Wednesday, May 30, 2012

hostolipi

tumar haatot emuthi kuwoli !
douri douri aahisu tumar usoroloi


haate haat dhori ekeloge khuj kaarhim aami - 
bojare bojare, xomaje xomaje...


haate haat dhori ekeloge khuj kaarhim aami - 
xokolure alusona- xomalusonai...


aaru xokolure maajot olop olop bilai dim
tumi puhi rokha kuwali'r xitolota,
roi juwa khini jaapi lom 
amaar buku't


douri douri aahi tumar haat thaap maari dhorisu
kintu eiya je kuwoli nohoi
tumar haatot eiya
moraxaali bisoron kori oha emuthi dhuwa !


etiya bilai furisu
bojare bojare, xomaje xomaje, 
xokolure alusona- xomalusonai
ejaak kesema kesem durgondho'r gorom botah
aaru roi juwa khini jaapi jaapi xaajisu
tumar mur mukhagni'r sita 





The Persian Worry



“A sudden decline of the birds was noticed since 1995. Surveys in different parts of India carried out by the Bombay Natural History Society (BNHS) proved that the vulture population, especially the Indian white-backed, long-billed and slender-billed ones had declined by more than 99.9 per cent.” – 12 Feb 2011

The Persians, in many ways, are quite different from the followers of other religions. What deserves special mention is that they do not bury or burn the body of their dead ones; it is against their religious ethics to pollute the air, water, earth or fire while performing ones last rites. Instead they have tall towers called “tower of silence” where they put up the bodies of the dead – to be eaten up scavenger birds like vultures. But there has been a nose dive decline in vulture population in the recent times which has made the performance of this ritual quite a difficult task for the Persians. The problem is of such paramount importance to them that they have now started captive breeding vultures in an attempt to solve this issue.

Vultures, because of their food habit, act as a natural cleanser of the environment. But with reduced number of vultures, disposing of dead body has become a problem. Also, they are a competitor to the feral dogs. But with less number of vultures, the population of feral dogs is rising rapidly leading to rise in incidence of rabies.

The chief suspect behind this mayhem is the Non – Steroidal Anti-Inflammatory Drugs (NSAIDs), Diclofenac which compared to other NSAIDs is cheaper and hence widely used for treatment of livestock. Vultures which feed on dead bodies of livestock earlier treated with Diclofenac are believed to suffer from diseases like Kidney failure, Drooping Neck Syndrome and Avian Malaria. This Diclofenac is one of the major reasons for unknown deaths of vultures. Ofcourse, Diclofenac is banned. Ofcourse it is widely used; as said, it is cheaper than its safer counterparts.

Also, cutting of trees, specially the Ficus (peepal) tree and Shimalu trees, which are the favourite nesting sites of this bird, has also affected its population. The sadder story is that these trees are cut down mostly because vultures nest on them and the superstitious local people want to get rid of this ‘dirty” and “unlucky” bird. The irony is that because of people’s superstitions, not only the vultures but economically and ecologically valuable trees also suffer.
Irony does not end here. Earlier, people used to leave dead animals in open fields for vultures to eat them. But with decline in vulture population, to avoid foul smell, people now prefer to bury dead animals. Thus the remaining vulture population is left with scarcity of food, leading to their further decline!
But are vultures actually dirty birds? Because vultures live on carcasses, many of us regard it as a big, old, dirty bird. But we cannot be more wrong! If we notice, we will find that most vultures have almost no hair on their head. So though their head often gets smeared with blood etc. of the carcasses they eat, one or two dip in the nearby pond is enough to make their bald head as clean as ever. They are not just clean birds; these birds also keep our vicinity clean! But we human beings are always slow at understanding others help!

Innovative “vulture restaurants” are proposed to combat this food scarcity of vulture. These “restaurants” could be a part of a field near slaughter houses or some designated places where villagers may be asked to keep their dead animals instead of burying them. The first vulture restaurant was set up in South Africa in 1966. Maharashtra is to set up five vulture restaurant soon; one has already opened for its customers (http://articles.timesofindia.indiatimes.com/2012-01-25/nagpur/30662409_1_vulture-population-vulture-conservation-programme-vulture-species )

We can do so many things. Stop using dicofenac. Start captive breeding of vulture; it can be quite successful (http://articles.timesofindia.indiatimes.com/2012-05-29/flora-fauna/31887551_1_vulture-population-vibhu-prakash-diclofenac). Start disposing the dead bodies of livestock in the open. Stop cutting down the nesting trees of vultures. And those, on whom reasoning do not work, they may just care to remember that Jatayu, who once helped Rama in the rescue of Sita, was but the king of vulture. Can we have a bit more reverence for this divine bird please?



Monday, May 28, 2012

THE HOLY PEEPAL TREE, ETC.


Is conservation of nature a way of life for us? It may sound a bit surprising but the answer is more a yes than a no. Yes, we cut trees, waste water and pollute the air with our cars. But sometime, we also participate in conservation of nature, though may be unknowingly. Let me make my point clear. Every time we pass by that neighbourhood peepal tree, we do a pranam. Yes, the tree boasts of a trishul placed by some holy saint long back and we are devotees of Lord Shiva. So we pay our tribute each time we pass by it. But let us look at this subject of our everyday worship a bit more closely.
India has thousands of such holy peepal trees spread in our cities and villages and towns. Now it is interesting to note that these peepal trees (Ficus Religiosa) are actually endemic to the Indian sub-continent (i.e Ficus trees are found only in the Indian sub – continent) and has great ecological and medicinal significance. Various parts of this tree is used in traditional medicine for about 50 types of disorders including asthma, diabetes, diarrhea, epilepsy, gastric problems, inflammatory disorders, infectious and sexual disorders. This is a tree that bears fruit all-round the year, thus supplying a continuous supply of food to the wildlife of the place where it is flourishing. Besides, it is home to many birds and animals like squirrels. This aspect of the tree assumes great importance specially in a city where wild life habitat and wildlife food are scarce. And such is our way of life that by attaching a religious sentiment to the peepal tree, we have always tried to ensure that these trees are not cut down.
This recent news, published on 22nd of May 2012 in an English daily called Greater Jammu proves the point:
“Jammu, May 22: Cutting of a 'Peepal' Tree at Cremation Ground sparked protests by various organizations including political, social and religious. Greater Jammu in its Tuesday's edition published a news item under the title 'Cutting of 'Peepal' in cremation ground evokes resentment' following which various bodies and associations were today up in arms in one voice.
The protestors including the Rashtrawadi Shiv Sena today expressed anger against 'Sewa Samiti' and Jammu Municipal Corporation (JMC) for allegedly hurting sentiment of the community. (http://www.greaterjammu.com/2012/20120523/state.html)

It is difficult to belief that the importance of these trees and their “sacredness” is a mere coincidence. Generally it is seen that species which give value oriented services to the ecology, economy and the community of a region are deemed as sacred by the people there. Of course, on the face value of it, their belief is not steered by any economic or ecological perspective; rather the whole guiding force for the people has always been religious.

This kind of ecological ethos are most common among the tribal people of the country. The North East region of India is home to many tribal and ethnic groups. The religious practices and folklores of most of these indigenous societies maintain a conservationist ethos which in turn has helped them to sustain their base of natural resource. There is the famous example of the Sacred Groves of Meghalaya. The trees in this grove are considered holy by the local people and it is believed that bad luck will befall the person who harms these trees. According to local belief, one, however does not face any harm if they utilize assets of such sacred groves (say, eat a fruit, etc.) right at the spot but it is considered ominous to carry the assets away from the sacred spot. Also, interestingly, if one unknowingly breaks the religious code, no harm will strike him. Such beliefs, no doubt, endear the concept of sacred groves to its immediate influence circle.
This kind of conservationist religious sentiment is not confined to the plant kingdom alone. A cursory look at our mythology will prove the point. The rat and the elephant are associated with Lord Ganesha, the owl belongs to Goddess Lakshmi, the swan is always seen with Goddess Saraswati, Goddess Durga is incomplete without her ferocious lion, the bull and the snake are the favourite of Lord Shiva, the cow is the friend of Lord Krishna, and so goes on the list. We hold these animals sacred and are opposed to harm them because their partners are our Gods.

We Indians are religious people and since ages, religion has made a conservationist out of us. What we need to do is consciously realize the conservationist sentiment behind our religions and try to incorporate them with greater meaning and greater role in our daily life.


sonagachi, etc

money can buy so many things
that some time i fear
i can sell everything


and then i remember
money and me
we are old enemies


we had our first fight
when my mom sold me off to aunt
i was bought for just two hundred bucks
i was angry, i am atleast worth a crore (tai na?)
i did not talk with money for a year and a half
but i live and cry and breathe
and i was too hungry finally
so
that time 
money won the fight




we had our second fight
when my aunt sold me off to my manager
now i do not mind being sold off
i mean, after the first time, 
i am now kind of okay with it
but i do not like this manager
three of his girls were murdered last month
thats why
he was giving a better price
my aunt could not resist
(she gets hungry too, you see)
and money again won the fight
that time
i did not talk with money for three  nights


since then,
we have been having our fights
we fight
i do not talk
money wins
i eat my dinner


each night
i lose to money


each night
i am on sale
because some one always has the money


each night
i am all yours
because you always have the money




yes
everything is on sale
but you cannot kiss me


yes
each night i am all yours
but you cannot kiss me


this is how i fight money !
this is how i still have a soul - untouched by money !

Sunday, May 27, 2012

tigers

tigers are bad
they eat us
but we still need to save them, my mom says
it is called conservation, my mom says
i ask my mom:
but tigers are big and bad and strong
no one can harm them
so from whom should i save it?
and then mom tells me an interesting story
i never  knew but we man are also strong
strong, big and sometime bad
very bad actually, my mom says
and we man kill tigers.
so i tell mom not to worry
i will kill men who kill tigers
but mom says killing is bad
i will just have to stop those men, without killing them
this is a bit difficult, i think
i am small and big bad men will not listen to me, i think
but i have one idea and mom says it is a good idea
so i write a letter to all good big strong man
and ask them to talk to those bad men
and stop them from killing tigers
today as i sleep
i pray for the good big strong men
and i hope
tomorrow they speak to all bad men
and stop them from killing tigers


tumar naamei prem !

hazaar baar tumar prem'ot porisilu
ebaaru tumar prem'or pora ulai nopora ke !


prem enekuwai
gaan bur xekh hoi jaai
smriti'r rumonthon xekh hoi jai
prem akou aahi uposthit hoi urai ghurai !



tumi enekuwai
gaan bur xekh hoi jaai
smriti'r rumonthon xekh hoi jai
tumi akou aahi uposthit huwa urai ghurai !


tumar naamei prem !


Thursday, May 24, 2012

dark hours

in those dark hours
when silence strikes the soul as a loud noise
the moth of dark thoughts
dies its last flutter
and lies in death - 
beneath 
the creeks of voices stifled 
all day long


in those dark hours
when silence strikes the soul as a loud noise
alights a light
from the stricken soul
and a glow worm slowly raises its head
from beneath
the creeks of voices stifled 
all day long


in these dark hours
we face the mirror
and cry for ourselves


in this dark hours
we face the mirror
and fall in love with ourselves





Wednesday, May 23, 2012

junkyard 2


bondho kutha'r bhitor'ot
kebol cigaret'or dhuwa he xumabo pare
xei kutha'r pora baahiroloi
kebol cigaret'or dhuwa he ulai aahe


kutha'r bhitor'ot 
xopun'e atmohoitya kore
kutha'r baahir'ot
usor suburiyai porosorsa kore


khirki'r bhanga aaina
ceiling'r mokorajaal
rong erai juwa wall
aaru ghor'r maalik - 
xokoluwe jotno kori gutei khini pahori thake ...




Tuesday, May 22, 2012

untitled

as i drag forward
first my left foot
then my right foot
through the sand
the sea goes back a little more


for
many days, many nights
i drag ahead

for
many days, many nights
the sea recedes hurriedly


and thus one day
the sea reaches the sky
this is the day
the sea and the sky becomes one
this is the day
i shrug off the sand from my feet
and fly in the sky


till today
the sea has not left the sky
i know so
because i have tasted the tears in your eyes





akou borokhun, akou jhinti

ketiyaba
borokhun jaak jen ejaak junaki poruwa
bohu duroloi mon uruwai loi jai


ketiyaba borokhun jaak
ehaal ui'r nisina
kolija'r kaath ruki ruki khai

Thursday, May 17, 2012

if josephus daniels were an atheist

after the thousands of devotees had left
and after the offered flowers had withered
came in the atheist
in search of a quiet place to read his book


god came up to him,
sat beside him and turned his pages for him
and quietly whispered:
"the greatest pleasure in life is doing what people say you cannot do"


the atheist looked up
smiled and said
i still do not believe in god
you are just the ghost of walter bagehot



Tuesday, May 15, 2012

dreams

and in that dim corner
where i meet and talk with myself
i have hidden my dreams


they remain piled up in the darkest spot
away from all curious eyes, and nose
away from the sun that rises
and asks me to wake up, and stop dreaming


away from you
who do not believe in these dreams


i carry this dimness, pregnant with dreams 
in the kohl of my eyes


and when i meet you at  the corner road
i only smile 
so that tears do not wash away
the dreams that i carry within


hyacinth dream

your steps are like dream
light and fragrant

or may be
my dreams are like your coming to me
light and fragrant
and beautiful

sometime
in my dream
you are a pond full of water hyacinth

and sometime
you come to my dream
crossing this pond of hyacinth

each morning i wake up
with my bosom full of purple sunshine

Friday, May 11, 2012

parasite

jun tu je laahe laahe baarhe
aakou maaje maaje komi jai
mur dukh'or xote taar mitiraali
mur sokupani bur xi gili gili khai


besi sokupani pet'ot xumaale
xi gongatup jen fuli jai
mur oshru baan taakor hole
xi kaasi tu hoi gaan gai


xeyehe

jun tu laahe laahe baarhe
aakou maaje maaje komi jai


Thursday, May 10, 2012

chewing gum

tuponi khini eta chewing gum
xodai raati
duwaor'or tolor faakere eta ojogor xumai aahe
paakoit saal'ere xi chewing gum tukura butoli loi
aaru
subai subai khaai
(chewing gum bule taar priyo khaidyo)
moi roi thaaku room'or daati't
roi thaku ketiya ojogor tuwe chewing gum tukur mukhor pora pelai dibo
taar paasot
jutha chewing gum butoli moi tuponi jau


hoi, mur tuponi khini eta jutha chewing gum

Monday, May 7, 2012

night

i picked my fork
the silver one
then picked up 
the choicest piece of moon with it
a solid chunk of silver it was.


silver clashed with silver
it dazzled my heart
a tear or two rolled down.
i do not remember surely 
whether they were the sad or the happy tears.
sometime, happiness and sadness are just the same
they make you cry and smile at the same time.
i smiled up at you.


and then
quickly i
gulped down the moon
with a bottle of wine
aged by the cool breeze of the night.


memories became stars 
and kept shining all around 

Sunday, May 6, 2012

aboddho

moi akaah bogau junak bisari
pahori jau
tumi neela shirt'r pocket't 
butam maari thoi disa
xeujiya pahaar'or sinaki junbai joni !

Friday, May 4, 2012

odhoirjyo

imaan doura douri ke tumi ubhoti gola !
ekhon sithi'r uttor napautei gusi gola!
kintu thikei, tumi xodai odhoirjyo -
tumi xodai odhoirjyo !
monot asene..kimaan hulosthul kori tumi iyaat xumai aahisila
iyaar pora aaha egaal xobdoi
tumaak baare baare haat baul di maatisil
iyaare naas gaan haahi otto-haahi mondir'r xonkho, uruliye
tumak taate thakibo nuwara korisil
aaru tumi xokolu niyom kanun bhaangi
xaat maah noi houtei aahi uposthit hoisila
tumaar aai'r xidina bor kosto hoisil !
aaru aaji 
ekhon onuttor sithi'r
kulahol'r xunyotaat
akou odhoirjyo hoi
tumi ekekube ulai gola
obolombon maathu edaal sipjori
tumar aai'r ajiu bor kosto hoise !


kintu tumi sinta nokoriba
moi teo'k bujai kom
tumi je xodai odhoirjyo  - 



puhor

puhor'ot bhekur laagile
thik jimaan khini ondhokaar hoi
xeikhini ondhokaar'or amej'ot 
koru jug, biyug, bhaag, puron
aaru joto ji bikhlekhon


tonno tonno koi khusori sau 
tumar, mur, xihotor soku, naak, kaan, mon
tej ulai, sokupani ulai
sokupani ulai, tej ulai
xeiyai ejauli ejauli aani
aakou puhor dhui nika koru


taarpasot
bhekur hin puhor khini
aalphul koi aani
xuwoni kutha't xojai thou

Wednesday, May 2, 2012

untitled

moi nau meli diu


ure raati
mehg junbai, maas, kaaso
aaru ojoshro xopun otikrom kori
teo'r usoroloi kaakh saapi aahi thaaku


moi nau meli diu
karon duror pora teo'r asol khon noi jen dekhi

byebodhaan

kobita buli kole tumi ki buja
kobita buli kole moi ki buju
aaru ei bujabuji'r maajor paarthokyo khini - 
eiyai amaar hridoy'or byebodhaan

closed door

sometime i ran away as a deer, in fear
sometime i ran away as that red ant, in war
sometime i flew away as the blue bird, in search
sometime i flew away as time flies by, in habit


but each time i became myself
i again found myself waiting at the threshold
of that ivory painted closed door


smile

if i could have cried;
i would have
but i have spent all my tears - 
some spent well, some spent waste
now smiles are all i am left with
and so i smile
and so i smile back

epaah gulap'or xondhan'ot

tumak bisaari puwar paasot
edin epaah gulap bisaari habathuri khaisilu
agoteo
bohut'ok bohut gulap dilu
kintu ene epaah gulap prothom tumakei disilu .
eipaah mur mon'or baagisaa't phula prothom paah gulap
(ei mur mon bisaari je koto habathuri khaisilu!)


Tuesday, May 1, 2012

prem'or aan eta naam borokhun

borokuhon'ot
bhiji jai
ketiyaba ejaak junak raati
ketiyaba ehaal umaal xopun
aaru ketiyaba bhiji jau moi


thik jenekoi
tumar prem'ot dubi jai
ketiyaba ejaak junak raati
ketiyaba ehaal umaal xopun
aaru ketiyaba dubi jau moi


saage prem'or aan eta naam borokhun

prem maane

ketiyaba prem maane hoitu
byestota
monot thakiu pahori thaka protishruti
kulahol xomoi
osinaki kuwoli
aaru duta sinaki mon


sepia

i come back from the taj mahal alone
you follow me in sepia memory


aatmogupon

ekhila boga kagoj'or bukut
eiya mur aatmogupon


aatmogupon - 
office'oloi juwa ojoshro nor-naar'ir pora
metric't fail kora lora tur pora
metric'ot prothom bibhag'ot uttirno huwa suwali joni'r pora
(tyr kaali biya, apunaluk'e jen aaxirbaad kon diye dei ! )
aatmogupon -
baki khaboloi bhoi khuwa bonuwa tur pora
alzebra xikabo goi nijor ghor'or onko't juruli jupuli huwa
gaaon'r rothin maastor'r pora 


kobo paari
eiya mur aatmogupon
moi bhaal nupuwa kintu mur nijor 
ei xomaj khon'or pora
--
baa eiya hoitu mur aatmogupon
mur nijor pora !

ratipuwa

eta xundor ratipuwa
rod'r mitha aamej
barenda't bohi saah kaap'r opekkha - 
kobi'ye thikei koise
ketiyaba opekkha'u modhur !
taate akou mridu mridu boliya botah
juwa bosor ruwa gulap jupau aaji prothom baar'or baabe fulise
botah jaak'k gulap bur'e jen aaru amul mulai tulise
aaru thik tetiyai loi ahaaila tumi saah kaap
taaru ek xubaah botah't mili gol tot khonot - 
botah jaak bes motoliya jen laagise ei ratipuwa
aaru tetiyaai
bor aamej'ere luwa saah'r mur prothom sumuk


--


xokolu muhurtote xekh hoi gol
saah'ot jukh'ot ke esamus seni besi hol aaji !