Thursday, May 11, 2017

Communism - A Dying Cult.



"Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. Workingmen of all countries unite!"

These words of Marx still warm up the wokers all over the world and inspire them to march to take on the causes of their oppression, only to find the diminutive stature of the ideology which was to protect them from the oppression of bourgeois and Capitalism. Communism, which was once spreading like a fire in entire Europe, is now not even considered a threat to Capitalism. Communism has become so weak that Europe and America have stopped treating Communists as a threat and in fact USA is aiding the Kurdistan Workers’ Party in Iraq. In Syria also, USA has allied itself with local Communists to fight against ISIL.

So, what have caused the fall of a mighty ideology which once boasted of the leadership of thinkers and leaders no less than Marx, Engels, Lenin, Stalin and Mao who once used to decide the course of action for politics of the world. Communism, which once ruled East Europe, large part of Asia and Africa has been reduced to China, Cuba, Laos, North Korea and Vietnam. Except China, the state of affairs in these countries is not inspiring. However, attributing the progress of China to Communism would be naive as China started on the path of becoming a superpower in 1978 by adopting economic reforms and going against the ideology of Communism. Presently, China is morally and politically Communist but economically more Capitalist than many of the Capitalist countries of the world.  The reputation of Communist administration in other Communist nations, e.g. North Korea, is such that Communists refuse to acknowledge them as Communist States.

The only silver lining for Communism has been Cuba, which has adhered to the values of Communism in all times. Whatever the situation, Cuba never dissociated from Communism, so much so that when in 2009, the Organizations of American States ended the 47 year ban on Cuba to join the group, Fidel Castro refused to join the group calling it a US Trojan Horse. Apart from keeping its sovereignty intact, Cuba, however facing allegations of human right violation, has also maintained a stable economy without compromising civic amenities.

But the positive story of Communism ends with Cuba. All the other countries following Communism are debt-ridden and on the verge of collapse while the Communist parties in other countries are struggling to maintain their voter base.

In India, ever since the formation of Communist Party of India (CPI) in 1920s, the party has been a victim of its error of judgement and the policies of other Communist nations. In 1942, British legalized CPI since Soviet Union was their ally in the World War-I and to reciprocate this graciousness, the CPI opposed the Quit India Movement, when the whole nation was supporting it. This decision cost the Communists dearly and they were politically cornered. However, they soon gained the momentum and with their struggle for the oppressed and armed rebellion at several places, they won over the marginalized groups. In 1957, CPI became the first Political Party other than Congress to win a State Assembly poll by winning Kerala Assembly elections. However, in 1962 during the Sino-India War, the communists again found themselves on the crossroads whether to support their country or their ideology. Ultimately the ideology won and the CPI kept itself aloof and advocated talks with the aggressors, as if China was ready for talks. However, some leaders, e.g. VS Achuthanandan, tried to blunt these accusations by advocating blood donation for soldiers, but they were punished by the party for indiscipline.

This stand of the party and deep down differences of socialism and communism made the party split in 1964. The wing which supported the Congress government during the war kept the title and the radicals who had a pro-China stand formed a separate party under Communist Party of India (Marxist). Ironically, the more radical CPI (M) has left its parent party far behind in terms of popularity. The CPI (M), riding on the Naxal movement and promise of land reforms, formed its government in West Bengal in 1977 and continued to rule for 35 years.

However, the fate of Communism in India is similar to that of worldwide and they have lost ground in West Bengal to Mamta Banerjee and with the expansion of BJP in Eastern States of India, the prospects of CPI (M) regaining its grounds are not looking bright.

The CPI (M) is confused in its strategy and have always been waffling between the country and the ideology. This is evident from its constitution, which mentions that the aim of the party is to establish dictatorship of proletariat with keeping high the banner of proletarian internationalism. However, in the same document, the party pledge to bear true faith and allegiance to the Constitution of India and to uphold the sovereignty, unity and integrity of the country. These contradictory statements in the same document has embarrassed the party many times.

However, the CPI is more Indian in its characteristics, as it claims to be motivated by noble traditions, historical experience, rich cultural heritage and valuable teachings of great social reformers and thinkers of our country. However, the CPI lacks the connect with the masses.

It's high time that both the parties condition themselves to the Indian society and let go of the internationalism, as the Communist Party of China has, otherwise they won't be able to withstand the onslaught of nationalism that has been spreading in countries one after the other.

Further, they also need to limit the manifestation of their love and respect for the international leaders, ignoring the indigenous ones. They may project the good works done by EMS Namboodiripad, Jyoti Basu or Manik Sarkar, to start with. No matter how great thinkers or leaders Marx, Hegel or Lenin had been, the ideology failed miserably in their countries, and people can't be enticed by showcasing failed examples of Communism worldwide.

The people who have Gandhi or Ambedkar to look upon, can't be inspired by the fate of Communism in the countries of the great Communist thinkers and leaders. The Communists give more importance to ideals than actions or implementation, which can be seen in their appropriation of Bhagat Singh and Ambedkar, in spite of the differences with the latter. The ideals have always attracted people towards left, but to convert the attraction into support or votes, left has to modify itself as per the Indian conditions and showcase the work done by its leaders when given an opportunity.

Therefore, Communists in general and Indian Communists in particular, need to forgo the rigidity, devise their strategy specific to the country and pay heed to the following words of Marx:

"Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living."




Friday, April 28, 2017

Ye BJP haarati kyon nahi?


This is the question that haunts every secular, liberal, left or center minded person in the country - what should we do to defeat BJP?


As though, the results of UP assembly elections were not enough, the results of MCD elections have further made the opponents' hearts sink. Many political analysts and journalists have promulgated BJP invincible and many opposition leaders have already conceived defeat in 2019 general elections.

Though, after the results of consecutive elections, the BJP appears to be invincible, but believe me, it's not. It's the same party which once had only 2 MPs in Lok Sabha. It's the same party, against which all the seculars rallied (& still are). It's the same party which is untouchable for a majority of public and it has come to power with less than 40% votes.

BJP came to power with the promise of security and peace in the country, whereas not much has been done to establish peace in the troubled areas of the country. The situation in Kashmir is as, if not more, volatile as it was 3 years ago. Demonetization, contrary to the claims, has not stopped stone-pelting in Kashmir and Naxals in affected areas. There is no significant achievement of this government in terms of security, international relations or economy. Also the government has not made significant progress in terms of human development.

Then, in spite of all these shortcomings, why & how are they winning? How are they destroying each & everything that comes in their way? What's the source of energy for them? Is it Modi? Is it communalism & polarization? Is it their neoliberal economic policies? Is it because public has lost faith in other parties?

Answer to this is all of the above. So, let's see the solutions to these obstacles posed by BJP.

1. Narendra Modi - Since 2002, we have been trying to portray him as a villain, mass-murderer, narcissist and what not. But he has grown bigger & bigger and public has also supported him ignoring our advice. So, where did we fail? In fact, once we successfully projected him as a threat to the secular fabric of India, we lost in the comfort of our liberal lifestyle. We didn't follow up & took feedback from the public. Nor could we provide any alternative of him. Taking advantage of this, Modi has gradually shed his image of a communal leader and has started building an image of world leader riding on the development wave created by his propaganda machinery. For Hindutva hardliners, 2002 is a life time achievement and they can support the inclusive image of Modi without him doing anything more communal. The problem lies with us who failed to project someone who can counter Modi. We will have to accept that politics has changed. Now, we have politicians like Modi and Yogi who sleep at 11-12 at night & wake up at 3-4 in the morning. On the other hand, we have a youth leader who departs on abroad holidays, just after a defeat, deserting his gloomy party workers. Instead of boosting their morale, he always leaves his party workers in dilemma whether he is the one or they are wasting their energy for the wrong guy. On the other hand, Modi never miss a chance to inspire his party workers, by his words as well as his actions. Gone are the days when leaders were like royals who got up at 11, play golf, enjoy parties, had affairs and the public regarded them as demigods. The problem with us is that we are still obsessed with those who were born with a silver spoon in their mouth & led an ultra luxurious life. We have to get over that obsession and project a leader who is clean, hard working, good orator & has mass appeal. At lower level, there are many such leaders in opposition parties. But there is a void of such leaders at the top. We will have to fill that void soon, otherwise the way Yogi is being hailed by media and being promoted by his party, he is ready to take Modi's place. So, before it's too late, we have to identify a leader and back him against Modi, leaving all our differences behind.

2. Communalism / polarization - This problem is as big, if not bigger, as Narendra Modi. It's a known fact that whenever there is polarization, BJP is the biggest beneficiary of that. So, we will have to stop it at any cost. But how can we stop polarization when actually we have helped it to occur. First, we will have to make the public believe that Modi or BJP can be defeated. Though, minority should be protected and should prosper, but not at the expense of majority or our political ambitions. We have to accept that there is no vote bank today. And if there is any, then the other group may also form a vote bank, which may harm us. The example of UP is before us, where SP and BSP banked on their vote banks and all other castes mobilized to defeat them. So we should abstain from any religious activity, should have same distance from all the religious, social or caste groups and stand up for everything rational & sane voice. Then there will be no need to project BJP as communal, because public have eyes. They can see for themselves. BJP has adopted a multi-pronged approach. They are like a superstore which has everything to offer. To their core supporters, they sell Hindutva, to the indecisive middle class, they sell development and for the weaker section of the society, they have a pint of socialism too. We have to address all these issues. We just can't rely on secularism because what we call secularism, BJP has successfully termed it as minority appeasement. We have to tackle the problem of communalism subtly, without provoking public and giving a helping hand to polarization.

3. Neoliberalism - Neoliberalism is a danger for a socialist or communist society. But what we are doing to oppose it? Nothing. Accept this, farmers have no support in present politics. BJP, no matter how much they appear to be supporting the peasants, is an anti-farmer, anti-labourer party. We will have to create a vote bank of farmers, labourers and small businessmen who are the victims of the neoliberalism policies of BJP. Believe me, it constitutes a humongous majority which, if not otherwise proselytized, can make a difference in the present politics and we will have to deter any attempt of alluring them by BJP in the name of Hindutva. They should be made to understand the dangers of economic policies of BJP. But we will have to do it subtly without provoking or questioning their faith, otherwise we may make it worse. BJP offered us an opportunity in demonetization, but we couldn't make the most of it. We won't get many opportunities like this, but we have to strive and keep fighting for the cause of farmers, labourers and small businesses.

4. Lost faith - Yes, public has lost faith, not only in us but also in themselves. People who are against Modi or BJP are so disillusioned that they can't keep their focus straight. One day, they are against corporates, next day they start caring for them. One day, they are against separatists, next day they start speaking like secessionists. One day, they condemn Naxalite, next day they raise slogans for azadi. They are fighting on these preposterous and trivial issues. We will have to organize them and channelize their energy to fight against Modi and BJP. We will have to earn the faith and support of the public & it can't be done by sitting in our drawing rooms. We will have to come on roads in their support. The example of Tamil farmers is before us. When these farmers were protesting in Delhi, the heat was too much for us to come and sit with them. We should have protested with these farmers throughout their agitation. But some leaders joined them occasionally, and that too in the morning or evening when the heat was bearable for our delicate leaders. How can we expect the leaders to carry the weight of public expectations, if they can't bear the heat for the public? BJP is going to remain in power for eternal if we keep sitting in our homes and wait for their downfall. To defeat BJP, we will have to come on roads and face the heat. We will have to renounce the comfort, display solidarity with sufferers and share the pain of the public. Once we show the way, public will come out to support us. 

So, let me paraphrase the words of Marx, if they can inspire us:
"We have nothing to lose but the series of humiliation meted by Modi to us. We have a country to win.

Seculars, liberals, leftists, centrists of India, Unite!

Friday, April 21, 2017

'Gau Seva', 'Gau Raksha' or 'Gau Mafia'.




It all started with the formation of the new government under Modi when both the gaurakshaks and opponents of beef-ban became vocal and a tussle started. It was evident that the tussle between proponents and opponents of beef ban would ultimately take an ugly turn. The clash of the ideologies leads to the mob lynching of Mohammad Akhlaq of Dadri, Uttar Pradesh over alleged consumption of beef. It was the start of such events.

Although it would be naive to say that such incidents have never taken place earlier, but the recurrence of such events and the uproar over these is alarming. The latest in the series is lynching of a cattle trader in Alwar. These cow-vigilantes are emboldened by the fact that in some states of India, consuming beef or even the rumor of it, is a greater crime that killing someone in the name of it. In fact, the cow protection acts of various states have become equivalent to the blasphemy law of Pakistan which is only a tool to suppress their minorities.

Cow has been a holy animal for Hindus since ages mainly due to their proximity to Lord Krishna and their use as milch and draught animal in India being an agrarian society. The invaders from Central Asia saw cow for the first time in India and started eating it. The sacrifice of cow also started on the occasion of Bakrid, which, it is believed that increased the cow veneration in Hindus. Later, many 'rulers' imposed ban on cow-slaughter from time to time. For example, Hyder Ali, Sultan of Mysore made cow slaughter an offense punishable with cutting off hands of the offender. In Mughal empire, cow slaughter was banned by most of their rule. The last Mughal emperor, Bahadur Shah Zafar also banned cow slaughter in 1857 in the territories ruled by him. Cow slaughter was also banned in other major empires such as Maratha and Sikh. During the Sikh reign, cow slaughter was a capital offense, for which perpetrators were even executed.

In such a society, there came the Europeans, who were habitual consumers of beef and could not afford to give cow a protected status. But the Indian society was not willing to allow them the pleasure. So, in order to satisfy their taste buds, the British applied their tried and tested formula of divide and rule. Britishers, in a way, succeeded in instigating Muslim by terming cow slaughter as their right which was being seized by the majority Hindus. To widen the division between Hindus and Muslims, Britishers legalized cow slaughter, projecting it to be a step in favor of Muslims. However, the movement for cow protection was enormous and found its supporters in a personage no less than Mahatma Gandhi and Dayanand Saraswati. Gandhi termed protection of cow the first action of Swadeshi Government and said that "As for me, not even to win Swaraj, will I renounce my principle of cow protection". Dayanand Saraswati, while rejecting the malpractices of Hindu religion, also supported cow worship. The books, magazines helped in dissemination of the message of cow protection. The movement, which started with establishment of first Gaurakshini Sabha in 1882, spread rapidly. Then only the culture of gaushalas started and people started capturing wandering cows and sending them to these gaushalas. Signature campaigns for ban on cow-slaughter were also started. The movement was not anti-Muslim or anti-Islamic, but some saw it with cynicism and estimated a communal agenda behind this campaign. This thought process was also pandered by British, which resulted in the communal clashes of 1893, in which hundreds of people got killed all over India.

This evil design of Britishers may be seen in the letter of Queen Victoria to Viceroy Lansdowne wherein she writes "The Queen greatly admired the Viceroy's speech on the Cow-killing agitation. While she quite agrees in the necessity of perfect fairness, she thinks the Muhammadans do require more protection than Hindus, and they are decidedly by far the more loyal. Though the Muhammadan's cow-killing is made the pretext for the agitation, it is, in fact, directed against us, who kill far more cows for our army, than the Muhammadans.”

After the independence, the matter of preservation, protection and improvement of stock and prevention of animal diseases, veterinary training and practice was added as Entry 15 of the State List of the Seventh Schedule of the Constitution, meaning that State Legislatures have exclusive powers to legislate the prevention of slaughter and preservation of cattle. However the Hindu organisations demanded for a blanket ban on cow slaughter and including cow protection in the Fundamental Rights, prohibition of cow slaughter was given a place in the Directive Principles of State Policy, which reads, "The State shall endeavour to organize agriculture and animal husbandry on modern and scientific lines and shall, in particular, take steps for preserving and improving the breeds, and prohibiting the slaughter of cows and calves and other milch and draught cattle."

Following this Directive Principle, all the State Governments and Union Territories, except Arunachal Pradesh, Kerala, Meghalaya, Mizoram, Nagaland, Tripura and Lakshadweep, have enacted cattle preservation laws in one form or the other. The oldest laws in this regard are in Jammu & Kashmir and Manipur dating back to 1932 and 1939 respectively. However, in Manipur, the implementation of the law is weak as the majority of the population is Christian and beef is sold openly in many districts.

The most stringent cow protection law is in the State of Gujarat which has recently amended the law extending the punishment and fine. The punishment was increased to a minimum of 10 years and a maximum of life imprisonment, and the fine was enhanced to the range of Rs 1 lakh - Rs 5 lakh. The new law also made offenses under the amended Act non-bailable.

When there exist such strict laws and stricter enforcement of these, one may wonder as to what causes one to slaughter or smuggle cows and where is the necessity of these cow protection units. Rape, murder or any other crime is as big, if not bigger, as cow slaughter, but do we have any organization or Sena against rape which may beat rapists and sometimes give random thrashing to potential rapists. If not, then what's the necessity of having such senas for cow protection? There's not. Then what makes them bold enough to break a law for so-called enforcement of some other law?

The law enforcement agencies themselves have made the matter worse. Their inactions to implement the cow protection laws has emboldened these elements, who instigated by their masters take the matter in their hands and march forward to implement the laws. On the other hand, because of the overenthusiasm of authorities to implement these laws, Muslims feel intimidated enough to take the law into their own hands.

It would be naive to reckon the problem as a religious one and seek a communal solution for it. Like all other problems in India, this is also a political problem and needs to be addressed as one. Revenge is the most powerful source of inspiration to commit a crime. Thus, feelings of victimization in any community should never be evolved.  

The so-called gaurakshaks should be made to understand that there are many ways to respect and save cows than to lynch some person on the rumor of cow slaughter. They can start with serving, taking care and adopting disowned cows. There is a huge amount of corruption in the gaushalas, which the gaubhakts can look after. If all the donations collected towards gauseva is used sincerely, there will not be disowned cows in markets and lanes impeding traffic and getting canned by people of all religions. These gaurakshaks should stop flexing their muscles as the repercussions of their acts will have to be borne by their revered cows. Similarly, beef enthusiasts may also stop daring gaurakshaks by claiming to eat beef. They can make such claims while sitting in their comfortable and secure houses enjoying freedom given by the law of that state, but the poor meat sellers will have to bear the brunt of this gallantry of theirs.

One thing which could be disseminated is that Muslims are not inherently beef-eaters as Muslim invaders hadn't seen cows or buffaloes in the places they came from. The abundance of cattle in India made them start eating beef, which was also prohibited later by the rulers, including Muslim rulers.

The most important thing is prevalence of rule of law. The offenders should be dealt strictly. The existing rules should be enforced and stricter laws be made to deal with the violence committed by cow vigilantes. Furthermore, the politicians need to be sensitized in the matter so as not to incite hatred between communities. The feeling of being exploited and victimized in the name of cow protection should also not be developed in any community.

Having said that, the politicians are going to be the same and to behave in the same manner. So the responsibility lies in the hands of public in general and social organizations in particular. These organizations should spread awareness about the laws regarding cow protection and sensitize people about their rights. Awareness should also be spread about the correct ways to follow when they wish to report breaking of these laws. Because ultimately, the law of the land is supreme and everyone is bound to follow it as long as it exists.


Wednesday, April 19, 2017

Aam Aadmi Party - a beautiful dream turned into nightmare.

Arvind Kejriwal and Manish Sisodiya during a meeting.


The results of by poll of Rajouri Garden assembly are out. BJP has made a thumping victory with AAP being at third and forfeiting its deposit. They still have a comfortable majority with 66 MLAs out of 70, but this defeat will cost them dearly and MCD elections being at hand, it will demoralize their cadres. This is latest in the series of setbacks AAP has faced in recent times after losing assembly elections in Punjab and Goa. 


Election results are not the only setbacks AAP has faced. Their image has also been tarnished by other events, e.g. the three member Shunglu committee, in it's report has concluded that in Delhi government, powers of top bureaucrats were usurped, the scheme of governance encapsulated in the Constitution was violated and power was abused to benefit the kin of government functionaries. 

All these accusations are against the party which rose to the power on the promise of a corruption free, nepotism free and a righteous society. Where did they fail? Was Anna Hazare right when he said that "elections require huge funds, which will be tough for activists to organise without compromising on their values"? Is AAP following the same old path of anyhow being in power?

 There is a certain charisma in AAP which attract people across ideologies. AAP supporters include religious fanatics as well as those who don't believe in religion at all, businessmen as well as labourers working for them. This is not a small feat. In this way, AAP can be termed a miracle of politics. The secret of this support lies in the strategy of AAP which makes them morally rightists and economically leftists. The best part of their strategy is that they are not confined to any ideology and can choose anything which suits them. If the spurious claims of patients treated in Mohalla clinics be set aside, the work done by them in the field of education and health is commendable. The condition of government schools and hospitals has improved significantly and the public in general and lower class in particular has benefitted immensely from these schemes. The government schools and hospitals themselves sing the success of schemes in these areas. Because of AAP's policies and strict vigil, many EWS families have been able to admit their wards in schools which were unthinkable for them till now.

The freebies, they have doled out, have benefitted people of all social and financial status. These include slashing the rates of electricity and water. Everyone has shared the joy of paying much less for these amenities than they used to pay before AAP came to power. With these schemes and policies, AAP appears to be a formidable force to be reckoned with. The populist measures have also helped them to gain a huge support in the lower income group, which is still their most loyal voter base, however they are also deserting the AAP slowly. Apart from those, AAP is heavily dependent on anti-BJP votes. So, what has transformed them from a mighty force to a group of cry-babies.

Mostly, this degradation of theirs may be attributed to the habit of speaking balderdash more often than not. Their leaders, including the supreme leader, have put their foot in their mouth so many times that their populist schemes and the incredible strategy have lost their charm and  buffoonery has engulfed them.

The functioning of AAP is a clear case of misplaced priorities. The free wifi, as declared in their manifesto, are still awaited. So are the regularization of temporary staff of Delhi government. The occupants of the unauthorized colonies are still waiting for regularization. There is no civic amenities in these areas and with these unlivable colonies lying in the heart of the city, AAP is now promising to turn Delhi into London. AAP should learn from the fate of Shiela Dixit after she promised to turn Delhi into Paris. The indigenous problems demand indigenous solutions. You have to start with small steps, then only you can achieve bigger goals. Public is still to witness a single Marshal in DTC buses. The CCTV cameras are nowhere to be seen. Even the autowallahs, who were the most vocal supporters of AAP, feel deceived and can be seen inducing their customers to vote against AAP. 

Instead of trying to fulfill their poll promises, AAP and AK are always seen locking horns with the center. The latest attacks of AAP on EVMs has made them appear whiners which is definitely not good for the image of a party, specially when the party is enjoying a grand majority by winning assembly elections in 2015, where the same EVMs were used. In another news, Ram Jethmalani, who was to fight Kejriwal's case free of cost, has raised his bill of millions to the government of Delhi. Since, Kejriwal himself had stated that the petition is personal, paying the advocate fee by the government does not inspire honesty and appears to be against the very principles on which AAP was formed.

One more reason for their downfall is their desperation to project them as the leader of the anti-BJP forces. This stance of theirs has only made the anti-BJP votes divide further and has helped BJP. In order to consolidate the anti-BJP votes in their favor, they have tried to make other parties look weak and unworthy of votes; but as the notion goes, wherever there is polarization, it will be most beneficial for BJP. As soon as the news of a particular community voting for AAP breaks out, all the other communities gang up and vote for BJP. This has been a pattern for last three years and AAP, of all political parties, should understand this and try to stop polarization of votes.

AAP should understand that many voters who voted for them in 2015, had been long time BJP supporters and still has a soft corner for it. They can only be shooed off by blaming center for everything and abusing BJP and Modi day in, day out. The way forward for AAP is to alienate themselves from the image of being anti-establishment and maintain a healthy political competition with all parties and at the same time making the center to submit before them for the benefit of the people of Delhi. Because public don't care whether the center is allowing you to do anything or not, they want results, which, unfortunately, are still indiscernible.

So, better late than never, it's time for AAP to leave some bad habits and start a new journey, harmonizing the interests of the party with the interests of Delhi.

Wednesday, September 9, 2009

Mona Lisa had a makeover, 3D images reveal


Leonardo da Vinci's Mona Lisa originally wore a delicate maternity garment, her hair gathered up in a bun, details that have disappeared under varnish but are now visible under 3D imaging, scientists have revealed.

"This is the Mona Lisa as we have never seen her before," said Pierre Coulombe, president of the National Research Council of Canada (NRC).

A team of NRC researchers had traveled to Paris in October 2004 to conduct the research on the Louvre Museum's most viewed painting, at the request of the French state museum agency Centre de Recherche et de Restauration des Musees de France (CRRMF).

Using a complex laser scanner, they created the first 3D images of the masterpiece. These revealed that the woman with the enigmatic smile was originally painted with her hair tied back in a bun, even though today it appears loose on her shoulders.

The revelation settles an old controversy because only girls or women of bad virtue wore their hair loose in 16th century Italy, said CRRMF project leader Bruno Mottin, and the real Mona Lisa was a woman of social stature.

One of her garments, similar to fashions that pregnant or nursing women wore in this period, was also lost under yellow varnish and no longer visible to the naked eye, infrared scans showed. "This is something that had never been seen until now," Mottin said.

The real Mona Lisa had three children. Da Vinci was commissioned by wealthy Florentine businessman Francesco del Giocondo to paint his wife between 1503 and 1506 after the birth of their second child, but he kept it and worked on it until his death, likely changing her hair and other features.

In the original Mona Lisa, the subject gripped her chair more tightly, and she is not resting against the back of her chair, as some believed, but sitting upright, the scans showed. Researchers also gleaned insights about the Da Vinci's painting technique, including his sfumato or smoke technique of soft, heavily shaded modeling, said Mottin.

"There is no special mystery in the painting like in [Dan Brown's book] The Da Vinci Code,'" he said. "But, in that painting, Leonardo tried to capture the essence of life ... It embodies all his skills ... That is the true mystery we've uncovered."

Researchers identified a lack of brushstrokes, suggesting that Da Vinci may have used his fingers to paint, except there are no fingerprints on the artwork.

The scans also revealed that darker areas, such as the eyes and corners of Mona Lisa's famous smile, are thicker and "composed of a succession of thinly applied glaze layers," said NRC scientist Francois Blais. However, how Da Vinci actually applied his layers of pigment and oil medium remains a mystery, he said.

"It's extremely thinly painted and extremely flat, and yet the details of the curls of hair, for example, are extremely distinct. So, the technique is unlike anything we've ever seen before," said John Taylor of the NRC.

A 12-centimeter split at the top of the painting, which had worried curators, appears to be stable, NRC scientists said. It was likely caused by the removal of the original frame and repaired between the middle of the 18th and beginning of the 19th century, they said.

Also, the poplar wood panel on which Da Vinci painted his masterwork has a convex warp on the middle right side that is 12 millimeters higher than its surroundings, researchers said, but it does not threaten the Mona Lisa smile.

The 3D scans were done over two nights in October 2004 before the painting was placed in a new glass display case at the Louvre Museum in Paris.

Mottin said although the Mona Lisa is seen by seven million visitors to the museum annually, scientists have had few opportunities to study her in a laboratory - only once in the 1930s, in 1952 and now. "She suffers from her celebrity," he said.

The new images will allow curators to continue their research without touching the canvas, as well as try new restoration techniques on the 3D model before applying them to the actual portrait, said Taylor.

The Canadian camera technology has been used previously to scan Michelangelo's statue "David" and paintings by artists like Renoir and Corot.

It was also used to create animation for Hollywood movies such as Peter Jackson's "Lord of the Rings" trilogy and, onboard the U.S. Space Agency NASA space shuttle Atlantis, to examine the changing state of the shuttle's heat tiles during a mission.

Sunday, August 30, 2009

“Meghdoot” by Kalidas

खंड कश्चित् कान्ताविरहगुरुणा स्वाधिकारात्प्रमत्त: शापेनास्तड्ग्मितहिमा वर्षभोग्येण भर्तु: यक्षश्चक्रे जनकतनयास्त्रानपुण्योदकेषु स्त्रिग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु ॥१॥ तसिमन्नद्रौ कतिचिदबलाविप्रयुक्त: कामी नीत्वा मासान् कनकवलयभ्रंशरिक्तप्रकोष्ठ: आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसानुं वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श ॥२॥ तस्य स्थित्वा कथमपि पुर: कौतुकाधानहेतो: अन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ मेघालोके भवति सुखिनोऽप्यन्यथाव्रत्ति चेत: कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे ॥३॥ प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी जीमूतेन स्वकुशलमयीं हारयिष्यन् प्रव्रत्तिम् प्रत्यग्रै: कुतजकुसुमै: कल्पितार्घाय तस्मै प्रीत: प्रीतिप्रमुखवचनं स्वागतं व्याजहार ॥४॥ धूमज्योति: सलिलमरुतां संनिपात: क्व मेघ: संदेशार्था: क्व पतुकरणै: प्राणिभि: प्रापणीया: इत्यौत्सुक्यादपरिगणयन् गुह्यकस्तं ययाचे कामआर्ता हि प्रक्रतिक्रपणाश्चेतनाचेतनेषु ॥५॥ जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रक्रतिपुरुषं कामरूपं मघोन: तेनार्थित्वं त्वयि विधिवशाद्दूरबन्धुर्गतोऽहं याच्ञा मोघा वरमघिगुणे नाधमे लब्धकामा ॥६॥ संतप्तानां त्वमसि शरणं तत् पयोद प्रियाया: संदेशं मे हर धनपतिक्रोधविश्लेषितस्य गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां बाह्योद्यानसिथतहरशिरश्चन्द्रिकाधौतहर्म्या ॥७॥ त्वामारूढं पवनपदवीमुग्द्रहीतालकान्ता: प्रेक्षिष्यन्ते पथिकवनिता: प्रत्ययादाश्वसन्त्य: : संनद्वे विरहविधुरां त्वय्युपेक्षेत जायां स्यादन्योऽप्यहमिव जनो : पराधीनव्रत्ति: ॥८॥ तां चावश्यं दिवसगणनातत्परामेकपत्नीं अव्यापन्नामविहतगतिर्द्रक्ष्यसि भ्रात्रजायाम् आशाबन्ध: कुसुमसदृशं प्रायशो ह्यग्ङनानां सघ:पाति प्रणयि हृदयं विप्रयोगे रूणद्वि ॥९॥ मन्दं मन्दं नुदति पवनश्चानुकूल् यथा त्वां वानश्चायं नदति मधुरं चातकस्ते सगन्ध: गर्भाधानक्षणपरिचयान्नूनमाबद्वमाला: सेविष्यन्ते नयनसुभगं खे भवन्तं बलाका: ॥१०॥ कर्तुं यच्च प्रभवति महिमुच्छिलीन्ध्रामवन्ध्यां तच्छ्रूत्वा ते श्रवणसुभगं गर्जितं मानसोत्का: कैलासाद्विसकिसलयच्छेदपाथेयवन्त: संपत्स्यन्ते नभसि भवतो राजहंसा: सहाया: ॥११॥ आपृच्छस्व प्रियसखममुं तुङ्गमालिङ्ग्य शैलं वन्धै: पुंसां रघुपतिपदैरङ्कितं मेखलासु काले काले भवति भवतो यस्य संयोगमेत्य स्त्रेहव्यक्तिश्चिरविरहजं मुच्ञतो वाष्पमुष्णम् ॥१२॥ मार्गं तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् खिन्न: खिन्न: शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीण: क्षीण: परिलघु पय: स्त्रोतसां चोपभुज्य ॥१३॥ अद्रे: शृग्ङं हरति पवन: किं स्विदित्युन्मुखिभिर्दृष्टोत्साहश्चकितचकितं मुग्धसिद्वाग्ङनाभि: स्थानादस्मात् सरसनिचुलादुत्पतोदङ्मुख: खं दिङ्नागानां पथि परिहरन् स्थुलहस्तावलेपान् ॥१४॥ रन्तच्छायाव्यतिकर इव प्रेक्ष्यमेतत् पुरस्ताद् वल्मीकाग्रात् प्रभवति धनुष्खण्डमाखण्डलस्य येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते बर्हेणेव स्फुरितरूचिना गोपवेशस्य विष्णो: ॥१५॥ त्वय्यायत्तं कृषिफलमिति भ्रूविलासानभिज्ञै: प्रीतिस्त्रिग्धैर्जनपदवधूलोचनै: पीयमान: सघ:सीरोत्कषणसुरभि क्षेत्रमारूह्य मालं किंचित्पश्चाद्व्व्रज लघुगतिर्भूय एवोत्तरेण ॥१६॥ त्वामासारप्रशमितवनोपप्लवं साधु मूर्न्धा वक्ष्यत्यध्वश्रमपरिगतं सानुमानाम्रकूट: क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय प्राप्ते मित्रे भवति विमुख: किं पुनर्यस्तथोच्चै: ॥१७॥ छन्नोपान्त: परिणतफलद्योतिभि: काननाम्रै: त्वय्यारूढै शिखरमचल: स्त्रिग्धवेणीसवर्णे नूनं यास्यत्यमरमिथुनप्रेक्षनीयामवस्थां मध्ये श्याम: स्तन इव भुव: शेषविस्तारपाण्डु: ॥१८॥ स्थित्वा तस्मिन् वनचरवधूभुक्तकुञ्जे मुहूर्तं तोयोन्सर्गद्रुततरगतिस्तत्परं वर्त्म तीर्ण: रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णां भक्तिच्छेदैरिव विरचितां भूतिमग्ङे गजस्य ॥१९॥ तस्यास्तिक्त्तैर्वनगजमदैर्वासितं वान्तवृष्टि: जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छे: अन्त:सारं घन तुलयितुं नानिल: शक्ष्यति त्वां रिक्त: सर्वो भवति हि लघु: पूर्णता गौरवाय ॥२०॥ नीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूढै: आविर्भूतप्रथममुकुला: कन्दलीश्चानुकच्छम् जग्ध्वारण्येष्वधिकसुरभिं गन्धमाघ्राय चोर्व्या: सारग्ङास्ते जललवमुच: सूचयिष्यन्ति मार्गम् ॥२१॥ उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थं यियासो: कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते शक्लापाग्ङै: सजलनयनै: स्वागतीकृत्य केका: प्रत्युद्यात: कथमपि भवान् गन्तुमाशु व्यवस्येत् ॥२२॥ अम्भोबिन्दुग्रहणचतुरांश्चातकान् वीक्षमाणा: श्रेणीभूता: परिगणनया निर्दिशन्तो बलाका: त्वामासाद्य स्तनितसमये मानयिष्यन्ति सिद्वा: सोत्कम्पानि प्रियसहचरीसंभ्रमालिग्ङितानि ॥२३॥ पान्डुच्छायोपवनवृतय: केतकै: सूचिभिन्नै: नीडरन्भैर्गृहबलिभुजामाकुलग्रामचैत्या: त्वय्यासन्नै परिणतफलश्यामजम्बूवनान्ता: संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णा: ॥२४॥ तेषं दिक्षु प्रथितविदिशालक्षणां राजधानीं गत्वा सघ: फलमविकलं कामुकत्वस्य लब्धा तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यस्मात् सभ्रूभग्ङं मुखमिव पयो वेत्रवत्याश्चलोर्मि ॥१५॥ नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतो: त्वत्संपर्कात् पुलकितमिव प्रौढपुष्पै: कदम्बै: : पण्यस्त्रीरतिपरिमलोग्दारिभिर्नागराणां उद्दामानि प्रथयति शिलावेश्मभिर्यौवनानि ॥२६॥ विश्रान्त: सन् व्रज वननदीतीरजातानि सिञ्चन्न उद्यानानां नवजलकणैर्यूथिकाजालकानि गण्डस्वेदापनयनरूजाक्लान्तकर्णोत्पलानां छायादानात् क्षणपरिचित: पुह्पलावीमुखानाम् ॥२७॥ वक्र: पन्था यदपि भवत: प्रस्थितस्योत्तराशां सौधोत्सग्ङप्रणयविमुखो मा स्म भूरूज्जयिन्या: विद्युद्दमस्फुरितचकितैस्तत्र पौराग्ङनानां लोलापाग्ङैर्यदि रमसे लोचनैर्वञ्चितोऽसि ॥२८॥ विचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणाया: संसर्पन्त्या: स्खलितसुभगं दर्शितावर्तनाभे: निर्विन्ध्याया: पथि भव रसाभ्यन्तर: सन्निपत्य स्त्रीणामाद्यं प्रणयवचनं विभ्रमो हि प्रियेषु ॥२९॥ वेणीभूतप्रतनुसलिलासावतीतस्य सिन्धु: पाण्डुच्छाया तटरुहतरुभ्रंशिभिर्जीर्णपर्णै: सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती कार्श्यं येन त्यजति विधिना त्वयैवोपपाद्य: ॥३०॥ प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्वान् पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां शेषै: पुण्यैर्हृतमिव दिव: कान्तिमत् खण्डमेकम् ॥३१॥ दीर्घीकुर्वन् पटु मदकलं कूजितं सारसानां प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषाय: यत्र स्त्रीणां हरति सुरतग्लानिमग्ङानुकूल: शिप्रावात: प्रियतम इव प्रार्थनाचाटुकार: ॥३२॥ हारांस्तारांस्तरलगुटिकान् कोटिश: शङ्खशुक्ती: शष्पश्यामान् मरकतमणीनुन्मयूखप्ररोहान् दृष्ट्वा यस्यां विपणिरचितान् विद्रुमाणां भङ्गान् संलक्ष्यन्ते सलिलनिधयस्तोयमात्रावशेषा: ॥३३॥ प्रद्योतस्य प्रियदुहितरं वत्सराजोऽत्र जह्रे हैमं तालद्रुमनवमभूदत्र तस्यैव राज्ञ: अत्रोभ्द्रान्त: किल नलगिरि: स्तम्भमुत्पाटच्य दर्पाद् इत्यागन्तून् रमयति जनो यत्र बन्धूनभिज्ञा: ॥३४॥ जालोग्दीर्णौरूपचितवपु: केशसंकारधूपै: बन्ध्रुप्रीत्या भवनशिखिभिर्दत्तनृत्त्योपहार: हर्म्येष्वस्या: कुसुमसुरभिष्वध्वखेदं नयेथा लक्ष्मीं पश्यंल्ललितवनितापादरागाङ्कितेषु ॥३५॥ भर्तु: कण्ठच्छविरिति गणै: सादरं वीक्ष्यमाण: पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डीश्वरस्य धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्या: तोयक्रीडानिरतयुवतिस्त्रानतिक्त्तैर्मरुभ्दि: ॥३६॥ अप्यन्यस्मिञ् जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानु: कुर्वन् संध्याबलिपटहतां शूलिन: श्लाघनीयां आमन्द्राणां फलमविकलं लप्स्यसे गर्जितानाम् ॥३७॥ पादन्यासै: क्वणितरशनास्तत्र लीलावधूतै रत्नच्छायाखचितवलिभिश्चामरै: क्लान्तहस्ता: वेश्यास्त्वत्तो नखपदसुखान् प्राप्य वर्षाग्रबिन्दून् आमोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान् कटाक्षान् ॥३८॥ पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीन: सांध्यं तेज: प्रतिनवजपापुष्परक्त्तं दधान: नृत्यारम्भे हर पशुपतेरार्द्रनागाजिनेच्छां शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या ॥३९॥ गच्छन्तीनां रमणवसतिं योषितां तत्र नक्तं रुद्वालोके नरपतिपथे सूचिभेद्यैस्तमोभि: सौदामिन्या कनकनिकषस्निग्ध्या दर्शयोर्वीं तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विक्लवास्ता: ॥४०॥ तां कस्यां चिद् भवनवलभौ सुप्तपारावतायां नीत्वा रात्रिं चिरविलसनात् खिन्नविद्युत्कलत्र: दृष्टे सूर्ये पुनरपि भवान् वाहयेदध्वशेषं मन्दायन्ते खलु सु:ऋदामभ्युपेतार्थकृत्या: ॥४१॥ तस्मिन् काले नयनसलिलं योषितां खण्डितानां शान्तिं नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु प्रालेयास्त्रं कमलवदनात् सोऽपि हर्तुं नलिन्या: प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूय: ॥४२॥ गम्भीराया: पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम् तस्मात् तस्या: कुमुदविशदान्यर्हसि त्वं धैर्यान् मोघीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि ॥४३॥ तस्या: किं चित् करधृतमिव प्राप्तवानीरशाखं नीत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम् प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि ज्ञातास्वादो विवृतजघनां को विहातुं समर्थ: ॥४४॥ त्वन्निष्यन्दोच्छ्वसितवसुधागन्ध्संपर्करम्य: स्त्रोतोरन्ध्रध्वनितसुभगं दन्तिभि: पीयमान्: नीचैर्वास्यत्युपजिगमिषोर्देवपूर्वं गिरिं ते शीतो वायु: परिणमयिता काननोदुम्बराणाम् ॥४५॥ तत्र स्कन्दं नियतवसतिं पुष्पमेघीकृतात्मा पुष्पासारै: स्नपयतु भवान् व्योमगङ्गाजलार्द्रै: रक्षाहेतोर्नवशशिभृता वासवीनां चमूनां अत्यादित्यं हुतवहमुखे संभ्र्तं तद् धि तेज: ॥४६॥ ज्योतिर्लेखावलयि गलितं यस्य बर्हं भवानी पुत्रप्रेम्णा कुवलयपदप्रापि कर्णै करोति धौतापाङ्गं हरशशिरुचा पावकेस्तं मयूरं पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथा: ॥४७॥ आराध्यैनं शरवणभवं देवमुल्लङ्घिताध्वा सिद्वद्वन्द्वैर्जलकणभयाद्वीणीभिर्मुक्तमार्ग: व्यालम्बेथा: सुरभितनयालम्भजां मानयिष्यन् स्त्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् ॥४८॥ त्वय्यादातुं जलमवनते शार्ङ्गिणो वर्णचौरे तस्या: सिन्धो: पृथुमपि तनुं दूरभावात् प्रवाहम् प्रेक्षिश्यन्ते गगनगतयो नूनमावर्ज्य दृष्टी: एकं मुक्तागुणामिव भुव: स्थूलमध्येन्द्रनीलम् ॥४९॥ तामुत्तीर्य व्रज परिचितभ्रूलताविभ्रमाणां पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशरप्रभाणाम् कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्बं पात्रीकुर्वन् दशपुरवधूनेत्रकौतूहलानाम् ॥५०॥ ब्रह्मावर्तं जनपदमधश्छायया गाहमान: क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तद् भजेथा: राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा धारापातैस्त्वमिव कमलान्यभ्यवर्षन्मुखानि ॥५१॥ हित्वा हालामभिमतरसां रेवतीलोचनङ्कां बन्धुप्रीत्या समरविमुखो लाङ्गली या: सिषेवे कृत्वा तासामभिगममपां सौम्य सारस्वतीनां अन्त:शुद्वस्त्वमपि भविता वर्णमात्रेण कृष्ण: ॥५२॥ तस्माद् गच्छेरनुकनखलं शैलराजावतीर्णां जह्नो: कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम् गौरीवत्र्कभ्रुकुटिरचनां या विहस्येव फेनै: शंभो: केशग्रहणमक्रोदिन्दुलग्नोर्मिहस्ता ॥५३॥ तस्या: पातुं सुरगज इव व्योम्नि पूर्वार्धलम्बी त्वं चेदच्छस्फटिकविशदं तर्कयेस्तिर्यगम्भ: संसर्पन्त्या सपदि भवत: स्त्रोतसि चाययासौ स्यादस्थानोपगतयमुनासङ्गमेवाभिरामा ॥५४॥ आसीनानां सुरभितशिलं नाभिगन्धैर्मृगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारै: वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्ण: शोभां शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम् ॥५५॥ >तं चेद् वायौ सरति सरलस्कन्धसङ्घट्टजन्मा बाधेतोल्काक्षपितचमरीबालभारो दवाग्नि: अर्हस्येनं शमयितुमलं वारिधारासहस्त्रै: आपन्नार्तिप्रशमनफला: संपदो ह्युत्तमानाम् ॥५६॥ ये संरम्भोत्पतनरभसा: स्वाङ्गभङ्गाय तस्मिन् मुक्ताध्वान सपदि शरभा लङ्घयेयुर्भवन्तम् तान् कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णान् के वा स्यु: परिभवपदं निष्फलारम्भयन्ता: ॥५७॥ तत्र व्यक्तं दृषदि चरनन्यासमर्धेन्दुमौले: शश्वत् सिद्वैरुपहृतबलिं भक्तिनम्र: परीया: यस्मिन् दृष्टे करणविगमादूर्ध्वमुद्वूतपापा: संकल्पन्ते स्थिरगणपदप्राप्तये श्रदृधाना: ॥५८॥ शब्दायन्ते मधुरमनिलै: कीचका: पूर्यमाणा: संसक्ताभिस्त्रिपुरविजयो गीयते किंनरिभि: निर्ह्रादी ते मूरज इव चेत् कन्दरेषु ध्वनि: स्यात् सङ्गीतार्थौ ननु पशुपतेस्तत्र भावी समग्र: ॥५९॥ प्रालेयाद्रेरुपतटमतिक्रम्य तांस्तान् विशेषान् हंसद्वारं भृगुपतियशोवर्त्म यत् क्रौञ्चरन्ध्रम् तेनोदीचीं दिशमनुसरेस्तिर्यगायामशोभी श्याम् पादो बलिनियमनाभ्युद्यतस्येव विष्णो: ॥६०॥ गत्वा चोर्ध्वं दशमुखभुजोच्छ्वासितप्रस्थसंधे: कैलासस्य त्रिदशवनितादर्पणस्यातिथि: स्या: शृङ्गोच्छ्रायै: कुमुदविशदैर्यौ वितत्य स्थित: खं राशीभूत: प्रतिदिनमिव त्र्यम्बकस्याट्टहास: ॥६१॥ उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनामे सद्य:कृत्तद्विरददशनच्छेदगौरस्य तस्य शोभामद्रे: स्तिमितनयनप्रेक्षणीयां भवित्रीं अंसन्यस्ते सति हलभृतो मेचके वाससीव ॥६२॥ हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता क्रीडाशैले यदि विचरेत् पादचारेण गौरी भङ्गीभक्त्या विरचितवपु: स्तम्भितान्तर्जलौघ: सोपानत्वं कुरु मणितटाहणायाग्रयायी ॥६३॥ तत्रावश्यं वलयकुलिशोद्वट्टनोग्दीर्णतोयं नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वम् ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य स्यात् क्रीडालोला: श्रवणपरुषैर्गर्जितैर्भाययेस्ता: ॥६४॥ हेमाम्भोजप्रसवि सलिलं मानसस्याददान: कुर्वन् कामात् क्षणमुखपटप्रीतिमैरावतस्य धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव वातै: नानाचेष्टैर्जलद ललितैर्निर्विशेस्तं नगेन्द्रम् ॥६५॥ तस्योत्सङ्गे प्रणयिन इव स्त्रस्तगङ्गादुकूलां त्वं दृष्ट्वा पुनरलकां ज्ञास्यसे कामचारिन् या : काले वहति सलिलोग्दारमुच्चैर्विमाना मुक्ताजालग्रथितमलकं कामिनीवाभ्रवृन्दम् ॥६६॥ खण्ड विद्युत्वन्तं ललितवनिता: सेन्द्रचापं सचित्रा: सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा: प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥१॥ हस्ते लीलाकमलमलके बालकुन्दानुविद्वं नीता लोध्रप्रसवरजसा पाण्दुतामानने श्री: चूडापाशे नवकुरबकं चारु कर्णे शिरीषं सीमन्ते त्वदुपगमजं यत्र नीपं वधूनाम् ॥२॥ यत्रोन्मत्तभ्रमरमुखरा: पादपा नित्यपुष्पा हंसश्रेणीरचितरशना नित्यपह्मा नलिन्य: केकोत्कण्ठा भवनशिखिनो नित्यभास्वत्कलापा नित्यज्योत्स्ना: प्रतिहततमोवृत्तिरम्या: प्रदोषा: ॥३॥ आनन्दोत्थं नयनसलिलं यत्र नान्यैर्निमित्तै: नान्यस्ताप: कुसुमशरजादिष्टसंयोगसाध्यात् नाप्यस्मात्प्रणयकलहाद्विप्रयोगपपत्ति: वित्तेशानां खलु वयो यौवनादन्यदस्ति ॥४॥ यस्यां यक्षा: सितमणिमयान्येत्य हर्म्यस्थलानि ज्योतिस्छायाकुसुमरचितान्युत्तमस्त्रीसहाया: आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्वग्दम्भीरध्वनिषु शनकै: पुष्करेष्वाहतेषु ॥५॥ मन्दाकिन्या: सलिलशिशिरै: सेव्यमाना मरुभ्दि: मन्दारानामनुतटरुहां छायया वारितोष्णा: अन्वेष्टव्यै: कनकसिकतमुष्टिनिक्षेपगूढै: संक्रीडन्ते मणिभिरमरप्रार्थिता यत्र कन्या: ॥६॥ नीवीबन्धोच्छ्वसितशिथिलं यत्र बिम्बाधराणां क्षौमं रागादनिभृतकरेष्वाक्षिपत्सु प्रियेषु अर्चिष्टुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपान् ह्रीमूढानां भवति विफलप्रेराच्चूर्णमुष्टि: ॥७॥ नेत्रा नीता: सततगतिना यद्विमानाग्रभूमी: आलेख्यानां नवजलकणैर्दोषमुत्पाद्य सघ: शङ्कास्पृष्टा इव जलमुचस्त्वादृशा जालमार्गै: धूमोग्दारानुकृतिनिपुणा जर्जरा निष्पतन्ति ॥८॥ यत्र स्त्रीनां प्रियतमभुजालिङ्गनोच्छ्वासितानां अङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बा: त्वत्संरोधापगमविशदैश्चन्द्रपादैर्निशीथे व्यालुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ता: ॥९॥ अक्षय्यान्तर्भवननिधय: प्रत्यहं रक्तकण्ठै: उग्दायभ्दिर्धनपतियश: किंनरैर्यत्र साधम् वैभ्राजाख्यं विबुधवनितावारमुखासहाया बद्वालापा बहिरुपवनं कामिनो निर्विशन्ति ॥१०॥ गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्पै: पत्रच्छेदै: कनककमलै: कर्णविभ्रशिभिश्च मुक्ताजालै: स्तनपरिसरश्छिन्नसूत्रैश्च हारै: नैशो मार्ग: सवितुरुदये सूच्यते कामिनीनाम् ॥११॥ वासश्चित्रं मधु नयनयोर्विभ्रमादेशदक्षं पुष्पोभ्देदं सह किसलयैर्भूषणानां विकल्पान् लाक्षारागं चरणकमलन्यासयोग्यं यस्याम् एक: सूते सकलमबलामण्डनं कल्पवृक्ष: ॥१२॥ पत्त्रश्यामा दिनकरहयस्पर्धिनो यत्र वाहा: शैलोदग्रास्त्वमिव करिणो वृष्टिमन्त: प्रभेदात् योधाग्रण्य: प्रतिदशमुखं संयुगे तस्थिवांस: प्रत्यादिष्टाभरणरुचयश्चन्द्रहासव्रणाङ्कै: ॥१३॥ मत्वा देवं धनपतिसखं यत्र साक्षाद् वसन्तं प्रायश्चापं वहति भयान् मन्मथ: षट्पदज्यम् सभ्रूभङ्गप्रहितनयनै: कामिलक्ष्येष्वमोघे: तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्वे: ॥१४॥ तत्रागारं धनपतिगृहानुत्तरेणास्मदीयं दूराल्लक्ष्यं सुरपतिधनुश्चारुणा तोरणेन यस्योपान्ते कृतकतनय: कान्तय वर्धितो मे हस्तप्राप्यस्तबकनमितो बालमन्दारवृक्ष: ॥१५॥ वापि चास्मिन् मरकतशिलबद्वसोपानमार्गा हैमैश्छन्ना विकचकमलै: स्निग्धवैदूर्यनालै: यस्यास्तोये कृतवसातयो मानसं संनिकृष्टं ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसा: ॥१६॥ तस्यास्तीरे रचितशिखर: पेशलैरिन्रनीलै: क्रीडाशैल: कनककदलीवेष्टनप्रेक्षणीय: मग्देहिन्या: प्रिय इति सखे चेतसा कातरेण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥१७॥ रक्ताशोलश्चकिसलय: केसरश्चात्र कान्त: प्रत्यासन्नौ कुरबकवृतेर्माधवीमण्डपस्य एक: सख्यास्त्व सह मया वामपादाभिलाषी काङ्क्षत्यन्यो वदनमदिरां दोहदच्छह्मनास्या: ॥१८॥ तन्मध्ये स्फटिकफलका काञ्ची वासयष्टि: मूले बद्वा मणिभिरनतिप्रौढवंशप्रकाशै: तालै: शिञ्जावलयसुभगैर्नर्तित: कान्तया मे यामध्यास्ते दिवसविगमे नीलकण्ठ: सुहृद् : ॥१९॥ एभि: साधो हृदयनिहितैर्लक्षणैर्लयेथा द्वारोपान्ते लिखितवपुषौ शङ्खपह्मो दृष्ट्वा क्षामच्छायं भवनमधुना मद्वियोगेन नूनं सूर्यापाये खलु कमलं पुष्यति स्वामभिख्याम् ॥२०॥ गत्वा सद्य: कलभतनुतां शीघ्रसंपातहेतो: क्रीडाशैले प्रथमकथिते रम्यसाणौ निषण्ण: अर्हयन्तर्भवनपतितां कर्तुमल्पाल्पभासं खद्योतालीविलसितनिभां विद्युदुन्मेषदृष्टिम् ॥२१॥ तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभि: श्रोणीभारदलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याद् युवतिविषये सृष्टिराद्येव धातु: ॥२२॥ तां जानीथा: परिमितकथां जीवितं मे द्वितीय दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम् गाढोत्कण्ठा गुरुषु दिवसेष्वेषु गच्छत्सु बालां जातां मन्ये शिशिरमथितां पह्मिनीं वान्यरूपाम् ॥२३॥ नूनं तस्या: प्रबलरुदितोच्छूननेत्रं प्रियाया नि:ष्वासानामशिशिरतया भिन्नवर्णाधरोष्ठम् हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वाद् इन्दोर्दैन्यं त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति ॥२४॥ आलोके ते निपतति पुरा सा बलिव्याकुला वा मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती पृच्छन्ती वा मधुरवचनां शारिकां पञ्जरस्थां कच्चित् भर्तु: स्मरसि रसिके त्वं हि तस्य प्रियेति ॥२५॥ उत्सङ्गे वा मलिनवनसे सोम्य निक्षिप्य वीणां मग्दोत्राङ्कं विरचितपदं गेयमुग्दातुकामा तन्त्रीमार्द्रां नयनसलिलै: सारयित्वा कथं चिद् भूयो भूय: स्वयमपि कृतां मूर्छनां विस्मरन्ती ॥२६॥ शेषान् मासान् विरहदिवसप्रस्थापितस्यावधेर्वा वियन्यस्यन्ती भुवि गणनया देहलीदत्तपुष्पै: संयोगं मत्सङ्गं वा हृदयनिहितारम्भमास्वादयन्ती प्रायेणैते रमणविरहेष्वङ्गनानां विनोदा: ॥२७॥ सव्यापारामहनि तथा पीडयेन्मद्वियोग: शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखीं ते मत्संदेशै: सुखयितुमलं पश्य साध्वीं निशीथे तामुन्निद्रामवनिशयनां सौधवातायनस्थ: ॥२८॥ आघिक्षामां विरहशयने संनिषण्णैकपार्श्वां प्राचीमूले तनुमिव कलामात्रशेषां हिमांशो: नीता रात्री: क्षण इव मया सार्धमिच्छारतैर्या तामेवोष्णैर्विरहमहतीमश्रुभिर्यापयन्तीम् ॥२९॥ पादानिन्दोरमृतशिशिरान् जालमार्गप्रविष्टान् पूर्वप्रीत्या गतमभिमुखं संनिवृत्तं तथैव चक्षु: खेदात् सलिलगुरुभि: पक्ष्मभिश्छादयन्तीं साभ्रेऽह्नीव स्थलकमलिनीं प्रबुद्वां सुप्ताम् ॥३०॥ नि:श्वासेनाधरकिसलयक्लेशिना विक्षिपन्तीं शुद्वस्नानात् परुषमलकं नूनमागण्डलम्बम् मत्संभोग: कथमुपनयेत् स्वाप्नजोऽपीति निद्राम् आकाङ्क्षन्तीं नयनसलिलोत्पीडरुद्वावकाशाम् ॥३१॥ आद्ये बद्वा विरहदिवसे या शिखा दाम् हित्वा शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम् स्पर्शद्विष्टामयमितनखेनासकृत् सारयन्तीं गण्डाभोगात् कठिनविषमामेकवेणीं करेण ॥३२॥ सा संन्यस्ताभरणमबला पेशलं धारयन्ती शय्योत्सङ्गे निहितमसकृद् दु:खदु:खेन गात्रम् त्वामप्यस्त्रं नवजलमयं मोचयिष्यत्यवश्यं प्राय: सर्वो भवति करुणावृत्तिरार्द्रान्तरात्मा ॥३३॥ जाने सख्यास्तव मयि मन: संभ्र्तस्नेहमस्माद् इत्थंभूतां प्रथमविरहे तामहं तर्कयामि वाचालं मां खलु सुभगंमन्यभाव: करोति प्रत्यक्षं ते निखिलमचिराद् भ्रातरुक्तं मया यत् ॥३४ रुद्वापाङ्गप्रसरमलकैरञ्जनस्नेहशून्यं प्रत्योदेशादपि मधुनो विष्मृतभ्रूविलासम् त्वय्यासन्ने नयनमुपरिस्पन्दि शङ्के मृगाक्ष्या मीनक्षोभाच्चलकुवलयश्रीतुलामेष्यतीति ॥३५॥ वामश्चास्या: कररुहपदैर्मुच्यमानो मदीयै: मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या संभोगान्ते मम समुचितो हस्तसंवाहनानां यास्यत्यूरु: सरसकदलीस्तम्भगौश्चलत्वम् ॥३६॥ तस्मिन् काले जलद यदि सा लब्धनिद्रासुखा स्याद् अन्वास्यैनां स्तनितविमुखो याममात्रं सहस्व मा भूदस्या: प्रणयिनि मयि स्वप्नलब्धे कथं चित् सद्य: कण्ठच्युतभुजलताग्रन्थि गाढोपगूढम् ॥३७॥ तामुत्थाप्यस्वजलकणिकाशीतलेनानिलेन प्रत्याश्वस्तां सममभिनवैर्जालकैर्मालतीनाम् विद्युग्दर्भ: स्तिमितनयनां त्वत्सनाथे गवाक्षे वक्तुं धीरस्तनितवचनैर्मानिनीं प्रक्रमेथा: ॥३८॥ भर्तुर्मित्रं प्रियमविधवे विद्वि मामम्बुवाहं तत्संदेशैहृदयनिहितैरागतं त्वत्समीपम् यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि ॥३९॥ इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा त्वामुत्कण्ठोच्छ्वसितहृदया वीक्ष्य संभव्य चैव श्रौष्यत्यस्मात् परमवहिता सौम्य सीमनिनीनां कान्तोदन्त: सुहृदुपनत: सङ्गमात्किंचिदून: ॥४०॥ तामायुष्मन् मम वचनादात्मन: चोपकर्तुं ब्रूयादेवं तव सहचरो रामगिर्याश्रमस्थ: अव्यापन्न: कुशलमबले पृच्छति त्वां वियुक्त: पूर्वाभाष्यं सुलभविपदां प्राणिनामेतदेव ॥४१॥ अङ्गेनाङ्गं प्रतनु तनुना गाढतप्तेन तप्तं सास्त्रेणाश्रुद्रुतमविरतोत्कण्ठमुत्कण्ठितेन उष्णोच्छ्वासं समधिकतरोच्छ्वासिना दूरवर्ती सङ्कल्पैस्तैर्विशति विधिना वैरिणा रुद्वमार्ग: ॥४२॥ शब्दाख्येयं यदपि किल ते : सखिनां पुरस्तात् कर्णे लोल: कथयितुमभूदाननस्पर्शलोभात् सोऽतिक्रान्त: श्रवणविषयं लोचनाभ्यामदृष्ट: त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥४३॥ श्यामास्वाङ्गं चकितहरिणीप्रेक्षणे दृष्टिपातं वक्त्रच्चायां शशिनि शिखिनां बर्हभारेषु केशान् उत्पश्यामि प्रतनुषु नदीवीचिषु भ्रूविलासान् हन्तैकस्मिन्क्वचिदपि ते चण्दि साद्र्श्यमस्ति ॥४४॥ त्वामालिख्य प्रणयकुपिता धातुरागै: शिलायां आत्मानं ते चरणपतितं यावदिच्छामि कर्तुम् अस्त्रैस्तावन् मुहुरुपचितैर्दृष्टिरालुप्यते मे क्रूरस्तस्मिन्नापि सहते सङ्गमं नौ कृतान्त: ॥४५॥ मामाकाशप्राणीहितभुजं निर्दयाश्लेषहेतो: लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु पश्यन्तीनां खलु बहुशो स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयेष्वश्रुलेशा: पतन्ति ॥४६॥ भित्त्वा सद्य: किसलयपुटान् देवदारुद्रुमाणां ये तत्क्षीरस्त्रुतिसुरभयो दक्षिणेन प्रवृत्ता: आलिङ्यन्ते गुंणवति मया ते त्षाराद्रिवाता: पूर्वस्पृष्टं यदि किल भवेदङ्गमेभिस्तवेति ॥४७॥ संक्षिप्येत क्षण इव कथं दीर्घयाम त्रियामा सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात् इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे गाढोष्माभि: कृतमशरणं त्वद्वियोगव्यथाभि: ॥४८॥ नन्वात्मानं बहु विगणयन्नात्मनैवावलम्बै तत् कल्याणि त्वमपि नितरां मा गम: कातरत्वम् कस्यात्यन्तं सुखमुपनतं दु:खमेकान्ततो वा नीचैर्गच्छत्युपरि दशा चक्रनेमिक्रमेण ॥४९॥ शापान्तो मे भुजगशयनादुत्थिते शार्ङ्गपाणौ शेषान्मासान् गमय चतुरो लोचने मीलयित्वा पश्चादावां विरहगुणितं तं तमात्माभिलाषं निर्वेक्ष्याव: परिणतशरच्चन्द्रिकासु क्षपासु ॥५०॥ भूयश्चाह त्वपमि शयने कण्ठलग्ना पुरा मे निद्रां गत्वा किमपि रुदति सस्वनं विप्रबुद्वा सान्तर्हासं कथितमसकृत् पृच्छतश्च त्वया मे द्र्ष्ट: स्वप्ने कितव रमयन् कामपि त्वं मयेति ॥५१॥ एतस्मान् मां कुशलिनमभिज्ञानदानाद् विदित्वा मा कौलीनाच्चकितनयने मय्यविश्वासिनी भू: स्नेहानाहु: किमपि विरहे ध्वंसिनस्ते त्वभोगाद् इष्टे वस्तुन्युपचितरसा: प्रेमराशीभवन्ति ॥५२॥ आश्वास्यैवं प्रथमविरहोदग्रशोकां सखीं ते शैलादाशु त्रिनयन्वृषोत्खातकूटान्निवृत्त: साभिज्ञानप्रहितकुशलैस्तद्वचोभिर्ममापि प्रात: कुन्दप्रसवशिथिलं जीवितं धारयेथा: ॥५३॥ कच्चित् सोम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि नि:शब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्य: प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव ॥५४॥ एतत् कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे सौहर्दाद् वा विधुर इति वा मय्यनुक्रोशबुद्वया इष्टान् देशान् विचर प्रावृषा संभृतश्री: मा भूदेवं क्षणमपि ते विद्युता विप्रयोग: ॥५५॥
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The Essential Meghdoot

The Plea

For failing to perform his duty, the Yaksha was banished for a year by his boss, Kubera to Ramagiri (Ramtek near Nagpur in India), where the trees are green and the waters holy.

At the end of the summer, after having languished for months away from his Love and losing much weight, he saw a large cloud nuzzling a mountain peak in the sky.

That sight reminded him how he wanted to hold her close to his heart. Her. Who was not there. He held his tears back and stood there quietly.

The monsoons were approaching. “May be the cloud can take my message to her”, he thought and he decided to suck up to the cloud.

How a cloud, which is nothing but water vapor, can carry a message? But when you are heartbroken and sick with desire, you will try anything.

“Great Cloud. Please help me. I am away from my beloved and miss her very much.

Please go to the city called Alaka where my beloved lives in our moonlit house.

Lonely women brush their hair away from their eyes and look up to greet you. Because you bring cool rain. And with the rains return their loved ones. Who wouldn’t rather be with their Loves in this romantic season except the unfortunate ones like me who just cannot be there?

Swift winds will blow you in the right direction. When they see you come the chataka birds will sing and the cranes will get all excited about the onset of the mating season.

When you reach my place you will see my girl counting days till she sees me again. The stem of hope holds the flower of her heart, which is sure to wither without that hope.

The swans, with lotus shoots in their beaks, heading for the Manas sarovar will keep you company all the way to Mount Kailas.

The tall peaks that have known you year after year will greet you with warm tears of happiness.

The Journey

Before I give you my message for my Love, let me give you some directions on how to get to my place.

Soar up high and head North.

Flanked by the rainbow you will soon look like dark Krishna with the colorful crest of a peacock feather.

Pass the young virgin brides who are glad to see you come. Lift yourselves a little higher westward and keep moving to the north.

When you tire, relax for a while on the top of Mount Amrakuta, whose burning woods you will have helped soak.

With you at the crest like coiled braided black hair on the slopes full of ripened gold mangoes, the mountains will resemble gorgeous golden breasts with dark nipples. Such a sight is sure to turn young couples on.

As you lighten you will pick up speed and reach the rocky Vindhya Range.

The wind there will be too weak to hoist you. But having rained you will be lighter and climb up anyway.

The chataka birds will follow as you travel shedding rain, catching the heady scent of flowers and charred wood, charred in the summer fires.

You may be tempted to pause a little and enjoy the beautiful flowers and the overjoyed dancing peacocks. But please hurry up and move on as quickly you can.

When you reach Dashran, you will see garden hedges white with Ketaki flowers, birds busy building their nests and the swans that linger with you.

In the royal city of Vidisha you will be able to sip the sweet waters of the Vetravati River that will quiver at your soft thunder.

Go ahead and rest for a while on the low peaks of Nichais. The Kadamb flowers will be blooming and the caves will exhale perfume of the courtesans who spend nights there entertaining their masters.

Shed your fresh water lightly on the jasmines and the pretty girls wearing lotus blooms in their hair who harvest them.

Don’t forget to detour a little and checkout the view of Ujjayini’s white mansions and savor the startled glances of the beautiful women.

Along the way fill yourselves up at the Nirvindhya River, which waits there like a woman ready to please her lover.

Make sure you help her, lovesick and thin by your prolonged absence, regain her health.

When you reach Awanti look for Vishala, a city made in heaven.

There the cool morning breeze, fragrant from lotus blossoms on the Shipra River, slowly awakens the sleeping beauties. Just like their Lovers who want to make early-morning-love do.

The perfume from the girls’ long, dark hair wafting through the windows will overwhelm you and the dancing peacocks will welcome you. Stay overnight if you are tired and spend the night in the palace. Where the floors are stained with the red mehendi from the slender feet of pretty belles.

And don’t forget to visit the Chandishwar temple. The groves nearby will be in full bloom. Loaded in pollen and charged with the scent of the young women bathing and frolicking in the water.

Stay until sunset and add your thunder to the Chandishwara’s evening aarati.

Catch the sidling glances of the tired dancing girls pleased with the soothing touch of your first rain drops on their tired and scratched feet.

Offer yourself to the angry dancing Shiva. Calm him with your cool rain. That will help calm the terrified Gauri.

Shine your lightening and help young women on their way to meet their lovers through the dark forest. No thunder or rain though. Lest you scare those pretty things.

It will be almost sunrise before your Love, the Lightening, is exhausted by the repeated flashes of lovemaking. Please be ready to move on because I need you to help me as fast you can.

By now the lovers would have wiped away the tears of their worried jealous girl friends and the rising Sun will be ready to do the same for the dew on the Lotus blossoms. Stay out of their way.

You will see your reflection in the clear water of the River Gambhira, Clear as her heart. With fishes leaping like quick sidelong glances. Don’t ignore those glances.

Snatch off her blue gown of water, which will slide down to her hips. It will be hard to leave her now. For what lover, even after he is finished, will want to leave his Love with her eager thighs still bare?

As you drift on to Devagiri a cool wind fragrant with water soaked soil will lift you up.

There you must rain down on Skanda who lives there.

And excite Skanda’s peacocks to a frenzied dance.

With so much of your journey behind you, descend to honor the Rantideva.

When you, dark as Krishna, descend to drink the river water, the broad band of the river will, from the distant heavens, look like a narrow string of pearls with you, a sapphire in the middle.

Let the Dashpura women, with long eyelashes and dark eyes look at you in wonderment as you cross that river.

Go over Kurukshetra in Brahmawarta and spray your sharp water jets on the Lotus blossoms where Arjun showered sharp arrows at his enemies.

The waters of Saraswati will cleanse you my friend leaving your complexion dark only in a hue.

There on you should proceed to Mount Kanakhala where Ganga laughed at Gauri’s frown and descended from Shiva’s hair.

If you plan on sipping the water, your dark reflection there may seem like the sangam of Ganga and Yamuna. But at a wrong location.

Once up at the height where Ganga originates as a small stream you will look dark under the white snow.

When the wind picks up, fires may start in the long needled pines on the slopes. Use your waterspouts to put them out.

Maddened by your downpour the mountain deer will lunge at you as if to attack; scatter them with a barrage of hail.

There, bow down and circle the footprints of Lord Shiva.

The wind will whistle through the bamboos and the kinnaras will sing. Your thunder rumbling in the caves will sound like a tabor. Perfect for the music of God.

Move northward through the chasm of Mount Krauncha.

Lift yourself higher and you will be welcome by Mount Kailasa.

When you surround the snow-covered peaks with darkness, the white slopes will resemble eyes with kajal in them.

Shiva takes pleasure walks with Guari there. So transform yourself into a flight of stairs to help Gauri climb on.

Heavenly girls will love to shower in your rain to relieve the scratching of their wrists caused by the gem-studded bracelets. Scare them with your thunder if they refuse to let you go.

Nurse the lotus flowers in the Manasa Lake with your water.

Alaka

You won’t have trouble moving around the mansions in the city when you see Alaka, my city on the river Ganga. It flows like a sari that slips off a girl as she sits in her lover’s lap.

Alakanagari is just like you. You have lightning. She has dazzling women. You have the rainbow. She has colorful paintings. You have a deep and soothing thunder. She has drums beating for the dance. You have water. She has gem-laden floors. You are high and so are her mansions.

There, the girls toy with lotuses in their hands. Their curls woven with jasmine. Their braids full of crimson amaranth blossoms.

There, the Yakshas come to the roofs of their mansions with their lovely wives to enjoy the wine that arouses love.

There, the moonstones drip in the moonlight and wake up drowsy women, exhausted with pleasure after lovemaking, as they lie in their beds entwined in the arms of their tired lovers.

There, the clouds driven out by the thrusts of wind from the upper stories of the mansions escape out of the latticed windows.

There, when the knots and the clasps of their clothing start coming apart, at the passionate impatient ruthless hands of their lovers, and the silk starts fraying, the women start throwing incense at their lovers in anger and feminine shame.

There, the nightly tracks of the girls can be traced in the morning by the blossoms fallen from their curls and the necklaces of strung pearls snapped right where the pearls lie lazily on their breasts.

There, Cupid never has to carry his bow. Why should he when the lovely girls whose eyes under the arched eyebrows riddle their target with sidelong glances?

Our Place

There, to the north of the Kubera’s estate is our house with a large rainbow like gate and a Mandar tree which is just like a son to us.

There is a small pond in front of the house, its surface brimming with golden lotus blossoms, where swans swim majestically.

By the edge there is a hill, a favorite place of my Love, beautifully hedged by golden plantain.

On it are Ashoka and Kesara trees and Mandar vines. Just like me they crave for the kneading of my Love’s feet and the nectar of her lips.

Between these is a golden perch where a peacock alights and dances to the beat of the pretty clink of my Love’s bangles.

It won’t be hard to find our house if you remember the pointers I have given you. The house may have lost some of its luster because of my absence, however.

Descend quietly on our favorite hill and flash your lightening gently at the house.

My Girl

There, you will see a long legged doe eyed small-waisted slim young girl, with even rows of brilliant teeth. Bright red lips, a deep navel, slowed down slightly by full hips and breasts. The very best creation of the Creator.

A lonely chakravaki without me, she is so quiet. Deep in her longing, that girl must have lost her bloom like a lily bitten by winter’s first frost.

Her eyes swollen by ceaseless crying, her face, partially covered by long dark hair, cupped in her hands, she looks like a miserable moon.

When you see her she may be lost in my thoughts or may be asking the sarika in the cage: Do you miss him too? You were his favorite!

Or she may be about to sit down with a lute to sing my favorite song. But overcome by grief she may neither be able to tune the lute nor remember the song.

Or she may be arranging the flowers on the threshold so that she can count the number of days till we are together again.

Wasted by loneliness she probably has lost a lot of weight. Tearful nights must seem to stretch out forever. The same nights that used to fly when I was with her.

She wipes her tears, brushes her hair away from her cheeks and hopes that we will hold each other at least in dreams if only she could fall asleep.

She brushes a braid of hair aside from her cheek by her un-held-for-so-long-hand over and over. That same braid I promised to undo with my own hands when I return to her after my penance.

She loves the moon. But her long eyelashes, sore because of constant tears make her turn away from the moonlight.

Unable to support her grief stricken weak body she will sink back into the bed bringing tears to your eyes.

She loves me so very much. I am the one who has brought her to such a sad state. This is the first time we are away from each other, you know.

She has forgotten how to relax and be happy. Her eyes are dry for she has not used kajal since I left. Hidden behind her pretty hair, her eyelids throb with pain. Like a fluttering lotus blossom stirred by fish.

Now devoid of my nail marks, her thighs, so used to my massaging hands, are now pale and sore.

Let her sleep for a few hours, oh cloud, and let her dream of us loving each other with our arms tightly wrapped around.

When she is rested, fresh and cooled by your breeze speak to her while she looks at you through the window.

The Message

“I am a friend of your mate, and I bring his message for you. I help lonely souls. Like your mate who is eager to return home and play with your pretty hair.

Once she has heard this she will listen to you intently. Isn’t the news of the lovers the next best thing to them being there?

“Your lover who is banished to Ramagiri is alive and well. He is really worried about you and how you are doing without him.

Though he is away and cannot return as yet he is very eager to hold you in his arms and make your bodies, pains, tears, longings and sighs as one.

He used to whisper to you softly when he had an urge to caress your face. Unfortunately for now he has to speak to you through me.

He says, ” I see your slender arms and long legs in the vines, your looks in a startled doe, your beauty in the moon, your long hair in a peacock’s plumage, your arched eyebrows in the ripples in the water. But my Love I cannot see the whole of you in any of these things.

I drew your picture on a stone slab with a red rock to kiss your image. But my eyes keep watering and get in the way.

Even the goddesses in Ramagiri shed tears when they see me cry my arms outstretched to hug the invisible you who are not here with me.

When the Himalayan wind starts blowing this way, I wrap my arms around myself knowing that this is the same wind that has touched your body.

I want you. I really want you. You who I cannot have. Is there any way of shrinking the days and nights so that my penance will be over quickly and we can be together again?

Please my Love, don’t let grief defeat you. Fortune turns like a wheel. We will be soon together and happy again.

We will unleash our pent-up desires under the bright moon of autumn nights once my penance is over in four months.”

And to convince her that you are my true friend and messenger, please remind her of the following story: Once clinging to me asleep in bed, you woke up crying. Because you had a bad dream and dreamt that I was flirting with another woman!

She will then know that you are telling the truth and my dark eyed girl will trust you. Absence withers passions from lack of pleasures. But desire swells in love.

Final Thoughts

Please do this for me first. And then go on and quench the thirst of the chatakas who are thirsting for the first rains of the season.

I have asked you more to do than I should have already. Do this for me out of friendship or compassion. Please go on in your rain-swelled glory. May you never, even for an instant, be separated from your Love the Lightning, like I am from mine.

Translated By Mr Arun Nisargand

Communism - A Dying Cult.