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Collection: Part 10 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 10
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Duration: 1:36:17
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Timestamped machine output

0:00–0:02विचार-विमर्शक रेक।
0:02–0:19विचार-विमर्शक रेक।
0:19–0:21विचार-विमर्शक रेक।
0:21–0:23विचार-विमर्शक रेक।
0:23–0:25विचार-विमर्शक रेक।
0:25–0:27विचार-विमर्शक रेक।
0:27–0:29विचार-विमर्शक रेक।
0:29–0:31विचार-विमर्शक रेक।
0:31–0:33Who else?
0:33–0:36Yet I am afraid even to call you a sage.
0:36–0:43Once people turn a man into a sage, they try to remove him from ordinary human grief and joy.
0:43–0:46Since when have I become a sage?
0:46–0:49I am only an ordinary student.
0:49–0:52Your brilliance is discussed everywhere.
0:52–0:54My brilliance.
0:54–0:57I oppose verbal cleverness.
0:57–1:02All I try to do is prevent clever speech from outweighing fact and truth.
1:02–1:05What difference will that make?
1:05–1:08People will still twist their words.
1:08–1:11You have exposed the tricks of verbal sophistry.
1:11–1:14You have discussed it in so many verses.
1:14–1:19Even then, people go on turning words around to say what they wish.
1:19–1:23Since when have you begun to worry so much about me?
1:23–1:25Look at yourself.
1:25–1:28You have grown up in the leather workers' quarter.
1:28–1:34People see your learning, but they also count the soil on which your feet first stood.
1:34–1:38And since childhood I have listened to what people say.
1:38–1:42But their words have grown more poisonous.
1:42–1:45How poisonous can they be?
1:45–1:48I have been granted Sadiakama's fortune.
1:48–1:51Which Sadiakama?
1:51–1:58The Sadhya Kama who did not know who his father was, whose mother herself could not say who his father was.
1:58–2:02Yet his teacher Gautama still gave him an education.
2:02–2:06Were you asked that question too, Gangdesha?
2:06–2:09The question, who, who is your father?
2:09–2:13How were you born five years after your father's death?
2:13–2:16I was asked, Volaba.
2:16–2:20I was asked, a birth without a father.
2:20–2:25Five years after the father had passed from sight, Gangesha was born.
2:25–2:29Let it go. I know the truth.
2:29–2:33My teacher also questioned me about my father.
2:33–2:40The man from the leather workers' quarter who helped my mother in her hour of crisis has now left the village altogether.
2:40–2:45I have heard the same. No one knows where he went.
2:45–2:52Yet even today, in your quarter, I find that same warmth of belonging.
2:52–2:56The door of the leatherworker's quarter that opened for me remains closed to them.
2:56–2:59What kind of justice is that?
2:59–3:01Ah.
3:01–3:04With whom will you take up every injustice?
3:04–3:09One such person is standing directly before me.
3:09–3:14And that very closeness offends people's eyes, it is a thorn lodged there.
3:14–3:19When love climbs over the wall of caste, the guardians of the wall burst into flame.
3:19–3:25Volaba, you speak with everyone, with me, with trees and leaves, with little birds, with all
3:25–3:28of nature.
3:28–3:32You make me think you must have been a woman in some former birth.
3:32–3:36You are a princess of Medila, Volaba.
3:36–3:41When you raise your eyes, it seems that nature opens its heart and begins to love.
3:41–3:46You are deep in grave as the underworld, yet yearning as a wind-borne cloud, steady as
3:46–3:51a banyan, yet always joyful as this ripening head of rice.
3:51–3:54He gestures toward the fields.
3:54–3:57And you are no less, Gangesha.
3:57–3:59You are steeped in learning.
3:59–4:02You hear every argument calmly and answer it.
4:02–4:08You judge like Vikramaditya, you understand the world, and you stand firm as the Himalayas.
4:08–4:12Vullaba, your beauty has no equal.
4:12–4:16Neither gold nor anything else possesses a greater perfection.
4:16–4:21When I come near you, I feel like a storm-tossed ship that has at last reached shore.
4:21–4:24My learning is nearing completion.
4:24–4:28From my churning of thought, I have brought forth something new.
4:28–4:31Medi-La has not become barren of knowledge.
4:31–4:35Yet without your songs, my book will remain half-finished.
4:35–4:42For centuries after Odeyana, no one in Medi-la arose to challenge Lord Jagannath.
4:42–4:44Do not say that.
4:44–4:48Dina and Badari went and issued that challenge to Jagannath.
4:48–4:51Yes, Volaba.
4:51–4:54My mother told me that tale.
4:54–4:57And Dina and Badari both won their victory.
4:57–4:59The temple doors opened.
4:59–5:03Tell me the story once more.
5:03–5:07Is your heart never tired of hearing the same story again and again?
5:07–5:09Never.
5:09–5:13It gives me the impulse to write the Tattvah Kintamani.
5:13–5:15Very well.
5:15–5:18Then I shall be Dina and you shall be Badari.
5:18–5:26But remember, this is not merely a tale, it is the people's memory.
5:26–5:32From Jogia village came Dina, joining brother Badari, hey.
5:32–5:36Lucidae, son of Nerasomia, sturdy and strong, hay.
5:36–5:42Poor they were, humble they were, but never helpless, hay.
5:42–5:47They hunted through forest and battlefield, and together they tilled the fields, hay.
5:47–5:53Five monde hose upon their shoulders, however far the big has spread, hay.
5:53–5:58Fotera was the jackal king of the Cataya forest, hay.
5:58–6:02His companion was Daman, renowned for his venom, hey.
6:02–6:07With words like poison, Daman called to the brothers, go, Dina.
6:07–6:09Go, Badari.
6:09–6:13Go and make your home in the water.
6:13–6:15Rieee.
6:15–6:18What did you say, Daman, you, you?
6:18–6:21What did you say, Daman?
6:21–6:23Rieee.
6:23–6:27You are no partner in my life in the Kataya Forest, hey.
6:27–6:31You have scorned my life, you have belittled my strength, hey!
6:31–6:36The brothers sprang upon him, striking blow after blow, hey!
6:36–6:40They killed Domon and cast him down before Damon, hey!
6:40–6:44Damon began to tremble, brother, I shall avenge you!
6:44–6:46Hey!
6:46–6:51King Fotar of the Kataya Forest was his faithful friend, hey!
6:51–6:54You two brothers together have killed my friend Domon!
6:54–6:57Hey!
6:57–6:59The days passed.
6:59–7:03The Dari and Dina went hunting in the forest, hey.
7:03–7:07Uncle Bahurin went with them, Fotar lay ready, hey.
7:07–7:11He sank his venomous teeth into them and killed both brothers, hey.
7:11–7:16Dead, the two brothers wandered as spirits, hey.
7:16–7:21Hiriya the beetle seller of Dori village saw the two brothers, hey.
7:21–7:26Jiriya the blacksmith woman of Dori village saw the two brothers, hey.
7:26–7:28We want husbands such as these.
7:28–7:31And they began their penance, hey.
7:31–7:37Vulaba, sitting in meditation like an ascetic woman Dina we desire, Badari we desire, one
7:37–7:40husband for each friend.
7:40–7:42Dead though you are, what of it?
7:42–7:47Enter the Ganga and accept us.
7:47–7:51Mat Air, Mat Air, I had heard that Mat Air lay far away, hey.
7:51–7:56Grain I gave, the wealth I gave, Lakshmi in abundance, hey.
7:56–8:00But without that one husband, everything feels empty, hey.
8:00–8:06Matt Hare, Matt Hare, so I had heard.
8:06–8:11Kamala, Kamala, I had heard that Kamala lay far away, hey.
8:11–8:15Entering the sacred chamber, Kamala became Kasehore, hey.
8:15–8:19Grain I gave, Welfi gave, Lakshmi in abundance, hey.
8:19–8:25Yet the one thing, Bravo Gungesha, no, no, this is not verbal cleverness.
8:25–8:26No cleverness at all.
8:26–8:28This is embodied love.
8:28–8:34Love, love, wherever I look, everything is filled with love, hey, without love, the whole
8:34–8:38world feels empty, hey.
8:38–8:39Devdatta.
8:39–8:44No, Gangesha, I possess no verbal cleverness.
8:44–8:48But is there truly no logic in what I have said?
8:48–8:53Devdatta, my mother made no vow, nor did she bind me by any oath.
8:53–8:57Nor is the love between Volaba and me a repayment for the help this quarter once gave
8:57–8:59my mother.
8:59–9:05Because this love contains neither vow, nor oath, nor debt of favor, it is embodied love.
9:05–9:07Logic.
9:07–9:26No verbal trickery at all.
9:26–9:30Devdutta, after a thousand years this love will return, will it not?
9:30–9:33For the sake of Gangesha's immortal book, I accept that wait.
9:33–9:36Let love go undiscussed, ha.
9:36–9:39Love is not made in order to be talked about.
9:39–9:42Does love exist merely so that people may discuss it, Devdutta?
9:42–9:49Volaba, I can see Gangesha's defeat. I can see defeat on Gangesha's face. Gangesha,
9:49–9:54do you agree with Volaba? If no one speaks of your embodied love, will your purpose of
9:54–10:00social harmony ever be fulfilled? Does your book own nothing to this embodied love, or
10:00–10:04to the narrow shamsey ballad of this quarter? Will your fierce logic not harden into
10:04–10:11mere doctrine, Gangesha? Will it not lose all practical force? I promise you, Gangesha,
10:11–10:15I promise, no one will openly oppose your embodied love.
10:15–10:19You will keep believing that they remained silent because your fierce logic defeated
10:19–10:20them.
10:20–10:25But the truth is that commentary upon commentary and gloss upon gloss will continue to be written
10:25–10:26on your book.
10:26–10:31Forget opposing you, no one will even oppose your descendants, Gangesha.
10:31–10:34You and your logic will be reduced to doctrine.
10:34–10:38Devdatta, none of your words seems difficult to me.
10:38–10:41But such a tightly reasoned speech, how are you speaking with so much logic?
10:41–10:48So much logic. Turning to Gungesha. You have understood correctly, Gungesha. I heard these
10:48–10:53words from others. They are not thoughts of my own. This is what the teachers say in
10:53–10:58the chapati. I understand none of it. Grinning, perhaps that is why they say it all in front
10:58–11:03of me. I am going. I am going.
11:03–11:08Give him his reward, Gungesha. Who knows where he may have picked up this story
11:08–11:09too?
11:09–11:13No, Volaba.
11:13–11:17This reward is more impossible than the chess problem itself.
11:17–11:22Even if all the grain grown across the whole earth were gathered for 500 to 1000 years,
11:22–11:26only then could this reward be paid.
11:26–11:28The reward is that vast.
11:28–11:32500 years from now, but before 1000 years have passed.
11:32–11:38Gangesha, if you do not pay me, your embodied love will remain hidden until then.
11:38–11:40Huh, huh, huh.
11:40–12:15To himself. What a frightening thought. What a frightening thought. He exits.
12:15–12:21I am indeed the son of a Brahman woman, but my son is not. He is the son of a Brahman's
12:21–12:27daughter-in-law. I am the author of a single Tatvikanthamani equal to 12,000 books, and
12:27–12:34merely an ordinary teacher. Who will forbid anyone to copy my Tatvikanthamani? The students
12:34–12:55of Navadvipa will surely carry my teaching away with them.
12:55–12:57What did Devdatta mean?
12:57–13:02No one in the Toll or Chapati has said any such thing in front of me.
13:02–13:10Yet the calculation of grains on the chessboard, that is beyond Devdatta's mind.
13:10–13:12What is it?
13:12–13:14What has set you brooding?
13:14–13:17The same riddle Devdatta left behind.
13:17–13:20Oh, let it go.
13:20–13:24He has not a trace of intelligence.
13:24–13:27That is precisely why, Volaba.
13:27–13:32Truth and falsehood belong to the workings of intelligence, but he has none.
13:32–13:36That is why I must think about what he said.
13:36–13:41Besides being the author of the Tathakintamani, you have now become a poet as well.
13:41–13:45You have begun to write such beautiful songs.
13:45–13:51In the Tathakintamani, Acharya Simha and Acharya Viagra, in the songs, Little Gureya.
13:51–13:54Yes, Volaba.
13:54–13:58Without meaning to, you have said something wonderful.
13:58–14:02He goes to the chessboard cube, tilts it, and balances one corner beneath his little
14:02–14:03finger.
14:03–14:09Yes, Volaba, not the Tattvakantamani, not the definitions of Acharya Simha and Acharya
14:09–14:14Viagra, it is Balgoreya that will have the power to break the conspiracy of the
14:14–14:16Toll and Chappati.
14:16–14:19Ganga Shah removes his little finger.
14:19–14:22The cube spins, then settles again.
14:22–14:28toward Volaba. Without meaning to, you say such wonderful things, Volaba.
14:28–14:38Gangesha the poet. He spreads his arms in astonishment. Gangesha, author of the Tattvah Kintamani.
14:38–14:44No one will ever discuss the poetry of Gangesha the poet. People want a philosopher, not a
14:44–14:48poet. They want high birth.
14:48–14:51Was that decision also taken in the Toll and Chapati?
14:51–14:55Yes, Volaba. But how did you know?
14:55–14:58I did not know, but now I understand.
14:58–15:03A guard has been posted over every discussion of the love between Gangesha and me, over
15:03–15:06every mention of our marriage.
15:06–15:09Then no one will discuss my poems either.
15:09–15:15Every line of the Tatvik and Tamani will receive commentary and gloss, but the poems.
15:15–15:19Gangesha, stop worrying now.
15:19–15:22All these songs will be sung in my mother's village.
15:22–15:27Devdutta, go and tell the Toll and Chappati, the songs will not be silenced.
15:27–15:33If not today, then 700 years from now, this love will be spoken of again.
15:33–15:37If a name is cut from the book, its breath will survive in song.
15:37–15:43And a love that can wait 700 years cannot be stopped by a bamboo grove.
15:43–15:47It cannot happen, Volubba, it has already been prevented.
15:47–15:49Look at that bamboo grove.
15:49–15:53Between this village and the quarter of your mother's village, see the sharp bamboo shoots
15:53–15:54rising.
15:54–15:57They will turn your own birthplace into a foreign land.
15:57–16:02Your song may leave that quarter, but in this bamboo grove it will wander as a ghost
16:02–16:03song.
16:03–16:04To Gungesha.
16:04–16:08Gungesha, author of the Tapvakin Tamani.
16:08–16:14Sukavi Kerava Kananendu, the moon above the water lily grove of fine poets, Gungesha.
16:14–16:17I shall tell our son Vardimana.
16:17–16:20She will leave behind proof that his father was a poet.
16:20–16:24Goa Devdutta, and tell this to the Toll and Chapati.
16:24–16:28Is there anyone there who can fight for 700 years?
16:28–16:32The song of the bamboo grove will keep circling back.
16:32–16:35I have heard that no sound ever dies in this world.
16:35–16:40I have heard that seven people of the same kind live in the world at the same time.
16:40–16:46In 700 years, will there not be seven such people, Devdutta?
16:46–16:47No Volava.
16:47–16:51In 700 years, even one would be a great deal.
16:51–16:54There will be one, Devdutta.
16:54–16:58For that one person, the song of our love will go on roaming through this wild bamboo
16:58–16:59grove.
16:59–17:05In 700 years, the life beyond the grove, the toll, the chapati, will all have vanished,
17:05–17:08but this ghost song will not end.
17:08–17:13The bamboo grove will call the spirits back, the good spirits, Boudhana, Dina, Badari,
17:13–17:17Acharya Viagra, Acharya Simha.
17:17–17:20It will not end, Volubba, it will not.
17:20–17:24But if the good spirits return, might the evil ones not return as well?
17:24–17:28That is my fear, Volubba, that the evil spirits will come too.
17:28–17:35When memory returns, it will also demand an accounting.
17:35–17:37Volubba, let all this go.
17:37–17:40Why have you begun brooding too?
17:40–17:43Tell me a story, some other story.
17:43–17:46I shall write no more books of Nyaya.
17:46–17:50For the rest of my life, I shall write only poetry.
17:50–17:54Tell me the tale of Bullaram and the Brahmin Bangshitar, of the Tiger and the Boar, of
17:54–17:56Gahil and Durga.
17:56–18:02Here, here, the Boar runs past the wrestling ground, behind him Brahmin Bangshitar gives
18:02–18:05chase through the crowd.
18:05–18:09At dawn in the arena, man and Boar meet in battle, Shamsingh comes and hurls earth
18:09–18:11into the fray.
18:11–18:16rises in Bungshitar, he shouts fierce words, crying the hill.
18:16–18:18Ge Hill.
18:18–18:20Shamsingh charges hard.
18:20–18:26Bungshitar is strong, he strikes with terrible force, with a cry Shamsingh falls, and darkness
18:26–18:27descends.
18:27–18:33His son Balaram takes a solemn vow, one vow, two vows, three vows, yes.
18:33–18:37The hill, give me strength to kill Bungshitar.
18:37–18:41The hill goes to goddess Durga to have the valve fulfilled, but Durga comes to protect
18:41–18:42Bungshitar.
18:42–18:47Bungshitar's boar is killed, pierced by the enchanted thorn.
18:47–18:53In fury Bungshitar challenges Bularam, but Bularam drives the thorn into his belly too.
18:53–18:57Bungshitar's belly is torn, Durga comes between them.
18:57–19:00In the Ganga, Bularam raises Bungshitar to his feet.
19:00–19:02Friendship is born between the two.
19:02–19:04The hill joins them.
19:04–19:05Durga joins them.
19:05–19:06Let everyone unite.
19:06–19:39Let all move forward together in this land.
19:39–19:45Gungesha discussed us in the Tavikintamani, but now people have forgotten even our true
19:45–19:46names.
19:46–19:51Our books too have vanished without trace.
19:51–19:55But none of that concerns us, does it?
19:55–19:56Ha!
19:56–20:01After death, being called a tiger and a lion is still better than being called ghosts
20:01–20:02and demons.
20:02–20:03Is it not?
20:03–20:05Ha!
20:05–20:07we were never personally involved.
20:08–20:11Gunjisha mentioned us only in philosophical propositions,
20:11–20:15merely as a Chayasimher and a Chayavyagra and nothing more.
20:17–20:19And that is precisely how we were erased.
20:19–20:20Is it not?
20:21–20:24But he mentioned many other people in the Tathachintamani.
20:25–20:27Why were they not erased?
20:28–20:30Because Gungishah wrote their names.
20:30–20:32Clear? Human names?
20:32–20:34This man and that man.
20:34–20:39For us he wrote only Acharya Simha and Acharya Viagra.
20:40–20:45Thus Gangesha's poetry became alchama while we became a tiger and a lion.
20:46–20:51Conceal a person's name and the person slowly becomes a symbol.
20:51–20:55The symbol becomes a story and the story becomes an accusation.
20:55–20:58Gangesha's son Vardamana wrote of his father.
20:59–21:01What secret lies in this?
21:01–21:06Insecurity, Acharya Simha, insecurity.
21:06–21:14Gangesha defended our arguments against Riharsha's assault and created Navya Naya, a new discipline,
21:14–21:16a new logic.
21:16–21:21He himself was strange enough, born five years after his father's death, and married to
21:21–21:23a leather-worker woman.
21:23–21:29From that marriage came Vardamana, who reunited Naya and Navya Naya.
21:29–21:33But Vardamana did not forget his father's poetry.
21:33–21:39In security, Acharya Simha, the Chopati would not allow students from outside to make copies
21:39–21:43of the Tavikantamani, nor would it let them write summaries.
21:43–21:50After Vardamana, everyone in the Chopati turned Acharya Viagra, Acharya Simha, and
21:50–21:53Ulkmuk into inventions.
21:53–21:58But how can creation take place under such conditions, Acharya Viagra?
21:58–22:02How can students express themselves in a shopardy without creation?
22:02–22:04How will their abilities grow?
22:04–22:10Will ancient history and ancient knowledge not be reduced to tigers, lions, and ulkamuk?
22:10–22:14Prohibition, prohibition, then how will knowledge expand?
22:14–22:18One section of society will be cut off from another, prohibition, prohibition, will
22:18–22:22that increase affection, or indifference?
22:22–22:27You do what you must, I shall do what I must, is that to be society's course.
22:27–22:33Acharya Simha, should there not be an attempt to stop this forgetting?
22:33–22:35There should, Acharya Vyagra.
22:35–22:41Nothing can truly be forgotten until we first cease to understand it.
22:41–22:45Understand it and remember it, well said, Acharya Simha.
22:45–22:51So perhaps the Cho Padi is arranging for students to memorize lessons without understanding
22:51–22:56them, so that everyone will forget Gungesha and Vallabha.
22:56–22:58And we can use signs.
22:58–23:02Through signs, memory will not become oblivion.
23:02–23:07The lesson of the Shopradi will remain incomplete, and an incomplete lesson cannot be forgotten.
23:07–23:11Only a complete lesson can be forgotten.
23:11–23:13But what sign can halt this forgetting?
23:13–23:16Acharya Simha.
23:16–23:21Ulkamukh.
23:21–23:26This marriage of Gunjisha and Valaba, the chessboard squares will grow gigantic, in 700
23:26–23:32cast will disappear, do something, stop it in oblivion to oblivion.
23:32–23:36Acharya Sharaba, an incomplete lesson cannot be forgotten.
23:37–23:39Only a complete lesson can be forgotten.
23:40–23:45From the teaching of Acharya Simha and Acharya Viagra has come a script of signs.
23:45–23:49Through signs, memory cannot become oblivion, Acharya Sharaba.
23:50–23:52That coded lesson is Alkamuk.
23:53–23:55What is this Alkamuk?
23:55–23:58I hear its name everywhere.
23:58–24:02But will anyone in the Shopeh Di tell me what Ulkamuk is?
24:02–24:06Acharya Sharaba, how are we to see Ulkamuk?
24:06–24:11It is an application of the teaching of Acharya Simha and Acharya Viagra, used by Gungesha
24:11–24:13and Volabha in their poems.
24:13–24:17It is what has made all of us ghosts and inventions, and that too through the power
24:17–24:20of Acharya Viagra and Acharya Simha.
24:20–24:26through the power of acharya by agra and acharya simha. Everything is only a sign, a sign that
24:26–24:33is everywhere and nowhere. But acharya by agra and acharya simha are themselves inventions.
24:34–24:39How, then, are they doing any of this? Through our own power.
24:40–24:47Through our own power? Yes. When the power of oblivion grows, memory brings back the very
24:47–24:54things we hate. That is why Acharya Viagra and Acharya Simha returned. And once Acharya
24:54–25:00Viagra and Acharya Simha returned, they brought us with them. But how did that sign, that
25:00–25:06Ulkamukh, cross this bamboo grove, disciple Sohi?
25:06–25:12Acharya Sharava. We did finish them off Acharya Viagra and Acharya Simha. If Gangasha honored
25:12–25:19them, their books too were reduced to dust. Gangasha's poetry was erased as well, and
25:19–25:21So his poem became Alkamuk.
25:21–25:23Volaba made it Alkamuk.
25:23–25:28Acharya Viagra, Acharya Simha, and Gangasha.
25:28–25:30The fear of these three names.
25:30–25:35When ancient history was turned into a tiger, a lion, and Alkamuk, we too became Sharaba,
25:35–25:37Kikir, and Sahi.
25:37–25:40Sharaba became an invention, a complete invention.
25:40–25:43There is no animal by that name at all.
25:43–25:48Yet though no such creature ever existed, Sharaba has always existed as an imaginary
25:48–25:55beast. Sahi and Kikir too are disappearing, growing fewer like tigers and lions. Prohibition,
25:55–26:02prohibition. Then how can knowledge expand? Am I entirely imaginary, disciple Kikir?
26:03–26:09Acharya, you are an invention, and we are the makers of inventions. The chapati would not
26:09–26:13allow outside students to make copies of the Tattvakhintamani, now look at the state of the
26:13–26:20the chapati. Forget students from outside, even local students have become scarce here.
26:20–26:27Am I an invention? Is Acharya Sharaba an invention of the past or an invention of the future?
26:27–26:33Oblivion. Teaching others to forget, Acharya Sharaba himself has been forgotten. The mantra
26:33–26:39of oblivion, this ulkamok has become a terror. In teaching others to forget, people forget
26:39–26:48themselves. Am I an invention? An invention of the past or of the future?
26:50–26:56Of the past, Acharya Viagra, of the past. The future will come 700 years after Vallabhara's death.
26:57–27:03Only half that time has passed. The future is still waiting, but by then, what else will have
27:03–27:12turned into invention? What, if anything, will survive? Then let us be inventions, Acharya
27:12–27:20Srimad, come, let us go to Vardamana, Dina, Bhadari and Adena. They may be able to tell
27:20–27:22us something.
27:22–27:28That is not a bad idea, Acharya Vyagra. The conspiracy must be broken. The question is
27:28–27:31what will remain by then.
27:31–27:38We can already see what remains, Acharya Srimad. Acharya Sharaba and his disciples Sahi and
27:38–27:44kikir are not silent. They are doing something or other. The student of Mithila has become
27:44–27:51a machine for rote recitation. Navyanaya has gone to Bengal, and no one here is trouble
27:51–27:56to ask why it left. In destroying Balabha and Ganga Shah, they themselves are being
27:56–27:59destroyed.
27:59–28:05That is worse still, Acharya Vyagra. Look, Vurdumana, Dina, Badari and Udayana have
28:05–28:11arrived. We have gathered here because...
28:11–28:13A famine.
28:13–28:16A flood?
28:16–28:19No, Udayana, not a flood.
28:19–28:23No, Vardemana, not a famine.
28:23–28:26Vardemana, there is a famine of thought.
28:26–28:30Udayana, a flood of petanus, has risen.
28:30–28:33An enemy from outside?
28:33–28:36A human being, or a wild-based.
28:36–28:43No Dina, no outside enemy. Badari, nothing from outside, neither human nor wild beast.
28:45–28:51They are all our own people, Dina and Badari. There is no foreign enemy, no creature from the wild.
28:52–28:55They are homegrown, Acharya Sharabar and his disciples.
28:57–29:03At the Jehannov temple, Udayana proclaimed, because I exist, you are worshipped. The locked
29:03–29:11doors opened. And who is this Acharya Sharaba? A jackal. We braced our bodies against the
29:11–29:17foundation, the wall cracked and the locked doors opened. And who is Acharya Sharaba?
29:17–29:26A jackal. Hidden in the bones of a dead cow, Fautara the jackal watched sell his, Dina,
29:26–29:32and Badari wrestle the tiger. We brothers seized the tiger by its thighs, tore it apart,
29:32–29:38and flung the halves aside. Then Selhis emerged from the dead cow's bones in the form of Fotara the
29:38–29:45jackal, joined the body, and rose again. And who is Achaya Sharaba? A jackal.
29:47–29:52Find a way, all of you, to stop that jackal from hurling fire, to stop the fire it should not
29:52–29:58be able to throw. The king of Matala had the Narwar Pawn dug by Hansraj and Vunchraj of Magadar,
29:58–30:04but they could not raise the great jate. We two brothers hurled it from the southern gathering,
30:04–30:09and it fell straight into the trench prepared for it. Even now that jate leans toward the south.
30:10–30:15And who is a Chayar sharabber? A jackal, a jackal that hurls fire.
30:16–30:22Find the means, all of you, how will that jackal hurl its ball of fire, and how will this land
30:22–30:27survive? How will this country be saved from oblivion? Oblivion?
30:27–30:34In interpreting a mantra, Maharshi Patanjali's scientific statement, Yacabda Acha to Dasmakam
30:34–30:39Pramanam, what the word or the words of the mantra state is our evidence, was later distorted
30:39–30:44in the Bhavishya Purana, under my name, into, the Vedya alone is authority.
30:44–30:45Why?
30:45–30:47I do not know.
30:47–30:50How can one person remember what another person saw?
30:50–30:51Oblivion.
30:51–30:56Acharya Sharaba's fire of forgetting is spreading.
30:56–30:58Now I understand.
30:58–31:01Memory itself is being destroyed.
31:01–31:05Memory is being turned into oblivion.
31:05–31:07Diamond ordered us to work in his field.
31:07–31:11We beat him, seized him, and threw him before Diamond.
31:11–31:12Enraged.
31:12–31:15Diamond summoned her friend, Photara the Jackal.
31:15–31:16Photara killed us.
31:16–31:17Photara killed us.
31:17–31:20After death we received living life through this Orchimok.
31:20–31:23Budeanna, your learning has no authority here.
31:23–31:28yet we live even after dying.
31:29–31:36I understand. Now I understand. We must create folk ballads, we must awaken the
31:36–31:40Naroshamsi tradition. To recite my books and Gungeshi's without understanding
31:40–31:43them is another form of forgetting.
31:43–31:48Gungesha, Sukhavi Kairava Kenanendu, the moon above the Water Lily Grove of
31:48–31:55fine poets will become alchamuk. Just as we have become a tiger and a lion, Acharya Simha.
31:57–32:01And we have turned the teachers of the Shoprdi into Acharya Sharabar and its students into
32:01–32:07Kekir and Sahi. Will everything be destroyed? Total annihilation.
32:08–32:13But Hiryah, the beetle seller of Dori, performed penance to win a husband.
32:13–32:20Andjirya, the blacksmith woman of Dori, performed penance to win a husband.
32:20–32:25Even after we died, we entered the Gonga and made the two women our wives.
32:25–32:39Even after death, Achaya Viagra, Achaya Simha, Udayana, Vardamana, Udayana, Alive even in death, what is forgotten will return.
32:39–32:46Ganjisha defended my arguments from Sri Harsh's assault and created Navyanaya, a new discipline, a new logic.
32:46–32:53He himself was strange enough, born five years after his father's death, and married to a leather worker woman.
32:53–32:58From that marriage came Vodamana, who reunited Naya and Navyanaya.
32:58–33:03Sachacham's condition was the same. He did not know who his father was.
33:03–33:07Sachacham, son of Jabela, but he found a teacher like Gautama,
33:07–33:10Gautama of Mitalor, and started the Veda.
33:10–33:14Even after death, Udayana, the old and the new mate and content,
33:14–33:17Brahmin, the new man and Balaram were reconciled.
33:17–33:24The folk goddess Gahil and the puranic goddess Dugo were reconciled.
33:24–33:29Even after death, Dina and Badari?
33:29–33:31Yes, Udayana.
33:31–33:34A friend became Fatar of the Jackal.
33:34–33:37Sali's joined us after death.
33:37–33:42Disciple Nadia. Disciple Bijji.
33:42–33:45Strike them, strike Kikir and Sohi.
33:45–33:48They are damaging learning, both of them.
33:48–33:52Kikir and Sohi seem to be dead.
33:52–33:56Disciple Nadia, Disciple Bijji, now begin the lesson.
33:56–34:01There will be no further difficulty.
34:01–34:04I have memorized it all, Acharya Sharaba.
34:04–34:07You have memorized it too, Bijie.
34:07–34:10I too have memorized everything, Nadia.
34:10–34:15Yes, Acharya, I have memorized it all.
34:15–34:16Good.
34:16–34:20You may both go.
34:20–34:21Good.
34:21–34:23Everything is in order now.
34:23–34:28I am the one who hurls the flaming tail, I, Acharya Sharaba.
34:28–34:32Let them turn him into ul kamuk, I too can hurl fire.
34:32–34:36After me, my two disciples will become achayas.
34:36–34:40My two disciples will become achaya nadya and achaya bijji.
34:40–34:45Until now, at least one true achaya always survived.
34:45–35:06From now on, rote learning will survive and questions will die.
35:06–35:08Who is there?
35:08–35:09Who is there?
35:09–35:11Pacing in agitation.
35:11–35:13Who is there?
35:13–35:19I killed my beloved disciples Kikir and Bijji, but who are these people trying to stop oblivion?
35:19–35:23Through signs they seek to spread what ought to be completely forgotten.
35:23–35:25He wonders widely about.
35:25–35:27The voice returns.
35:27–35:29Shoo.
35:29–35:30Shoo.
35:30–35:31Shame.
35:31–35:33Shame.
35:33–35:37Flames pour from Sharaba's mouth, but why does nothing burn?
35:37–35:38Shoo.
35:38–35:39Shoo.
35:39–35:40Shame.
35:40–35:41Shame.
35:41–36:02The custom of restoring old names has returned.
36:02–36:04I am Udayana.
36:04–36:08This is Dina, that is Bodhari, and there is Vardamana.
36:08–36:10I have heard that names exert power.
36:10–36:15A name is the first lamp of memory, when the lamp goes out, the house remains, but
36:15–36:17darkness fills it.
36:17–36:18And so,
36:18–36:24Who can live in peace beside a current and in a house full of snakes, Udayana?
36:24–36:27Mithila has become such a place.
36:27–36:31We must go at once to Butalapond and Sagdalapond.
36:31–36:32At once.
36:32–36:37Where be may use to set down his rice and grains?
36:37–36:40Yes, and to Samalvan as well.
36:40–36:45Semapur, where Arjuna hid his weapons during the year of concealment?
36:45–36:47Yes.
36:47–36:51Another war has begun, a war of the mind.
36:51–36:55Narashamsi will begin within the mind.
36:55–37:00Smiling, laughing, we shall make our appeal, you spent such labor digging the trench of hatred,
37:00–37:04now dig a pond of love, one that the men soon will fill with the water of love and that will
37:04–37:09remain full, because you have dug it deep. Love will swim there, and go on swimming,
37:09–37:15while hatred and envy are swept away and drowned. The water diver will seize them and carry them off.
37:17–37:21As long as I remain, no one will touch the child of love and truth,
37:21–37:24for the child of truth is filled with strength and energy.
37:25–37:28Around him will stand a rampart raised with the mortar of embodied love.
37:29–37:30Do not be afraid.
37:32–37:36And when I am no longer here, you will have learned everything.
37:36–37:41Separation from me will make you strong, swift, and unyielding against the enemies of truth.
37:41–37:46Any attempt to break that rampart will be thwarted by your friends, the lovers of embodied truth.
37:46–37:53Whether I remain or do not remain, the journey will not stop, madness will not grow.
37:53–37:58If you would kill me, then kill me, but remember, many other things will die with me, and yet
37:58–38:01the seekers of embodied love will endure.
38:01–38:07And they will perform the first dance through the movement of the hands, the Chaturahan gesture,
38:07–38:14the heart filled with joy, foretruth, fossood, and the judgment between them.
38:14–38:18Using the dafkajuri drum covered with monitor lizard hide, they will draw sound from the
38:18–38:25trembling chord, gumki, the voice of that kajuri, and gumki, gum, gum, gumki, then the second
38:25–38:27dance will begin.
38:27–38:32The shikara hand gesture, like the summit of a mountain, to summon and display the call
38:32–38:33to battle.
38:33–38:39Let them dig the trench of hatred, if they would kill us, let them kill us.
38:39–38:44But remember, many other things will die with us.
38:44–38:49Separation from me will make them strong, swift, and then yielding the recta-beja-like children of truth.
38:51–38:57Buriadahi is with us, fields filled with lotus stalks, leaves, seeds, and roots.
38:57–39:02She is not an old woman, the field that was once so lush has become the lotus-lake of love.
39:02–39:07This Buriadahi of ours stands against hatred.
39:09–39:10Buriadahi.
39:11–39:12Valaba.
39:12–39:13Valaba.
39:13–39:13Valaba.
39:13–39:14See its power.
39:14–39:15Udayana.
39:15–39:17Look, Udayana, look!
39:19–39:23Cut out the name, cut out the song, cut the body, but where will you cut the sound of love?
39:24–39:30Again, the same argument, in self-defense, in opposition to truth, the thief speaks again.
39:31–39:36Can the joy of creation be found in theft, in putting your own name upon another's work,
39:36–39:40or claiming another person's labor as your own, in crushing another person's talent,
39:40–39:44in plotting and scheming, then drinking bang and rolling beneath the rubbish heap?
39:45–39:49Whose fingers will you cut off to stop the act of writing?
39:49–39:54Break the spine, cut off the legs, gouge out the eyes, lay the body beneath the roller,
39:54–39:56and carry away the pulp.
39:56–40:02So the great ones have come to taste the joy of creation.
40:02–40:06A book that fears questions is not a book, it is a prison.
40:06–40:08Should we then accept defeat?
40:08–40:11Should we abandon the struggle?
40:11–40:14Will desire triumph, or envy?
40:14–40:17My resolve is to turn the course of this current.
40:17–40:20Will resolve prevail, or hatred?
40:20–40:25Yet envy and hatred are coming straight toward me, envy, determined that I shall fail to
40:25–40:30turn the current, hatred, determined that it shall continue to flow as before, or grow
40:30–40:33more terrible than before.
40:33–40:34Gunjisha.
40:34–40:35See its power.
40:35–40:36Udayana.
40:36–40:37Look.
40:37–40:38Look.
40:38–40:43The resolve I have made, the desire within me, let it be defeated, let envy and malice
40:43–40:46triumph, let hatred triumph.
40:46–40:52Ah, but let me lose in such a way that the people see that the age itself sees.
40:52–40:57Let my resolve, my desire, be defeated in such a way.
40:57–41:02That I stand before the current to halt it, resolve to turn that savage, unruly flood,
41:02–41:07yet still more envy come straight toward me, and malice wishes my effort, my effort
41:07–41:10to turn the current.
41:10–41:14To make the current even more violent after I have tried to turn it, to make it follow
41:14–41:18its old channel with still greater tyranny, and to make me lose.
41:18–41:23Let me lose in such a way that people remember, let them remember that someone once dared
41:23–41:27to stand before the current, and that this terrible fate was the result, so that fear
41:27–41:32keeps them from ever daring again, from daring to stand before a lawless, tyrannical
41:32–41:34flood.
41:34–41:38Let my fall become a cautionary tale, and let the hearing of it send a tremor through
41:38–41:40every heart.
41:40–41:45I am Buryadahi, standing against hatred.
41:45–41:46Yet I laugh.
41:46–41:51I may be defeated, but the bloodseeds shed by my discipline will become seeds in every
41:51–41:54drop, sprouting a thousandfold.
41:54–41:58This Buryadahi of ours stands against hatred.
41:58–42:04A field will arise, filled with lotus stalks, leaves, seeds, and roots.
42:04–42:09The field that was once so lush, where we had dug the trench of hatred.
42:09–42:16In that field, where the trench of hatred was dug, lotus stalks, leaves, seeds, and roots
42:16–42:19will fill the earth.
42:19–42:21And the lotus of love has blossomed.
42:21–42:25The thousand-braided Buri-a-dai has done this.
42:25–42:29And then, the judgment will be made, when people turn, and words turn with them, from
42:29–42:34moment to moment they change, lips twist, the sweet voice of speech, the spoken word,
42:34–42:37changes, and becomes poisonous.
42:37–42:40With the cow dung wash we shall cleanse memory until it shines.
42:40–42:45Even then, this Bariya Dahi of ours stood against hatred.
42:45–42:48Those who have caught the fever of stopping the current will beat out the rhythm against
42:48–42:51it and rise to their feet.
42:51–42:55Manus will grow afraid, remembering that each of these thousandfold lives, born from blood
42:55–42:59seeds, bears blood seeds of its own, under attack.
42:59–43:04The descendants of their seeds will multiply again, for they are resolved, they are desire,
43:04–44:07who have caught the fever of stopping the current.
44:07–44:10I have built my house beside the current, while you live in a house full of snakes, a
44:10–44:13chariot Udayana.
44:13–44:18There is peace for one who lives beside a current, or in a house full of snakes.
44:18–44:25Vodemana, Dina, and Badari are at Batalapond and Sagdalapond, they not.
44:25–44:29Batalapond, where Bhima used to sit down his rice.
44:29–44:33I am Dina, here, at Batalapond.
44:33–44:37Sagdalapond, where Bhima used to sit down his grains.
44:37–44:41I am Badari, here, beside Sagdalapond.
44:41–44:43Yes.
44:43–44:48must also go to Semelvan. Acharya Sharaba has occupied it.
44:48–44:55Yes, that's Semelvan at Semipair where Arjuna hid his weapons during the year of concealment?
44:55–45:00Yes. Another war has begun.
45:00–45:05But this war cannot be won by philosophical disputation, Acharya Udayana. Pointing toward
45:05–45:11the central acting area. Look there. Everything appears empty, yet hidden there are weapons,
45:11–45:21hatred, envy, malice, and anacaya sharaba pointing to the far end of the acting area. There,
45:21–45:25that is Thakurganj, where Bhima passed his time disguised as the cook Valibha, and where
45:25–45:31he killed Kichaka. Now hatred will be killed.
45:31–45:34Certainly, Badari.
45:34–45:38Agadam Bagadam, Timba and Thorn.
45:38–45:43afraid of a crow by day. Yet at night he swims the river.
45:43–45:47There at Manahari, the jewel from Sri Krishna's ring was lost.
45:47–45:53Acharya Viagra. Acharya Simha. The answer to Acharya Sharaba, who turned you into paper
45:53–45:59tigers and lions, has now been found. The lost jewel, spread this sign, will come up everywhere,
45:59–46:23from place to place. Whoever finds it, even after forgetting, will remember again.
46:23–46:27Why has this bamboo grove grown so thin?
46:27–46:31No voice ever came through it, but now, for the first time, this song has pierced it and
46:31–46:33is coming through.
46:33–46:35How can it stop Ulcamuk?
46:35–46:37How can it?
46:37–46:40He pauses and looks behind him.
46:40–46:41Disciples?
46:41–46:43Another pause.
46:43–46:46But these disciples are good for nothing.
46:46–46:48How can they stop Ulcamuk?
46:48–46:51They are merely custodians of rote learning.
46:51–46:57I banned women from the Shopadi and the Toll long ago, yet it is the women who are singing.
46:57–47:00These disciples will neither understand nor think about Ul Kamukh.
47:00–47:05How can they stop it?
47:05–47:08Enough of invention, Acharya Sharaba.
47:08–47:11We are tired.
47:11–47:14Acharya Sharaba, invention is over.
47:14–47:16The magic is over.
47:16–47:21Now that the bamboo barrier has fallen, neither I, nor Acharya Viagra, nor you, nor
47:21–47:27nor Gungisha, nor Valabar, nor Vurdimana, nor Udayana, nor Dina, nor Bidari retains an
47:27–47:30existence of the old kind.
47:30–47:36This bamboo grove has become the forest of Vrindavan, pointing toward the path.
47:36–47:41Even Sister Bhattou, the path that leads here, has begun to help Bolivar.
47:41–47:48A wick set in mustard oil inside a turtle shell was made into a wedding lamp for Bolivar.
47:48–47:55and bid-hard I have arrived in the form of does. See that pair of pirates with green wings and red
47:55–48:02beaks, see the entwined pirates. Pointing elsewhere in the sky. See that pair of peacocks,
48:02–48:05companions of love. They have set out for this rindavan.
48:07–48:11The severed head of Chinamaster drinks the thick central stream that falls from the headless
48:11–48:16trunk, the thick stream of blood. I have become that fallen head, Acharya Simha.
48:16–48:23I will not be defeated. Oblivion will prevail. Oblivion has already prevailed.
48:23–48:30And two Yoganis standing on either side drink the other two streams, Acharya Sharaba.
48:30–48:39Dina and Badari have enchanted those Yoganis, just as they once enchanted Jiriya, the blacksmith woman, and Hiriya, the beetle seller.
48:39–48:47Desire is a machine. The truth of truth itself and the truth of history are merely virtual
48:47–48:53appearances. This bamboo grove had erased the distinction between truth and appearance.
48:53–48:59The unconscious has become consciousness. Its language is Ulkamuk.
48:59–49:07Acharya Sharava, your method of education deprives certain feelings and thoughts of any place.
49:07–49:13Ulkmuk opposes that imposed continuity.
49:13–49:17The word nearest equality is inequality, the word nearest justice is injustice, and the
49:17–49:21word nearest deprivation is attainment.
49:21–49:23No acharya.
49:23–49:26That is your repressive method of education.
49:26–49:29And Ulkmuk opposes it.
49:29–49:34You wish to drag those in high places down, and raise those below them.
49:34–49:38and Loa themselves products of your educational system and Ulkamuk opposes them.
49:40–49:44You wish to erase the solo instrument and replace it with the noise of the crowd.
49:45–49:50Upon the Narashamsi composed from the people's ballard, the people will dance
49:50–49:55and the Gandhavers will dance with them. Ulkamuk is the resonance of a united chorus.
49:56–50:01But the creator is dead. Who will believe who wrote this Ulkamuk?
50:01–50:09The creation is more important than its creator, its message. That creation and that message
50:09–50:11are alchema.
50:11–50:17At night the thief was king, by day he called others, master, master. A thief no longer
50:17–50:23has any single appearance, now everyone has begun to steal. In earlier days, thieves trained
50:23–50:28beside the field embankment. They demonstrated how to cut a breach by cutting into the
50:28–50:34bank itself. At daybreak, when people went to the fields, they saw the opening, the whole
50:34–50:40village was in an uproar, stay alert. They are planning a great theft. Yet by day the same
50:40–50:48people looked entirely ordinary. For two days, I have survived on scraps. Tonight I must
50:48–50:55steal for the children. Oil the body, smear ash upon the face. If anyone tries to catch
50:55–51:02me, I shall slip away. If someone recognizes the thief at night, he must keep silent. He
51:02–51:08must not reveal the name, or the thief will kill him. By day, after all, the thief may
51:08–51:14be his master. That is what the king of the night fears.
51:14–51:18What story are you telling, that, that, what did you call it?
51:18–51:20Okamook?
51:20–51:24When I twisted my mouth, people thought I was pleased. When I tightened my brow, they
51:24–51:27They thought me contemplative.
51:27–51:29But the heart kept weeping.
51:29–51:31I know that, Acharya Sharabar.
51:31–51:37Look, Van Davy has also entered this Rindavan, and with her comes her companion Vanasapto,
51:37–51:40the tender, winged cow.
51:40–51:46Vanasapto has come to show Ulkmook, lost in the forest, their way home.
51:46–51:49Imagination is losing its footing.
51:49–52:16This Earth is turning. With effort, He lifts the sphere in His hands. It hangs in the sky.
52:16–52:19Nothing supports it from below.
52:19–52:22It is so heavy, yet within the sky it has no weight.
52:22–52:30Agadam bagadam, timber and thorn.
52:30–52:32Look.
52:32–52:36Seen from the north, the earth turns against the hands of a clock.
52:36–52:39Seen from the south, it appears to turn with them.
52:39–52:43We who stand upon the earth have weight, while the earth itself hangs weightless in
52:43–52:45the sky.
52:45–52:48The disciple lifts the spear and demonstrates.
52:48–52:56Argyadam bag Adam, Timber and Thorn.
52:56–53:01Guruji came from the south after hearing the story of Vesaveshwar.
53:01–53:06He says the same thing will happen in Mithila after a thousand years, an ancient event
53:06–53:08will occur again.
53:08–53:10Smiling.
53:10–53:12My Guru is an accomplished master.
53:12–53:15He says the strangest things.
53:15–53:18But today the amulet itself spoke.
53:18–54:25What the Guru forgot, the object remembered.
54:25–54:31So Hago, by Mother Ganga's grace we have lived to see this day, let us name him Gangadhar.
54:31–54:33Of course.
54:33–54:53She fondles and rocks the baby.
54:53–54:56Agadam bag Adam, Timber and Thorn.
54:56–55:00Marvelous, marvelous, marvelous.
55:00–55:03This child is extraordinary.
55:03–55:07In which month did the clouds begin to thunder?
55:07–55:10In which month did the frogs begin to call?
55:10–55:16O girl, in which month was the little boy born, piercing the co-wife's hut?
55:16–55:22In Sawan the clouds began to thunder, in Bedan the frogs began to call.
55:22–55:27In Asin the little boy was born, piercing the co-wife's hut.
55:27–55:30Which oil shall we give the mother-in-law?
55:30–55:33And what shall we give the husband's sister?
55:33–55:40O girl, bitter oil we shall give the mother-in-law, and teasing words to the husband's sister.
55:40–55:47O girl, amla we shall give the co-wife, let it remain a debt upon her.
55:47–55:51This child is extraordinary, extraordinary.
55:51–55:56He is no ordinary child, and so this is no ordinary gift.
55:56–56:01But remember, the amulet does not give power, it only reminds him that the power is already
56:01–56:03within.
56:03–56:06The jackal hurling its flaming tail.
56:06–56:09Sage Jotah.
56:09–56:12Alchemuk.
56:12–56:14Alchemuk?
56:14–56:18You remembered the name, Sage Jotah.
56:18–56:20Alchemuk.
56:20–56:22Yes.
56:22–56:26You just said it, Alchemuk.
56:26–56:28I said it.
56:28–56:30Yes.
56:30–56:33You said Alchemuk, Sage Jotah.
56:33–56:37Truly. I said it.
56:37–56:43Yes, Sage Jhāda, you did. Is it an evil omen?
56:43–56:48No, no evil omen. I had forgotten.
56:48–56:53This was given to my teacher's teacher's teacher by a still earlier master.
56:53–56:56I had forgotten the name of this amulet.
56:56–56:59Today, without warning, I remembered it.
56:59–57:03What have you named this divine child?
57:03–57:04Dungadar, Sage Jata.
57:06–57:11The amulet has passed to his neck. My teacher received it from his teacher,
57:11–57:17and that teacher from his teacher, and so on. I had forgotten its name, Ullkammuk.
57:18–57:22Yes, that is what my teacher told me, and what his teacher told him.
57:23–57:26Divine, Divine. This child is divine.
57:28–57:31Sage Jata, what divine quality do you see in this child?
57:33–57:37Sage Jotta, he will not become some wandering ascetic, will he?
57:38–57:39I do not know.
57:40–57:42But I feel that something will happen.
57:43–57:48In this desert, amid the sand, something may be born, yet it may fail to sprout.
57:50–57:51Why, Sage Jotta?
57:53–57:58Because this amulet has lain in many places, beside all ponds and in forests.
57:58–58:04Sage Jotta has placed it on many people, his teacher placed it on many, and his
58:04–58:12teacher's teacher, and the teacher before him. Yet nothing happened. What did not
58:12–58:24happen, Hiru? Nothing was born from the sand of the desert. Come, Gangadhar, come.
58:24–58:28HIRU, what are you doing?
58:28–58:31So many cacuses have piled up.
58:31–58:33He draws a deep breath.
58:33–58:38This is a calf's height, it died young.
58:38–58:40What will you make from it?
58:40–58:45Look, I'm trying to make a mandadrum, if there is enough.
58:45–58:48There is very little height.
58:48–58:50To Gangadhar.
58:50–58:54Sit properly, or you will roll off.
58:54–58:57I warn you.
58:57–59:01This frame can bear the weight of great day animals, yet it could not bear the weight of
59:01–59:04a little boy like you.
59:04–59:07Why is that, hero?
59:07–59:11Because it also matters how a thing is placed.
59:11–59:17It is not enough simply to say, this frame has the strength to bear so much weight.
59:17–59:21That old sage-jotter keeps muttering things like that, that one should understand before
59:21–59:24one speaks.
59:24–59:28What else does sage jhādā say?
59:28–59:30Many things.
59:30–59:34He says that we feel the weight of a mango, but the mango tree does not feel the weight
59:34–59:38of the mangoes growing upon it.
59:38–59:41What else does he say?
59:41–59:46He says the sky divides this world into two parts.
59:46–59:47Two parts.
59:47–59:50The sky divides it in two.
59:50–59:53But the sky itself keeps receding before us.
59:53–59:56Where, then, does the other part begin?
59:56–1:00:00The sky is glass.
1:00:00–1:00:03Through this sight, we look to the other.
1:00:03–1:00:04Truly.
1:00:04–1:00:08What else does he say?
1:00:08–1:00:13He says words are pearls, words are the light of rubies.
1:00:13–1:00:19But if words remain merely words, and speech and action drift apart, what use are those
1:00:19–1:00:20pearls?
1:00:20–1:00:23What use is that ruby light?
1:00:23–1:00:29A word that never reaches the poor man's mouth becomes an ornament in the royal court.
1:00:29–1:00:33Then, HIRU, it becomes theft.
1:00:33–1:00:35Yes.
1:00:35–1:00:40Then, HIRU, it becomes the murder of words.
1:00:40–1:00:43Yes.
1:00:43–1:00:47Then, HIRU, it becomes a lie.
1:00:47–1:00:49Yes.
1:00:49–1:00:54Then, Hiru, it becomes hatred of truth.
1:00:54–1:00:56Yes.
1:00:56–1:01:01Then, Hiru, it becomes an arrogant word.
1:01:01–1:01:03Yes.
1:01:03–1:01:05Then it becomes an unword.
1:01:05–1:01:14It becomes blaming another person, blaming that person because we ourselves fail to understand the meaning of our own words.
1:01:14–1:01:16Yes.
1:01:16–1:01:17They rise.
1:01:17–1:01:24The hero assumes a pose from the Tandova dance and, overwhelmed, begins to sing.
1:01:24–1:01:29At mother's doorway stands a hibiscus tree, mother, its branches bend beneath fruit and
1:01:29–1:01:31flower.
1:01:31–1:01:38From the south-west a parrot comes, mother, it settles upon the hibiscus tree.
1:01:38–1:01:44Some smear the courtyard in front, some the courtyard behind, I, unfortunate, stand holding
1:01:44–1:01:46the doorway.
1:01:46–1:01:53Some gather Bella flowers, some hibiscus, I, unfortunate, dig up the sacred dubgrass.
1:01:53–1:02:02Some ask for grain and wealth, some for a sun, I, unfortunate, stand with folded hands.
1:02:02–1:02:08The parrot eats neither fruit nor flower, mother, from leaf to leaf he plays at autumn.
1:02:08–1:02:10Where has Diwo Toko gone?
1:02:10–1:02:11What has happened?
1:02:11–1:02:43Mother, soothe and call your parrot home.
1:02:43–1:02:48Has such a thing ever happened, refusing the sacred thread ceremony?
1:02:48–1:02:50Have I ever stopped you?
1:02:50–1:02:55Though born a Brahman's child, you went to hero's quarter to hear and learn songs.
1:02:55–1:02:58Did I ever forbid you?
1:02:58–1:03:05I have already taken this upon myself, father, this Okamuki amulet given by Sage Jhata.
1:03:05–1:03:06Look.
1:03:06–1:03:08He holds it up.
1:03:08–1:03:15Why should one who wears Okamuk require any further right of initiation?
1:03:15–1:03:18Do not speak like that, Gangadhar.
1:03:18–1:03:20Such a thing has never happened.
1:03:20–1:03:22What will people say?
1:03:22–1:03:25What will the pundits say?
1:03:25–1:03:27Give up this stubbornness.
1:03:27–1:03:31You are no longer a baby, you are eight years old.
1:03:31–1:03:33Look!
1:03:33–1:03:37Were you not the one who said that as he grew older, his stubbornness would lessen?
1:03:37–1:03:41Instead, I see it increasing day by day.
1:03:41–1:03:45His schoolmaster also says that when he gives a lesson to memorize, all the children learn
1:03:45–1:03:49it, but this boy finds a hundred faults in it.
1:03:49–1:03:53Father, I do not like the rote learning taught at school.
1:03:53–1:03:57When I ask questions, the teacher does not explain.
1:03:57–1:04:03He says, memorize it exactly so, because his own teacher made him memorize it in exactly
1:04:03–1:04:05the same way.
1:04:05–1:04:09I think none of them fully understands the subject.
1:04:09–1:04:13How can it be a crime to ask why a frog jumps into water?
1:04:13–1:04:15There!
1:04:15–1:04:18Now what new argument is this?
1:04:18–1:04:20To Sohago!
1:04:20–1:04:24Ask Gangadhar where we are to build a new school specially for him.
1:04:24–1:04:28Son, does anyone speak so about his teacher?
1:04:28–1:04:35Mother, I recognize only Sage Jhada, touching the amulet, who placed this amulet on me,
1:04:35–1:04:40And his disciple Hiru the leather worker as my teachers.
1:04:40–1:04:44What is so special about Hiru the leather worker?
1:04:44–1:04:46He possesses art.
1:04:46–1:04:51He knows how to cure the hides of dead cattle and turn them into many kinds of sandals,
1:04:51–1:04:54Mundar drums, and merdangas.
1:04:54–1:05:00When a problem arises, he changes his method and applies his knowledge afresh.
1:05:00–1:05:06He sings songs in which the wisdom of many sacred texts can be learned from a single song.
1:05:06–1:05:10And what is special about Sage Jhada?
1:05:10–1:05:13He never tells us merely to memorize.
1:05:13–1:05:16When questioned, he explains.
1:05:16–1:05:22When someone interprets a sacred text, he does not grow angry, instead, he corrects a mistaken
1:05:22–1:05:23interpretation.
1:05:23–1:05:29Yes, yes, that is why he was expelled from the school and took the road into the forests
1:05:29–1:05:31of Saptari.
1:05:31–1:05:35Mother, Father, this is my final decision.
1:05:35–1:05:39I shall not undergo the sacred thread ceremony.
1:05:39–1:05:43HIRU says the pundits misinterpret the scriptures.
1:05:43–1:05:47Religion has been reduced to the sacrifice of goats.
1:05:47–1:05:51HIRU says, in every matter, HIRU says.
1:05:51–1:05:55And who told HIRU all these things?
1:05:55–1:05:57Sage Jata told him.
1:05:57–1:06:01And who told Sage Jata?
1:06:01–1:06:06Sage Jata's teacher told him, and his teacher's teacher told that teacher, and, and, there
1:06:06–1:06:12is some mystery within this alchamukh, a mystery no one yet understands.
1:06:12–1:06:16In other words, no one understands it, yet upon that ignorance you have based your
1:06:16–1:06:19final decision.
1:06:19–1:06:22But do you truly value complicated ritual?
1:06:22–1:06:26I find more principle in Hiru's songs.
1:06:26–1:06:30And yes, you have understood my final decision.
1:06:30–1:06:34You will make your final decision, remain in this house, and after you remain here, the
1:06:34–1:06:38villagers will allow me to remain in this village?
1:06:38–1:06:40Do you imagine all that is possible?
1:06:40–1:06:49Mother, father, I do not think Gangadhar will move from his position.
1:06:49–1:06:51Yes.
1:06:51–1:06:53I understand everything.
1:06:53–1:06:58He has found his proper place, Sage Jhada, Hiru the leather worker, and a school in
1:06:58–1:07:04the forests of Saptari. Sage Jhada and Hiru can find no disciple, and my Gangadhar can
1:07:04–1:07:06find no teacher of their kind.
1:07:06–1:07:13Mother, father, do not indirectly force Gangadhar to leave home.
1:07:13–1:07:19But do you not see what is happening here? He refuses the sacred thread ceremony. Can
1:07:19–1:07:22stubbornness go this far?
1:07:22–1:07:27aside what people here think. I myself cannot accept it.
1:07:27–1:07:32Gungadar, my final decision is that we will not leave this village.
1:07:32–1:07:35Who is asking you to leave the village?
1:07:35–1:07:41Mother, he means that if I do not leave the house, he will be forced to leave the village.
1:07:41–1:07:46Father, I shall set out for the forests of Saptari today.
1:07:46–1:07:50My final decision and yours cannot be reconciled.
1:07:50–1:07:54Gangadhar, you are only eight years old and alone.
1:07:55–1:08:04I shall not be alone. I have a certain refuge in the Saptari forest with my teachers, Sage Jata and Hiru the leather worker.
1:08:05–1:08:07Give me your permission to go.
1:08:08–1:08:18No. We cannot simply let Gangadhar go alone. We shall go with him. To Ananda. Will we not, Ananda?
1:08:18–1:08:27Yes. We cannot abandon him. Mother, you remain with father. I promise that Gangadhar will
1:08:27–1:08:31complete his education, and...
1:08:31–1:08:35And Okamak is already with me.
1:08:35–1:08:41Sage Jata, Hyrule, Gangadhar's quick mind had become a problem for him at school. The
1:08:41–1:08:46teacher could not answer his questions and therefore kept making complaints against Gangadhar
1:08:46–1:08:48instead.
1:08:48–1:08:53Only the fortunate receive such a disciple, ananda.
1:08:53–1:08:58But if a diamond never reaches a jeweler, it remains only a stone.
1:08:58–1:09:00Yes.
1:09:00–1:09:04And we too have learned so many kinds of knowledge here.
1:09:04–1:09:08The plants and animals of this forest have become our teachers.
1:09:08–1:09:14If every school in Medi-La had teachers like Sage Jata and Hiru, our fortune would rise.
1:09:14–1:09:17Instead, they appoint people who?
1:09:17–1:09:22HIRU, describe how much knowledge we have gained in these 5 years.
1:09:23–1:09:25What can I possibly describe?
1:09:26–1:09:31The forest, the creatures of the forest, teaching us something new at every moment.
1:09:32–1:09:38Snakes to the left, snakes to the right, wearing garments of wondrous pattern.
1:09:38–1:09:41Where shall I bring alms from every day?
1:09:41–1:09:45Turn back, wanderer, and leave this courtyard.
1:09:45–1:09:50The yogi takes no arms nor will he turn back.
1:09:50–1:09:53Come out into the courtyard.
1:09:53–1:09:56Oho.
1:09:56–1:09:57I shall not go.
1:09:57–1:09:58I shall not go.
1:09:58–1:10:01I shall not go from your courtyard.
1:10:01–1:10:04The behira snake has built the marriage pavilion.
1:10:04–1:10:08The tiliya snake has tied its bindings.
1:10:08–1:10:10The dormant snake has made the bridal lap.
1:10:10–1:10:13The python has laid the foundation.
1:10:13–1:10:19From the horrors snake come anklets and ornaments, from the keraid come bracelets.
1:10:19–1:10:24From the penny-edderer comes the amlit, from the derber comes the drum.
1:10:24–1:10:30The sagua snake brings the celebration, the moon and stars bring the mirror, the fisheagle
1:10:30–1:10:33brings the jewellery.
1:10:33–1:10:39I shall not go, I shall not go, I shall not go from your courtyard.
1:10:39–1:10:41You must go, Gangadhar.
1:10:41–1:10:44You have much work to do.
1:10:44–1:10:48My heart is content now that I have found a disciple like you.
1:10:48–1:10:53Such good fortune was granted neither to my teacher, nor to his teacher, nor to the teacher
1:10:53–1:10:54before him.
1:10:54–1:10:58The inner fulfillment I found while teaching you was extraordinary.
1:10:58–1:11:04In this age of rote learning, your hunger to understand every subject was astonishing.
1:11:04–1:11:06I am content.
1:11:06–1:11:11Whether this is the power of okamuk, or whether your power has made okamuk come true,
1:11:11–1:11:19I do not know. Go. Go to the court of Curdie Singh. Let us see what this Okamukh makes possible.
1:12:02–1:12:07Finance Minister Narayan. Had the accounts been reconciled yet or not?
1:12:09–1:12:14How can they be? Every student emerging from the schools has been trained by ROT and becomes
1:12:14–1:12:19lost when faced with a new mathematical problem. Ask such a student anything from the book and
1:12:19–1:12:25and you will recite it in a rush without looking, yet none of them can calculate an account or reconcile the ledges and land records.
1:12:26–1:12:29Finance Minister Narayan, what am I hearing?
1:12:29–1:12:37Yes, yes, I was just having one of my disciples add 1 plus 2 plus 3 all the way to 100.
1:12:37–1:12:47I told him to finish the sum within an hour, but before he could, this man, pointing to courtier 2, dragged me here.
1:12:47–1:12:53Finance minister, you could not reconcile the sum yesterday either, sum upon sum.
1:12:53–1:13:01My lord, for a whole year no one has been able to discover whether the accounts and land registers show a profit or a loss.
1:13:01–1:13:04Your Majesty, I found this boy there.
1:13:04–1:13:06He said he could reconcile all the accounts.
1:13:06–1:13:09There was little time, so I brought him with me.
1:13:09–1:13:14Your Majesty, with your permission, may I speak?
1:13:14–1:13:19Adding the numbers from 1 to 100 must take time, Your Majesty.
1:13:19–1:13:23Thank you, Your Majesty.
1:13:23–1:13:26Facing Finance Minister Narayan.
1:13:26–1:13:32To add 1 through 100, first consider how many numbers there are.
1:13:32–1:13:36100. How many else could there be?
1:13:36–1:13:40Write 1 to 100, and beneath them 100 to 1.
1:13:40–1:13:45Pair 1 with 100, 2 with 99, 3 with 98.
1:13:45–1:13:47What does each pair equal?
1:13:48–1:13:51101. What else?
1:13:51–1:13:54Each pair contains two numbers.
1:13:54–1:13:57How many pairs are there among 100 numbers?
1:13:59–1:14:0150. What else?
1:14:01–1:14:04There are 50 pairs of 101.
1:14:04–1:14:07Multiply 101 by 50.
1:14:07–1:14:14Or multiply 50 by 100, then add 50. What does that make?
1:14:14–1:14:2550 times 100 is 5,000. Plus 50 makes 5,050. 5,050, your majesty. Yes, that is correct.
1:14:25–1:14:33Your pupil is exceptionally capable. To Gungor-do. What is your name, my child?
1:14:33–1:14:37No, your majesty, he is not my pupil.
1:14:37–1:14:39He came to ask me for employment.
1:14:39–1:14:44When I asked which school he attended, he said he had studied in Saptari with Sage Jata and
1:14:44–1:14:49his disciple Hiru the Leatherworker and had attended no formal school.
1:14:49–1:14:51Therefore I refused him employment.
1:14:51–1:14:53I am ashamed, your majesty.
1:14:53–1:14:56His name is Gangadhar.
1:14:56–1:14:58Astonishing.
1:14:58–1:15:03He attended no school, but studied with Sage Jata and his disciple Hiru the Leatherworker.
1:15:03–1:15:10Your Majesty, with your permission, shall I appoint Gungadar to a post?
1:15:10–1:15:11Appoint him.
1:15:11–1:15:15If you do not, your own post will be in danger.
1:15:15–1:15:20For here no one is known whether the kingdom's accounts and registers show profit or loss.
1:15:20–1:15:22Never mind.
1:15:22–1:15:25Gesturing to courtiers one and two.
1:15:25–1:15:30Go and summon Commander Harikar.
1:15:30–1:15:35Gungadar, are you willing to serve in the royal court?
1:15:35–1:15:39Your Majesty, I am ready to work anywhere.
1:15:39–1:15:44If I serve in the royal court, others will benefit from my education, and I may also prove
1:15:44–1:15:51that this kind of learning can be practiced elsewhere.
1:15:51–1:15:55Finance Minister, Gangadhar, sit in the reception chamber.
1:15:55–1:15:58I have an urgent matter to discuss.
1:15:58–1:16:01Remain seated, do not go anywhere.
1:16:01–1:16:07Yes, Your Majesty.
1:16:07–1:16:10You summoned me, Your Majesty.
1:16:10–1:16:19Yes, Commander. Today I met a boy named Gungudar, extraordinarily clever, extraordinarily gifted.
1:16:19–1:16:25The Finance Minister is useless, he cannot produce an account or submit a ledger on time. Yet
1:16:25–1:16:28one merit remains, he never disobeys an order.
1:16:28–1:16:32Yes, Your Majesty.
1:16:32–1:16:38A thought has occurred to me. The marriage of my sworn sister Kumar Sutta.
1:16:38–1:16:43Your Majesty, you are not thinking of Gungadar, are you?
1:16:43–1:16:46I am, Commander.
1:16:46–1:16:50But your Majesty stands for High Lineage, and Gungadar is?
1:16:50–1:16:55Yes, that is precisely why he must be raised to noble rank.
1:16:55–1:17:00I shall arrange Gungadar's marriage to my sworn sister, Kumar Suta, and appoint him
1:17:00–1:17:03Prime Minister of this kingdom.
1:17:03–1:17:08Harikha that young man who just passed before you, he is extraordinarily gifted.
1:17:08–1:17:16Yes, Your Majesty. Gesturing towards Courtier 1 and Courtier 2. These two were only just
1:17:16–1:17:23discussing his brilliance. He would be an entirely suitable husband for Kuma Souter.
1:17:23–1:17:29Finance Minister Narayan has been unable to manage the additional charge of Prime Minister.
1:17:29–1:17:33make every arrangement for the wedding, Commander.
1:17:33–1:17:36Certainly, Your Majesty, certainly.
1:17:36–1:17:42Everything will be arranged at once.
1:17:42–1:17:47In the new schools, students are thinking for themselves and working with their own hands.
1:17:47–1:17:50Women's education has begun again.
1:17:50–1:17:55Cast divisions have been abolished, education is for everyone.
1:17:55–1:17:58Welcome to this meeting of the Experience Council.
1:17:58–1:18:03We are eager to hear your thoughts, sage jhata.
1:18:03–1:18:08Education through understanding, not rote repetition, has begun, something absent in
1:18:08–1:18:13the time of my teacher, his teacher, and his teacher before him.
1:18:13–1:18:18Learning memorized without understanding is merely a burden loaded on a donkey.
1:18:18–1:18:21Is that not so, monsook?
1:18:21–1:18:23Indeed it is.
1:18:23–1:18:25To his son jive.
1:18:25–1:18:28Arrange refreshments for all our guests jive.
1:18:28–1:18:33to Haraker. Haraker, would you also like to speak?
1:18:33–1:18:43Daughter, go and help Jive. I do, Mansukh, but in a little while. First I would like to
1:18:43–1:18:46hear more from Gangadha.
1:18:46–1:18:52The Experience Council honors labor, not wealth. A rich man's riches are like a hen's
1:18:52–1:18:57milk. They may nourish only the hen's own chicks, but they can never make sweets for
1:18:57–1:18:59everyone.
1:18:59–1:19:14Yes. I keep telling my sworn brother, Kirti Singh, the same thing. Finance Minister Narayan continues to believe that every welfare measure of the experience council is being paid for from the Royal Treasury.
1:19:15–1:19:24Narayan does not understand economics. He understands only how money may be collected. He does not understand how wealth is created.
1:19:24–1:19:29Gangadhar has explained the accounts to Keeti Singh many times.
1:19:29–1:19:35Every welfare program of the experience council is funded by the wealth it earns itself.
1:19:35–1:19:39In Gangadhar's presence, Narayan accepts that.
1:19:39–1:19:45Behind his back, he calls Gangadhar's accounts evasive and alchamukh maize figures
1:19:45–1:19:49and spreads the illusion that they cannot be trusted.
1:19:49–1:19:54You may question someone bitten by a snake or someone tormented by ghosts and spirits,
1:19:54–1:19:58but what can you ask of one possessed by the ghost called money?
1:19:58–1:20:06The experienced council schools teach people to earn through their own work. They teach self-reliance.
1:20:06–1:20:08Well said, Gungadar.
1:20:08–1:20:15At the experienced council school, my son never once felt that his people had ever been treated as untouchable.
1:20:15–1:20:17Looking at me too.
1:20:17–1:20:19Is that not so, Mitu?
1:20:20–1:20:23Do not call them untouchable, Monsuk.
1:20:23–1:20:26The Experience Council has named them Alkamookies.
1:20:26–1:20:28Looking at Madov.
1:20:28–1:20:33Madov has organized the Alkamookies schools so well that words cannot do them justice.
1:20:34–1:20:37Yes, Alkamookies emerge from those schools.
1:20:38–1:20:41Turning to Associate Wang and Associate Two.
1:20:41–1:20:45Tell everyone how the Alkamookies schools meet their financial needs.
1:20:45–1:20:52Everywhere, all Kamuki members support the teachers and students through their own labour.
1:20:52–1:20:58Everywhere, all Kamuki members meet the cost of land and buildings for the all Kamuki schools.
1:20:58–1:21:02People say the all Kamuki schools have brought them immense benefit.
1:21:02–1:21:08The experiments carried out by the students and teachers of those schools have transformed their lives.
1:21:08–1:21:14They also say that former and present students and teachers come to their aid whenever needed.
1:21:14–1:21:19needed. Therefore, however much the people give these schools, the schools return even more
1:21:19–1:21:26to them. Looking at Ananda. Ananda herself was present when this was being discussed in one place.
1:21:27–1:21:34Yes, that is true. But much more remains to be done. Shall we conclude today's meeting now?
1:21:36–1:21:38No. I have something to say.
1:21:40–1:21:41What is it, Commander Harikha?
1:21:41–1:21:48Madhav, Gangadha is leaving for Saptary. You will therefore have to undertake this task.
1:21:48–1:21:54I wish my daughter Mehta to marry Jive. I shall attend to the wedding arrangements,
1:21:54–1:21:59and because you and I both serve in the royal court, we shall obtain the king's formal
1:21:59–1:22:03permission for it. I place that responsibility upon you.
1:22:03–1:22:11This is joyful news. He rises. Everyone stands and begins congratulating Mansook.
1:22:11–1:22:37and harriker jive and metha enter carrying trays and other refreshments darkness spreads and
1:22:37–1:22:42outrage has occurred your majesty news has arrived of the marriage between the promen commander harriker's
1:22:42–1:22:48daughter and the son of the leatherwork amansukh such a pratiloma marriage can in no way be called
1:22:48–1:22:55proper especially when it had not received royal assent and this when the commander is a member
1:22:55–1:23:01member of the court and modav belongs to the experience council that arranged the marriage.
1:23:01–1:23:05When I had not granted permission for jive and medita marry, how did this wedding take
1:23:05–1:23:07place modav?
1:23:07–1:23:11Your majesty, the permission was only a formality.
1:23:11–1:23:15No one in the experience council opposed the marriage.
1:23:15–1:23:18The experience council.
1:23:18–1:23:20The experience council.
1:23:20–1:23:24Has it grown greater than this royal court?
1:23:24–1:23:27I raised objections as well, Your Majesty.
1:23:27–1:23:34This experience counsel wanders about dispensing endless charity and draining the royal treasury."
1:23:34–1:23:38Everyone in the experience counsel eats what they earn through labor, finance minister
1:23:38–1:23:39Narayan.
1:23:39–1:23:44From time to time you repeat this charge against Gangadhar, but he has answered it thoroughly,
1:23:44–1:23:48and you yourself declared that you were satisfied.
1:23:48–1:23:50How could he be satisfied?
1:23:50–1:23:54Gangadhas Leberenten accounts never entail his understanding.
1:23:54–1:23:57Those were minor matters.
1:23:57–1:24:00This time the king's command has been defied.
1:24:00–1:24:04The king never obstructed any work of the experience council.
1:24:04–1:24:08And wrote learning, they said, and it was ended.
1:24:08–1:24:13But the finance minister's accounts could never add up without wrote learning.
1:24:13–1:24:18Once wrote learning ended, people began to think with their own minds.
1:24:18–1:24:22This is only the beginning, Your Majesty. The marriage of Mansukh, the leatherworker's
1:24:22–1:24:29son to the Brahmin commander Harakar's daughter will bring revolution. What do they call it?
1:24:29–1:24:30Thinking.
1:24:30–1:24:31Welcome, Muki.
1:24:31–1:24:32Welcome, Muki.
1:24:32–1:24:38Maudav, go and tell Harakar that he is no longer commander of this kingdom. Inform
1:24:38–1:24:44the experience council, HMPH, the experience council, that Gangadhar is no longer prime
1:24:44–1:24:50minister of this kingdom. When an idea begins to rise above the royal command, the walls
1:24:50–1:24:55of the palace begin to tremble. Narayan will now assume both offices.
1:24:55–1:25:06Modov, you may go. Command Narayan, I want for eyes, medders too and jives too. When
1:25:06–1:25:11both pairs have been gouged out, throw the two of them before the Madaneravata. Have
1:25:11–1:25:17them crushed, but first I want those for eyes. Ice that dared to look beyond caste cannot
1:25:17–1:25:22be endured by the throne. Let the new spread to the farthest horizon, the Pratiloma.
1:25:25–1:25:34Is this your final decision? All together, yes. Yes. It is final, Gungadar, whether you accept it
1:25:34–1:25:42or not. I too accept this decision. The experience council has always honoured the
1:25:42–1:25:48will of the majority. But think it over.
1:25:48–1:25:53Mordorff. How is it that the royal order for the brutal killing of Meda and Jive was kept
1:25:53–1:25:55secret from you?
1:25:55–1:26:02Brutal, the utmost brutality. Oh. Such a murder, the daughter of the royal commander's own
1:26:02–1:26:08house, and his son-in-law. An order for such a death, and you court not even the faintest
1:26:08–1:26:11hint of it, Mordorff.
1:26:11–1:26:17Gangadhar, and members of the Experience Council, I demand justice, justice against the injustice
1:26:17–1:26:19of the royal court.
1:26:19–1:26:25I demand a justice turner, even than the court's injustice.
1:26:25–1:26:26Very well.
1:26:26–1:26:28Let it be so.
1:26:28–1:26:31Who shall be entrusted with it?
1:26:31–1:26:36I shall take this burden, Gangadhar, gladly, gladly.
1:26:36–1:26:40I shall stand against the royal court that committed this monstrous sin.
1:26:40–1:26:45I shall conduct a secret campaign against the court that concealed this conspiracy from me.
1:26:45–1:26:48That shall be my penance.
1:26:48–1:26:52But this must not become mere revenge, it must defend memory.
1:26:52–1:26:56If only revenge remains, I too shall burn in the same fire."
1:26:56–1:27:00Modov comes to the front of the stage with his two associates.
1:27:00–1:27:04Modov, you must be cautious.
1:27:04–1:27:08Everyone in the royal court knows that you are a member of the experience council.
1:27:08–1:27:18Madhav, Hiru, and I shall prepare the ground. Such a convincing pretence that the royal court will believe you have been expelled from the experience council.
1:27:18–1:27:26And I shall spread the story through Song, so the court will believe that the experience council collapse after Madhav was cast out.
1:27:26–1:27:33Then let it be so. Every member of the experience council must leave for Saptari.
1:27:33–1:27:39Madav, you and your two associates must return to the royal court.
1:27:39–1:27:44Sage Jata and Hiru, do not take long, complete your task quickly and reach the forests of
1:27:44–1:27:47Saptari.
1:27:47–1:27:53Mother Rudramati, bless your son Madav and both of us, so that we may complete the task
1:27:53–1:27:57entrusted to us by the experience council.
1:27:57–1:28:02Mother Rudramati, after the monstrous murder of Meda and Jive, silence would be cowardice.
1:28:02–1:28:08The experience council has resolved that we must punish the king for his deed.
1:28:08–1:28:12Has the experience council's decision been carried out, Modove?
1:28:12–1:28:14No, mother.
1:28:14–1:28:16We are about to leave.
1:28:16–1:28:22I thought I should come home first and seek my mother's blessing before setting out.
1:28:22–1:28:27How did you dare enter this house before carrying out the experience council's decision,
1:28:27–1:28:28Modove?
1:28:28–1:28:33Heda and Jive were killed, their eyes gouged out, their bodies crushed beneath an elephant.
1:28:33–1:28:39You are fortunate, Madov, that you have been entrusted with punishing the criminal responsible.
1:28:39–1:28:43But do you understand the gravity of that charge?
1:28:43–1:28:46I do, mother.
1:28:46–1:28:48What do you understand, Madov?
1:28:48–1:28:53How dare you enter this house without carrying out the experience council's decision, my
1:28:53–1:28:54son?
1:28:54–1:28:58fulfill it, you shall live in the form of a chicken, and a chicken has no right to eat
1:28:58–1:29:07from a plate. Eat. Eat the rice I have thrown on the ground."
1:29:07–1:29:14Bangles for the hens, a bracelet of flowers, where shall I find them now, my beloved?
1:29:14–1:29:21A girdle for the waist, a chain of gold, none of them delights my hut, my beloved.
1:29:21–1:29:27Mother and Jive have been slain, yet Mordov remains silent, that does not please my hut,
1:29:27–1:29:32beloved. The king tore out their eyes and had the elephant crush them, where shall I find
1:29:32–1:29:40Medda and Jive now, my beloved? I will not eat the Sathura, O King, it tastes bitter.
1:29:41–1:29:47Maudav's conduct tastes bitter to Gangadhar. The mother comes to bless the sixth day right,
1:29:47–1:29:53Maudav's conduct tastes bitter to Gangadhar. The sister comes to prepare the coal, Maudav's
1:29:53–1:29:55conduct tastes bitter to Gangadhar.
1:29:55–1:30:00What are you saying?
1:30:00–1:30:04Everyone at court knows that Modov and Gangadhar trust each other without limit.
1:30:05–1:30:07Not trust.
1:30:07–1:30:09Trust it.
1:30:09–1:30:11What do you mean?
1:30:12–1:30:14The murder of Jai and Meadow.
1:30:15–1:30:17But Modov knew nothing about that.
1:30:18–1:30:20You may know that.
1:30:20–1:30:23Everyone in the experience council, however,
1:30:23–1:30:28However, Kat asked how Mordeth could have known nothing of the conspiracy, and how he could
1:30:28–1:30:32have made no attempt to stop it.
1:30:32–1:30:36And so the experience council broke apart.
1:30:36–1:30:40The experience council has broken apart.
1:30:40–1:30:44Mordeth either left the experience council or was expelled from it.
1:30:44–1:30:53In either case, that means the council has split, does it not?
1:30:53–1:30:55That is useful news.
1:30:55–1:30:58The king has been needlessly suspicious of Mordor.
1:30:58–1:31:00Yes.
1:31:00–1:31:05These mendicants have no idea how great a favour they have done us.
1:31:05–1:31:08Very well, mendicant brothers, we must go now.
1:31:08–1:31:12We shall meet again one day over a drink of pain.
1:31:12–1:31:14Very well, brothers.
1:31:14–1:31:20We shall certainly meet again.
1:31:20–1:31:22Come, Hiru.
1:31:22–1:31:24Our work is done.
1:31:24–1:31:29We two must now set out for the forests of Saptari.
1:31:29–1:31:34Ghosts and spirits play the symbols, I make the Yuganese dance.
1:31:34–1:31:41I destroy the demons, I bind the world together.
1:31:41–1:31:43Victory to your majesty.
1:31:43–1:31:45I bring welcome news.
1:31:45–1:31:48Modov has been expelled from the experience council.
1:31:48–1:31:52The council suspected that Modov had concealed from it his knowledge of the royal order to
1:31:52–1:31:55kill Jive and Mehta.
1:31:55–1:31:57But Modov knew nothing of it.
1:31:57–1:32:01But he did not know, how could he have hidden it from anyone?
1:32:01–1:32:04Who in the experience council would believe that?
1:32:04–1:32:08When the royal order was issued, Modov was present in the royal court.
1:32:08–1:32:11Yes, that is true.
1:32:11–1:32:13But how did you learn this?
1:32:13–1:32:16I have placed informants everywhere.
1:32:16–1:32:22The experience council could hardly escape their reach.
1:32:22–1:32:25Victory to your majesty.
1:32:25–1:32:30Modov and his two associates seek permission to enter the royal court.
1:32:30–1:32:32The mission is granted.
1:32:32–1:32:38Bring all three in with honour.
1:32:38–1:32:40Come, mod of.
1:32:40–1:32:46I had thought that you too had abandoned the royal court, like Gungodaw and Harikah.
1:32:46–1:32:50How could I abandon the royal court, your majesty?
1:32:50–1:32:54Gungodaw and Harikah have the experience council, if not the royal court, then the
1:32:54–1:32:56experience council.
1:32:56–1:32:59For me, only the royal court remains.
1:32:59–1:33:01Softly.
1:33:01–1:33:06Sometimes, to enter within, one must appear a traitor from without.
1:33:06–1:33:10The decision to execute Jive and Mehta was taken without warning.
1:33:10–1:33:14That is why you could not be informed.
1:33:14–1:33:19Even had I been told, Finance Minister Narayan, I could not have altered the royal decree.
1:33:19–1:33:25Modov, if I had borne any hatred towards Gangadhar, would I have arranged his marriage to my
1:33:25–1:33:27sworn sister Kumar Suta?
1:33:27–1:33:31I made him Prime Minister so that he might be raised to noble rank.
1:33:31–1:33:36How was I to know that he was a patron of the lowborn, and that he would colour Kumar Sutar
1:33:36–1:33:38in his own colours as well?
1:33:38–1:33:40Yes.
1:33:40–1:34:03He coloured all of us in his own colours, Kirti Singh.
1:34:03–1:34:06The time has come to take leave.
1:34:06–1:34:12The experience council brought every caste closer and abolished caste, but...
1:34:12–1:34:14No, Gungadar.
1:34:14–1:34:17Nothing will happen to you.
1:34:17–1:34:20Everything is being set right, Gungadar.
1:34:20–1:34:22Kishi Singh is dead.
1:34:22–1:34:25Now everything will be right again.
1:34:25–1:34:29But Madhavan both his associates died with him.
1:34:29–1:34:33Kirti Singh's death had become necessary.
1:34:33–1:34:37No human being could order the monstrous murder of Mitha and Jive.
1:34:37–1:34:42Singh became surrounded by people who turned him from a human being into an animal.
1:34:42–1:34:46Gangadhar, nothing will happen to you.
1:34:46–1:34:54No, Kumar Sutta. Everyone's time must come. I have certain fears about the experience
1:34:54–1:34:55council.
1:34:55–1:35:02Gangadhar, the experience council will continue exactly as you wish.
1:35:02–1:35:04I am afraid.
1:35:04–1:35:08Afraid of what, Gangadhar?
1:35:08–1:35:10Afraid of what?
1:35:10–1:35:16Every caste may enter the experience council, and women face no discrimination there.
1:35:16–1:35:19That is true today, Hiru.
1:35:19–1:35:22I want it to remain true tomorrow, Sage Jata.
1:35:22–1:35:28My only fear is that the fire of vengeance may turn the experience council itself into an okamuki caste, Sage Jata.
1:35:28–1:35:30That is my one fear.
1:35:30–1:35:32He begins to cough.
1:35:32–1:35:36My one fear is that, in resisting the attack certain to be made upon it, the experience
1:35:36–1:35:41council may enclose itself within a wall and bar the entry of every other cast.
1:35:41–1:35:44The door we open must not be shut again after I am gone.
1:35:44–1:35:47Do not let that happen after I am gone, Komarsuta.
1:35:47–1:35:50Yet the fire of revenge may make it happen.
1:35:50–1:35:51That alone is my fear.

Plain text

विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। विचार-विमर्शक रेक। Who else? Yet I am afraid even to call you a sage. Once people turn a man into a sage, they try to remove him from ordinary human grief and joy. Since when have I become a sage? I am only an ordinary student. Your brilliance is discussed everywhere. My brilliance. I oppose verbal cleverness. All I try to do is prevent clever speech from outweighing fact and truth. What difference will that make? People will still twist their words. You have exposed the tricks of verbal sophistry. You have discussed it in so many verses. Even then, people go on turning words around to say what they wish. Since when have you begun to worry so much about me? Look at yourself. You have grown up in the leather workers' quarter. People see your learning, but they also count the soil on which your feet first stood. And since childhood I have listened to what people say. But their words have grown more poisonous. How poisonous can they be? I have been granted Sadiakama's fortune. Which Sadiakama? The Sadhya Kama who did not know who his father was, whose mother herself could not say who his father was. Yet his teacher Gautama still gave him an education. Were you asked that question too, Gangdesha? The question, who, who is your father? How were you born five years after your father's death? I was asked, Volaba. I was asked, a birth without a father. Five years after the father had passed from sight, Gangesha was born. Let it go. I know the truth. My teacher also questioned me about my father. The man from the leather workers' quarter who helped my mother in her hour of crisis has now left the village altogether. I have heard the same. No one knows where he went. Yet even today, in your quarter, I find that same warmth of belonging. The door of the leatherworker's quarter that opened for me remains closed to them. What kind of justice is that? Ah. With whom will you take up every injustice? One such person is standing directly before me. And that very closeness offends people's eyes, it is a thorn lodged there. When love climbs over the wall of caste, the guardians of the wall burst into flame. Volaba, you speak with everyone, with me, with trees and leaves, with little birds, with all of nature. You make me think you must have been a woman in some former birth. You are a princess of Medila, Volaba. When you raise your eyes, it seems that nature opens its heart and begins to love. You are deep in grave as the underworld, yet yearning as a wind-borne cloud, steady as a banyan, yet always joyful as this ripening head of rice. He gestures toward the fields. And you are no less, Gangesha. You are steeped in learning. You hear every argument calmly and answer it. You judge like Vikramaditya, you understand the world, and you stand firm as the Himalayas. Vullaba, your beauty has no equal. Neither gold nor anything else possesses a greater perfection. When I come near you, I feel like a storm-tossed ship that has at last reached shore. My learning is nearing completion. From my churning of thought, I have brought forth something new. Medi-La has not become barren of knowledge. Yet without your songs, my book will remain half-finished. For centuries after Odeyana, no one in Medi-la arose to challenge Lord Jagannath. Do not say that. Dina and Badari went and issued that challenge to Jagannath. Yes, Volaba. My mother told me that tale. And Dina and Badari both won their victory. The temple doors opened. Tell me the story once more. Is your heart never tired of hearing the same story again and again? Never. It gives me the impulse to write the Tattvah Kintamani. Very well. Then I shall be Dina and you shall be Badari. But remember, this is not merely a tale, it is the people's memory. From Jogia village came Dina, joining brother Badari, hey. Lucidae, son of Nerasomia, sturdy and strong, hay. Poor they were, humble they were, but never helpless, hay. They hunted through forest and battlefield, and together they tilled the fields, hay. Five monde hose upon their shoulders, however far the big has spread, hay. Fotera was the jackal king of the Cataya forest, hay. His companion was Daman, renowned for his venom, hey. With words like poison, Daman called to the brothers, go, Dina. Go, Badari. Go and make your home in the water. Rieee. What did you say, Daman, you, you? What did you say, Daman? Rieee. You are no partner in my life in the Kataya Forest, hey. You have scorned my life, you have belittled my strength, hey! The brothers sprang upon him, striking blow after blow, hey! They killed Domon and cast him down before Damon, hey! Damon began to tremble, brother, I shall avenge you! Hey! King Fotar of the Kataya Forest was his faithful friend, hey! You two brothers together have killed my friend Domon! Hey! The days passed. The Dari and Dina went hunting in the forest, hey. Uncle Bahurin went with them, Fotar lay ready, hey. He sank his venomous teeth into them and killed both brothers, hey. Dead, the two brothers wandered as spirits, hey. Hiriya the beetle seller of Dori village saw the two brothers, hey. Jiriya the blacksmith woman of Dori village saw the two brothers, hey. We want husbands such as these. And they began their penance, hey. Vulaba, sitting in meditation like an ascetic woman Dina we desire, Badari we desire, one husband for each friend. Dead though you are, what of it? Enter the Ganga and accept us. Mat Air, Mat Air, I had heard that Mat Air lay far away, hey. Grain I gave, the wealth I gave, Lakshmi in abundance, hey. But without that one husband, everything feels empty, hey. Matt Hare, Matt Hare, so I had heard. Kamala, Kamala, I had heard that Kamala lay far away, hey. Entering the sacred chamber, Kamala became Kasehore, hey. Grain I gave, Welfi gave, Lakshmi in abundance, hey. Yet the one thing, Bravo Gungesha, no, no, this is not verbal cleverness. No cleverness at all. This is embodied love. Love, love, wherever I look, everything is filled with love, hey, without love, the whole world feels empty, hey. Devdatta. No, Gangesha, I possess no verbal cleverness. But is there truly no logic in what I have said? Devdatta, my mother made no vow, nor did she bind me by any oath. Nor is the love between Volaba and me a repayment for the help this quarter once gave my mother. Because this love contains neither vow, nor oath, nor debt of favor, it is embodied love. Logic. No verbal trickery at all. Devdutta, after a thousand years this love will return, will it not? For the sake of Gangesha's immortal book, I accept that wait. Let love go undiscussed, ha. Love is not made in order to be talked about. Does love exist merely so that people may discuss it, Devdutta? Volaba, I can see Gangesha's defeat. I can see defeat on Gangesha's face. Gangesha, do you agree with Volaba? If no one speaks of your embodied love, will your purpose of social harmony ever be fulfilled? Does your book own nothing to this embodied love, or to the narrow shamsey ballad of this quarter? Will your fierce logic not harden into mere doctrine, Gangesha? Will it not lose all practical force? I promise you, Gangesha, I promise, no one will openly oppose your embodied love. You will keep believing that they remained silent because your fierce logic defeated them. But the truth is that commentary upon commentary and gloss upon gloss will continue to be written on your book. Forget opposing you, no one will even oppose your descendants, Gangesha. You and your logic will be reduced to doctrine. Devdatta, none of your words seems difficult to me. But such a tightly reasoned speech, how are you speaking with so much logic? So much logic. Turning to Gungesha. You have understood correctly, Gungesha. I heard these words from others. They are not thoughts of my own. This is what the teachers say in the chapati. I understand none of it. Grinning, perhaps that is why they say it all in front of me. I am going. I am going. Give him his reward, Gungesha. Who knows where he may have picked up this story too? No, Volaba. This reward is more impossible than the chess problem itself. Even if all the grain grown across the whole earth were gathered for 500 to 1000 years, only then could this reward be paid. The reward is that vast. 500 years from now, but before 1000 years have passed. Gangesha, if you do not pay me, your embodied love will remain hidden until then. Huh, huh, huh. To himself. What a frightening thought. What a frightening thought. He exits. I am indeed the son of a Brahman woman, but my son is not. He is the son of a Brahman's daughter-in-law. I am the author of a single Tatvikanthamani equal to 12,000 books, and merely an ordinary teacher. Who will forbid anyone to copy my Tatvikanthamani? The students of Navadvipa will surely carry my teaching away with them. What did Devdatta mean? No one in the Toll or Chapati has said any such thing in front of me. Yet the calculation of grains on the chessboard, that is beyond Devdatta's mind. What is it? What has set you brooding? The same riddle Devdatta left behind. Oh, let it go. He has not a trace of intelligence. That is precisely why, Volaba. Truth and falsehood belong to the workings of intelligence, but he has none. That is why I must think about what he said. Besides being the author of the Tathakintamani, you have now become a poet as well. You have begun to write such beautiful songs. In the Tathakintamani, Acharya Simha and Acharya Viagra, in the songs, Little Gureya. Yes, Volaba. Without meaning to, you have said something wonderful. He goes to the chessboard cube, tilts it, and balances one corner beneath his little finger. Yes, Volaba, not the Tattvakantamani, not the definitions of Acharya Simha and Acharya Viagra, it is Balgoreya that will have the power to break the conspiracy of the Toll and Chappati. Ganga Shah removes his little finger. The cube spins, then settles again. toward Volaba. Without meaning to, you say such wonderful things, Volaba. Gangesha the poet. He spreads his arms in astonishment. Gangesha, author of the Tattvah Kintamani. No one will ever discuss the poetry of Gangesha the poet. People want a philosopher, not a poet. They want high birth. Was that decision also taken in the Toll and Chapati? Yes, Volaba. But how did you know? I did not know, but now I understand. A guard has been posted over every discussion of the love between Gangesha and me, over every mention of our marriage. Then no one will discuss my poems either. Every line of the Tatvik and Tamani will receive commentary and gloss, but the poems. Gangesha, stop worrying now. All these songs will be sung in my mother's village. Devdutta, go and tell the Toll and Chappati, the songs will not be silenced. If not today, then 700 years from now, this love will be spoken of again. If a name is cut from the book, its breath will survive in song. And a love that can wait 700 years cannot be stopped by a bamboo grove. It cannot happen, Volubba, it has already been prevented. Look at that bamboo grove. Between this village and the quarter of your mother's village, see the sharp bamboo shoots rising. They will turn your own birthplace into a foreign land. Your song may leave that quarter, but in this bamboo grove it will wander as a ghost song. To Gungesha. Gungesha, author of the Tapvakin Tamani. Sukavi Kerava Kananendu, the moon above the water lily grove of fine poets, Gungesha. I shall tell our son Vardimana. She will leave behind proof that his father was a poet. Goa Devdutta, and tell this to the Toll and Chapati. Is there anyone there who can fight for 700 years? The song of the bamboo grove will keep circling back. I have heard that no sound ever dies in this world. I have heard that seven people of the same kind live in the world at the same time. In 700 years, will there not be seven such people, Devdutta? No Volava. In 700 years, even one would be a great deal. There will be one, Devdutta. For that one person, the song of our love will go on roaming through this wild bamboo grove. In 700 years, the life beyond the grove, the toll, the chapati, will all have vanished, but this ghost song will not end. The bamboo grove will call the spirits back, the good spirits, Boudhana, Dina, Badari, Acharya Viagra, Acharya Simha. It will not end, Volubba, it will not. But if the good spirits return, might the evil ones not return as well? That is my fear, Volubba, that the evil spirits will come too. When memory returns, it will also demand an accounting. Volubba, let all this go. Why have you begun brooding too? Tell me a story, some other story. I shall write no more books of Nyaya. For the rest of my life, I shall write only poetry. Tell me the tale of Bullaram and the Brahmin Bangshitar, of the Tiger and the Boar, of Gahil and Durga. Here, here, the Boar runs past the wrestling ground, behind him Brahmin Bangshitar gives chase through the crowd. At dawn in the arena, man and Boar meet in battle, Shamsingh comes and hurls earth into the fray. rises in Bungshitar, he shouts fierce words, crying the hill. Ge Hill. Shamsingh charges hard. Bungshitar is strong, he strikes with terrible force, with a cry Shamsingh falls, and darkness descends. His son Balaram takes a solemn vow, one vow, two vows, three vows, yes. The hill, give me strength to kill Bungshitar. The hill goes to goddess Durga to have the valve fulfilled, but Durga comes to protect Bungshitar. Bungshitar's boar is killed, pierced by the enchanted thorn. In fury Bungshitar challenges Bularam, but Bularam drives the thorn into his belly too. Bungshitar's belly is torn, Durga comes between them. In the Ganga, Bularam raises Bungshitar to his feet. Friendship is born between the two. The hill joins them. Durga joins them. Let everyone unite. Let all move forward together in this land. Gungesha discussed us in the Tavikintamani, but now people have forgotten even our true names. Our books too have vanished without trace. But none of that concerns us, does it? Ha! After death, being called a tiger and a lion is still better than being called ghosts and demons. Is it not? Ha! we were never personally involved. Gunjisha mentioned us only in philosophical propositions, merely as a Chayasimher and a Chayavyagra and nothing more. And that is precisely how we were erased. Is it not? But he mentioned many other people in the Tathachintamani. Why were they not erased? Because Gungishah wrote their names. Clear? Human names? This man and that man. For us he wrote only Acharya Simha and Acharya Viagra. Thus Gangesha's poetry became alchama while we became a tiger and a lion. Conceal a person's name and the person slowly becomes a symbol. The symbol becomes a story and the story becomes an accusation. Gangesha's son Vardamana wrote of his father. What secret lies in this? Insecurity, Acharya Simha, insecurity. Gangesha defended our arguments against Riharsha's assault and created Navya Naya, a new discipline, a new logic. He himself was strange enough, born five years after his father's death, and married to a leather-worker woman. From that marriage came Vardamana, who reunited Naya and Navya Naya. But Vardamana did not forget his father's poetry. In security, Acharya Simha, the Chopati would not allow students from outside to make copies of the Tavikantamani, nor would it let them write summaries. After Vardamana, everyone in the Chopati turned Acharya Viagra, Acharya Simha, and Ulkmuk into inventions. But how can creation take place under such conditions, Acharya Viagra? How can students express themselves in a shopardy without creation? How will their abilities grow? Will ancient history and ancient knowledge not be reduced to tigers, lions, and ulkamuk? Prohibition, prohibition, then how will knowledge expand? One section of society will be cut off from another, prohibition, prohibition, will that increase affection, or indifference? You do what you must, I shall do what I must, is that to be society's course. Acharya Simha, should there not be an attempt to stop this forgetting? There should, Acharya Vyagra. Nothing can truly be forgotten until we first cease to understand it. Understand it and remember it, well said, Acharya Simha. So perhaps the Cho Padi is arranging for students to memorize lessons without understanding them, so that everyone will forget Gungesha and Vallabha. And we can use signs. Through signs, memory will not become oblivion. The lesson of the Shopradi will remain incomplete, and an incomplete lesson cannot be forgotten. Only a complete lesson can be forgotten. But what sign can halt this forgetting? Acharya Simha. Ulkamukh. This marriage of Gunjisha and Valaba, the chessboard squares will grow gigantic, in 700 cast will disappear, do something, stop it in oblivion to oblivion. Acharya Sharaba, an incomplete lesson cannot be forgotten. Only a complete lesson can be forgotten. From the teaching of Acharya Simha and Acharya Viagra has come a script of signs. Through signs, memory cannot become oblivion, Acharya Sharaba. That coded lesson is Alkamuk. What is this Alkamuk? I hear its name everywhere. But will anyone in the Shopeh Di tell me what Ulkamuk is? Acharya Sharaba, how are we to see Ulkamuk? It is an application of the teaching of Acharya Simha and Acharya Viagra, used by Gungesha and Volabha in their poems. It is what has made all of us ghosts and inventions, and that too through the power of Acharya Viagra and Acharya Simha. through the power of acharya by agra and acharya simha. Everything is only a sign, a sign that is everywhere and nowhere. But acharya by agra and acharya simha are themselves inventions. How, then, are they doing any of this? Through our own power. Through our own power? Yes. When the power of oblivion grows, memory brings back the very things we hate. That is why Acharya Viagra and Acharya Simha returned. And once Acharya Viagra and Acharya Simha returned, they brought us with them. But how did that sign, that Ulkamukh, cross this bamboo grove, disciple Sohi? Acharya Sharava. We did finish them off Acharya Viagra and Acharya Simha. If Gangasha honored them, their books too were reduced to dust. Gangasha's poetry was erased as well, and So his poem became Alkamuk. Volaba made it Alkamuk. Acharya Viagra, Acharya Simha, and Gangasha. The fear of these three names. When ancient history was turned into a tiger, a lion, and Alkamuk, we too became Sharaba, Kikir, and Sahi. Sharaba became an invention, a complete invention. There is no animal by that name at all. Yet though no such creature ever existed, Sharaba has always existed as an imaginary beast. Sahi and Kikir too are disappearing, growing fewer like tigers and lions. Prohibition, prohibition. Then how can knowledge expand? Am I entirely imaginary, disciple Kikir? Acharya, you are an invention, and we are the makers of inventions. The chapati would not allow outside students to make copies of the Tattvakhintamani, now look at the state of the the chapati. Forget students from outside, even local students have become scarce here. Am I an invention? Is Acharya Sharaba an invention of the past or an invention of the future? Oblivion. Teaching others to forget, Acharya Sharaba himself has been forgotten. The mantra of oblivion, this ulkamok has become a terror. In teaching others to forget, people forget themselves. Am I an invention? An invention of the past or of the future? Of the past, Acharya Viagra, of the past. The future will come 700 years after Vallabhara's death. Only half that time has passed. The future is still waiting, but by then, what else will have turned into invention? What, if anything, will survive? Then let us be inventions, Acharya Srimad, come, let us go to Vardamana, Dina, Bhadari and Adena. They may be able to tell us something. That is not a bad idea, Acharya Vyagra. The conspiracy must be broken. The question is what will remain by then. We can already see what remains, Acharya Srimad. Acharya Sharaba and his disciples Sahi and kikir are not silent. They are doing something or other. The student of Mithila has become a machine for rote recitation. Navyanaya has gone to Bengal, and no one here is trouble to ask why it left. In destroying Balabha and Ganga Shah, they themselves are being destroyed. That is worse still, Acharya Vyagra. Look, Vurdumana, Dina, Badari and Udayana have arrived. We have gathered here because... A famine. A flood? No, Udayana, not a flood. No, Vardemana, not a famine. Vardemana, there is a famine of thought. Udayana, a flood of petanus, has risen. An enemy from outside? A human being, or a wild-based. No Dina, no outside enemy. Badari, nothing from outside, neither human nor wild beast. They are all our own people, Dina and Badari. There is no foreign enemy, no creature from the wild. They are homegrown, Acharya Sharabar and his disciples. At the Jehannov temple, Udayana proclaimed, because I exist, you are worshipped. The locked doors opened. And who is this Acharya Sharaba? A jackal. We braced our bodies against the foundation, the wall cracked and the locked doors opened. And who is Acharya Sharaba? A jackal. Hidden in the bones of a dead cow, Fautara the jackal watched sell his, Dina, and Badari wrestle the tiger. We brothers seized the tiger by its thighs, tore it apart, and flung the halves aside. Then Selhis emerged from the dead cow's bones in the form of Fotara the jackal, joined the body, and rose again. And who is Achaya Sharaba? A jackal. Find a way, all of you, to stop that jackal from hurling fire, to stop the fire it should not be able to throw. The king of Matala had the Narwar Pawn dug by Hansraj and Vunchraj of Magadar, but they could not raise the great jate. We two brothers hurled it from the southern gathering, and it fell straight into the trench prepared for it. Even now that jate leans toward the south. And who is a Chayar sharabber? A jackal, a jackal that hurls fire. Find the means, all of you, how will that jackal hurl its ball of fire, and how will this land survive? How will this country be saved from oblivion? Oblivion? In interpreting a mantra, Maharshi Patanjali's scientific statement, Yacabda Acha to Dasmakam Pramanam, what the word or the words of the mantra state is our evidence, was later distorted in the Bhavishya Purana, under my name, into, the Vedya alone is authority. Why? I do not know. How can one person remember what another person saw? Oblivion. Acharya Sharaba's fire of forgetting is spreading. Now I understand. Memory itself is being destroyed. Memory is being turned into oblivion. Diamond ordered us to work in his field. We beat him, seized him, and threw him before Diamond. Enraged. Diamond summoned her friend, Photara the Jackal. Photara killed us. Photara killed us. After death we received living life through this Orchimok. Budeanna, your learning has no authority here. yet we live even after dying. I understand. Now I understand. We must create folk ballads, we must awaken the Naroshamsi tradition. To recite my books and Gungeshi's without understanding them is another form of forgetting. Gungesha, Sukhavi Kairava Kenanendu, the moon above the Water Lily Grove of fine poets will become alchamuk. Just as we have become a tiger and a lion, Acharya Simha. And we have turned the teachers of the Shoprdi into Acharya Sharabar and its students into Kekir and Sahi. Will everything be destroyed? Total annihilation. But Hiryah, the beetle seller of Dori, performed penance to win a husband. Andjirya, the blacksmith woman of Dori, performed penance to win a husband. Even after we died, we entered the Gonga and made the two women our wives. Even after death, Achaya Viagra, Achaya Simha, Udayana, Vardamana, Udayana, Alive even in death, what is forgotten will return. Ganjisha defended my arguments from Sri Harsh's assault and created Navyanaya, a new discipline, a new logic. He himself was strange enough, born five years after his father's death, and married to a leather worker woman. From that marriage came Vodamana, who reunited Naya and Navyanaya. Sachacham's condition was the same. He did not know who his father was. Sachacham, son of Jabela, but he found a teacher like Gautama, Gautama of Mitalor, and started the Veda. Even after death, Udayana, the old and the new mate and content, Brahmin, the new man and Balaram were reconciled. The folk goddess Gahil and the puranic goddess Dugo were reconciled. Even after death, Dina and Badari? Yes, Udayana. A friend became Fatar of the Jackal. Sali's joined us after death. Disciple Nadia. Disciple Bijji. Strike them, strike Kikir and Sohi. They are damaging learning, both of them. Kikir and Sohi seem to be dead. Disciple Nadia, Disciple Bijji, now begin the lesson. There will be no further difficulty. I have memorized it all, Acharya Sharaba. You have memorized it too, Bijie. I too have memorized everything, Nadia. Yes, Acharya, I have memorized it all. Good. You may both go. Good. Everything is in order now. I am the one who hurls the flaming tail, I, Acharya Sharaba. Let them turn him into ul kamuk, I too can hurl fire. After me, my two disciples will become achayas. My two disciples will become achaya nadya and achaya bijji. Until now, at least one true achaya always survived. From now on, rote learning will survive and questions will die. Who is there? Who is there? Pacing in agitation. Who is there? I killed my beloved disciples Kikir and Bijji, but who are these people trying to stop oblivion? Through signs they seek to spread what ought to be completely forgotten. He wonders widely about. The voice returns. Shoo. Shoo. Shame. Shame. Flames pour from Sharaba's mouth, but why does nothing burn? Shoo. Shoo. Shame. Shame. The custom of restoring old names has returned. I am Udayana. This is Dina, that is Bodhari, and there is Vardamana. I have heard that names exert power. A name is the first lamp of memory, when the lamp goes out, the house remains, but darkness fills it. And so, Who can live in peace beside a current and in a house full of snakes, Udayana? Mithila has become such a place. We must go at once to Butalapond and Sagdalapond. At once. Where be may use to set down his rice and grains? Yes, and to Samalvan as well. Semapur, where Arjuna hid his weapons during the year of concealment? Yes. Another war has begun, a war of the mind. Narashamsi will begin within the mind. Smiling, laughing, we shall make our appeal, you spent such labor digging the trench of hatred, now dig a pond of love, one that the men soon will fill with the water of love and that will remain full, because you have dug it deep. Love will swim there, and go on swimming, while hatred and envy are swept away and drowned. The water diver will seize them and carry them off. As long as I remain, no one will touch the child of love and truth, for the child of truth is filled with strength and energy. Around him will stand a rampart raised with the mortar of embodied love. Do not be afraid. And when I am no longer here, you will have learned everything. Separation from me will make you strong, swift, and unyielding against the enemies of truth. Any attempt to break that rampart will be thwarted by your friends, the lovers of embodied truth. Whether I remain or do not remain, the journey will not stop, madness will not grow. If you would kill me, then kill me, but remember, many other things will die with me, and yet the seekers of embodied love will endure. And they will perform the first dance through the movement of the hands, the Chaturahan gesture, the heart filled with joy, foretruth, fossood, and the judgment between them. Using the dafkajuri drum covered with monitor lizard hide, they will draw sound from the trembling chord, gumki, the voice of that kajuri, and gumki, gum, gum, gumki, then the second dance will begin. The shikara hand gesture, like the summit of a mountain, to summon and display the call to battle. Let them dig the trench of hatred, if they would kill us, let them kill us. But remember, many other things will die with us. Separation from me will make them strong, swift, and then yielding the recta-beja-like children of truth. Buriadahi is with us, fields filled with lotus stalks, leaves, seeds, and roots. She is not an old woman, the field that was once so lush has become the lotus-lake of love. This Buriadahi of ours stands against hatred. Buriadahi. Valaba. Valaba. Valaba. See its power. Udayana. Look, Udayana, look! Cut out the name, cut out the song, cut the body, but where will you cut the sound of love? Again, the same argument, in self-defense, in opposition to truth, the thief speaks again. Can the joy of creation be found in theft, in putting your own name upon another's work, or claiming another person's labor as your own, in crushing another person's talent, in plotting and scheming, then drinking bang and rolling beneath the rubbish heap? Whose fingers will you cut off to stop the act of writing? Break the spine, cut off the legs, gouge out the eyes, lay the body beneath the roller, and carry away the pulp. So the great ones have come to taste the joy of creation. A book that fears questions is not a book, it is a prison. Should we then accept defeat? Should we abandon the struggle? Will desire triumph, or envy? My resolve is to turn the course of this current. Will resolve prevail, or hatred? Yet envy and hatred are coming straight toward me, envy, determined that I shall fail to turn the current, hatred, determined that it shall continue to flow as before, or grow more terrible than before. Gunjisha. See its power. Udayana. Look. Look. The resolve I have made, the desire within me, let it be defeated, let envy and malice triumph, let hatred triumph. Ah, but let me lose in such a way that the people see that the age itself sees. Let my resolve, my desire, be defeated in such a way. That I stand before the current to halt it, resolve to turn that savage, unruly flood, yet still more envy come straight toward me, and malice wishes my effort, my effort to turn the current. To make the current even more violent after I have tried to turn it, to make it follow its old channel with still greater tyranny, and to make me lose. Let me lose in such a way that people remember, let them remember that someone once dared to stand before the current, and that this terrible fate was the result, so that fear keeps them from ever daring again, from daring to stand before a lawless, tyrannical flood. Let my fall become a cautionary tale, and let the hearing of it send a tremor through every heart. I am Buryadahi, standing against hatred. Yet I laugh. I may be defeated, but the bloodseeds shed by my discipline will become seeds in every drop, sprouting a thousandfold. This Buryadahi of ours stands against hatred. A field will arise, filled with lotus stalks, leaves, seeds, and roots. The field that was once so lush, where we had dug the trench of hatred. In that field, where the trench of hatred was dug, lotus stalks, leaves, seeds, and roots will fill the earth. And the lotus of love has blossomed. The thousand-braided Buri-a-dai has done this. And then, the judgment will be made, when people turn, and words turn with them, from moment to moment they change, lips twist, the sweet voice of speech, the spoken word, changes, and becomes poisonous. With the cow dung wash we shall cleanse memory until it shines. Even then, this Bariya Dahi of ours stood against hatred. Those who have caught the fever of stopping the current will beat out the rhythm against it and rise to their feet. Manus will grow afraid, remembering that each of these thousandfold lives, born from blood seeds, bears blood seeds of its own, under attack. The descendants of their seeds will multiply again, for they are resolved, they are desire, who have caught the fever of stopping the current. I have built my house beside the current, while you live in a house full of snakes, a chariot Udayana. There is peace for one who lives beside a current, or in a house full of snakes. Vodemana, Dina, and Badari are at Batalapond and Sagdalapond, they not. Batalapond, where Bhima used to sit down his rice. I am Dina, here, at Batalapond. Sagdalapond, where Bhima used to sit down his grains. I am Badari, here, beside Sagdalapond. Yes. must also go to Semelvan. Acharya Sharaba has occupied it. Yes, that's Semelvan at Semipair where Arjuna hid his weapons during the year of concealment? Yes. Another war has begun. But this war cannot be won by philosophical disputation, Acharya Udayana. Pointing toward the central acting area. Look there. Everything appears empty, yet hidden there are weapons, hatred, envy, malice, and anacaya sharaba pointing to the far end of the acting area. There, that is Thakurganj, where Bhima passed his time disguised as the cook Valibha, and where he killed Kichaka. Now hatred will be killed. Certainly, Badari. Agadam Bagadam, Timba and Thorn. afraid of a crow by day. Yet at night he swims the river. There at Manahari, the jewel from Sri Krishna's ring was lost. Acharya Viagra. Acharya Simha. The answer to Acharya Sharaba, who turned you into paper tigers and lions, has now been found. The lost jewel, spread this sign, will come up everywhere, from place to place. Whoever finds it, even after forgetting, will remember again. Why has this bamboo grove grown so thin? No voice ever came through it, but now, for the first time, this song has pierced it and is coming through. How can it stop Ulcamuk? How can it? He pauses and looks behind him. Disciples? Another pause. But these disciples are good for nothing. How can they stop Ulcamuk? They are merely custodians of rote learning. I banned women from the Shopadi and the Toll long ago, yet it is the women who are singing. These disciples will neither understand nor think about Ul Kamukh. How can they stop it? Enough of invention, Acharya Sharaba. We are tired. Acharya Sharaba, invention is over. The magic is over. Now that the bamboo barrier has fallen, neither I, nor Acharya Viagra, nor you, nor nor Gungisha, nor Valabar, nor Vurdimana, nor Udayana, nor Dina, nor Bidari retains an existence of the old kind. This bamboo grove has become the forest of Vrindavan, pointing toward the path. Even Sister Bhattou, the path that leads here, has begun to help Bolivar. A wick set in mustard oil inside a turtle shell was made into a wedding lamp for Bolivar. and bid-hard I have arrived in the form of does. See that pair of pirates with green wings and red beaks, see the entwined pirates. Pointing elsewhere in the sky. See that pair of peacocks, companions of love. They have set out for this rindavan. The severed head of Chinamaster drinks the thick central stream that falls from the headless trunk, the thick stream of blood. I have become that fallen head, Acharya Simha. I will not be defeated. Oblivion will prevail. Oblivion has already prevailed. And two Yoganis standing on either side drink the other two streams, Acharya Sharaba. Dina and Badari have enchanted those Yoganis, just as they once enchanted Jiriya, the blacksmith woman, and Hiriya, the beetle seller. Desire is a machine. The truth of truth itself and the truth of history are merely virtual appearances. This bamboo grove had erased the distinction between truth and appearance. The unconscious has become consciousness. Its language is Ulkamuk. Acharya Sharava, your method of education deprives certain feelings and thoughts of any place. Ulkmuk opposes that imposed continuity. The word nearest equality is inequality, the word nearest justice is injustice, and the word nearest deprivation is attainment. No acharya. That is your repressive method of education. And Ulkmuk opposes it. You wish to drag those in high places down, and raise those below them. and Loa themselves products of your educational system and Ulkamuk opposes them. You wish to erase the solo instrument and replace it with the noise of the crowd. Upon the Narashamsi composed from the people's ballard, the people will dance and the Gandhavers will dance with them. Ulkamuk is the resonance of a united chorus. But the creator is dead. Who will believe who wrote this Ulkamuk? The creation is more important than its creator, its message. That creation and that message are alchema. At night the thief was king, by day he called others, master, master. A thief no longer has any single appearance, now everyone has begun to steal. In earlier days, thieves trained beside the field embankment. They demonstrated how to cut a breach by cutting into the bank itself. At daybreak, when people went to the fields, they saw the opening, the whole village was in an uproar, stay alert. They are planning a great theft. Yet by day the same people looked entirely ordinary. For two days, I have survived on scraps. Tonight I must steal for the children. Oil the body, smear ash upon the face. If anyone tries to catch me, I shall slip away. If someone recognizes the thief at night, he must keep silent. He must not reveal the name, or the thief will kill him. By day, after all, the thief may be his master. That is what the king of the night fears. What story are you telling, that, that, what did you call it? Okamook? When I twisted my mouth, people thought I was pleased. When I tightened my brow, they They thought me contemplative. But the heart kept weeping. I know that, Acharya Sharabar. Look, Van Davy has also entered this Rindavan, and with her comes her companion Vanasapto, the tender, winged cow. Vanasapto has come to show Ulkmook, lost in the forest, their way home. Imagination is losing its footing. This Earth is turning. With effort, He lifts the sphere in His hands. It hangs in the sky. Nothing supports it from below. It is so heavy, yet within the sky it has no weight. Agadam bagadam, timber and thorn. Look. Seen from the north, the earth turns against the hands of a clock. Seen from the south, it appears to turn with them. We who stand upon the earth have weight, while the earth itself hangs weightless in the sky. The disciple lifts the spear and demonstrates. Argyadam bag Adam, Timber and Thorn. Guruji came from the south after hearing the story of Vesaveshwar. He says the same thing will happen in Mithila after a thousand years, an ancient event will occur again. Smiling. My Guru is an accomplished master. He says the strangest things. But today the amulet itself spoke. What the Guru forgot, the object remembered. So Hago, by Mother Ganga's grace we have lived to see this day, let us name him Gangadhar. Of course. She fondles and rocks the baby. Agadam bag Adam, Timber and Thorn. Marvelous, marvelous, marvelous. This child is extraordinary. In which month did the clouds begin to thunder? In which month did the frogs begin to call? O girl, in which month was the little boy born, piercing the co-wife's hut? In Sawan the clouds began to thunder, in Bedan the frogs began to call. In Asin the little boy was born, piercing the co-wife's hut. Which oil shall we give the mother-in-law? And what shall we give the husband's sister? O girl, bitter oil we shall give the mother-in-law, and teasing words to the husband's sister. O girl, amla we shall give the co-wife, let it remain a debt upon her. This child is extraordinary, extraordinary. He is no ordinary child, and so this is no ordinary gift. But remember, the amulet does not give power, it only reminds him that the power is already within. The jackal hurling its flaming tail. Sage Jotah. Alchemuk. Alchemuk? You remembered the name, Sage Jotah. Alchemuk. Yes. You just said it, Alchemuk. I said it. Yes. You said Alchemuk, Sage Jotah. Truly. I said it. Yes, Sage Jhāda, you did. Is it an evil omen? No, no evil omen. I had forgotten. This was given to my teacher's teacher's teacher by a still earlier master. I had forgotten the name of this amulet. Today, without warning, I remembered it. What have you named this divine child? Dungadar, Sage Jata. The amulet has passed to his neck. My teacher received it from his teacher, and that teacher from his teacher, and so on. I had forgotten its name, Ullkammuk. Yes, that is what my teacher told me, and what his teacher told him. Divine, Divine. This child is divine. Sage Jata, what divine quality do you see in this child? Sage Jotta, he will not become some wandering ascetic, will he? I do not know. But I feel that something will happen. In this desert, amid the sand, something may be born, yet it may fail to sprout. Why, Sage Jotta? Because this amulet has lain in many places, beside all ponds and in forests. Sage Jotta has placed it on many people, his teacher placed it on many, and his teacher's teacher, and the teacher before him. Yet nothing happened. What did not happen, Hiru? Nothing was born from the sand of the desert. Come, Gangadhar, come. HIRU, what are you doing? So many cacuses have piled up. He draws a deep breath. This is a calf's height, it died young. What will you make from it? Look, I'm trying to make a mandadrum, if there is enough. There is very little height. To Gangadhar. Sit properly, or you will roll off. I warn you. This frame can bear the weight of great day animals, yet it could not bear the weight of a little boy like you. Why is that, hero? Because it also matters how a thing is placed. It is not enough simply to say, this frame has the strength to bear so much weight. That old sage-jotter keeps muttering things like that, that one should understand before one speaks. What else does sage jhādā say? Many things. He says that we feel the weight of a mango, but the mango tree does not feel the weight of the mangoes growing upon it. What else does he say? He says the sky divides this world into two parts. Two parts. The sky divides it in two. But the sky itself keeps receding before us. Where, then, does the other part begin? The sky is glass. Through this sight, we look to the other. Truly. What else does he say? He says words are pearls, words are the light of rubies. But if words remain merely words, and speech and action drift apart, what use are those pearls? What use is that ruby light? A word that never reaches the poor man's mouth becomes an ornament in the royal court. Then, HIRU, it becomes theft. Yes. Then, HIRU, it becomes the murder of words. Yes. Then, HIRU, it becomes a lie. Yes. Then, Hiru, it becomes hatred of truth. Yes. Then, Hiru, it becomes an arrogant word. Yes. Then it becomes an unword. It becomes blaming another person, blaming that person because we ourselves fail to understand the meaning of our own words. Yes. They rise. The hero assumes a pose from the Tandova dance and, overwhelmed, begins to sing. At mother's doorway stands a hibiscus tree, mother, its branches bend beneath fruit and flower. From the south-west a parrot comes, mother, it settles upon the hibiscus tree. Some smear the courtyard in front, some the courtyard behind, I, unfortunate, stand holding the doorway. Some gather Bella flowers, some hibiscus, I, unfortunate, dig up the sacred dubgrass. Some ask for grain and wealth, some for a sun, I, unfortunate, stand with folded hands. The parrot eats neither fruit nor flower, mother, from leaf to leaf he plays at autumn. Where has Diwo Toko gone? What has happened? Mother, soothe and call your parrot home. Has such a thing ever happened, refusing the sacred thread ceremony? Have I ever stopped you? Though born a Brahman's child, you went to hero's quarter to hear and learn songs. Did I ever forbid you? I have already taken this upon myself, father, this Okamuki amulet given by Sage Jhata. Look. He holds it up. Why should one who wears Okamuk require any further right of initiation? Do not speak like that, Gangadhar. Such a thing has never happened. What will people say? What will the pundits say? Give up this stubbornness. You are no longer a baby, you are eight years old. Look! Were you not the one who said that as he grew older, his stubbornness would lessen? Instead, I see it increasing day by day. His schoolmaster also says that when he gives a lesson to memorize, all the children learn it, but this boy finds a hundred faults in it. Father, I do not like the rote learning taught at school. When I ask questions, the teacher does not explain. He says, memorize it exactly so, because his own teacher made him memorize it in exactly the same way. I think none of them fully understands the subject. How can it be a crime to ask why a frog jumps into water? There! Now what new argument is this? To Sohago! Ask Gangadhar where we are to build a new school specially for him. Son, does anyone speak so about his teacher? Mother, I recognize only Sage Jhada, touching the amulet, who placed this amulet on me, And his disciple Hiru the leather worker as my teachers. What is so special about Hiru the leather worker? He possesses art. He knows how to cure the hides of dead cattle and turn them into many kinds of sandals, Mundar drums, and merdangas. When a problem arises, he changes his method and applies his knowledge afresh. He sings songs in which the wisdom of many sacred texts can be learned from a single song. And what is special about Sage Jhada? He never tells us merely to memorize. When questioned, he explains. When someone interprets a sacred text, he does not grow angry, instead, he corrects a mistaken interpretation. Yes, yes, that is why he was expelled from the school and took the road into the forests of Saptari. Mother, Father, this is my final decision. I shall not undergo the sacred thread ceremony. HIRU says the pundits misinterpret the scriptures. Religion has been reduced to the sacrifice of goats. HIRU says, in every matter, HIRU says. And who told HIRU all these things? Sage Jata told him. And who told Sage Jata? Sage Jata's teacher told him, and his teacher's teacher told that teacher, and, and, there is some mystery within this alchamukh, a mystery no one yet understands. In other words, no one understands it, yet upon that ignorance you have based your final decision. But do you truly value complicated ritual? I find more principle in Hiru's songs. And yes, you have understood my final decision. You will make your final decision, remain in this house, and after you remain here, the villagers will allow me to remain in this village? Do you imagine all that is possible? Mother, father, I do not think Gangadhar will move from his position. Yes. I understand everything. He has found his proper place, Sage Jhada, Hiru the leather worker, and a school in the forests of Saptari. Sage Jhada and Hiru can find no disciple, and my Gangadhar can find no teacher of their kind. Mother, father, do not indirectly force Gangadhar to leave home. But do you not see what is happening here? He refuses the sacred thread ceremony. Can stubbornness go this far? aside what people here think. I myself cannot accept it. Gungadar, my final decision is that we will not leave this village. Who is asking you to leave the village? Mother, he means that if I do not leave the house, he will be forced to leave the village. Father, I shall set out for the forests of Saptari today. My final decision and yours cannot be reconciled. Gangadhar, you are only eight years old and alone. I shall not be alone. I have a certain refuge in the Saptari forest with my teachers, Sage Jata and Hiru the leather worker. Give me your permission to go. No. We cannot simply let Gangadhar go alone. We shall go with him. To Ananda. Will we not, Ananda? Yes. We cannot abandon him. Mother, you remain with father. I promise that Gangadhar will complete his education, and... And Okamak is already with me. Sage Jata, Hyrule, Gangadhar's quick mind had become a problem for him at school. The teacher could not answer his questions and therefore kept making complaints against Gangadhar instead. Only the fortunate receive such a disciple, ananda. But if a diamond never reaches a jeweler, it remains only a stone. Yes. And we too have learned so many kinds of knowledge here. The plants and animals of this forest have become our teachers. If every school in Medi-La had teachers like Sage Jata and Hiru, our fortune would rise. Instead, they appoint people who? HIRU, describe how much knowledge we have gained in these 5 years. What can I possibly describe? The forest, the creatures of the forest, teaching us something new at every moment. Snakes to the left, snakes to the right, wearing garments of wondrous pattern. Where shall I bring alms from every day? Turn back, wanderer, and leave this courtyard. The yogi takes no arms nor will he turn back. Come out into the courtyard. Oho. I shall not go. I shall not go. I shall not go from your courtyard. The behira snake has built the marriage pavilion. The tiliya snake has tied its bindings. The dormant snake has made the bridal lap. The python has laid the foundation. From the horrors snake come anklets and ornaments, from the keraid come bracelets. From the penny-edderer comes the amlit, from the derber comes the drum. The sagua snake brings the celebration, the moon and stars bring the mirror, the fisheagle brings the jewellery. I shall not go, I shall not go, I shall not go from your courtyard. You must go, Gangadhar. You have much work to do. My heart is content now that I have found a disciple like you. Such good fortune was granted neither to my teacher, nor to his teacher, nor to the teacher before him. The inner fulfillment I found while teaching you was extraordinary. In this age of rote learning, your hunger to understand every subject was astonishing. I am content. Whether this is the power of okamuk, or whether your power has made okamuk come true, I do not know. Go. Go to the court of Curdie Singh. Let us see what this Okamukh makes possible. Finance Minister Narayan. Had the accounts been reconciled yet or not? How can they be? Every student emerging from the schools has been trained by ROT and becomes lost when faced with a new mathematical problem. Ask such a student anything from the book and and you will recite it in a rush without looking, yet none of them can calculate an account or reconcile the ledges and land records. Finance Minister Narayan, what am I hearing? Yes, yes, I was just having one of my disciples add 1 plus 2 plus 3 all the way to 100. I told him to finish the sum within an hour, but before he could, this man, pointing to courtier 2, dragged me here. Finance minister, you could not reconcile the sum yesterday either, sum upon sum. My lord, for a whole year no one has been able to discover whether the accounts and land registers show a profit or a loss. Your Majesty, I found this boy there. He said he could reconcile all the accounts. There was little time, so I brought him with me. Your Majesty, with your permission, may I speak? Adding the numbers from 1 to 100 must take time, Your Majesty. Thank you, Your Majesty. Facing Finance Minister Narayan. To add 1 through 100, first consider how many numbers there are. 100. How many else could there be? Write 1 to 100, and beneath them 100 to 1. Pair 1 with 100, 2 with 99, 3 with 98. What does each pair equal? 101. What else? Each pair contains two numbers. How many pairs are there among 100 numbers? 50. What else? There are 50 pairs of 101. Multiply 101 by 50. Or multiply 50 by 100, then add 50. What does that make? 50 times 100 is 5,000. Plus 50 makes 5,050. 5,050, your majesty. Yes, that is correct. Your pupil is exceptionally capable. To Gungor-do. What is your name, my child? No, your majesty, he is not my pupil. He came to ask me for employment. When I asked which school he attended, he said he had studied in Saptari with Sage Jata and his disciple Hiru the Leatherworker and had attended no formal school. Therefore I refused him employment. I am ashamed, your majesty. His name is Gangadhar. Astonishing. He attended no school, but studied with Sage Jata and his disciple Hiru the Leatherworker. Your Majesty, with your permission, shall I appoint Gungadar to a post? Appoint him. If you do not, your own post will be in danger. For here no one is known whether the kingdom's accounts and registers show profit or loss. Never mind. Gesturing to courtiers one and two. Go and summon Commander Harikar. Gungadar, are you willing to serve in the royal court? Your Majesty, I am ready to work anywhere. If I serve in the royal court, others will benefit from my education, and I may also prove that this kind of learning can be practiced elsewhere. Finance Minister, Gangadhar, sit in the reception chamber. I have an urgent matter to discuss. Remain seated, do not go anywhere. Yes, Your Majesty. You summoned me, Your Majesty. Yes, Commander. Today I met a boy named Gungudar, extraordinarily clever, extraordinarily gifted. The Finance Minister is useless, he cannot produce an account or submit a ledger on time. Yet one merit remains, he never disobeys an order. Yes, Your Majesty. A thought has occurred to me. The marriage of my sworn sister Kumar Sutta. Your Majesty, you are not thinking of Gungadar, are you? I am, Commander. But your Majesty stands for High Lineage, and Gungadar is? Yes, that is precisely why he must be raised to noble rank. I shall arrange Gungadar's marriage to my sworn sister, Kumar Suta, and appoint him Prime Minister of this kingdom. Harikha that young man who just passed before you, he is extraordinarily gifted. Yes, Your Majesty. Gesturing towards Courtier 1 and Courtier 2. These two were only just discussing his brilliance. He would be an entirely suitable husband for Kuma Souter. Finance Minister Narayan has been unable to manage the additional charge of Prime Minister. make every arrangement for the wedding, Commander. Certainly, Your Majesty, certainly. Everything will be arranged at once. In the new schools, students are thinking for themselves and working with their own hands. Women's education has begun again. Cast divisions have been abolished, education is for everyone. Welcome to this meeting of the Experience Council. We are eager to hear your thoughts, sage jhata. Education through understanding, not rote repetition, has begun, something absent in the time of my teacher, his teacher, and his teacher before him. Learning memorized without understanding is merely a burden loaded on a donkey. Is that not so, monsook? Indeed it is. To his son jive. Arrange refreshments for all our guests jive. to Haraker. Haraker, would you also like to speak? Daughter, go and help Jive. I do, Mansukh, but in a little while. First I would like to hear more from Gangadha. The Experience Council honors labor, not wealth. A rich man's riches are like a hen's milk. They may nourish only the hen's own chicks, but they can never make sweets for everyone. Yes. I keep telling my sworn brother, Kirti Singh, the same thing. Finance Minister Narayan continues to believe that every welfare measure of the experience council is being paid for from the Royal Treasury. Narayan does not understand economics. He understands only how money may be collected. He does not understand how wealth is created. Gangadhar has explained the accounts to Keeti Singh many times. Every welfare program of the experience council is funded by the wealth it earns itself. In Gangadhar's presence, Narayan accepts that. Behind his back, he calls Gangadhar's accounts evasive and alchamukh maize figures and spreads the illusion that they cannot be trusted. You may question someone bitten by a snake or someone tormented by ghosts and spirits, but what can you ask of one possessed by the ghost called money? The experienced council schools teach people to earn through their own work. They teach self-reliance. Well said, Gungadar. At the experienced council school, my son never once felt that his people had ever been treated as untouchable. Looking at me too. Is that not so, Mitu? Do not call them untouchable, Monsuk. The Experience Council has named them Alkamookies. Looking at Madov. Madov has organized the Alkamookies schools so well that words cannot do them justice. Yes, Alkamookies emerge from those schools. Turning to Associate Wang and Associate Two. Tell everyone how the Alkamookies schools meet their financial needs. Everywhere, all Kamuki members support the teachers and students through their own labour. Everywhere, all Kamuki members meet the cost of land and buildings for the all Kamuki schools. People say the all Kamuki schools have brought them immense benefit. The experiments carried out by the students and teachers of those schools have transformed their lives. They also say that former and present students and teachers come to their aid whenever needed. needed. Therefore, however much the people give these schools, the schools return even more to them. Looking at Ananda. Ananda herself was present when this was being discussed in one place. Yes, that is true. But much more remains to be done. Shall we conclude today's meeting now? No. I have something to say. What is it, Commander Harikha? Madhav, Gangadha is leaving for Saptary. You will therefore have to undertake this task. I wish my daughter Mehta to marry Jive. I shall attend to the wedding arrangements, and because you and I both serve in the royal court, we shall obtain the king's formal permission for it. I place that responsibility upon you. This is joyful news. He rises. Everyone stands and begins congratulating Mansook. and harriker jive and metha enter carrying trays and other refreshments darkness spreads and outrage has occurred your majesty news has arrived of the marriage between the promen commander harriker's daughter and the son of the leatherwork amansukh such a pratiloma marriage can in no way be called proper especially when it had not received royal assent and this when the commander is a member member of the court and modav belongs to the experience council that arranged the marriage. When I had not granted permission for jive and medita marry, how did this wedding take place modav? Your majesty, the permission was only a formality. No one in the experience council opposed the marriage. The experience council. The experience council. Has it grown greater than this royal court? I raised objections as well, Your Majesty. This experience counsel wanders about dispensing endless charity and draining the royal treasury." Everyone in the experience counsel eats what they earn through labor, finance minister Narayan. From time to time you repeat this charge against Gangadhar, but he has answered it thoroughly, and you yourself declared that you were satisfied. How could he be satisfied? Gangadhas Leberenten accounts never entail his understanding. Those were minor matters. This time the king's command has been defied. The king never obstructed any work of the experience council. And wrote learning, they said, and it was ended. But the finance minister's accounts could never add up without wrote learning. Once wrote learning ended, people began to think with their own minds. This is only the beginning, Your Majesty. The marriage of Mansukh, the leatherworker's son to the Brahmin commander Harakar's daughter will bring revolution. What do they call it? Thinking. Welcome, Muki. Welcome, Muki. Maudav, go and tell Harakar that he is no longer commander of this kingdom. Inform the experience council, HMPH, the experience council, that Gangadhar is no longer prime minister of this kingdom. When an idea begins to rise above the royal command, the walls of the palace begin to tremble. Narayan will now assume both offices. Modov, you may go. Command Narayan, I want for eyes, medders too and jives too. When both pairs have been gouged out, throw the two of them before the Madaneravata. Have them crushed, but first I want those for eyes. Ice that dared to look beyond caste cannot be endured by the throne. Let the new spread to the farthest horizon, the Pratiloma. Is this your final decision? All together, yes. Yes. It is final, Gungadar, whether you accept it or not. I too accept this decision. The experience council has always honoured the will of the majority. But think it over. Mordorff. How is it that the royal order for the brutal killing of Meda and Jive was kept secret from you? Brutal, the utmost brutality. Oh. Such a murder, the daughter of the royal commander's own house, and his son-in-law. An order for such a death, and you court not even the faintest hint of it, Mordorff. Gangadhar, and members of the Experience Council, I demand justice, justice against the injustice of the royal court. I demand a justice turner, even than the court's injustice. Very well. Let it be so. Who shall be entrusted with it? I shall take this burden, Gangadhar, gladly, gladly. I shall stand against the royal court that committed this monstrous sin. I shall conduct a secret campaign against the court that concealed this conspiracy from me. That shall be my penance. But this must not become mere revenge, it must defend memory. If only revenge remains, I too shall burn in the same fire." Modov comes to the front of the stage with his two associates. Modov, you must be cautious. Everyone in the royal court knows that you are a member of the experience council. Madhav, Hiru, and I shall prepare the ground. Such a convincing pretence that the royal court will believe you have been expelled from the experience council. And I shall spread the story through Song, so the court will believe that the experience council collapse after Madhav was cast out. Then let it be so. Every member of the experience council must leave for Saptari. Madav, you and your two associates must return to the royal court. Sage Jata and Hiru, do not take long, complete your task quickly and reach the forests of Saptari. Mother Rudramati, bless your son Madav and both of us, so that we may complete the task entrusted to us by the experience council. Mother Rudramati, after the monstrous murder of Meda and Jive, silence would be cowardice. The experience council has resolved that we must punish the king for his deed. Has the experience council's decision been carried out, Modove? No, mother. We are about to leave. I thought I should come home first and seek my mother's blessing before setting out. How did you dare enter this house before carrying out the experience council's decision, Modove? Heda and Jive were killed, their eyes gouged out, their bodies crushed beneath an elephant. You are fortunate, Madov, that you have been entrusted with punishing the criminal responsible. But do you understand the gravity of that charge? I do, mother. What do you understand, Madov? How dare you enter this house without carrying out the experience council's decision, my son? fulfill it, you shall live in the form of a chicken, and a chicken has no right to eat from a plate. Eat. Eat the rice I have thrown on the ground." Bangles for the hens, a bracelet of flowers, where shall I find them now, my beloved? A girdle for the waist, a chain of gold, none of them delights my hut, my beloved. Mother and Jive have been slain, yet Mordov remains silent, that does not please my hut, beloved. The king tore out their eyes and had the elephant crush them, where shall I find Medda and Jive now, my beloved? I will not eat the Sathura, O King, it tastes bitter. Maudav's conduct tastes bitter to Gangadhar. The mother comes to bless the sixth day right, Maudav's conduct tastes bitter to Gangadhar. The sister comes to prepare the coal, Maudav's conduct tastes bitter to Gangadhar. What are you saying? Everyone at court knows that Modov and Gangadhar trust each other without limit. Not trust. Trust it. What do you mean? The murder of Jai and Meadow. But Modov knew nothing about that. You may know that. Everyone in the experience council, however, However, Kat asked how Mordeth could have known nothing of the conspiracy, and how he could have made no attempt to stop it. And so the experience council broke apart. The experience council has broken apart. Mordeth either left the experience council or was expelled from it. In either case, that means the council has split, does it not? That is useful news. The king has been needlessly suspicious of Mordor. Yes. These mendicants have no idea how great a favour they have done us. Very well, mendicant brothers, we must go now. We shall meet again one day over a drink of pain. Very well, brothers. We shall certainly meet again. Come, Hiru. Our work is done. We two must now set out for the forests of Saptari. Ghosts and spirits play the symbols, I make the Yuganese dance. I destroy the demons, I bind the world together. Victory to your majesty. I bring welcome news. Modov has been expelled from the experience council. The council suspected that Modov had concealed from it his knowledge of the royal order to kill Jive and Mehta. But Modov knew nothing of it. But he did not know, how could he have hidden it from anyone? Who in the experience council would believe that? When the royal order was issued, Modov was present in the royal court. Yes, that is true. But how did you learn this? I have placed informants everywhere. The experience council could hardly escape their reach. Victory to your majesty. Modov and his two associates seek permission to enter the royal court. The mission is granted. Bring all three in with honour. Come, mod of. I had thought that you too had abandoned the royal court, like Gungodaw and Harikah. How could I abandon the royal court, your majesty? Gungodaw and Harikah have the experience council, if not the royal court, then the experience council. For me, only the royal court remains. Softly. Sometimes, to enter within, one must appear a traitor from without. The decision to execute Jive and Mehta was taken without warning. That is why you could not be informed. Even had I been told, Finance Minister Narayan, I could not have altered the royal decree. Modov, if I had borne any hatred towards Gangadhar, would I have arranged his marriage to my sworn sister Kumar Suta? I made him Prime Minister so that he might be raised to noble rank. How was I to know that he was a patron of the lowborn, and that he would colour Kumar Sutar in his own colours as well? Yes. He coloured all of us in his own colours, Kirti Singh. The time has come to take leave. The experience council brought every caste closer and abolished caste, but... No, Gungadar. Nothing will happen to you. Everything is being set right, Gungadar. Kishi Singh is dead. Now everything will be right again. But Madhavan both his associates died with him. Kirti Singh's death had become necessary. No human being could order the monstrous murder of Mitha and Jive. Singh became surrounded by people who turned him from a human being into an animal. Gangadhar, nothing will happen to you. No, Kumar Sutta. Everyone's time must come. I have certain fears about the experience council. Gangadhar, the experience council will continue exactly as you wish. I am afraid. Afraid of what, Gangadhar? Afraid of what? Every caste may enter the experience council, and women face no discrimination there. That is true today, Hiru. I want it to remain true tomorrow, Sage Jata. My only fear is that the fire of vengeance may turn the experience council itself into an okamuki caste, Sage Jata. That is my one fear. He begins to cough. My one fear is that, in resisting the attack certain to be made upon it, the experience council may enclose itself within a wall and bar the entry of every other cast. The door we open must not be shut again after I am gone. Do not let that happen after I am gone, Komarsuta. Yet the fire of revenge may make it happen. That alone is my fear.

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