In Dylan on Worm’s Head, Rhys Hughes describes a misadventure that the Welsh poet had while hiking as a tribute to him on Dylan Thomas Day. Clickhereto read.
Munaj Gul gives an in memoriam for a photographer from Balochistan. Clickhere to read.
Musings of a Copywriter
In ‘Is this a Dagger I See…?‘, Devraj Singh Kalsi gives a tongue-in-cheek account of a writer’s dilemma. Click here to read.
Notes from Japan
In A Golden Memory of Green Day in Japan, Suzanne Kamata tells us of a festival where she planted a tree in the presence of the Japanese royalty. Click here to read.
Perhaps when Dylan Thomas wrote these lines, he did not know how relevant they would sound in context of the world as it is with so many young dying in wars, more than seven decades after he passed on. No poet does. Neither did he. As the world observes Dylan Thomas Day today — the day his play, Under the Milkwood, was read on stage in New York a few months before he died in 1953 — we have a part humorous poem as tribute to the poet and his play by Stuart McFarlane and a tribute from our own Welsh poet, Rhys Hughes, describing a fey incident around Thomas in prose leading up to a poem.
May seems to be a month when we celebrate birthdays of many writers, Tagore, Nazrul and Ruskin Bond. Tagore’s birthday was in the early part of May in 1861 and we celebrated with a special edition on him. Bond, who turns a grand ninety this year, continues to dazzle his readers with fantastic writings from the hills, narratives which reflect the joie de vivre of existence, of compassion and of love for humanity and most importantly his own world view. His books have the rare quality of being infused with an incredible sense of humour and his unique ability to make fun of himself and laugh with all of us.
Nazrul, on the other hand, dreamt, hoped and wrote for an ideal world in the last century. The commonality among all these writers, seemingly so diverse in their outlooks and styles, is the affection they express for humanity. Celebrating the writings of Nazrul, we have one of his fiery speeches translated from Bengali by Radha Chakravarty and a review of her Selected Essays: Kazi Nazrul Islam by Somdatta Mandal. An essay from Niaz Zaman dwells on the feminist side of Nazrul while bringing in Begum Roquiah. Zaman has also shared translations of his poetry. Professor Fakrul Alam, who had earlier translated Nazrul’s iconic ‘Bidrohi or Rebel‘, has given us a beautiful rendition of his song ‘Projapoti or Butterfly’ in English. Also in translation, is a poem by Tagore on the process of writing poetry. Balochi poetry by Manzur Bismil on human nature has been rendered into English by Fazal Baloch and yet another poem from Korean to English by Ilwha Choi.
Ratnottama Sengupta this month converses with a dancer who tries to build bridges with the tinkling of her bells, Sohini Roychowdhury. Gita Viswanthan travels to Khiva in Uzbekistan, historically located on the Silk Route, with words and camera. An essay on Akbar Barakzai by Hazran Rahim Dad and another looking into literature around maladies by Satyarth Pandita add zest to our non-fiction section. Though these seem to be a heterogeneous collection of themes, they are all tied together with the underlying idea of creating links to build towards a better future.
In focus this time is a writer whose prose is almost akin to poetry, Rajat Chaudhuri. A proponent of solarpunk, his novel, Spellcasters, takes us to fictitious cities modelled on Delhi and Kolkata. In his interview, Chaudhuri tells us: “The path to utopia is not necessarily through dystopia. We can start hoping and acting today before things get really bad. Which is the locus of the whole solarpunk movement with which I am closely associated as an editor and creator…”
On that note, I would like to end with a couple of lines from Nazrul, who reiterates how the old gives way to new in Proloyullash (The Frenzy of Destruction, translated by Alam): “Why fear destruction? / It’s the gateway to creation!” Will destruction be the turning point for creation of a new world? And should the destruction be of human constructs that hurt humanity (like wars and weapons) or of humanity and the planet Earth? As the solarpunk movement emphasises, we need to act to move towards a better world. And how would one act? Perhaps, by getting in touch with the best in themselves and using it to act for the betterment of humankind? These are all points to ponder… if you have any ideas that need a forum on such themes, do share with us.
We have more content which has not been woven into this piece for the sheer variety of themes they encompass. Do pause by our content’s page and browse on all our pieces.
With warm thanks to our wonderful team at Borderless — especially Sohana Manzoor for her fabulous art — I would like to express gratitude to all our contributors, without who we could not create this journal. We would also like to thank our readers for making it worth our while to write — for all of our words look to be read, savoured and mulled, and maybe, some will evolve into treasured wines.
When I learned that the poet Dylan Thomas had spent an uncomfortable night stranded on a headland called Worm’s Head I wondered what thoughts, if any, had gone through his mind at the time. The headland in question is the furthest westerly point of the Gower Peninsula.
I know Gower well. I have often hiked the coastal path that winds around this spectacular wedge of land that juts into the sea. I have climbed on Worm’s Head, though I have never been marooned on it. The headland consists of three small islands connected by causeways.
The main causeway linking the formation with the mainland is covered when the tide comes in. In fact, it is only accessible on foot for two and a half hours either side of low tide. This means it is very easy to become stranded on the headland, to be alone on the Worm.
It is perilous to attempt to swim back to shore. Many people have come to grief in the endeavour. Official advice is to remain on the Worm until the tide turns. That is what Dylan did. He described the headland afterwards as “the very promontory of depression” but before his unsettling experience as a temporary castaway, he was fascinated by its contours, the air of mystery surrounding it, a feeling almost of some ancient magic.
The headland has a distinctive shape, rearing out of the sea like the dragon it is named after, for ‘Worm’ originally was ‘Wurm’, a Viking word for dragon, and has nothing to do with wriggly soil-dwelling terrestrial invertebrates. It is a fossilised monster, a petrified myth, an undulating geological feature that seems poised to dive down into the depths.
Dylan scrambled over the rocks with a book and a bag of food, and when he reached the ultimate point of the Worm, the head itself, he made the classic mistake of falling asleep in the sun. When he was awakened by chills, he saw that it was sunset, the tide had come on, he was cut off. And so, he huddled on the coarse grass, frightened of “the things I am ashamed to be frightened of,” and waiting for the tide to go back out.
What things scared him on that little adventure? The ghosts of his fraught imagination? I know from experience how our senses can deceive us when we are in similar situations. I have bivouacked on enough beaches and islands to understand that the slap of the sea on reefs, the rolling of submerged pebbles, the cries of nightbirds, the breath of the breeze, can sound like the footsteps of goblins, demons, imps, the whisperings of phantoms, the groanings of ghouls. And so I wrote a poem for Dylan and the Worm, a poem in the form of three islands, each linked by narrow causeways…
Dylan
on the tiny hill
at the end of the causeway,
stranded by high tide and waiting
for it to recede again so he might escape
back to normality. But there’s no
normality in the whole land,
only the devilish
night
&
those
gusts of icy wind
that bite the exposed flesh
of wrists and throat that poke out
of cardigan warmth. Next time he’ll check
the tide times and plan a crossing
with more care, he’ll boast
appropriately and
laugh
a
brisk
laugh that’s more
like a dragon’s bite in the
way it sounds, a legendary snarl,
but now his knees are drawn up and fears
gnaw gently on his spirit’s bones,
a man alone, far from home,
musing on a stone
skull.
Worm. Photo Courtesy: Rhys Hughes
Rhys Hughes has lived in many countries. He graduated as an engineer but currently works as a tutor of mathematics. Since his first book was published in 1995 he has had fifty other books published and his work has been translated into ten languages.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Dylan Thomas (1914-1953);Portrait by Augustus Edwin John (1878–1961) from Amgueddfa Cymru – National Museum Wales
ENCOUNTER
I met the ghost of Dylan Thomas late at night in Ardmillan Terrace. His face, as white as alabaster, he shouted out, 'Hey, you're plastered'! Well, true, I'd imbibed some alcohol, but did not take to his tone at all. I conveyed my protests as best I could but he just quoted from Under Milk Wood*. I expressed my liking for his verse. 'The best', he said 'is by far the worst'. I tried to guess this statement's meaning yet could derive no glint or gleaning, nor corpuscle of comprehension, so I thought I could just as well mention why he was out late on the street tonight, in view of his tenuous links to life. 'To find a drink, just like always, like I used to spend the old days'. 'I've the key to life, you can have the key, if you can point me to a hostelry'. 'None', did I retort, 'twixt Earth and Heaven, for they don't serve spirits beyond eleven'.
*Radio drama by Dylan Thomas published in 1954 and read first on stage on May 14th, 1953.
Stuart McFarlane is now semi-retired. He taught English for many years to asylum seekers in London. He has had poems published in a few online journals.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
‘Chhora or Rhymes’ was written by Rabindranath Tagore in 1941 in Santinketan at his home, Udayan. It was part of a collection called Chhora that was published in the same year.
Udayan (translates to sunrise) Tagore’s home in Santiniketan, where he wrote this poem.
RHYMES
When idleness hovers In twilight’s haunts, A hard day’s work Draws to a halt, Scattered whimsies Float in flocks. I do not know why The dream realm calls, Leaving behind the Chasms of the day — Some are filled with sentiments, Some, run astray — The flow of these imaginings, Lost in their own rhythm, Revel as irrationally as Crickets’ chirp in unison, Or dragonflies gather in dusk To flit spontaneously Into a weak flame that Flickers dimly. In clear light, when I reflect On those lines, I wonder if they were written Intoxicated with wines. Externally, they seem To have an obvious sense, And yet, they seem to conceal mysteries that are dense. Thoughts seem to stream, flow, And drown — Yet, they do not reveal From where they come. They exist I know but the rest Is obscured by darkness — The game is on to tie one With another in coherence. Congruity gives meaning. But they break these constraints, And in an ecstatic frenzy, Dance in emptiness, unrestrained.
This poem has been translated by Mitali Chakravarty with editorial input by Sohana Manzoor
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
A brief overview of Rajat Chaudhuri’s Spellcasters, published by Niyogi Books, and a conversation with the author.
Spellcasters by Rajat Chaudhuri is a spellbinding fast paced adventure in a phantasmagorical world against the backdrop of climate change and environmental disasters. Chaudhuri, a proponent of solarpunk[1], has nine books under his belt, including the Butterfly Effect (2018) a few fellowships (like Charles Wallace), and a sense of fun as the characters hurtle through the book gripping the readers with their intensity.
In this novel, Chaudhuri’s universe is run by a council, based on Akbar’s Navratnas[2]. They seem to be people in charge of running a chaotic world. This group — though not drawn from Akbar’s court but from various parts of the world — are known as the ‘Nine Unknown Men’. They are said to host great people from the past in another dimension. As they “fold the dimensions and transform matter from one form to another”, manipulating and yet healing characters like Chanchal Mitra, his protagonist, putting the world to ‘rights’ by destroying villainous capitalists who sport shrunken heads of their enemies and indulge in creating drugs that can lead to annihilation of humankind, there is a fine vein of coherence which gives credibility to Chaudhuri’s imagined world.
The locales are all fictitious but highlight real world problems of climate change, unethical scientific research and uncontrolled economic growth that only pamper the pockets of the rich craving power. He weaves in episodes that had made headlines in Indian media, like Ganesha drinking milk, and Himalayan disasters, a result of interferences by human constructs like dam building and ‘development’. A sensuous mysterious woman with curly hair, Sujata, who sets Mitra back on track and is as good as a Marvel heroine when accosted with villains, adds to the appeal of the book.
He describes a barefoot tribe which seems more idyllic than real. But given that it is a phantasmagorical fantastical novel, one would just accept that as a part of the Spellcasters’ world. However, the import of the message the tribal leader conveys to the characters on the run is astute. “We take little from this land and try to return what it gives us. So did our forefathers and all those who walk this country with the animals. But the settlers in villages and cities never tire of drawing out the last drop of earth’s riches…” A similar take on nomadism and settler communities can be found in nonfiction in Anthony Sattin’s Nomads: The Wanderers Who Shaped our World, who talks of the spirit of brotherhood, or asabiyya, that bound the nomads together, a concept borne in the fourteenth century in the Middle East. One wonders if the Nine Unknown Men who cast spells are also bound by some such law as at the end the ‘Perfect Lovers’ disappear into another adventure in time… perhaps, to resurface in Chaudhuri’s next book?
Chaudhuri is poetic with words. He writes stunning descriptions of storms and climate events: “The rivers are boisterous and overflowing, the skies are being torn apart by forests of lightning. The great snow-capped peaks from where these rivers emerge have vanished behind walls of water tumbling down from the skies.”
The thing that makes his book truly unique is the way his characters seem to internalise or grow out of the miasma that encapsulates the world below the mountains. They seem like an extension of the chaotic external environment with strange happenings. Even in the council meeting held by the Nine Unknown Men, some of the crowd seem to be wisps of mists. Chanchal Mitra has to go above the hovering fog to start healing back to normal. The novel starts in a seemingly dystopian setting. The ending is more of a fantasy. There is a strain of Bengaliness in his wry humour, in small factual details, like we find Jagadish Chandra Bose seated in the council hall, though LJ drawn from RL Stevensons’ fictional pirate from Treasure Island (1883), Long John Silver, and Caligari from The Cabinet of Dr Caligari (1920), have larger and more crucial roles in the novel. Spellcasters is a thriller that entices with words, a gripping plot and suspense — set against a backdrop of strange climate events that are becoming a reality in today’s world, though the characters are more interesting than those drawn from real life.
The novel is written by an author who is compelled by perhaps more than a need to record his times. He has a vision… though not clearly laid out as a didactic message. But it hovers in the fog that is part of the book. One of the things that came across[3] was to create utopia, we need the chaos of dystopian existence…a theme that rebel poet Nazrul addresses in his poem, ‘Proloyullash’ (The Frenzy of destruction): “Why fear destruction? It’s the gateway to creation!”
In a past life, Chaudhuri had been a consumer rights activist, an economic and political affairs officer with a Japanese Mission and a climate change advocate at the United Nations, New York. Working in such capacities could have generated his vision, his worldview. Let us find out more about it by asking him directly:
Rajat Chaudhuri
What made you turn to writing from being an activist and climate change advocate? How long have you been writing fiction? What made you turn to fiction?
I am still involved with activism through my work with NGOs and my writing for popular media and other venues. However, I have gradually shifted my energies to creative fiction through which, nowadays, I try to engage with climate change and other planetary crises.
I have been writing fiction for nearly two decades now, my first novel, Amber Dusk was published seventeen years ago. As a full-time activist I have had the opportunity to interact and work with people from various strata of society right from the villages of India to international fora like the United Nations, where I have often noticed a tug-of-war of ideas between big business, sections of civil society, governments and other major groups like women, indigenous people and so on. While watching and participating in these, I had begun to realise how stories can open another flank in our efforts to communicate our ideas.
Today, you see, storytelling is everywhere. Stories are being recruited for issues big or small, important or completely worthless, even dangerous! In my case, I realised that stories can be an important vehicle for communicating issues surrounding planetary crises to my audience. Stories tend to be sticky — they remain with us for a long time and studies are now showing that well told stories can trigger changes in perceptions, beliefs and ideas. But it took me a long time to transform this realisation into book projects. Before that I had written other books – contemporary fiction, urban fantasy and so on.
What made you conceive Spellcasters? How long did it take you to write?
There are two or three strands that came together in the writing of Spellcasters. Most important among these is my interest in psychology and mental disorders and specifically in the fact that the ideas that dominate the world today, you can call them spells too, make us behave like we are affected by some kind of mental illness. Ideas and practices like limitless growth, conspicuous consumption and so on, make us behave as if we have lost our minds as we go on plundering the planet for energy and resources despite the fact that `nature’ is striking back at us with ever-increasing fury. So, our mental illness is causing planetary illness and at the centre of all this are these powerful, mesmerising, false beliefs, which right from the time of the Club of Rome have been known to be dangerous.
So, when I began to plan this novel, all these thoughts were in my mind partly driven by my activism. And at the same time, I had been reading Sudhir Kakar’s works about magic and mysticism in India and the parallels between Indian and western psychology so all of that came together. It took me about five years to complete Spellcasters not at one go, there was other stuff I have worked on in between.
What kind of research went into making the book?
To create the main character, the journalist Chanchal Mitra, I worked closely with my psychoanalyst friend Anurag Mishra who happens to be a student of Sudhir Kakar. And that research was really intense. We had long face-to-face and online sessions and I read a lot about the varieties and specificities of mental disorder.
Then there is of course that background layer of interest which oftenseeds ideas in your mind. This usually comes from your reading, and I had been interested in reading about the occult traditions of the East and the West for many years. Characters like Mme Alexandra David-Neel[4], the magic healers among indigenous peoples, the power of entheogenic substances like mushrooms have always fascinated me, and some of that came back while researching this book. Writing the climate layer of the story was comparatively easier because of my first-hand activist experience.
Do you have a vision or a message that you tried to address in this novel? I felt it moved from a dystopian setting to that of a fantasy — though not to utopia. Do you think a dystopian vision is necessary to evolve utopia?
The message is simple, and we all know it: Ideas of limitless growth have affected us mentally and so we behave and act in ways (resource extraction, carbon emission) that are making the planet sick. We are passing on our illness to the planet. The belief in limitless growth is a zoonotic disease that our species has transferred to the living planet. Still, we do not act because we are under the effect of these powerful ideas, these powerful spells, that’s where the novel gets its name. The message, if we can call it one, is to be aware of this and try to break out of these spells.
The path to utopia is not necessarily through dystopia. We can start hoping and acting today before things get really bad. Which is the locus of the whole solarpunk movement with which I am closely associated as an editor and creator. But `darkness’ can be redeeming too. Jem Bendell writes about this in detail. Grief and sorrow can indeed make us stronger; author Liz Jensen navigates grief and encounters hope in Your Wild and Precious Life, which is a must read for everyone asking these questions. But coming back to Spellcasters it is really neither dystopia or utopia if we are talking about the climate layer of the story, it’s very much set in the present. What might look dystopian are the gothic and magical elements and settings which serve as a counterpoint to the cold logic of the scientist character, Vincent.
Your novel has broken various barriers by mingling different constructs. So, tell us, how do you combine realism with fantasy, science with literature and create your own world?
It’s not difficult actually. Fantasy, magic and `unreason’ are woven around the borders of the familiar. We see them often without noticing it. Leaping a little higher or using a prescription eye-cleanser can do the trick!
To answer the other part of your question, science and literature or nature and culture were never apart in the first place. They were sundered because of the partitioning project of modernity which goes back to the work of Hobbes and Boyle and has its own history and protagonists. Science fiction as you know does not care much for this division. Climate fiction because of its scaffolding of science and reason needs to bring the two together. As a climate fiction writer, I try to keep the scientific complexities in the background, but they remain as building blocks of the story. In this book however we have a full chapter which is out of a scientist’s journal, and I did that for a change in flavour and in the spirit of experimentation.
Are your imaginary locales based on real cities? Please elaborate.
Often so. In Spellcasters the cities of Anantanagar and Aukatabadare modelled on Calcutta and Delhi respectively. A close reader can easily pick out the similarities but then I also enjoy changing some details especially when I am writing mixed-genre work like this one. So, there is no Chinese joint (like the one Chanchal hangs out at) in Calcutta where you can openly smoke weed but there are places quite similar to the one I described and there is indeed a real person with an eye of glass who used to hang out in one of these.
You have spoken of storms on the hills. Do you also see this as an impact of climate change? Do you think building roads, tunnels or hydel power stations on the hills can, over a period of time, have adverse effects on climate or humanity? Can you suggest an alternative to such ‘development’?
The avalanches, the unseasonal rains, especially the cloudbursts are all closely connected to climate change. Having said that, we also have to be careful to avoid climate reductionism. Often it is a concatenation of factors (including carbon emissions and climate change) and processes, their effects amplified by feedback loops, that precipitate disasters. This is very true if we study migration, for which climate change can be one of the driving forces but there could be other factors like economic opportunities, cultural patterns etc implicated in such flows.
Mindless development which does not take into account the fragility of nature and the interconnections between all beings big and small, microscopic or enormous, animate or inanimate, will set into motion processes that will precipitate crises like climate change. Yes, big dams are definitely a problem and small hydro is always a better option. We often hear that nature is self-healing or that there have been many previous extinctions, and that the planet has made and remade itself, but that’s like telling ourselves, please prepare for suicide while the super-rich and the cults of preppers, especially in the advanced industrialised nations, can escape to their doomsday bunkers.
The alternatives to the current development model is to be found in the ideas of Gandhi, of Schumacher, in solarpunk literature, in Vandana Shiva’s works among plenty of other places. The basic idea is to live in harmony with the planet, cut down on emissions, reduce resource extraction, try community based participatory solutions to problems instead of relying on economic, high-tech or market-based instruments, step back, go slow and let nature cloth and feed us so that we can live with dignity while forsaking greed.
In Spellcasters, you show climate change as an accepted way of life at the end. Do you think that can be a reality? Do you think climate change can be reversed?
A novel often presents itself as a bouquet of ideas without the author demonstrating any clear bias for one over the others. But as an activist-writer I usually drop clear hints as to what is more desirable without making it too obvious. There is always this ongoing duel between politics and aesthetics in a novel and the best among us balance the two quite well.
Climate change can of course be engaged with, controlled and reversed, if we can stick to the ambitious targets of the Paris climate agreement with the rich nations facilitating the process with more funds to poorer nations. Both producers and consumers have a role to play here, and we need serious lifestyle changes in the advanced industrial nations (or rather the global North) and a serious focus on climate justice for any meaningful change to occur. Only planting trees and carbon-trading won’t do.
Your language is very poetic. Do you have any intention of trying poetry as a genre?
Thank you. I haven’t ever thought of writing poetry because I am not gifted with the art of brevity which I think is essential there. But I have enjoyed translating poetry from Bengali to English, which was published as a book. I plan to do more of that.
What can we next expect from your pen?
I have been trying to finish a work of non-fiction about climate change and I hope to do this by the end of the year.
Let me also take this opportunity to thank you Mitali and your team at Borderless Journal for your service to literature. You are doing important work here and I am really grateful for your interest in my novel.
Thank you so much for giving us your time and sharing your wonderful book.
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[1]Solarpunk is a sci-fi subgenre and social movement that emerged in 2008. It visualizes collectivist, ecological utopias where nature and technology grow in harmony. Read more by clicking her
[2]Navratnas or the nine gems were a bunch of very gifted men in his court, like Birbal and Tansen.
[3]The author does not agree to this reading in the interview. He sees his novel evolve out of the solarpunk movement.
Projapoti or Butterfly by Nazrul, translated by Professor Fakrul Alam
Projapoti! Projapoti!
Butterfly, dear butterfly, From where did you get such colourful wings? Wings flaming red and blue, Such sparkling, wavy wings! I see you getting drunk sipping the honey of wildflowers. Be my friend; share some of the liquor with me. Lend me your pollen-tinted golden-silvery wings as well. My mind doesn’t like the idea of going to school anymore. Butterfly, dear butterfly—please, please take me along As your companion. You dance in the wind as you go… This day, why not share your delight with me too? I don’t want to wear the dress I have on anymore. Let me wear your flaming, sparkling dress from now on!
A rendition of the song in Bengali by a legendary singer, Feroza Begum (1930-2014)
Born in united Bengal, long before the Partition, Kazi Nazrul Islam(1899-1976) was known as the Bidrohi Kobi, or “rebel poet”. Nazrul is now regarded as the national poet of Bangladesh though he continues a revered name in the Indian subcontinent. In addition to his prose and poetry, Nazrul wrote about 4000 songs.
[In 1922, Kazi Nazrul Islam, the famous ‘Rebel Poet of Bengal’, aroused the wrath of the British administration for the revolutionary anti-imperialist writings published in his magazine Dhumketu (Comet), published in Kolkata. The Dhumketu office was raided by the police, Nazrul’s anthology Jugabani was banned, and on 23 November 1922, Nazrul was arrested and imprisoned in Presidency Jail. On 16 January 1923, Nazrul delivered his famous speech “Rajbandir Jabandandi” (Deposition of a Political Prisoner), at his trial. Sentenced to a year’s rigorous imprisonment, Nazrul was confined first in Alipore Jail and subsequently in Hooghly Jail. In February, Tagore dedicated his play Basanta to Nazrul, and later sent him a telegram urging him to call off his hunger strike. Nazrul never received the telegram, and was released from jail in November 1923.]
I am accused of treason. Hence, I am a prisoner of the state, as indicted by the state.
On one side stands the royal crown, and on the other, the flame of the comet. One represents the king, holding the sceptre; the other stands for the truth, holding the rod of justice. On the side of the king are the salaried employees of the state. On my side is the King of kings, Judge of all judges, true from the beginning to the end of time—the living divinity.
Nobody has appointed my judge. In the eyes of this Supreme Judge, all are equal—ruler and subject, rich and poor, the happy and the unhappy. At His throne, the ruler’s crown and the beggar’s musical instrument, the ektara, are placed at par. His laws are the laws of nyaya or justice, and dharma. That law has not been created by any victor for any conquered race, but from the true insights of global humanity. It is the law of universal truth, of omnipresent, all-pervading divinity. On the side of the king is a fragment of creation, minute as an atom; and on my side, the Creator Himself, whole and indivisible without beginning and end.
Behind the king are the insignificant, and behind me, stands the divine force of Lord Shiva himself. The one who backs the king has selfish goals; the one who supports me aims for the truth, to gain perfect bliss.
The king’s words are mere bubbles; my words, the boundless ocean. I am a poet, inspired by the Lord to reveal the hidden truth, to give form to formless Creation. Through the voice of the poet, the Lord makes himself heard. My utterance is the medium that publicly announces the truth, the utterance of the Lord. That utterance can appear as treason in the judgement of the state, but in the judgement of nyaya, that utterance is neither a rebellion against nyaya, nor against the truth. That utterance may be punishable in the king’s court, but in the light of dharma, at the court of nyaya, it is guiltless, untainted, unblemished, clear, inextinguishable, like truth itself.
The truth is self-revealing. It cannot be stopped by an angry, red-eyed royal sceptre. I am the veena, the instrument of that unceasing self-revelation, the veena that resonated as the voice of eternal truth. I am the veena in the hands of the Lord. It may break if it must, but who can break the Lord? It is an eternal truth that the truth exists, and so does the Lord—since the beginning of time, and forever. The one who obstructs the voice of truth today, who wishes to silence that voice, is also one of the minutest atoms of the Lord’s creation. It is by Lord’s signs, signals and wishes that such a person exists today, or may not exist tomorrow. There is no end to the hubris of the foolish mortal: he wants to imprison and punish his own Creator! But one day, this hubris is bound to drown in tears!
As I was saying, I am an instrument for the revelation of truth. There may be heartless powers that imprison that instrument, or destroy it; but the One who plays that instrument, who expresses His fiery message through that veena – what power on earth can confine Him? What power on earth can destroy the vidhata, the supreme arbiter of our destinies? I am mortal, yes, but my vidhata is immortal. I will die, so will the king, for many traitors like me are dying, and so are many kings who summon up such accusations against them, but through the ages, at no point in time, and for no reason, has the manifestation of truth been suppressed – the voice of truth has never perished. Today, too, in the same way, it continues to express itself, and will continue to do so forever. This utterance of mine, stifled by authority, will be heard again, in the voice of another. If you snatch away my flute you do not kill my music, for I can take up another flute, or create a new one, and bring the music back to life. The music does not belong to the flute, you see, it exists in my soul, and in the art of my fashioning of the flute. Hence the fault lies not with the flute, nor with the tune; the fault lies in me, the player of the flute. Likewise, for the utterance that emerges through my voice, I am not responsible. The fault lies not in me, or in my veena. It lies with the One who plays his veena through my voice. Hence, I am not the traitor against the state; the ultimate traitor is that same Lord, the player of the veena. There exists no royal authority or second divinity who has the power to punish Him. No police force or prison has yet been created, that has the power to imprison the Lord.
The royal translator deployed by the king is simply translating the language of that utterance, not its soul. His translation projects that utterance as treason, for his aim is to satisfy the king. But my writing expresses the truth, radiance and the very spirit of life, for my aim is to offer my devotion to the Lord. For the tormented, anguished dwellers on this earth, I appear as a shower of truth, the tears that rain from the Lord’s eyes. I have not revolted against the king, but against injustice. …
[From Kazi Nazrul Islam: Selected Essays, translated by Radha Chakravarty. New Delhi: Penguin Random House, 2024.]
About the Book: Selected Essays reveals to us the extraordinary versatility of Nazrul as an essayist. Addressing subjects as diverse as social reform, politics, communal harmony, environmental concerns, education, aesthetics, ethics, and philosophy, this rich collection showcases Nazrul’s dynamic vision and unique use of language as an instrument of change. The essays chart his evolving consciousness as a thinker, writer and activist, offering vivid glimpses of the ethos of his times, his relationships with leading figures such as Tagore and Gandhi, and his active engagement with social, political and cultural processes. These new translations bring Nazrul’s powerful voice to life, all its vibrant immediacy.
About the Author:
Kazi Nazrul Islam (1899-1976) is widely remembered as the fiery iconoclast who fought against the structures of oppression and orthodoxy. The iconic ‘rebel poet’ of Bengal and the national poet of Bangladesh, Nazrul continues to be loved for his songs and poetry. But he was also a writer of powerful short stories, novels, essays, journalistic editorials and articles. In his literary career, which lasted from 1919 to 1942, Nazrul achieved both fame and notoriety, for his fiery, forthright, unorthodox approach to life and art.
About the Translator:
Radha Chakravarty is a writer, critic, and translator. She has published 23 books, including poetry, translations of major Bengali writers, anthologies of South Asian literature, and critical writings on Tagore, translation and contemporary women’s writing. She was nominated for the Crossword Translation Award 2004 and the Pushcart Prize 2020.
The Bengali poet, Kazi Nazrul Islam (1899-1976), is widely remembered as the fiery iconoclast who fought against the structures of oppression and orthodoxy. The iconic bidrohi or ‘rebel poet’ of Bengal, Nazrul continues to be loved for his songs and poetry that were aimed at arousing the rebellious spirit of both Hindus and Muslims alike. But what of his prose, his journalism, and his politics? Selected Essays reveals to us the extraordinary versatility of Nazrul as a writer, thinker, and activist. Addressing subjects as diverse as social reform, politics, communal harmony, environmental concerns, education, aesthetics, ethics, and philosophy, this rich collection showcases Nazrul’s dynamic vision and unique use of language as an instrument of change. The essays chart his evolving consciousness as a thinker, writer, and activist, offering vivid glimpses of the ethos of his times, his relationships with leading figures such as Tagore and Gandhi, and his active engagement with social, political, and cultural processes.
Of the forty-one essays selected here, (three undated), the first thirteen are all written in different places all in the year 1920. That was the year Nazrul returned to Bengal after serving in Karachi during World War I as a member of the Bengal regiment of the colonial British army. Reacting to the Jallianwallah Bagh massacre he writes, “May the Dyer monument never allow us to forget Dyer’s memory” because on that occasion Hindus and Muslims embraced each other and wept together as brothers. They shared the same agony as children of the same womb. In ‘Strike’, he praises the social awareness that has swept among the ranks of the labouring class and believes that the “protest is not just a rebellion, but the death-bite of the suffering, moribund class”. When some migrants were fired upon after a clash with the armed police at a place called Kanchagarhi, he asked in ‘Who is Responsible for the Killing of Migrants?’, whether anyone can ever tolerate such injustice towards humanity, conscience, self-respect and independence and states that they are no longer going to passively accept such assaults. ‘Awakening Our Neglected Power’ contends that democracy or people’s power cannot be established in our country because of the oppression inflicted by the Bhadra[1] community.
There are several essays in which Nazrul speaks about the state of National Education, he envisages ‘A National University’, and in a very powerful piece that he wrote from Presidency Jail in Kolkata on 7 January 1923, titled ‘Deposition of a Political Prisoner’ he reveals his self-confidence:
“If anything has struck me as unjust, I have described it as injustice, described oppression as oppression, named falsehoods as falsehood. …For that endless mockery, insults, humiliation and assaults have been rained on me, from within my home and beyond. But nothing whatsoever has intimidated me into dishonouring my own truth or my own Lord. No temptation has overpowered me enough to compromise my integrity or to diminish the immense self-satisfaction gleaned through my own endeavours…. I repeat, I have no fear, no sorrow. I am the child of the elixir of immortality.”
Nazrul grew up in a traditional religious environment, yet in his writings he drew upon both Hindu and Islamic sources, and expressed a faith that transcended the limits of any single religion. In several essays, he harps on the problems of Hindu-Muslim amity and enmity and warns us about “this hideous business of purity of touch and untouchability”. He wants only humans to live in India as brothers and wants everyone to be wary of the terrible deceptions created by both the religions.
In the essay ‘Temple and Mosque‘, he states that both parties have the same leader, and his real name is Shaitan, the Devil. Written in response to the communal riots that broke out in Kolkata on 2 April 1926, he feels that those very same places of worship that ought to have been bridges between heaven and earth are instead causing harm to humanity today, and so those temples and mosques should be broken down. In another essay titled ‘Hindu-Muslim’, penned the same year, Nazrul talks about the question of an internal tail in human beings. He says, “There’s no telling what animal excitement lured the human mind to discover a substitute for tails in the beard or tiki[2]!” He further elaborates:
“Both Hindu and Muslim ways of life can be tolerated, but their faith in tikitwa and daritwa, the orthodox ways of tiki and beard, is not to be borne, for both instigate violence and killing. Tikitwa is not Hindutwa, it is perhaps punditwa, the way of the pundit! Likewise, the beard, too, is not Islamic, it is mullatwa, the way of the mullah. These two types of hair tufts, marked with religious dogma, are precisely the reason for all the conflict and hair-splitting we witness today!”
Though it is not possible to discuss all the different editorials, book reviews, and political pieces that are included in this collection, one must mention at least two essays that speak about literary issues as well. In 1932, Nazrul wrote for Patrika (subsequently reprinted in Bulbul the following year), an interesting piece titled ‘World Literature Today’. In it he states that there are two kinds of writers present in the world today and their different tendencies have assumed immense proportions.
“Ranged on both sides are great war heroes, champion charioteers of the battlefield. On one side are the dreamers, such as Noguchi, Yeats and Rabindranath, and on the other, Gorky, Johan Bojer, Bernard Shaw, Benavente and their ilk.”
But Nazrul’s ire in being ostracized comes out clearly in ‘A Great Man’s Love Is a Sandbank’ (1927), where he criticises the high-handedness of Rabindranath Tagore. He begins by telling us how he was a prisoner of state at the Alipore Central Jail when he was informed by the assistant jailor that Tagore had recognised Nazrul’s talent and dedicated his play Basanta to him. The other political prisoners present there had laughed at him not in joy but in incredulity. For him, the blessing turned into a curse. His very close friends and state prisoners also turned away from him. He realised what massive internal damage this outward gain had caused him. Busy with his political agenda, he didn’t have the time to sit and meditate as advised several times by Tagore. So Nazrul writes, “I find that the brighter my countenance shines in this glory, the darker some other famous poets’ faces seem to appear.” He mentions that he had grown accustomed to police torture but when literary personages begin to torment one, their brutality knows no bounds. “Alas, O youthful new literature!” His crime was that young people celebrated his work. He laments further,
“That Kabiguru[3], revered by both parties like the grandsire Bhisma, should assent to this plot of killing Abhimanyu, is the greatest sorrow of our times. …As for me, I have discarded that topi–pyjama—sherwani–beard look[4], only out of fear of being mocked as a ‘Mia Saheb’. But still there is no respite for me…. Now we get the feeling that the Rabindranath of today is not the same Rabindranath we have always known.”
That the trajectories and beliefs of Tagore and Nazrul went in the opposite direction is well- known. In the essay, Nazrul then further continues his complaints against Tagore. He questions whether they have been considered as his enemies, simply because they didn’t go to him frequently. Also, since the goddess of wealth blessed him, Kabiguru did not know what dire poverty the new writers had to struggle against, languishing in conditions of starvation or semi-starvation. So, he humbly requests Kabiguru not to sprinkle salt on their wounds by mocking the impoverishment that is their singular affliction, for that is one form of heartlessness that they cannot tolerate.
Of the last three essays written in 1960, namely, ‘The Science of Life’(where men “are surrounded by all sorts of travails and sufferings, and many of them cannot be alleviated”), ‘A Point to Ponder’(where the nation faces an immense problem regarding the dispute about the instructions and procedure for the worship of the mother, the Bharatmata, our Mother India) and in ‘What We Need Today’, Nazrul speaks of the necessity of a “vast tumult in India”. Making his readers aware of the vast duplicity and trickery in the name of religion, he warns that unless one avoids the baseness of being subjugated by an external power, there is no prospect of heaven for us, only the grotesqueness of hell. He wants the kalboishakhi, the wild summer storm, to “approach in all its fury, rearing his head like a hooded serpent swimming in the unchecked torrents of an ocean of blood” and sweep everything away.
Before concluding one should also make a few comments on the translation. As a veteran translator, Radha Chakravarty, has successfully managed to transcreate some very difficult Bengali idioms, cultural nuances and analogies that Nazrul used in some of his essays. As she admitted in the Introduction, “[T]ranslating Nazrul’s prose proved to be a challenge, as demanding as it was exhilarating. …The endeavour demanded experiment and creativity rather than mechanical lexical ability and involved some difficult choices…Literal translation has been avoided, with greater focus on the sense, emotion, intellectual import, rhetorical features and stylistic particularities of the Bengali source texts.” She further adds that the present translations stemmed from a desire to bring Nazrul’s essays to a contemporary audience in South Asia and the rest of the world, to draw attention to his literary achievement as well as his significance as a writer, thinker, activist, and visionary. Though a lot of research and translation projects on Nazrul has been going on in Bangladesh for quite some time (where he holds the status of National Poet), in India, especially in West Bengal, the response is still rather lukewarm. Hence this volume is strongly recommended as a collector’s item.
[1] Literally decent but here indicates the bourgeoisie.
We have not accepted your message. Forgive us, O Prophet. We have forgotten your ideals, the path you showed. Forgive us, O Prophet.
Lord, you spurned luxury and riches under your feet; You did not want us to be kings and nawabs. All the wealth and treasures of this earth Are for all to share in equal measure. You said all human beings are equal on earth. Forgive us, O Prophet.
Your religion does not reject those of other faiths; You have cared for them, sheltered them in your home. Their temples of worship You did not command to be broken, O brave one. But today we cannot tolerate those of other beliefs. Forgive us, O Prophet.
You did not want shameful wars in the name of religion; You did not put swords in our hands, but your immortal message. We have forgotten your magnanimity; We have embraced blind intolerance. That is why blessings no longer shower upon us from heaven. Forgive us, O Prophet.
These Lovely Flowers, This Luscious Fruit [Ei Shundar Phul Ei Shundar Phal]
Thank you for all these bounties, Lord, For these lovely flowers, this luscious fruit, The sweet water of this river. Thank you for all these bounties, Lord, For these fertile fields of green and grain. You have bestowed precious gems on us, Brothers, companions, sons. You give us sustenance when we are hungry Without our asking. Lord, I disobey your command every day Still you bestow air and light on this worthless being. You gave me the greatest prophet To save me on Judgment Day. That I might not forget the true path You sent the message of the Holy Quran.
To the Poets of the Future [Na-Asha-Diner Kabir Proti]
O poets of the future, may you arise Like the morning sun, Bright and red like hibiscus blossoms. In the golden dawn for which we long May you wake up like countless flocks of birds. I sing in the hope that you will come To soar in the blue sky that I create. I leave behind the memory of my greetings to you: Play on my veena the song of the new day.
Born in united Bengal, long before the Partition, Kazi Nazrul Islam(1899-1976) was known as the Bidrohi Kobi, or “rebel poet”. Nazrul is now regarded as the national poet of Bangladesh though he continues a revered name in the Indian subcontinent. In addition to his prose and poetry, Nazrul wrote about 4000 songs.
Niaz Zaman is an academic, writer and translator from Bangladesh. She has published a selection of Kazi Nazrul Islam’s work in the two-volume Kazi Nazrul Islam: Selections. In 2016, she received the Bangla Academy Award for Translation. “Forgive Us, O Prophet” and “To the Poets of the Future” were first published in Kazi Nazrul Islam: Selections 1, edited by Niaz Zaman (writers.ink, 2020).
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