampled vegetables growing in the fields behind the housesin the village.

"Everything has been destroyed, Bachlu. I will go to the orchard in the morning. The nilgais have already bitten a lot of fruits and crops, now these monkeys are after the mango fruits."

I did remember that during the mango season monkeys and nNilagayas had a great feast every year.

It was the mango season. So Milu would have to begin guarding the mango orchard. The flowers had just begun turning into fruits. Milu had to construct a loft, I also helped him. We were just returning after cutting the bamboos.It was early in the morning, the red in the sky had a yellowish hue. Near the small pond, I saw Bachlu..
-
I began to come forward through the pathway in the field.Then I saw some blood. . I became nervous after seeing the blood.
But I relaxed soon. I then saw the sharp leaves of bamboo had bruised the girl's hand.

The girl had tears in her eyes. Milu cleaned the blood and put some damp soil onto her bruises.

-"What are you doing?"
-"The flow of blood will stop, it will stop bleeding now."
The girl had run through field.-"What is your name?"
-"Ananda".
-"From which village have you come from?"
-"From this village."
-"From this village?" Both of us exclaimed together.
Yes, Ananda was her name. And it was their first meeting, of Milu and Ananda.

............

The loft in mango orchard was constructed. But Ananda was not seen after that.
Milu often asked about her.
-To which quarter of the village does she belong? She is neither from the quarter of the Mishras, nor from the quarters of the Westerners or the Thakurs, he kept thinking.
-If she had been from the quarter of scavengers, then I would have known her.
-Then how she is from our village, and if she is from our village then why have we not met her till now?

But in between these events, a coincidence occurred. In Milu's quarter, an investiture ceremony of Phude's son was held.On that auspicious day, I had gone outside the village to the tanner's quarters to cut bamboo. I also had to call the men who would play the pipes.
-I heard someone call me.
"Hirua brother,O Hirua brother".
-"He is coming".
A woman's voice was heard. The voice seemed familiar to me.
-"Who are you?"
-"I am Hirua's daughter. What do you want?"
-"Your father did not come for bamboo cutting ceremony; the voice of his pipe is missing there. I have come here to call him."
-"He is preparing for that occasion".
-"What is your name?"

At that very moment a girl came outside, pushing aside the creepers which were hanging from their house enclosure made of bamboo.
-"I am Ananda. I recognised you. What is your name?"
I was feeling cold. But I had to answer.
-"Bachlu."
-"And your friends name?"
-"Milu, son of Pandit Srikara."

I told Milu's father's name to Ananda, although she did not ask for it. Not knowing why ..I told her.
At that moment Hirua came out with his pipe. I accompanied him to Milu's quarter of the village.On the way, I asked Hirua -"Ananda is your daughter but I havenever seen her."
"She has lived, most of the time, at her maternal uncle's place. But now she has come of age. So I brought her to the village."
-"When will she go to her maternal uncle's place?"
-"No! Now she is of marriageable age She will remain with us."
Milu, my friend, had been asking a lot about her. I kept thinking how he would react after hearing about the news of marriage. I wished that Ananda would go back to her maternal uncle's village and then I would be free from Milu's repeated questioning.
But now since Ananda would remain in the same village as Pandit Srikar's son Milu, what would he do?
Oh ..I, myself, am thinking out of context. Milu had asked about Ananda in a natural way. That does not mean that ..but does it means.., then?

The son of a Brahmin and the daughter of a tanner..
Will Pandit Srikar approve this relationship? Will the village people approve this relationship?
Oh ..I am again thinking out of context. I could hear the pipe blowing. Men and women moved forward towards the bamboo plantation, through the field, Milu and I accompanied them. On the way I tried to locate that place. The place where Milu and Ananda first met ..we could hear a faint voice ..a beautiful musical sound. .. The boy, whose investiture ceremony was going on, had marked thebamboos. The bamboos now had to be cut. Construction of the sacred loft in the courtyard had to be completed today as it wasan auspicious day. After much labour and sweat, we finally completed the work and only then my mind was at peace. After thatMilu and I started walking through the field.

But Milu started asking me questions about Ananda again. He was my Lord Rama and I was his follower, Hanuman.

Sitting on the loft in the orchard one day, I said to Milu:

-"Milu. Please forget her. Why are you bent upon giving her a bad name. Ananda is Hirua's daughter. Although she asked only your name, I told her both your and your father's name".
-"She asked for my father's name?"
-"No, but.."
-"Then why did you tellher my father's name?"
-"One day she would come to know .."
-"That day I would have faced .. now she will ignore me .. now I have to put in some extra effort."
"What effort? You are Brahmin Srikar's son and she is the daughter of Hirua, the tanner. Why are you bent upon giving her a bad name?"
"I will marry her, why I would give her a bad name?"
"Who you are deceiving?"
-"I am deceiving nobody, dear friend."
Milu took decisions impulsively. He was Pandit Srikar's son., Srikar was an exponent of the Mimamsa school of Indian philosophy. I had seen the palm-leaf inscriptions lying everywhere in his house; so I did not believe my friend.
-"I have never seen her in the village."
-"You never stay in the village for long. You returned only last year from the school of your teacher."
-"But you had also not seen her."
"She has been living at her maternal uncle's village."
-"Willshe go to her maternal uncle's village again?"
-"No, I had enquired again about that. She willnow remain in the village."

***
Last year, Milu's mother died.
Srikar Mimamsak became almost crazy. The village people were worried: How would there be preservation of palm leaves in this year's Leo zodiac of the sun? Srikar had been grappling with this anxiety and so he became almost crazy..it was being discussed by the people of his quarter of village.

....
Hirr..hirr..hirr..
From my quarter of the village, Domasi, Milu and I were shouting hirr..hirr and following the pigs. We reached the tanner's quarters in the village. Ananda, however, met us midway. Alongwith the pigs I moved forward. After a while I turned my head around to overhear the talk between Ananda and Milu.

Hirr..hirr..

This time Ananda shouted "hirr" and I smiled and moved further along with the pigs.
This went on for quite some time. Hirua was agitated and came to me several times. Hiru's wife began praying for her daughter.

How distant is the temple of Goddess
How distant is the temple of Lukesari
Many miles I went for appeal
Goddess, look unto me.

Many miles I went for appeal
Goddess, look unto me.

Four miles is the temple of Goddess
Eight miles is the temple of Lukesari
Ten miles I went for appeal
Goddess, look unto me

Ten miles I went for appeal
Goddess, look unto me

Which flower for the temple of Goddess?
Which flower for the temple of Goddess Bandi?
Which flower for my chosen appeal?
Goddess, look unto me

Which flower for my chosen appeal?
Goddess, look unto me

This flower for the temple of Goddess
That jasmine flower for the temple of Lukesari
Marigold flower I chose for appeal
Goddess, look unto me

Marigold flower I chose for appeal
Goddess, look unto me

....

Hirua came to Domasi, the village quarter of the scavengers.
-"What will happen? How it will happen?"
-"All false.."
"I promised him that I would accompany him to Srikar Pandit."

And I did accompany him one day to Srikar Mimamsak. "Srikar's wife died soon after the Leo zodiac of the Sun. After that Mimamsak became crazy .. people say," I said to him on the way.
"Which people? Those people who were from his quarter of the village? The people of the village and the learned people of the area respected him. I am telling you what I have seen with my eyes.."
Talking thus, we reached pander Srikar's house.
"Come Bachlu. Hirua, come and sit down.." Saying that Srikar relapsed into silence. After the death of his wife, he had become like this. He seemed normal but suddenly would become lost in silence.
"Uncle, the courtyard of your house is empty. How long will you let it remain so? Why don't you get your son Milu married?"Milu has already made his decision about his marriage."
"When and where?" I became agitated and asked. Hirua seemed to look towards me with relieved eyes.
"He has decided to marry Ananda. Her father has come with you."
Oh...And Srikar Pandit was that type!
And Milu was of that type too! He has already hypnotised his father. But a person from Srikar's quarter of the village overheard this talk.

We all were seated when that person came to Srikar's house, accompanied with some other persons. An argument ensued among Srikar Pandit and these people. The opposite argument, word for word, ensued.
"Srikar, what type of demeanour is this?"
"Which type of demeanour?"
"You do not have any sense in distinguishing high and low Mimamsak?"
"Dear learned folks! What is this high and lowdifferentiation? "That means that high and low are only meanings of words? And the analysis that we have done after making it a sentence is selfishness?"
"If you do not believe then surrender the selfish content from the sentence. All fallacy would be falsified."
"Does this mean you are hell bent upon carrying out the marriage between Milu and Ananda?"
"Dear Learned Folks! You confuse snake for rope because both of these have separate existence. If you squeeze your eyes shut, then you would see two moons; then you place moons in two real places of the sky. The reason for fallacy is not the subject but the attachment, although both purpose and result are true. And here also the knowledge of all subjects cannot give knowledge of the self. One's nature is described by knowledge of self through the concept of self. Self is subject and object both, of knowledge. The knowledge of self is both subject and object. The meaning of substance is obtained through attachment. The meaning of a word is near its inference after we hear a word.
-You are creating a fallacy of words. We all see that you are determined to get them married.
- "When desire does not get fulfilled then it is envy," Pandit Srikar commented.
-"Do you think that all this that we are saying is out of envy? Don't you give any value to caste?"
-"See, Ananda is full of good qualities.My caste and her's are the same; and that is the truthand known to all. She will be able to preserve my legacy that I believe. And that is my decision."
"And that is my decision" - these words did not enter my and Hirua's ears. I had known Srikar and Milu for a long time. But this type of unexpected decision I was not accustomed to. Hirua realised what these words meant after some time. He was amazedwhen he turned and looked towards me.

Then Srikar Mimamsak pointed a finger towards one person, an astrologer.
-"Jyotishiji, you select one auspicious day. In this season this holy marriage should be held. The Leo zodiac of the sun is arriving, before that. Anyone of you have any objection?"

All stood on their feet with bowed heads. Who would dare to oppose Srikar Mimamsak?
"All of us came here to discuss. But if you havealready taken a decision then there remains nothing to oppose."
Mimamsak's raised his hand and all became silent.

I and Hirua moved slowly away from there.
Hirua took such a deep breath that I could feel it.

....

It was not that any other obstruction did not come.
But that crazy Srikar Mimamsak was a scholar of repute. Ananda became his daughter-in-law. She was acceptednot only inMilu's quarter of the village but also among all the scholars in the vicinity.

....

In Ananda's father's house, the marriage ceremony was organised. I had heard the songs, full of life, I still remember:

The black bee that slept over the hill
Gardener-daughter sleeping in garden
Get up gardener-daughter, keep the garland
The black bee that slept over the hill
Gardener-daughter slept in the garden
Get up gardener-daughter, keep the garland.

With what flower I would cover Goddess Lukesari
With what I would make her clothes
With what flower I will knot to make it an ornament

Get up gardener-daughter, place the garland
With Arabian jasmine flower I will cover Bandi
With Spanish jasmine I will clothe her
China rose would be the ornament of Lukesari
Get up gardener-daughter, thread the garland
Get up gardener-daughter, thread the garland

....

Srikar Mimamsak became more composed after assigning the task of preserving the palm leaf inscriptions to Ananda. After his wife's death, the poor man was really apprehensive regarding that important work of his.

Ananda's role inpreservinge these palm leaves seemed like a divine interference. In a sudden turn of events Milu told me how he had convinced Srikar Pandit about this marriage. The daughter of a Brahmin would be busy cleaning utensils and Pooja materials; she would be busy making an earthen image of the Lord Shiva; and by then the palm leaves would get damaged.
He could not allow these palm leaves to be destroyed; Ananda had to get married to his son andcome to his home, Srikar Mimamsak had decided.
Milu was grateful for his decision.
Srikar had aged. Srikar and Ananda were still very much active in holding their philosophical discussions.
Ananda sang:
When twelve years passed and thirteenth arrived
When twelve years passed the thirteenth arrived
Folks my mother-in-law calls me tigress
She would banish tigress from her house.

Folks my mother-in-law calls me tigress
She would banish tigress from her house.

Outside the courtyard of yours is standing the moneylender
Folks, give me Madar and Thorn-apple, I will grind and will drink it
Folks, give me Madar and Thorn-apple, I will grind and will drink it

The beloved has come from outside and sat on bedstead
The beloved has come from outside and sat on bedstead

Folks, tell the thoughts of your heart; after that I will drink poison
Folks, tell the thoughts of your heart; after that I will drink poison

When twelve years passed and thirteenth arrived
Folks, mother-in-law calls me tigress
I will banish tigress from home.

My mother-in-law beats me, my sister-in-law beats me
My mother-in-law beats me, my sister-in-law beats me

Folks, these will go and all the wealth would be mine
Folks, these will go and all the wealth would be mine

Keep silence; keep silence proud women you are great, proud women
Keep silence; keep silence proud women you are great, proud women

Poud women, I will perform holy-basil-plant oblation and will squander all my wealth
Folks; I will perform pond oblation and will squander all my wealth.

Srikar Mimamsak would jokingly ask- "Ananda, you do not havea mother-in-law, then can you say that she is calling you a tigress?
-"Therefore I am singing, everything I have, but .."
While speaking Ananda's eyes were full of tears. I still remember this.
-"I caused you pain by telling this."
-"What pain; I do not have mother-in-law but I do have father-in-law."
Seeing Srikar happy, Milu always felt satisfaction.

....

Even after Srikar Mimamsak's death, Ananda continued to instill life in these palm leaves.
In due course, Milu had two daughters, Vallabha and Medha.
I had seen joy on Ananda's face. She had gone to her mother's place, where she gave birth to the twins.

You Red Fairy. O Pink fairy
You Red Fairy. O Pink fairy
O Over the sky would dance the Indra Fairy
O. On the rose would dance the Indra Fairy

In due course, he had a son. When his son Megha grew up, Milu sent him to Benaras for studying.

The days passed, his daughters grew up,and both Medha and Vallabha were married. Milu knew inner satisfaction and peace.

His son's marriage was also performed in the meantime. Megha began teaching in Benaras. Megha, Medha and Vallabha all three came to the village at least once in a year.

People forgot many things about them.

2

The stage of Bhamati

Ananda was busy preserving the palm leaves of Milu's father; even in the intense heat, Milu still remembers.
Ananda's whole life was spent with Milu and when she was not present then how could Milusurvive? .. Milu did not listento the holy Garur Purana. Milu liked to hear Mandan's Brahmsidhi and Vachaspati's Bhamati, when he felt in the mood to listen to something. If his daughters insisted, then he would hear Kumaril's philosophy on the subject of self.
Srikar often spoke many things about the science of words and on the philosophical writing of Bhamati. We ascribe too much of meaning to words and then begins the confusion.
-"Teacher; after my wife's death I am in distress. What is this life? Where will Ananda be?"
-"Milu; be composed. This lesson of Brahmasidhi will remove all your illusion. In Brahmsidhi there are four divisions - Brahma, Logic, Command and Accomplishment. In Brahma division the discussion is on forms of Brahma, in Logic division it is on proof, in Command division it is on the liberation of living being and in Accomplishment part there is discussion on the proof of Upanishadic thoughts.
-Milu, there is no subject apart from liberated knowledge. Liberation is knowledge itself. Mandan gives value to the mean knowledge of Man's intellect. He values work. But these alone are not enough for liberation. The sound-word was given a meaning through the explosion that Mandan saw. So he is different from Shankar in a way that he identifies this explosion and gives identity to it; but Shankar does not believe in any identity less than that of Brahma. So Mandan is purer non-dualist as compared to Shankar.
-Milu, Mandan does not believe in able and not-able as mutually opposed. This sometime means action based difference; but that difference will not become an original element. So that Bahma would remain in all differences and still would do every work.
-Look, the thought at the Bhamati stage of Vachaspati and the philosophy of Mandan, they are in coherence. On Brahmsidhi of Mandan Mishra Vachaspati has written an elucidation called Epistemology Critique. Although that work is now not available".
-"Then how did epistemology critique come forward?"
-"In Bhamati of Vachaspati, there is discussion about it."

-But before knowing thoughts of Mandan I feel that when he lost discussion with Shankaracharya then how one would benefit from his defeated theories and how one would get peace.
-See, Mandan was defeated; the evidence of this is not available in the writings of Mandan. Mandan was supporter of the theory of explosion, but Shankaracharya denied it. Mandan was supporter of opposite fame of Kumaril Bhatt; but Shankaracharya's pupil Sureshvaracharya, whom people often identify with Mandan Mishra, opposes opposite fame theory.
-That is right. If Mandan had lost he would have followed Shankaracharya.
-Now tell me, the Sureshvaracharya, who was appointed as head of Sringeri Math by Shankaracharya, says that ignorance is not of two types; but Mandan mentions two types of ignorance in Brahmsidhi as non-acceptance and wrong-acceptance. Mandan tells living one's as abode of ignorance but Sureshvaracharya disagrees with it. Mandan opposes Shankarachaya but Sureshvaracharya follows him.


....

Monkeys and nilgais are tearing down the fruit treesand the male buffalows are trampling the cultivated land behind the dwelling houses. Now for my sake the village people would not stop rearing buffaloes.

"Four monkeys are in the orchard and they are damaging the mangoes. I had gone there. In the evening, all the monkeys were perched on top of the trees. Till evening we, father and son duo, took careof the orchard. Now the monkeys have fled when we threw wooden missiles; but then they went towards your orchard." -
"All has been damaged, Milu. In night they are not able to see. In the morning I will go to the orchard. The nilgais have also damaged a lot. And now these monkeys are after mangoes. Let them damage when.."
"The nilgais were completely gone from our area for some time. How have they have resurfaced again? They must have crossed the river from the next village during night.."
"I don't think that is true. These nilgais have come from the Nepal side during the floods. Let them come when.."
"I told you about the monkeys."
"That would be done."
"All right, brother: then I am going." I remember the year, when Ananda and Milu had met for the first time, when during the month of mangoes, the monkeys and nilgais had suddenly disappeared. Now when Ananda has departed, these monkeys and nilgais have resurfaced again from nowhere. Not even fifteen days have passed since Ananda's death ..
....

Bachlu left the place and on Milu's forehead thick lines of anxiety began moving, one towards the another like waves do, interfering mutually, the old waves turning into new waves and moving forward. He calls his daughters, his voice reaching across the courtyard.
"Daughters! Jayakar and Vishwanath had gone to the orchard today; have both returned or not? I heard that the monkeys are up to mischief there. From tommorow Jayakar and Vishwanath will not go to the orchard, tell them. Today monkeys came to the orchard; you did not tell me this. What should I do after hearing this when .."
"I did tell you, father, but these days you remain in your own thoughts. Then I got tired after repeating it, so I stopped."

Yes, Milu nowadays lost in his own world. The mangoes had begun ripening soon after the Ananda's death.. After so many years these monkeys and nilgais have again resurfaced to remind us of something!

....

Vallabha, the mother of Jayakar, and Medha, the mother of Vishwanath - both the sisters have come to their mother's house after a long time. They have met each other after so many days. The son-in-laws of Ananda have also come: Visho, the husband of Vallabha; and Kanh, the husband of Medha. Megha has also come with his wife and children.

Milu is calling for his wife .. Ananda .. Ananda. Then he remembers that she is gone now. Then he begins to call .. where is Vallabha ... where are you Medha? Where are you Jayakar and Vishwanath?
Vallabha and Medha both come and Milu begins singing. The song often sung by Ananda: the songs that Ananda sung for Vallabha and Medha.

Red fairy. O . The Pink fairy
Red fairy. O . The Pink fairy
O. Over sky would dance the Indra fairy
The Goddess of the garland of red-blood is standing on door, the devotee has become poor
O after she became poor she is standing near the door of the blood-garland goddess
Mother we would have to give money to the poor
Mother we would have given money to the poor
Mother we had given money to the poor

Red fairy o pink fairy
Mother, O after she became blind she is standing near the door of the blood-garland goddess
Mother O, give eye to the blind immediately
Mother O, give eye to the blind immediately

The father and both daughters began crying.
....

Ananda's death has been a disaster for you. Even though you are from Brahmin caste and Ananda is from the tanner's caste, the love between you two is incomparable. Do not be unhappy over her death. Brahma is without sorrow. The fanciful face of Brahma is pure joy. Thereafter your unhappiness over Ananda is inappropriate. Brahma is he who oversees. The visible ones are changeable that does not have any relation with the overseer. This world is not simply a fallacy but it does have an existence. But this practical existence is not true.
-Milu, there is a difference between conscious and unconsciousness; but that is not absolutely true. The living beings are of many types and ignorance is also of many kinds. Ignorance is one vice but the reference to it cannot be Brahma, it cannot be a complete soul. Its reference can only be an incomplete soul. Ignorance then is not true but it is not a major untruth either.
-Milu; please remove this ignorance; that is called liberation, that liberation which Ananda has achieved.

And on Milu's face, complete peace could be seen.

....

Milu
remembers the discussion he had once with Ananda, a long, long time ago...
"Ananda, when I am talking to you again and again, I am gripped with a fear. My father's weakness is his possessiveness for the palm leaf inscriptions. So please remember all this: when my father asks you how should these palm leaves be preserved, then your reply should be: by protecting the books from water, oil and loose binding, by drying these under shadow. These books containfive hundred to six hundred leaves. I will bring some of those books for you to see. One leaf is a hand long and around four fingers broad. These are covered with wooden frames on top and bottom. On the left side there remains a hole through which a rope passes thereby binding the leaves together."
"Your father would agree?"
-He will have to agree. He does not have the means to bring a Bahmin bride. I once gave a farmer two rupees in advance for buying some land. But my father brought the advance back. He is saving money. He will have to spend seven hundred rupees to have his son married to a good Brahmin family and his superior geneology is preserved. And that Brahmin bride would come and preserve his palm leaf inscriptions?

After the death of Milu's mother, Srikar became almost crazy; the people of his quarter of village often said.
In the village the plaguedestroyedtwo quarters of the village; those of the Mishras and those of the westernes almost got annihilated. How many people in the surrounding areas died, nobody could count.
Milu got an opportunity so that his father could meet Ananda. Srikar saw in Ananda much more besides the quality of palm leaf preservation techniques.
Milu was victorious. Milu, of the Nyaya School of Philosophy, had won over Srikar of the Mimamsa School of Philosophy!
And the marriage of Ananda and Milu was thus solemnised.

***
He remembers his love talks with Ananda. Milu, it seems, is going to meet her. Ananda has died. She slipped into the Balaan river. The marks of her feet slipping into the river are quite visible.
Milu sees that mark and his heart fills with joy, he slips into the wave of emotion ..
Ananda and Milu's would meet very often, take walks in the fields, the orchards, grazing grounds, besides the river. Milu did not jump into the river. This slope hadbecome slippery, thanks to the young boys. Milu has lot of memories of thisplace, he had often sat over here and then rushed forward in great speed into the river, cutting the waves in forward direction.
-"Hey, come and do this," he said.
-"That is not a big deal."
- "Perform first, then only I would believe."
Ananda tried carefully but ..
He could not stop her, especially beside the river.
***
She must have come here ..and then she slipped .. and drowned.
She might have come to remember something.
Yes. Ananda has arrived. Bachlu, listen,, listen to this song.

Behind the house is the tree of china-rose flower
It is laden with fruits and flowers
A parrot came from the northern state
The parrot sat on the china-rose tree
The parrot eats neither fruit nor flower
It is destroying branches and leaves
The parrot eats neither flower nor seed
It has destroyed branches and leaves

Beside the house there lives a jackal
O Jackal, please capture this parrot sitting over the tree

Once tried
Twice tried
Third time the parrot flies
Neither this parrot is a mystic
Nor is the partridge
It is like a conveyance for hen-sparrow.

-Brother; are you not able to hear this song?
-Brother, I am hearing and seeing. Ananda sister-in-law is singing. I also heard this song the day she died; it was she, singing-

In the courtyard of Goddess Lukesari there is a tree of sandalwood
Beneath that the cuckoos clamour.

-It was not the fallacy of words.

Next day after the ritual of fish and meat and after the Pooja of Lord Satyanarayan, Ananda neither cut the sandalwood tree nor encircled her courtyard.

The next day beneath that sandalwood tree the villagers saw two dead bodies in the tanner's quarter of the village. The voice of Ananda echoed in the sky, all the village folks heard this:

Whichever jungle you would go dear lovable cuckoo
A mark of garland of blood would be left

It was not the fallacy of words.

 

 

Vidyapati of Parallel Tradition- Sketch by Videha Samman recipient Sh. Panaklal Mandal


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