Posts tagged ‘bhUShaNa’

June 7, 2010

Ramblings about the sword of bhavAnI

by Sarvesh K Tiwari

The legend of bhavAnI having blessed the cHatrapati founder of hindU svarAjya with her own khaDga for smiting the turuShka-s, is all too famous.  So we have the bhAkars mentioning about the miraculous sword, and we have contemporary bhUShaNa telling us about it.   But the fame of the khaDga was known far and wide, and it seems used to even awe the hearts of his enemies.

Thus we have the contemporary Italian  mercenary and freebooter Manuzzi telling us about his having once witnessed the abhimantrita maharaTTA sword.  In his Storia do Mogor he records that on one occasion he led a diplomatic mission on behalf of awrangzib and his portuguese allies to negotiate the terms of truce with shambhAjI and  the rebellious son of awrangzib who was in shambhAjI’s safe custody.  (shambhAjI introduced to Manuzzi durgAdAsa the famous rAThora general in disguise as prince Akbar.)  During the visit he once requested shambhAjI whether the latter could show him but once the famous divine sword that his father had, and shambhAjI would let him see from far just one flash of it.

The hindu revival in the founding of the maharaTTA empire had for its foundation its predecessor, the great vijayanagara.  the footprint of vijayanagara are visible in the resurgent maharaTTA-s in many ways: the legend pf jagadambA appearing before the valiant warrior-king and offering him her own khaDga to destroy the enemy being also one.  Thus we read the princess-poetess ga~NgAdevI describing in fourteenth century how the Goddess from madurai appeared to her husband yuvarAja kampanarAya, son of the founder of the empire bukkArAya, and gave him her sword to go out and thrash away the sultanate of the islamite tyrants from the draviDa lands.  The princess describes at length in madhurAvijaya the glory of this sword and how it originally belonged to mahAdeva, was given by sage agastya to various kings, and finally is being trusted by bhavAnI to the worthy arms of the vijayanagara.

It is of course very frequent throughout the hindU itihAsa-s and purANa-s for worthy warriors to acquire divine shastra-s from the deva-s.  Thus in padma purANa we have rAma getting the dhanuSha from mahAdeva, and rAvaNa had received before His sword.  mahAbhArata is of course full of description of such arms which can fill reams. 

But this had continued down to the later historical times, even before vijayanagara, that we read about bhavAnI’s or mahAdeva’s sword.  Thus we read in the histories of nAthayogI-s that the famous nAtha siddha delivered the divine sword of bhavAnI and mahAdeva to a rAjapUta named kAlabhoja who founded the house of mevADa.

Later in the eighteenth century, we similarly hear of the famed bhavAnI sword having been acquired by blessed pR^ithvI nArAyaNa shaAha who went on to found the now abolished hindU svArAjya in nepAla country.  We have had multiple occasions to be at this shaktipItha on the borders of nepAla, where young pR^ithvI nArAyaNa performed his arduous tapas and finally received the anugraha of devI.

That reminds us of our childhood chahamAna friend, now settled at this place, who would often tell us about a khaDga of bhavAnI also having been given to the chahamAna-s, and that his family was in possession of the sword.  Their family would even now perform the ritual shastrapUjA on the vijayadashamI day when every adult (male and female) of his clan would perform their own symbolic bali before devI and offer their own blood at its blade.  We would of course be denied access to see it. 

Until last, when we did get to witness the rAjapUta sword of bhavAnI.  On its golden hilt is inscribed some mantra in devanAgarI text, now hardly legible, but we guess it is from atharvan veda… and its blade is graced by the image of raNodyata kAlI…


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October 30, 2009

bhUShaNa: sivAjI na hoto tau sunnati hota sabakI

by Sarvesh K Tiwari

देवल गिरावते फिरावते निसान अली ऐसे डूबे राव राने सबी गये लबकी
गौरागनपति आप औरन को देत ताप आप के मकान सब मारि गये दबकी
पीरा पयगम्बरा दिगम्बरा दिखाई देत सिद्ध की सिधाई गई रही बात रबकी
कासिहू ते कला जाती मथुरा मसीद होती सिवाजी न होतो तौ सुनति होत सबकी

सांच को न मानै देवीदेवता न जानै अरु ऐसी उर आनै मैं कहत बात जबकी
और पातसाहन के हुती चाह हिन्दुन की अकबर साहजहां कहै साखि तबकी
बब्बर के तिब्बर हुमायूं हद्द बान्धि गये दो मैं एक करीना कुरान बेद ढबकी
कासिहू की कला जाती मथुरा मसीद होती सिवाजी न होतो तौ सुनति होत सबकी

कुम्भकर्न असुर औतारी अवरंगज़ेब कीन्ही कत्ल मथुरा दोहाई फेरी रबकी
खोदि डारे देवी देव सहर मोहल्ला बांके लाखन तुरुक कीन्हे छूट गई तबकी
भूषण भनत भाग्यो कासीपति बिस्वनाथ और कौन गिनती मै भूली गति भव की
चारौ वर्ण धर्म छोडि कलमा नेवाज पढि सिवाजी न होतो तौ सुनति होत सबकी

When temples were demolished by those marching under nishAn-i-alI [1], rAvals-rANA-s had been tamed and every Hindu intimidated
When foresaken by gaura-gaNapatau themselves, the Hindus becoming timid were afraid even to come out from their homes
When renouncing their siddhi, siddha-s and digambara-s were happy to become pIra and paigambara, and talk was heard only of ‘raba’
kAshI was losing its kalA, mathurA becoming a masjid, and everyone was about to lose his foreskin, had shivAjI not been born!

All hearts were deluded, and faith in deities evaporated, such were the days that I speak of
Akbar the earlier pAtisAh had shown regard for the Hindus, even shAhajahAn will bear witness to it
The grandson of bAbur[2], and also humAyUn, had follwed the policy of not allowing the creed of Qoran to consume up the sacred religion of the veda-s
But now? kAshI was losing its kalA, mathurA becoming a masjid, and all were about to lose their foreskin, had shivAjI not happened!

Awrangzib, the very devil incarnated, the perpetrator of the genocide of mathurA in name of ‘Rab’
When he was uprooting abodes of devI-s and deva-s, and converting millions upon millions to mahomedanism across the cities and mohalla-s, have you forgotten that day?
bhUShana had thought that even mahAdeva, the Lord of kAshI, had fled away renouncing the world to its own, counts who else!
All four varNa-s were about to renounce dharma to read kalamA and do namAz and everyone was ready to lose his foreskin, had shivAjI not happened right then, that is!

Notes:
[1]nishAn-i-alI, also known as the nishAn-i-haydar, is today the highest award of military honour in terrorist country.
[2]bhUShaNa uses the epithet ‘babbara ke tibbara’, we think for Akbar. ‘tibbar’ can be from trivara, and might be used for ‘third one’, ‘third time’, ‘third generation’, or grandson.

June 12, 2009

bhUShaNa: chaNDI grows fat!

by Sarvesh K Tiwari

dADhi ke rakhaiyan kI DADhi sI rahati cHAti bADhI marjAda jasa hadda hinduvAne kI!!
kaDhi gaI raiyati ke mana kI kasaka saba miTi gaI Thasaka tamAma turakAne kI!!
bhUShaNa bhanata dilIpati dila dhakadhakA suni suni dhAka sivarAja mardAne kI!!
moTI bhayI chaNDI binu-choTI ke chabAya sIsa khoTI bhaI sampati chakatA ke gharAne kI!!

Chests of the bearded fellows burn like bonfire, such now are growing the bounds of the Hindu Nation!!
Hopes of people are all answered, such is being demolished the vainglory of the turuShka-s!!
bhUShaNa says this hearing the hartbeat of the dillI-king in awe of shivA the manly —
Overfed chaNDI grows fat chewing the shikhA-less heads, and lays in waste the wealth of the house of chakatA (moghuls)!!

veda rAkhe vidita purAna rAkhe sArayuta rAmanAma rAkhyo ati rasanA sughara mai!!
hindun kI choTI roTI rAkhI hai sipahiyan kI kAndhe mai janeu rAkhyo mAlA rAkhI gara mai!!
mIDi rAkhe mugal maroDa rAkhe pAtasAh bairI pIsi rAkhyo varadAna rAkhyo kara mai!!
rAjan kI hadda rAkhI tega bala sivarAja deva rAkhe devala svadharma rAkhyo ghara mai!!

Protected the veda-s renowned, and the essence of purANa-s, keeping the name of rAma at your worthy tongue;
Protected the shikhA of Hindus, and empoy of the warriors, keeping yaj~nopavIta on your shoulder and a mAlA in neck;
Kept mughals wrenched, pAtishAha writhed, and crushed all enemies, with the divine-boon in your hand;
Blessed be you and empowered your sword O shivarAja rAjan, that the deities are protected in temples and swadharma in homes.

June 10, 2009

bhUShaNa’s characterization of different nations

by Sarvesh K Tiwari

jora rusiyAna ko hai tega khurAsAna hU kI
nIti inglaNDa chIna hunnara mahAdarI
himmata amAna maradAna hinduvAnahU ko
rUma abhimAna habasAna-hada kAdarI
nekI arabAna sAna-adaba IrAna tyo hI
krodha hai turAna jyo pharAnsa phanda-AdarI
bhUShaNa bhanata imi dekhiye mahItala pai
vIra-siratAja-sivarAja kI bahAdurI
(BG.482)

Russians are as renowned for strength as khorAsAnians are for swordsmanship;
English suppress all in shrewd strategizing and Chinese in engineering;
But, it is by valour and manliness that Hindus distinguish themselves;

If Romans were known for their pride and glory, Ethiopeans are for timidity,
Arabs are for piety and Iranians for their courtesy and grace;
Turks are known for their uncontrolled wrath, and French for their intrigues and conspiracies
bhUShaNa has seen these different people on this earth
But found no match to compare with the bravery of shivAjI, the crown-jewel of bravery itself!

1. In listing Hindu as a nationality, along with English and French, Chinese and Russian, Turks and Iranians, it is clear that bhUShaNa is reflecting the contemporary consciousness of a Hindu-Nationhood and self-identity, which flies in the face of those who propose the perverted argument of Indian Nationhood being a post-British construct.

2. Are these attributes of people that he mentions, mere rhetoric of poetry, or is there any real sense that bhUShaNa felt about those? French for hatching conspiracy, and English for strategizing!!

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December 31, 2008

sarajA shivAjI rAma hI ko avatAru hai [shivarAja-bhUShaNa 166]

by Sarvesh K Tiwari

…and rAma setu also finds mention in the annals from the pen of the favourite poet of cHatrapati shivAjI.

In this clever kavitta, with a marvelous turn of phrases, our king of poets bhUShaNa churns out a dual-meaning (shleSha) poem.  On one hand, he offers a description of rAmachandra, and on the other that of shivAjI’s, and in the last line equates the two.  Here is the kavitta in manaharaNa meter variety:

सी-ता संग सोभित सुलच्छ्न सहाय जाके
…भू पर भरत नाम भाई नीति चारु है
भूषन भनत कुल-सूर कुल-भूषन हैं
…दासरथी सब दास जाके भुज भुव भारु है
अरि-लँक तोर जोर जाके संग बन्दर हैं
…सिन्धु रहैं बान्धे जाके दल को न पारु है
तेगहि कै भेंटै जौन राकस मरद जानै
…सरजा सिवाजी राम ही को अवतारु हैं !!

The two different meanings are in the subsequent lines in different colours:

Whose presence is ever embellished by Sita by His side and graced by lakShamaNa to His assistance
Whose side shrI never leaves, and who is always assisted by the generals of good lakShaNa
Whose brother named bharata is always eager to spreads benevolence on earth in his name
Whose name this earth takes with affection as a “bhartA”, the nourisher
Says bhUShaNa, He Who is the real crown-jewel of all sUrya-kula
Says bhUShaNa, He Who is the real crown-jewel of all shUra-s (braves)
That son of dasharatha, whose arms are supporting the weight of entire earth
In whose service are valorous rathI-s (Lieutenants) to support the weight of the kingdom
To fame of whose might is destruction of laMkA in collaboraton with vAnara-s
Who breaks the very back of the enemy, such are whose mighty arrows
Who even constructed a bridge over ocean, whose army has no count
At doors of whose forts are always dwelling elephants, whose army has no count
Who knows how to slay rAkShasa-s when encountered
The Very embodiment of manliness who meets his enemies only with his sword
That shivAjI, the Lionheart, says bhUShaNa, is none other than another incarnation of rAmachandra!

Do notice the turn of words… “sindhu rahain bAndhe” means ‘constructed setubandha’ and since sindura also means elephant, the phrase becomes “sindhura hain bAndhe”, ‘Elephants are tied’ too!  Likewise, “marada” while means ‘slaying’ in one sense, but also ‘Manliness’ in the second…

It is not without a reason that bhUShaNa has always left us mesmerized!

December 30, 2008

cHUTyo hai hulAsa… [shivarAja bhUShaNa 150]

by Sarvesh K Tiwari

Words of fire from kavirAja bhUShaNa have always held us captivated since the days of boyhood.  Whenever we heard from our teachers and elders, his terse cHappaya or kavitta in unadulterated braja, we were quickly transported to some other world with our heartbeats accelerated and those hormones further soaring that run high during youth.  Our childhood memories associate bhUShaNa with one of our AchArya-s in school who used to teach us hindI and saMskR^ita, and who transmitted this contagious bhUShaNa-fascination to many of us.

This magnum-opus, shivarAja-bhUShaNa, the fiery poetic annals of the life of the cHatrapati founder of the hindavI swarAja written by bhUShaNa, his contemporary, appears to have quickly lost out these days in popularity, probably since his kliShTa braja is hard to understand even for an average speaker of Hindi, what to say of non-Hindi speakers, in this age when all our languages, indeed the whole cultural continuum, seems to be suffering a major, lasting, and deliberate disruption. While we can do little about that, what we shall do for our own pleasure is to reproduce and translate in English, some of these words, although we are not upto the task to preserve even to a small fraction, the original fire that the lines of bhUShaNa radiate.

So, here goes the first episode (in no particular order of SB):

छूट्यो है हुलास आमखास एक संग छूट्यो
…हरम सरम एक संग बिनु ढंग ही
नैनन तें नीरधीर छूट्यो एक संग छूट्यो
…सुखरुचि मुखरुचि त्यों ही मनरंग ही
भूषण बखानै सिवराज मरदाने तेरी –
…धाक बिललाने न गहत बल अंग ही
दक्खिन के सूबा पाय दिली के अमीर तजें
…उत्तर की आस जीव आस एक संग ही ॥
(SB.150, ‘sahokti’ alaMkAra in kavitta meter of the ‘manaharaNa’ vareity)

With all excitement evaporated; matters of palace and forts interest no more;
Harem and chivalry have suddenly lost meaning;
Pride has left the glances so also bravery the heart;
Tastes and Pleasures, ‘ve all dried up; face paled…
O shivarAja, how should bhUShaNa speak of your manliness!
Effect of your terror is such, that
No boastfulness (of their bravery, by their bards) brings life back to the Amirs of Delhi,
When ordered to march to the Southern Provinces,
Indeed cease both at once: hopes of ever returning back to the North, and desire of life!

The poem describes the terror of the founder of marahaTTA nation in the hearts of the Imperial officers of Delhi, when they hear about their posting in the South.

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