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Prof. Arun Kumar Sinha Centre for Literary and Social Understanding

~ An On-line Portal dedicated to literary and social inquiry and discourse, and to research pertaining to the life and times of Prof. Arun Kumar Sinha

Prof. Arun Kumar Sinha Centre for Literary and Social Understanding

Category Archives: AKS Writings

LOVE POEMS BY AKS-III

28 Thursday Nov 2013

Posted by akscentre in AKS Writings, Second Anniversary Special

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Love Poems, Second Anniversary Special

Special Posts on the Second Death Anniversary of AKS Falling Today, 28th November 2013

 

AKS wrote very few poems, and never sort of bothered to get them published. We are reproducing today as separate posts three love poems that we have been able to locate. While two poems are written back-to-back on  a piece of paper and are simply titled as ‘Poem (1)’ and ‘Poem (2)’. The third poem is just untitled. The dates of composition have been mentioned, which are being reproduced here below the each poem. It is, however, possible that one or two of these love poems, had got published in a journal ‘KAVITA INDIA’, which used to brought out by the late Prof. A C Sahay of Bihar University, Muzaffarpur, one of the senior colleagues of AKS at Langat Singh College, Muzaffarpur–AKSCENTRE

UNTITLED

I want to love you like an animal,

But when I sit with you, talk to you

You make me feel like an angel,

And I become useless.

 

I know you want to remain pure,

My coming to you, unto you, will be

Perhaps, an act of infamy,

Then I feel kicking,

Your, mine, the whole world’s angelic face;

Then all resurrections appear pointless.

 

Thought itself is soul-satisfying—

Thoughts of stars born and unborn,

Thoughts of times passing and yet to be,

of songs waiting to be mouthed.

Of you, and me cautious and you careless.

(Composed on 22-23 August, ’94)

 

–Arun Kumar Sinha

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LOVE POEMS BY AKS-II

28 Thursday Nov 2013

Posted by akscentre in AKS Writings, Second Anniversary Special

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AKS Writings, Love Poems, Second Anniversary Special

Special Posts on the Second Death Anniversary of AKS Falling Today, 28th November 2013

AKS wrote very few poems, and never sort of bothered to get them published. We are reproducing today as separate posts three love poems that we have been able to locate. While two poems are written back-to-back on  a piece of paper and are simply titled as ‘Poem (1)’ and ‘Poem (2)’. The third poem is just untitled. The dates of composition have been mentioned, which are being reproduced here below the each poem. It is, however, possible that one or two of these love poems, had got published in a journal ‘KAVITA INDIA’, which used to brought out by the late Prof. A C Sahay of Bihar University, Muzaffarpur, one of the senior colleagues of AKS at Langat Singh College, Muzaffarpur–AKSCENTRE

Poem

(2)

Yes, it is love because it can’t be anything less

Because it was immeasurably full and simple;

Neither the eyes bled with tears

Nor were there reminders of age-old fears.

 

If it was not love, the way we walked

Between trees and through thoroughfares,

Touching by not touching, wayward as wind,

If it was not love, what else could it be?

The quizzical heightening of the eyebrows,

The busymen’s stare and the priests chanting,

The olies of the scholars, the pride of the rich–

I have suffered them all and seen them thinning

Like so many falsenesses into the air.

 

Love, help me believe it were you.

 

(Composed, 6 June ’89)

 

–Arun Kumar Sinha

 

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LOVE POEMS BY AKS-I

28 Thursday Nov 2013

Posted by akscentre in AKS Writings, Second Anniversary Special

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AKS Writings, Literature, Muzaffarpur, Poetry, Second Anniversary Special

Special Posts on the Second Death Anniversary of AKS Falling Today, 28th November 2013

AKS wrote very few poems, and never sort of bothered to get them published. We are reproducing today as separate posts three love poems that we have been able to locate. While two poems are written back-to-back on  a piece of paper and are simply titled as ‘Poem (1)’ and ‘Poem (2)’. The third poem is just untitled. The dates of composition have been mentioned, which are being reproduced here below the each poem. It is, however, possible that one or two of these love poems, had got published in a journal ‘KAVITA INDIA’, which used to brought out by the late Prof. A C Sahay of Bihar University, Muzaffarpur, one of the senior colleagues of AKS at Langat Singh College, Muzaffarpur–AKSCENTRE

Poem

(1)

Crowning glory of life it was

To have found you come like a dream

Into the parlour of my desire,

To have filled it and furnished it.

To have to be at only one place,

To wish to be there when one has to be here,

The compulsion to be noble and honourable,

The daily business of living and the still,

Regular chiming of the time,

The frozen angels on the mantlepiece–

Endless are the waiting hours, endless

The tasks and responsibilities

Before I could attend to you wholly

In the parlour of my desire.

(Composed on 6 June ’89)

-Arun Kumar Sinha

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A Poem for Bhutto–Written by AKS on the Very Next Day of Bhutto’s Execution on 4th April 1979

28 Thursday Nov 2013

Posted by akscentre in AKS Writings, Second Anniversary Special

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AKS Writings, Bhutto, Execution, Father, Poem, Second Anniversary Special

Special Posts on the Second Death Anniversary of AKS

Today, 28th November 2013, falls the Second Anniversary of the demise of AKS. To mark the occasion, we are privileged to share four poems of AKS–three are love poems, while the fourth one is on the hanging of the Pakistani leader and former Prime Minister, Zulfikar Ali Bhutto (5 January 1928 – 4 April 1979) by the Military ruler General Zia-ul-Haque–which was widely seen as rather unjust end of a popular democratic leader. This poem on Bhutto has, as far as we know, remained unpublished. It was written the very next day of Bhutto’s execution on 4th April 1979, and thus carries the powerful sentiment for the tragedy of the democratic leader among the intelligentsia and democratic activists in India and elsewhere. Bringing it before the reading public nearly 34 years after the poem was composed by AKS, who himself passed away two years back, gives us mixed feelings.–AKSCENTRE  

—–

Image

Zulfikar Ali Bhutto

A POEM FOR BHUTTO

Remembering you after you are no more

Seems to be a sin

I can’t help.

For I see my doom

Coming to take me from my bed—

Oh Lord, hold the sky,

It’s toppling all over the place,

While my father eats off my flesh

And does not say sorry.

 

Lord wherever and whoever you are

Take care of me

And

My man in heaven

Arun Kumar Sinha

Composed on 5th April, ‘79

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VINOBA BHAVE: PIONEER OF LIVING EDUCATION

15 Friday Nov 2013

Posted by akscentre in AKS Writings

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Basic Education, Bhave, India, Mohandas Karamchand Gandhi, Nai Talim, Rabindranath Tagore, Sevagram, Vinoba Bhave

Today, on 15th November, which is the death anniversary of the Sarvodaya leader and thinker, Vinoba Bhave (September 11, 1895 – November 15, 1982) [http://en.wikipedia.org/wiki/Vinoba_Bhave], we bring to you the synopsis and chapter-plan of a book planned by AKS on the educational philosophy of Vinoba Bhave. A lot of ground work had been done by him for this book, but somehow that could not be completed.This synopsis and the chapter-plan were prepared in 2004.

——————————–

VINOBA BHAVE

PIONEER OF LIVING EDUCATION

Outline

To say that there has to be a characteristically Indian view of the matters which concern the development of our nation vitally (such as education and agriculture) should not be taken as an assertion of the strident nationalism. This is more as a caution that we approach our problems with such an outlook. Since we emerged from colonial subjugation less than 60 years ago (not at all a long period in the history of a vast and ancient country like India), we are always in the danger of being taken in by the pious sounding resolutions taken at the forums that are led by the Western countries. Again, since we are still in the very early stages of a developing economy, we are always likely to be intimidated into forgetting our interests at such forums.

Vinoba Bhave

Vinoba Bhave

As the body, mind and soul of a human being can’t be separately looked at for the purpose of better development of each, so a nation’s past is tied with its present, its culture with its geography, its economic with its social realities, and each is to be seen in relation to the mysterious aggregate which is India. Therefore, a holistic approach is now increasingly considered to be the need of the hour and this is found to be lacking in the Western model of development.

Coming to the educational aspect, the Indian model, if it can be so called, was, in the recent times, first of all spelled out and put to practice by Rabindranath Tagore. Education has the power to change reality and so it cannot be merely abstract and intellectual. Tagore held that education to be truly creative should be in full touch with the complete life of a people—its economic, intellectual, aesthetic, social, and spiritual life. Similarly, Mahatma Gandhi was aware of the catalytic role of education in bringing about a social order free from all sorts of discriminations and in which the all round development of each and every citizen would be a continuing process. The recognition that the citizen of the country can be best moulded during the early formative years of his life led Gandhi to formulate his concept of ‘Basic Education or Nai Taleem’ which caught the imagination of the educated people, though not in a big way.

Vinoba Bhave (1895-1982) sought to make the concept of Basic Education a reality at Sevagram Ashram, Wardha (in present Maharshtra). Bhave added new dimensions to the concept of Basic Education. He repeatedly said that Basic Education does not stop at imparting ‘education through craft’ as people generally believed. His plan for education was a plan for discipline and its ‘main spring’, as he put it, “is not self-indulgence but self-control.” In his words,

“People have got into the habit of thinking of Basic Education as if it were one method or system of education among others, like the Montessori method or the Project Method. But it is not a matter of method or technique; Basic Education stands for a new outlook, a new approach. The fountain-head of all the world’s conflict is that knowledge has been separated from work. They have been separated by a faulty psychology; they have been separated in life by a faulty sociology; they have been assigned different market values by a faulty economics.”

(Vinoba: Thoughts on Education, Sarvaseva Sangh Prakashan, Varanasi, 1985)

 By ‘work’, Bhave meant, first of all, work related directly or indirectly to the fields. He believed, “If a single person is cut off from the life of the fields, his life will lack completeness…Human life are like trees, which can not live if they are cut off from the soil that nourishes them.”

Vinoba-Education

But Bhave knew that the real human life only started with the fields, with the bread labour, exactly, to which every person must contribute. He said, “real human life will be reached only when the greater part of life can be given to all the other interests that make up the world of man.” The world of the arts, according to him, of history and geography, and the great political aim of bringing in a juster civilization was as much open and vital to the life of man and women as the life spent on the fields.

Vinoba Bhave did have a vision of a complete man, but his complete man will be forever in the making. He stands for a poetic approach to life in which the fulfilment comes not from closing possibilities and reaching the dead end of perfection but from creating more possibilities of growth and expansion. He, therefore, hated all systems. He said, “I am very much afraid of systems, specially in educational work; a system can make an end of all education.”

Vinoba is not anti-science. He is called a saint and he did have saintly demeanour and way of life but he was open to ideas, and was even eager to assimilate different, even apparently contradictory, streams of human activity, like science and religion. He knew the value of science and how it rids the society of, to recall his words, “the faults of our ethical and religious traditions.” If science makes us understand the physical laws, the religion takes us to a journey into our self. If knowledge of the physical laws (Vijnan) is combined with knowledge of the self (Atma Jnan) —here education through craft can prove a good starting point—the goal of Sarvodaya (upliftment of all) will be realised.

To many, if not all, of the intelligentsia Vinoba’s prescription as well as remedy of the problems afflicting the Indian society will appear puerile. At the first instance, with the developments on the technological plane and the globalisation underway, and India’s own chronic problems like illiteracy, unemployment and staggering population, the concept of self supporting educational programmes, tagged as it is to Gandhi’s vision of Gram Swaraj, sounds, as of today, wishful thinking. Yet, we know, in our innermost hearts that the craze for wealth, luxury items and the contempt for physical labour and the resulting rise in crime graph is proving disastrous, to say the least.

Vinoba spoke from the heart and even his worst detractors will admit that his heart was full of sincere compassion for the underprivileged. But Vinoba could not shake off the idiom of the scriptures. In his much acclaimed book called Third Power (Teesri Shakti), his thoughts have the power to move mountains of inertia and prejudices, but these are, rather sadly, couched in the metaphysical idiom which does not strike a responsive chord in those who have received, what is rightly or wrongly called, modern education. Yet, anyone who has pondered over and, in a way, fought for providing education to the entire Indian masses should not have much difficulty in finding his way through the unnecessary mist caused by the metaphysical idiom of Vinoba’s speeches and writings.

(Arun Kumar Sinha)

Vinoba Kutir

Vinoba Kutir at Mahatma Gandhi’s Sabarmati Ashram

———————

VINOBA BHAVE

PIONEER OF LIVING EDUCATION

Chapterisation

 

Preface

Introduction

 1.      Historical Background of Vinoba’s Educational Philosophy

This chapter will briefly deal with the contribution of some of the pioneering educational practitioners and thinkers of India from Raja Rammohun Roy to Gandhi’s concept of Basic Education.

 2.      Evolution of Vinoba’s Educational Philosophy

Vinoba’s educational philosophy evolved out of his growing understanding of the causes and miseries of the Indian people as a result of his participation in the freedom movement. This chapter will bring into light this aspect of Vinoba’s development as an educational thinker.

 3.      Vinoba’s Experiment with ‘Nai Talim’ at Sevagram, Wardha

Vinoba’s experience with his experiments at Sevagram Ashram led him to believe that schooling is one step of learning which is to be followed by Deschooling which means that the student in the adult phase of his life will become independent of all outside control including the knowledge that he got from books and teachers. Vinoba was disillusioned with the half-hearted support that he received from government and non-government agencies and even from parents. This chapter will especially refer to Vinoba’s struggle to keep the institutions imparting Basic education or ‘Nai Talim’ afloat.

 4.      ‘Nai Talim’ to ‘Nitya Nai Talim’:  Vinoba’s Idea of Living Education

Vinoba felt that Basic Education too would get into a groove. His exploring mind struck upon a new idea. He called it ‘Nitya Nai Talim’, an education that would be new with each new day. The concept of ‘learn through work’ given by Gandhi was enlarged by Vinoba into ‘think through work’.  In other words, education should ensure life long growth of the individual. This chapter would bring out the salient features of Vinoba’s ‘Nitya Nai Talim’.

 5.      Vinoba’s Concept of Educational Function of Culture

Vinoba lived and spoke like an ascetic but he knew that it was necessary to expose oneself thoughtfully and sensitively to art. Just as scientists contribute to man’s understanding and control over his environment, so artists are creative of culture. Vinoba believed that the artist is a kind of educator, and it is for the teacher to lead his pupils delicately and lightly into the realm of art. This chapter will elucidate the educational function of culture in Vinoba’s scheme of the continuous development of the students.

 6.      Vijnan and Atma Jnan: Education as a Means of Union of Science and Religion

In a way, Vinoba combined the idealistic approach of Plato with the scientific approach of Aristotle. According to Vinoba, a truly educated person will not accept the division of the universe into the objective and the subjective. He will strive for the union of scientific knowledge and the knowledge of the self in his own life and in his environment. If knowledge of the physical laws (Vijnan) is combined with knowledge of the self (Atma Jnan) the goal of Sarvodaya (upliftment of all) will be realised.

 

(Arun Kumar Sinha)

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क्या पानी ऊपर आएगा?

12 Saturday Oct 2013

Posted by akscentre in AKS Writings

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AKS Writings, Chakra, Film Review, Kulbhushan Kharbanda, Naseeruddin Shah, Smita Patil

सन् १९७९ और १९८१ के बीच AKS ने सम-सामियिक चिंतन की तीन  पत्रिकाएं–‘चिन्गाङी’, ‘युवा-जागरण’ एवं ‘समाधान’,–अपने सहयोगियों और विद्यार्थियों के एक प्रतिबद्ध टीम के साथ मुजफ्फरपुर, बिहार से प्रकाशित किया. इन पत्रिकाओं के ‘संपादक’ रोटेशनल बेसिस पर इनके विद्यार्थी, जो कि उस वक्त बिहार विश्वविदालय में मुख्यतः स्कोनातकोत्तर के छात्र थे, हुआ करते थे और AKS का नाम ‘संरक्षक’ के रूप में जाता था. इन राजनीतिक-सामाजिक-सांस्कृतिक पत्रिकाओं के कुछ अंक अभी भी उप्लब्ध है और उनपर अलग से विस्तृत समीक्षा प्रकाशित की जाएगी, लेकिन यहाँ हम प्रस्तुत कर रहें कुछ-एक फिल्म समीक्षाएं जो की AKS ने खुद लिखी थीं. हालाँकि, चूंकि इन पत्रिकायों की कई सामाग्रियां AKS खुद हीं तैयार करते थे, इसीलिए शायद इन फिल्म समीक्षाओं में उन्होंने अपना नाम नहीं दिया करते थे.  आज प्रस्तुत है फिल्म, ‘चक्र’ की समीक्षा. ‘चक्र’ १९८१ ई. में रिलीज़ हुयी थी, और इसकी समीक्षा ‘समाधान’ के प्रवेशांक ‘मई १९८२’ में प्रकाशित हुयी. संभव है की उस समय बन रही कला फ़िल्में अलग-अलग शहरों में अलग-अलग समय में रिलीज़ होती हों. यहाँ दिए हुए फिल्म का पोस्टर इन्टरनेट से लिया गया है और ‘समाधान’ के फिल्म समीक्षा में यह शामिल नहीं था. यह उल्लेख्नीय है कि इन पत्रिकाओं को बेचने के लिए AKS अपने विद्यार्थियों के साथ शहर के मुख्य बाज़ार, रेलवे स्टेशन, कॉलेज एवं विश्विद्यालय परिसर आदि में खुद जाते थे. आश्चर्य की बात है की, ३० से भी ज्यादा वर्षों के बाद भी यह फिल्म, और शायद इसकी यह समीक्षा भी, आज उतनी ही प्रासंगिक लग रही है. –AKSCENTRE        

—

फिल्म
क्या पानी ऊपर आएगा?
आदमी को भरोसे के माँ-बाप, भरोसे का समाज मिल जाए और काम लायक दिल और दिमाग भी लेकर वह पैदा हुआ हो, तो वह कहावती तारे भी तोड़ ला सकता है. इन तीनों (माँ-बाप, समाज, तथा दिलो-दिमाग) में से कोई दो तो बेहद ज़रूरी है, आदमी को पशु या पदार्थ के स्तर ऊपर उठने के लिए.
हिंदी फिल्म ‘चक्र’ में जब आदमी कोशिश करता है झुग्गी-झोपङियों की देह और आत्मा विहीन जिंदगी (?) से ऊपर उठने की, तो वह या तो गेहूं की लूट में ट्रक के नीचे आ जाता है या, लूका की तरह, अवैध शराब बनाते हुए और हर वैसी औरत के साथ सम्बन्ध रखते हुए चर्म रोग से ग्रस्त हो जाता है, तथा अपना ही मांस कट-कट कर गिरता हुआ देखता है.
लूका (नसीरुद्दीन शाह) के माँ-बाप का पता दर्शक को नहीं दिया जाता है. शायद निर्देशक संकेत से यह बतलाना चाहते हों कि उन्ही के माँ-बाप का पता दिया जाता है, जिनका अपना कुछ पता हो. दो-तीन साल बाद (जिसमे एक-दो बार वह जेल भी काट आया है) लूका अपनी पुरानी झुग्गी-झोपडी में लौटता है. यह झोपड़ियां क्या हैं, ठहरे पानी का एक बड़ा गड्ढा है, जिसमे मछलियाँ इस तरह से सड़ती हैं कि जैसे उनके सड़ने मात्र से सृष्टि का कोई उद्देश्य पूरा हो रहा है.
Image
इस ठहरे पानी के तालाब में एक ऐसी मछली (स्मिता पाटिल) है, जिसने मन के स्तर पर सङना तो शुरू कर दिया है, पर जो जिस्म के स्तर पर पूरा जोखम भरी है. इस जिस्म्वती महिला को एक पंद्रह-साल का पुत्र भी है, जिसे अभी तक यह नहीं मालूम हो सका है की उसे हाथ-पाओं किस लिए मिले हैं. लूका उसकी माँ का पुराना दोस्त है, पर अभी तक उसको यह नहीं मालूम है कि दोस्त के कितने मायने होते हैं…लेकिन दो-तीन दिनों में लूका उसको सब कुछ सीखा देगा. और जो सीखने को बाकी रह जाएगा, वह ट्रक-ड्राईवर (कुलभूषण खरबंदा) से सीख लेगा, जिसकी हर लम्बी सफ़र का अंत उसकी माँ के पहलू में होता है.
 फिल्म ‘चक्र’ को सराहना आसान नहीं है, क्योंकि यह मनोरंजन प्रदान करने के बहाने हमारे तथाकथित सभ्य समाज का पदाॅफाश कर देती है. बम्बई महानगर में स्थित इन झुग्गी-झोपड़ियों में रहने वाले औरत-मर्द ऐसे तो सभ्य भाषा में  पति-पत्नी, या माँ-बेटे कहे जाऐंगे, (क्योंकि एक के मरने पर दूसरा रोता या दूसरी रोती है) पर दरअसल, वे इस व्यवस्था के अनिवार्य और अंतिम शिकार हैं.
 ‘चक्र’ के आखिरी दृश्यों में ट्रक-ड्राईवर भी, जो इस ठहरे हुए पानी का निवासी नहीं लगता था, अपने ट्रक से हाथ धो लेता है, झोपङियाँ प्रस्तावित पांच-सितारिया होटल के निर्माण के लिए ध्वस्त कर दी जाती हैं, मन और अब शरीर से भी रोग-ग्रस्त मछली सोचती हुयी दिखाई देती है कि क्या धरती के नीचे का पानी कभी फूट कर ऊपर आयेगा भी या …?
 –”समाधान’, [सामायिक चिंतन का लोकप्रिय प्रतिनिधि; आर्थिक समानता, सामाजिक न्याय एवं स्वस्थ शिक्षा के लिए प्रतिबद्ध], प्रवेशांक ‘मई १९८२’, मुजफ्फरपुर, बिहार  

  

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Translations from Dinkar’s Verse by AKS: Excerpts

03 Thursday Oct 2013

Posted by akscentre in AKS Writings

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The monograph on Ramdhari Singh Dinkar (1908-1974) translated into English by AKS for Sahitya Akademi, New Delhi (with Kumar Vikram translating one chapter of it), had long passages from Dinkar’s verse. Here we are reproducing a few excerpts of the passages which appear in the narrative as translated by AKS. These are from the first chapter of the book titled ‘The Years of Struggle’

Image

निमंत्रण

सुलगती नहीं यज्ञ की आग
दिशा धूमिल, जजमान अधीर
पुरोधा कवि कोई है यहाँ
देश को दे ज्वाला के तीर

English translation:

Invitation

The fire of sacrifice is not kindling

The path is hazy, devotee impatient

Is there a committed poet around

Who can give the country an arrow of light?

—-

वह प्रदीप जो दीख रहा है झिलमिल, दूर नहीं है
थक कर बैठ गए क्यों भाई! मजि़ल दूर नहीं है
शुरू हुयी आराध्य भूमि यह, कहानी नहीं रे राही,
और नहीं तो पांओ लगे हैं क्यों पड़ने डग मग से?
बाकी होश तभी तक, जब तक जलता तूर नहीं है
थक कर बैठ गए क्यों भाई! मंजिल दूर नहीं है

English translation:

The light you see faintly burning is not far.

Why have you given up, O brother! The goal is not far.

This venerable land is opening up, do not be sad, O traveler,

Why to walk with steps infirm?

Hold on until the musk starts burning.

Why have you given up, O brother! The goal is not far.

—

तकदीर का बटवारा

नारी-नर जलते हैं ,
जलते हैं मांस रुधिर अपने
जलती है बरसों की उमंग
जलते हैं सदियों के सपने
ओ बदनसीब इस ज्वाला में
आदर्श तुम्हारा जलता है
समझाएं तुम्हें कैसे कि
भारतवर्ष तुम्हारा जलता है
जलते हैं हिन्दू-मुसलमान
भारत की आँखे जलती हैं
आनेवाली आजादी की
लो! दोनों पांखें जलती हैं.

English translation:

Partition of Destiny

Alas! women and men burn together

Our flesh and blood burn

Burns our zest of years

Burn our dreams of centuries.

O unfortunate ones, in this fire

Your ideals are consumed

How to make you see

It is your India which burns.

When Hindus and Muslims burn

The two eyes of India burn,

Of upcoming freedom

Lo! Both arms are aflame.

—

Image

Cover of the book excerpted from…

 

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