Posts tagged ‘shivAjI’

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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