From the innocuous marigold to the conch shell, from the CALENDAR deep sea to the bees, the birds and their complex abodes, to the intricacies of the human body, to the incredible geometry 2018 of the solar system, all things big and small in this universe reveal superlative design. New Delhi Injecting the rhythm, the balance and harmony displayed in [email protected] nature into the human environment remains a vital quest and Bhubaneswar one of the challenges of this millennium. [email protected]

With over 30 years of collective experience in transformational Chennai research and communication, we at New Concept are geared [email protected] to meet this challenge head on! Hyderabad New Concept specialises in: [email protected] > Rigorous quantitative, qualitative and evidence-based research; Lucknow [email protected] > Analytical documentation of processes and outcomes; > Supportive monitoring and evaluation, impact Patna assessments; [email protected] > Web-based monitoring systems, content management, resource centres, repositories; > Researching into knowledge, attitudes and behaviours of communities; > Developing effective communication strategies for behaviour change; Concept, design and production > Capacity building for grassroot, frontline and managerial New Concept Information Systems Pvt. Ltd. functionaries and stakeholders; and Log on to http://www.newconceptinfo.com for > Producing artistic communication materials that our earlier calendars on different themes. mobilise communities. https://www.facebook.com/newconceptinfo/

Indian poetry as an agent of social change

Poetry and the myriad forms of literary art that employ Compare this with Basava’s mild, yet firm admonition the aesthetic and rhythmic qualities of language, of orthodox elements in society resisting change: “The imprint their creator’s world on the minds of readers. standing will perish | The moving will stay on.” and the The effortless flow of words in a poem, with its clever women in Subramania Bharati’s poem exulting, “To use of literary devices, have captivated listeners since rule the world and make the laws | We women have risen the time of civilisations long gone. The world treasures up”, and we realise that the poets used different tones the Iliad, the Epic of Gilgamesh, the Sangam era poems, to bare society’s ills in the hope we learn and correct Mahabharata, Meghadootam and numerous other ourselves. lyrical epics, and regards them as its literary heritage. These poets primarily had people’s interests and Strewn amongst these literary gems are poems that humanity’s common heritage in mind. As the unknown are often little known outside their provenance. writers of the Prithvi Sukta, the hymns from the Atharva New Concept’s calendar for 2018 acknowledges the Veda, pray on behalf of all creatures: “Earth, may thy contribution of poems that attempted to bring about summer, and thy rains, and autumn, thy winter, and thy social change under different societal contexts, in dewy frosts, and spring-time. | May thy years, Prithivī! India. Their creators empathised with the human and ordered seasons, and day and night pour out for us condition and dwelt on different aspects of living. abundance.” Some sought to change people’s attitudes towards their fellow men, while others praised their intimate New Concept's calendar for 2018 puts the spotlight connection with the universe and nature. They on such poems from different parts of India. The exulted in people’s joys and commiserated when English translations taken from various sources, make they suffered. Many brought into focus people’s frailties an attempt to capture the spirit of the poem that that tend to keep them off the straight and narrow path. doubtless, is best appreciated in its original form. The accompanying visuals portray the poetic mind and So, we have Kazi Nazrul Islam’s ‘Rebel’ proudly asserting its richness, in line and form, so that we can partake of the overthrow of the old, repressive order with: “I shall their verses with a visual treat. uproot this miserable earth effortlessly and with ease | And create a new universe of joy and peace.”, or a The calendar page for each month celebrates the verse Ramdhari Singh “Dinkar” warning indifferent rulers: in its original language. The preceding page presents “Hark the strident call of (changing) Time’s chariot! the English translation. Make way! | Vacate the throne, for the people approach.” Me Chhem Aash Paghuch – Voices against war

I dream of tomorrow es Ne vk'k ixgqpA ixkg 'kksfy nqfu;kgAA When the world will be beautiful! }gl xk'k gqfj xqy r xqyt+kj izt+yu O how bright the day, how green the grass! t+Wehul l lj yfx rW lCt+kj izt+yuA Flowers paradisal, earth aching with joy, oNl eat+ Wgqfel yksy W Qaokj izt+yu And dancing fountains of love in his breast! ixkg 'kksfy nqfu;kgAAW The world will be beautiful! dtqy ykx u; es xN+u vWN dt+kWyh A rare confluence of happy stars! oL;e }n rW cfc VsaMî xN+u es Oot+kWyhA With my eyes sparkling without collyrium. W Rose-red nipples, breasts swelling with milk r nfg ogq;Z n'kgkj f;f; lksu lkWyh The world will be beautiful! ixkgW 'kksfyW nqfu;kgAA

Kashmiri poets and writers have, for long, expressed their angst against hunger, poverty, social injustice and subjugation. They wrote in Kashmiri, Dogri, Ladakhi and also in Urdu, Persian and later in Hindi. Writing in their native languages and dialects helped them commune with the masses. Ghulam Ahmad "Mahjoor", Abdul Ahad Azad, Amin Kamil, Rehman Rahi and others reflected on the state of society and voiced people's hopes and aspirations. Dinanath Nadim (1916–1988) was one of the enthusiastic voices of the progressive movement in literature that found a foothold in India and Kashmir around the early 1930s.

Dinanath Nadim’s poem "Me Chhem Aash Paghuch" (I am hopeful of tomorrow), is considered a powerful anti-war poem.

JANUARY 2018 es Ne vk'k ixgqpA ixkg 'kksfy nqfu;kgAA

}gl xk'k gqfj xqy r xqyt+kj izt+yu t+Wehul l lj yfx rW lCt+kj izt+yuA oNl eat+ Wgqfel yksy W Qaokj izt+yu ixkg 'kksfy nqfu;kgAAW dtqy ykx u; es xN+u vWN dt+kWyh oL;e }n rW cfc VsaMî xN+u es Oot+kWyhA r nfg ogq;Z n'kgkjW f;f; lksu lkWyh ixkgW 'kksfyW nqfu;kgAA

Verses from "Me Chhem Aash Paghuch" in Kashmiri by Dinanath Nadim.

January 2018

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*Translation of verses and narrative are available on the page preceding the corresponding calendar page 29 30 31 Prithvi Sukta – A hymn to the Earth

O Prithivī, thy centre and thy navel, all forces that have issued from ;r~ rs e/;a i`fFkfo ;Pp uH;a ;kLr ÅtZLrUo% lacHkwo q%A thy body rklq uks /ksáfHk u% ioLo ekrk Hkwfe% iq=ks vga i`fFkO;k% itZU;% firk l m u% fiirqZ AAƒ„AA Set us amid those forces; breathe upon us. I am the son of Earth, Earth is my Mother. ;r~ rs Hkwes fo[kukfe f{kça rnfi jksgrqA Parjanya is my Sire; may he promote me. (Sloka 12) ek rs eeZ foe`Xofj ek rs ân;efiZie~ AA35AA Let what I dig from thee, O Earth, rapidly spring and grow again. xzh"eLrs Hkwes o"kkZf.k 'kj)seUr% f'kf'kjks olUr%A O Purifier, let me not pierce through thy vitals or thy heart. (Sloka 35) _roLrs fofgrk gk;uhjgksjk=s i`fFkfo uks nqgkrke~ AA36AA Earth, may thy summer, and thy rains, and autumn, thy winter, and thy dewy frosts, and spring-time. May thy years, Prithivī! and ordered seasons, and day and night pour out for us abundance. (Sloka 36)

Our forefathers wrote many hymns enjoining human beings to live in harmony with nature. They constantly sought the blessings of the five elements of life or the pancha mahabhoota of nature: akasha (firmament), vayu (air), tejas (fire), apahh (water) and prithvi (earth).

The Prithvi Sukta (Hymn to the Earth) is a collection of incisive slokas from the Atharva Veda, which prick at the conscience of today’s society tottering on the brink of an environmental disaster.

The enduring filial allegiance of humankind to Mother Earth is declared solemnly in the first verse. In the second, the seers prayed for forgiveness for any inadvertent FEBRUARY 2018 action causing damage to the source of life. Will the third sloka move governments across the world to bend in submission to Mother Earth? ;r~ rs e/;a i`fFkfo ;Pp uH;a ;kLr ÅtZLrUo% lacHkwo q%A 2018 February rklq uks /ksáfHk u% ioLo ekrk Hkwfe% iq=ks vga i`fFkO;k% itZU;% firk l m u% fiirqZ AAƒ„AA Mon 12 26 ;r~ rs Hkwes fo[kukfe f{kça rnfi jksgrqA Tue 13 27 ek rs eeZ foe`Xofj ek rs ân;efiZie~ AA35AA

Wed 14 28 xzh"eLrs Hkwes o"kkZf.k 'kj)seUr% f'kf'kjks olUr%A _roLrs fofgrk gk;uhjgksjk=s i`fFkfo uks nqgkrke~ AA36AA Thu 1 15 Verses from the "Prithvi Sukta" of the Atharva Veda in Sanskrit. Fri 2 16

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Sun 11 25 Pengal Viduthalai Kummi – On the emancipation of women

Gone are those who said to the woman, Vl;ilAk; ngz;fs; njhLtJ jPiknad; "You shall not open the book of Knowledge" nwz;zp apUe;jtu; kha;e;J tpl;lhu;;;@ And the strange ones who declared that tPl;Lf; Fs;Ns ngz;izg; G+l;bitg; Nghnkd;w Women must be confined within the home tpe;ij kdpju; jiyftpo;e;jhu;. Are hanging their heads in shame today.

To rule the world and make the laws gl;lq;fs; Ms;tJQ; rl;lq;fs; nra;tJk; We women have risen up; ghupdp;w; ngz;fs; elj;j te;Njhk;;@ Look, the woman no longer lags behind the man in wisdom. vl;L kwptpdpy; MZf; fpq;Nfngz; Dance the kummi, dance to the beat. ,isg;gpy;iy fhnzd;W Fk;kpab!

The Tamil poet Subramania Bharati (1882-1921) used different forms of poetry with telling effect to highlight social concerns. He used maxims such as “thaiyalai uyarvu sei” (Empower and enhance women), and “penn viduthalai vendum” (Women should be liberated from the clutches of oppression). He further declared, “madhar thammai izhivu seyyum madmaiyaik koluththuvom” (Let’s burn this idiocy that demeans women).

Among his unforgettable poems are the Kummi songs. Usually performed as a circle dance, Kummi involves a group of women singing, while performing a variety of hand clapping patterns (kummiyadi) and dance steps (advau). A leader and chorus perform some varieties of Kummi while in some others, all participants sing at once.

MARCH 2018 Vl;ilAk; ngz;fs; njhLtJ jPiknad; nwz;zp apUe;jtu; kha;e;J tpl;lhu;;;@ tPl;Lf; Fs;Ns ngz;izg; G+l;bitg; Nghnkd;w tpe;ij kdpju; jiyftpo;e;jhu;. gl;lq;fs; Ms;tJQ; rl;lq;fs; nra;tJk; ghupdp;w; ngz;fs; elj;j te;Njhk;;@ vl;L kwptpdpy; MZf; fpq;Nfngz; ,isg;gpy;iy fhnzd;W Fk;kpab!

Verses from "Pengal Viduthalai Kummi" in Tamil by Subramania Bharati.

March 2018

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26 27 28 29 30 31 Tutari – A clarion call to end oppression

Bring me a trumpet ,d rqrkjh |k et vk.kquh I shall fill it with my own breath Qqadhu th eh Loçk.kkus I shall pierce all skies Hksnquh Vkdhu lkjh xxus With its long, ringing notes nh?kZ frP;k R;k fdadkGhus

Attack the fort of hypocrisy gYyk dj.;k ák naHkkoj] ák caMkoj Come O Braves, make haste! ‘kqjkauks ;k Rojk djk js Raise high the flag of equality lerspk /ot map /kjk js Wave the proclamation of moral ideals uhrhph }kgh fQjok js Synchronised with these notes of the trumpet. rqrkjhP;k ;k lqjkcjkscj

In the late 1800s, the Marathi poet Krishnaji Keshav Damle (1866-1905), who wrote under the pen name “Keshavsut”, initiated a strong and definite line of work that questioned the status quo and urged people to fight against injustice. The momentum of his work carried in its crest the work of poets such as Muktibodh, Karandikar, Kolhatkar and Surve who focused on the ills facing society such as exploitation, gender inequality and marginalisation.

Keshavsut’s famous poem, “Tutari”, meaning “Trumpet” was a clarion call to Indians to rise and overthrow colonial rule.

APRIL 2018 ,d rqrkjh |k et vk.kquh April 2018 Qqadhu th eh Loçk.kkus Mon 9 23 Hksnquh Vkdhu lkjh xxus Tue 10 24 nh?kZ frP;k R;k fdadkGhus Wed 11 25 gYyk dj.;k ák naHkkoj] ák caMkoj Thu 12 26 ‘kqjkauks ;k Rojk djk js lerspk /ot map /kjk js Fri 13 27 uhrhph }kgh fQjok js Sat 14 28 rqrkjhP;k ;k lqjkcjkscj Sun 1 15 29

Verses from "Tutari" in Marathi by Keshavsut. Mon 2 16 30

Tue 3 17

Wed 4 18

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Sun 8 22 Bidrohi – Rebel for freedom, equality and the joyous human spirit

I am the cruel axe of Parshurama, B¢j flöl¡−jl L−W¡l L¥W¡l I shall make this world warrior-less ¢e:r¢œu L¢lh ¢hnÄ, B¢eh n¡¢¿¹ n¡¿¹ Ec¡l! I shall bring a peace that is peaceful and benevolent! B¢j qm hml¡j-ú−å I shall uproot this miserable earth effortlessly and with ease, B¢j Ef¡¢s −g¢mh Ad£e ¢hnÄ Ah−q−m eh pª¢øl jq¡e−¾cz And create a new universe of joy and peace. jq¡-¢h−â¡q£ lZ LÓ¡¿¹ Battle-weary, I, the great rebel, B¢j −pC ¢ce qh n¡¿¹, Shall rest in quiet only when I find k−h Evf£¢s−al œ²¾ce-−l¡m BL¡−n h¡a¡−p dh¢e−h e¡ - The sky and the air free of the piteous groans of the oppressed. AaÉ¡Q¡l£l MsN L«f¡Z i£j lZ-i¨−j l¢Z−h e¡ - Only when the battlefields are cleared of jingling bloody sabres ¢h−â¡q£ lZ LÓ¡¿¹ Shall I, weary of struggles, rest in quiet, I, the great rebel. B¢j −pC ¢ce qh n¡¿¹z I am the rebel eternal, I raise my head beyond this world, B¢j ¢h−â¡q£ i«…, iNh¡e h¤−L Hy−L ¢cC fc-¢Qq², High, ever erect and alone! B¢j pËø¡-p§ce, −n¡L-a¡f q¡e¡ −Mu¡m£ ¢h¢dl hr L¢lh ¢iæ! B¢j ¢h−â¡q£ i«…, iNh¡e h¤−L Hy−L −c−h¡ fc-¢Qq²! B¢j −Mu¡m£-¢h¢dl hr L¢lh ¢iæ! B¢j ¢Ql-¢h−â¡q£ h£l - ¢hnÄ Rs¡−u E¢Wu¡¢R HL¡ ¢Ql Eæa ¢nl!

Kazi Nazrul Islam (1899-1976) was a poet, writer, playwright, musician, revolutionary and freedom fighter, who rallied people against all forms of oppression and exploitation and raised the consciousness of the masses. His works demonstrate his humanism and abiding belief in the strength and abilities of the common man. A fierce streak of rebellion against any oppressive order runs through his work, which earned him the sobriquet "Bidrohi Kobi" or the Rebel Poet.

Kazi Nazrul Islam was a strong critic of British colonialism and was jailed on a few occasions. His famous poem "Bidrohi" rages against subjugation, and the 'eternal rebel' wants to stir the consciousness of people to reject the inequities all around, thereby hoping to create a new order that brings peace and joy everywhere.

MAY 2018 2018 B¢j flöl¡−jl L−W¡l L¥W¡l May ¢e:r¢œu L¢lh ¢hnÄ, B¢eh n¡¢¿¹ n¡¿¹ Ec¡l! Mon 14 28 B¢j qm hml¡j-ú−å B¢j Ef¡¢s −g¢mh Ad£e ¢hnÄ Ah−q−m eh pª¢øl jq¡e−¾cz Tue 1 15 29 jq¡-¢h−â¡q£ lZ LÓ¡¿¹ B¢j −pC ¢ce qh n¡¿¹, Wed 2 16 30 k−h Evf£¢s−al œ²¾ce-−l¡m BL¡−n h¡a¡−p dh¢e−h e¡ - AaÉ¡Q¡l£l MsN L«f¡Z i£j lZ-i¨−j l¢Z−h e¡ - Thu 3 17 31 ¢h−â¡q£ lZ LÓ¡¿¹ Fri 4 18 B¢j −pC ¢ce qh n¡¿¹z B¢j ¢h−â¡q£ i«…, iNh¡e h¤−L Hy−L ¢cC fc-¢Qq², Sat 5 19 B¢j pËø¡-p§ce, −n¡L-a¡f q¡e¡ −Mu¡m£ ¢h¢dl hr L¢lh ¢iæ! B¢j ¢h−â¡q£ i«…, iNh¡e h¤−L Hy−L −c−h¡ fc-¢Qq²! Sun 6 20 B¢j −Mu¡m£-¢h¢dl hr L¢lh ¢iæ! B¢j ¢Ql-¢h−â¡q£ h£l - Mon 7 21 ¢hnÄ Rs¡−u E¢Wu¡¢R HL¡ ¢Ql Eæa ¢nl! Tue 8 22 Verses from "Bidrohi" in Bengali by Kazi Nazrul Islam.

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Sun 13 27 Otthra Jun – To awaken social consciousness

So many times has it come and gone Kitle aile gele The 18th of June! Otthra Jun! The poor Gavddi-boy Ambeamullant kuddkuddtta Still shivers beneath the mango tree. Gavddeacho por ozun! The golden Goa of our dreams Bhangarachem Goem amchem How far from us, still! Kitlem asa pois ozun!

Each year on that day without fail, Tea disa ugddasan My heart is set aflame. Hodd’ddem mhojem pett’ta uzo. My brother, do you remember, Bhava tuka ugdas asa The 18th of June? Otthra Jun?

A number of writers, scholars and poets: B.B. Borkar, Kashinath Shridhar Naik (Bayabhav), Shankar Bhandari, Manohar Rai Sardesai and others, exploited Goa’s lyrical language Konkani, to glorify the state’s natural and cultural heritage and to awaken social and political consciousness. The revolutionary zeal of the freedom movement fired the Goan imagination, which these scholars tended with their writings. The primacy given to Portuguese and divisions along caste, religious and linguistic lines led to calls for unity, and for the revival and official recognition of Konkani.

In his poem "Otthra Jun" (18th June) commemorating the civil disobedience movement launched in Goa on 18th June 1946, “Lok Kavi” Manohar Rai Sardesai (1925-2006) appeals to people to remember the dream, and unite and work for the common man.

JUNE 2018 June 2018

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Tue 12 26

Wed 13 27

Thu 14 28

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Kitle aile gele Mon 4 18 Otthra Jun! Ambeamullant kuddkuddtta Tue 5 19 Gavddeacho por ozun! Wed 6 20 Bhangarachem Goem amchem Kitlem asa pois ozun! Thu 7 21 Tea disa ugddasan Fri 8 22 Hodd’ddem mhojem pett’ta uzo. Sat 9 23 Bhava tuka ugdas asa Otthra Jun? Sun 10 24

Verses from "Otthra Jun" in Konkani by Manohar Rai Sardesai. Sinhasan Khali Karo Ki Janata Aati Hai – No power greater than a people united

O Fool! Whom do you seek, vkjrh fy;s rw fdls

The spade and plough will be the new sceptre, QkoM+s vkSj gy jktn.M cuus dks gSa] (While) pusillanimity adorns itself with gold; /kwljrk lksus ls J`axkj ltkrh gS Hark the strident call of (changing) Time's chariot! Make way! nks jkg] le; ds jFk dk ?k?kZj&ukn lquks] Vacate the throne, for the people approach. flagklu [kkyh djks fd turk vkrh gSA

India's freedom movement drew the literati, who used their pen to inspire people. The patriotic poems of a defiant Subhadra Kumari Chauhan and "Rashtra Kavi" Ramdhari Singh "Dinkar" (1908-1974) exuded Veera Rasa and inspire people even today.

Hindi poetry written in Braj Bhasha for centuries and epitomised by the poems of Bhartendu Harishchandra (1850-85) and others before him, transited in the late 19th century. It was charged by verses of power and personality written in Khari Boli by the "Chayawaad" poets, Suryakant Tripathi "Nirala" and Mahadevi Verma. Thereafter, literature became an influential medium to effect social change.

These select verses from Ramdhari Singh Dinkar's germane "Sinhasan khali karo ki janata aati hai" (Vacate the throne, for the people approach), ring true even now.

JULY 2018 vkjrh fy;s rw fdls

QkoM+s vkSj gy jktn.M cuus dks gSa] /kwljrk lksus ls J`axkj ltkrh gS nks jkg] le; ds jFk dk ?k?kZj&ukn lquks] flagklu [kkyh djks fd turk vkrh gSA

Verses from "Sinhasan Khali Karo Ki Janata Aati Hai" in Hindi by Ramdhari Singh Dinkar.

July 2018

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23 24 25 26 27 28 29 30 31 Utkal Santan – A social re-awakening

If self-interest be, the sole guiding light, SÐ[Þeþ D_ï[Þ Òkþa LÞÒeþ bþÐB Can a nation progress? jèÐ\àL‡ SN[cZÞ The acquisitive mind; forever craving, ever desirous, Will it act for the nation's good? SÐ[Þeþ D_ï[Þ Òj LÐk‡Üþ LeÞþa jèÐÒ\à dÐeþ aﻮ c_ What hope to revive or resurrect; For a patient at death's door; hÐN‡ZÐ aÞm‡þA QÞLÞ—L ÒkþÒmþ If vultures and jackals don the healer's robes? ha LÞ `ÐBa `õÐZ?

In the late 19th century, Madhusudan Das (1848-1934), Baikunthanath De, Fakir Mohan Senapati, Radhanath Roy, Gourisankar Roy and other intellectuals and social reformers channelled the discontent against regional domination and British callousness, for raising consciousness of the Odiya identity.

By 1803, while ruling from Cuttack, the British had split the Odiya-speaking regions amongst adjoining provinces for political and administrative convenience, leading to disgruntlement. The 1866 famine that wracked Odisha (Utkal) exposed the British administration's indifference, fuelling anger. The reformers led a cultural renaissance, and also aimed for social and economic development through educational, agricultural and industrial progress.

In his poem "Utkal Santan" (Child of Utkal), poet and reformer "Utkal Gourab" Madhusudan Das, assailed indifferent, self-serving toadies who worked against the Utkal Union Movement.

AUGUST 2018 August 2018

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SÐ[Þeþ D_ï[Þ Òkþa LÞÒeþ bþÐB jèÐ\àL‡ SN[cZÞ SÐ[Þeþ D_ï[Þ Òj LÐk‡Üþ LeÞþa jèÐÒ\à dÐeþ aﻮ c_ hÐN‡ZÐ aÞm‡þA QÞLÞ—L ÒkþÒmþ ha LÞ `ÐBa `õÐZ?

Verses from "Utkal Santan" in Odiya by Madhusudan Das. Desamunu Preminchumanna – An ode to humanism

Eschew self-interest, స⠂త 젾భం క⠂త 렾ꁁ呋 And care for your fellow men ꡊ쁁屁 퐾萿吿 運葁 పడ푋뱍 The country is not just this clod of earth, 顇శమం籇 మ籍簿吾顋뱍 But people, passionate and free! 顇శమం籇 మꁁ�졋뱍

Is one’s religion of import? మతం 푇쁈遇ꁁ 뱇롋뱍 If men are of one mind మన 푊క籈 మꁁ�లు籇 A united race will rise and progress, 瀾逿 యన㐨頿 졇栿 ꡆ쀿尿 And shine forth in this land! 졋క롁న 쀾ణి桁ꁋ뱍

Gurajada Appa Rao (1862-1915), a noted playwright, poet and writer was a social commentator and his works, a trenchant commentary on the social conditions of the day. His popular play "Kanyasulkam" (1892), written in the dialect understood by the masses, assailed social forces that encouraged child marriage. The verses selected from his poem "Desamunu Preminchumanna" proclaim his abiding humanism and devout patriotism.

Gurajada Appa Rao, Vemana, Kandukuri Veeresalingam Panthulu and other writers and poets ensured Telugu literature, which was traditionally appraised on its ability to please or edify, also raised awareness about societal issues and served a social purpose.

SEPTEMBER 2018 స⠂త 젾భం క⠂త 렾ꁁ呋 ꡊ쁁屁 퐾萿吿 運葁 పడ푋뱍 顇శమం籇 మ籍簿吾顋뱍 顇శమం籇 మꁁ�졋뱍

మతం 푇쁈遇ꁁ 뱇롋뱍 మన 푊క籈 మꁁ�లు籇 瀾逿 యన㐨頿 졇栿 ꡆ쀿尿 졋క롁న 쀾ణి桁ꁋ뱍

Verses from "Desamunu Preminchumanna" in Telugu by Gurajada Appa Rao.

September 2018

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24 25 26 27 28 29 30 Rukh – The earth’s poem on the sky’s canvas

There are trees I would like ku`J ru`K myrw id`l krdw hY, To throw on my shoulder playfully, moFy cu`k iKfwvW[ There are trees I would like ku`J ru`K myrw id`l krdw hY, To kiss and then die. cuMmw qy mr jwvW[ All trees sway in unison ku`J ru`K jd vI rL ky JUMmx When strong winds blow. qyz vgx jd hvwvW, I wish I could render swvI bolI s`B ru`KW dI Their verdant, leafy language. id`l krdw il`K jwvW[ I wish that I could myrw vI ieh id`l krdw hY, Return as a tree ru`K dI jUny AwvW[ And if you wish to listen to my song jy qusW myrw gIq hY suxnw, I would sing it in the trees. mYN ru`KW iv`c gwvW[ The trees are like my mother, ru`K qW myrI mW vrgy ny, May their shade live forever. ijaUx ru`KW dIAW CwvW[

Shiv Kumar Batalvi (1936-1973) renowned for the pathos and passion of his romantic poetry in Punjabi, was feted for his magnum opus “Loona”, based on the legend, Puran Bhagat. In Batalvi’s version, he presents the story from the point of Loona – traditionally depicted as a depraved, vile woman – of her dilemma and suffering as a woman in a duplicitous, male-dominated society.

In this poem "Rukh" (Trees), Batalvi projects his love and admiration for people around him onto trees that he loves so dearly. At a time when indifferent humans are relentlessly taking our planet towards an uncertain environmental future, such feelings may appear mawkish. Yet, as we count the cost of decades exhausted on industrial and green revolutions, in terms of over-exploited groundwater, polluted air, pesticides and chemicals in the food chain and the serious consequences now manifest on the social, ecological and livelihood fronts, Batalvi’s simple yearning to be one with nature appears so refreshing. Like his Loona, will the earth’s remonstration about mankind’s perfidious ways take an ominous turn?

OCTOBER 2018 ku`J ru`K myrw id`l krdw hY, moFy cu`k iKfwvW[ ku`J ru`K myrw id`l krdw hY, cuMmw qy mr jwvW[ ku`J ru`K jd vI rL ky JUMmx qyz vgx jd hvwvW, swvI bolI s`B ru`KW dI id`l krdw il`K jwvW[ myrw vI ieh id`l krdw hY, ru`K dI jUny AwvW[ jy qusW myrw gIq hY suxnw, mYN ru`KW iv`c gwvW[ ru`K qW myrI mW vrgy ny, ijaUx ru`KW dIAW CwvW[

Verses from "Rukh" in Punjabi by Shiv Kumar Batalvi.

October 2018

Mon Tue Wed Thu Fri Sat Sun Mon Tue Wed Thu Fri Sat Sun

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29 30 31 Hun: Kavi – Chun Tayyar? – Indifference to societal inequities is an outrage

In a moment XàlÉXàlÉɃÉÉÅ the city turns to pebble, stone, dagger, razor {ÉNɆ÷ HÅíHí†÷, {ÉNɆ÷ ~ÉooɆ÷, {ÉNɆ÷ LÉÅWð†÷, {ÉNɆ÷ {É„lɆ÷, ruin, spark, flame, ash {ÉNɆ÷ LÉÅeô†÷, {ÉNɆ÷ lÉiÉLÉÉà, {ÉNɆ÷ §ÉeôHíÉà, {ÉNɆ÷ §ÉeôoÉÖÅ, I: a poet I cannot exist as a mere reporter. ¾ÖÅú : H퇴É. Nor as a court bard. ƒÉɆ÷ÉoÉÒ LɥɆ÷~ÉmÉÒ oÉ>{Éà †÷¾àú´ÉÉlÉÖÅ {ÉoÉÒ I want to grit my teeth and speak without mincing my words about this conspiracy +{Éà §ÉÉ`òSÉɆ÷iÉ ¥É{ÉÒ{Éà ƒÉɆà÷ Yð´É´ÉÖÅ {ÉoÉÒ. But for that HíSÉHíSÉÉ´ÉÒ{Éà HÅí>Hí Hí÷¾àú´ÉÖÅ Uïà ƒÉɆà÷ +É HíÉ´ÉlɆ÷É ‡´É„Éà. I must retrieve my pen ~ÉiÉ +à ƒÉÉ`àò lÉÉà ƒÉɆà÷ ƒÉɆ÷Ò Hí±ÉƒÉ{Éà HíÉhõ´ÉÒ ~Éeàô from a deep dark well – my father’s well, HÚí´ÉɃÉÉÅoÉÒ ¥É¾úɆ÷ my ancestral well, HÚí´ÉÉà : ¥ÉÉ~É{ÉÉà HÚí´ÉÉà the well that is the final refuge of women HÚí´ÉÉà : ¥ÉÉ~ÉqöÉqöÉ{ÉÉà HÚí´ÉÉà who dive to their own shameful death. HÚí´ÉÉà : +ƒÉɆà÷-¥Éä†÷ÉÅ+Éà{Éà-¥ÉÚeôÒ ƒÉ†÷´ÉÉ{ÉÖÅ +àHí ƒÉÉmÉ +ɸɫɻoÉÉ{É.... I have to throw in a fishing hook, and pull out my pen, a brand new pen lÉÉà...... HÚí´ÉÉà Hí¾àúlÉÉÅ lÉà +É- {Éà +àƒÉÉÅoÉÒ HíÉhõ´ÉÒ ¾úÉà«É Hí±ÉƒÉ with my hands alone. lÉÉà.....+àƒÉÉÅ {ÉÉLÉ´ÉÒ ~Éeàô ‡¥É±ÉÉeôÒ.

Saroop Dhruv (born 1948), is a Gujarati poet, playwright and cultural activist, who promotes the cause of socio-economic, ethnic and religious minorities.

Historically, different cultures and dynasties left their mark on the frontier region of Gujarat. These myriad influences yielded a rich, vibrant cultural heritage. Over the years, people from all sections of society contributed to the state's socio-cultural and economic development.

However, the state has witnessed its share of strife and unrest, that have created differences among different sections. In these verses of her poem "Hun: Kavi – Chun Tayyar?" (I: a poet – Am I ready?), Saroop Dhruv expresses her anguish and her resolve as a poet to no longer remain a mute bystander, but use her only weapon– a pen, to speak out against hate and injustice. NOVEMBER 2018 XàlÉXàlÉɃÉÉÅ {ÉNɆ÷ HÅíHí†÷, {ÉNɆ÷ ~ÉooɆ÷, {ÉNɆ÷ LÉÅWð†÷, {ÉNɆ÷ {É„lɆ÷, November 2018 {ÉNɆ÷ LÉÅeô†÷, {ÉNɆ÷ lÉiÉLÉÉà, {ÉNɆ÷ §ÉeôHíÉà, {ÉNɆ÷ §ÉeôoÉÖÅ, ¾ÖÅú : H퇴É. Mon 12 26 ƒÉɆ÷ÉoÉÒ LɥɆ÷~ÉmÉÒ oÉ>{Éà †÷¾àú´ÉÉlÉÖÅ {ÉoÉÒ Tue 13 27 +{Éà §ÉÉ`òSÉɆ÷iÉ ¥É{ÉÒ{Éà ƒÉɆà÷ Yð´É´ÉÖÅ {ÉoÉÒ. HíSÉHíSÉÉ´ÉÒ{Éà HÅí>Hí Hí÷¾àú´ÉÖÅ Uïà ƒÉɆà÷ +É HíÉ´ÉlɆ÷É ‡´É„Éà. Wed 14 28 ~ÉiÉ +à ƒÉÉ`àò lÉÉà ƒÉɆà÷ ƒÉɆ÷Ò Hí±ÉƒÉ{Éà HíÉhõ´ÉÒ ~Éeàô HÚí´ÉɃÉÉÅoÉÒ ¥É¾úɆ÷ Thu 1 15 29 HÚí´ÉÉà : ¥ÉÉ~É{ÉÉà HÚí´ÉÉà HÚí´ÉÉà : ¥ÉÉ~ÉqöÉqöÉ{ÉÉà HÚí´ÉÉà Fri 2 16 30 HÚí´ÉÉà : +ƒÉɆà÷-¥Éä†÷ÉÅ+Éà{Éà-¥ÉÚeôÒ ƒÉ†÷´ÉÉ{ÉÖÅ +àHí ƒÉÉmÉ +ɸɫɻoÉÉ{É.... Sat 3 17 lÉÉà...... HÚí´ÉÉà Hí¾àúlÉÉÅ lÉà +É- {Éà +àƒÉÉÅoÉÒ HíÉhõ´ÉÒ ¾úÉà«É Hí±ÉƒÉ lÉÉà.....+àƒÉÉÅ {ÉÉLÉ´ÉÒ ~Éeàô ‡¥É±ÉÉeôÒ. Sun 4 18

Verses from "Hun: Kavi – Chun Tayyar?" in Gujarati by Saroop Dhruv. Mon 5 19

Tue 6 20

Wed 7 21

Thu 8 22

Fri 9 23

Sat 10 24

Sun 11 25 Vachana – The static will perish, the dynamic will not

The rich build temples for Shiva G¼ÀîªÀgÀÄ ²ªÁ®AiÀÄ ªÀiÁrºÀgÀÄ, What can I, a poor man, do? My legs are pillars £Á£ÉãÀ ªÀiÁqÀÄªÉ §qÀªÀ£ÀAiÀiÁå. My body is the temple J£Àß PÁ¯Éà PÀA§, zÉúÀªÉà zÉÃUÀÄ®, My head makes the golden cupola ²gÀªÉà ºÉÆ£Àß PÀ®±ÀªÀAiÀiÁå. Oh, Lord of Kudala sangama The static will perish PÀÆqÀ®¸ÀAUÀªÀÄzÉêÁ, PÉüÀAiÀiÁå The dynamic will not. ¸ÁܪÀgÀPÀ̽ªÀÅAlÄ, dAUÀªÀÄPÀ̽«®è.

Basavanna, a 12th century poet (1105-1167 CE) and icon of the Bhakti movement was one of the leaders of the radical Lingayat or Sharana movement in Karnataka and surrounding areas of southern India.

The Lingayat Sharanas rejected ritualistic temple worship and many other aspects of Vedic tradition. They fought against caste and gender discrimination. They emphasised direct communion with God through meditation without relying on priests and other gatekeepers. They rejected the concept of heaven, hell and the afterlife and propagated the dignity of labour and of contributing most of ones earnings to social good. The Lingayats were intense bhaktas or Sharanas of Shiva, asserted social equality and opposed any form of oppression and discrimination. The Sharana movement included hundreds of poet-saints, men and women from all castes and professions including Akka Mahadevi and Allama Prabhu. The Sharanas shared thoughts and experiences through a modern poetic form of free verse called Vachanas in Kannada. The Vachanas written by Sharanas, discovered and edited today, amount to nearly 18,000.

Today there are millions of followers of Basava and other Sharanas primarily in Karnataka, but also in Maharashtra, Andhra Pradesh and Tamil Nadu. Basavanna wrote over thousand Vachanas, one of which is reproduced here, along with its English translation.

DECEMBER 2018 December 2018 G¼ÀîªÀgÀÄ ²ªÁ®AiÀÄ ªÀiÁrºÀgÀÄ,

Mon 10 24 £Á£ÉãÀ ªÀiÁqÀÄªÉ §qÀªÀ£ÀAiÀiÁå.

Tue 11 25 J£Àß PÁ¯Éà PÀA§, zÉúÀªÉà zÉÃUÀÄ®, ²gÀªÉà ºÉÆ£Àß PÀ®±ÀªÀAiÀiÁå. Wed 12 26 PÀÆqÀ®¸ÀAUÀªÀÄzÉêÁ, PÉüÀAiÀiÁå Thu 13 27 ¸ÁܪÀgÀPÀ̽ªÀÅAlÄ, dAUÀªÀÄPÀ̽«®è.

Fri 14 28 Verses from one of the Vachanas in Kannada by Basavanna.

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