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Collection: Part 10 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 10
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0:02–1:06विचार-विमर्शक बाषाक साहित्य, समालोचना, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता
1:06–1:08I am only an ordinary student.
1:10–1:12Your brilliance is discussed everywhere.
1:13–1:14My brilliance.
1:15–1:17I oppose verbal cleverness.
1:18–1:22All I try to do is prevent clever speech from outweighing fact and truth.
1:23–1:25What difference will that make?
1:26–1:28People will still twist their words.
1:28–1:31You have exposed the tricks of verbal sophistry.
1:32–1:34You have discussed it in so many verses.
1:34–1:41Even then, people go on turning words around to say what they wish.
1:41–1:45Since when have you begun to worry so much about me?
1:45–1:47Look at yourself.
1:47–1:50You have grown up in the Leather Worker's Quarter.
1:50–1:56People see your learning, but they also count the soil on which your feet first stood.
1:56–2:00And since childhood I have listened to what people say.
2:00–2:04But their words have grown more poisonous.
2:04–2:06How poisonous can they be?
2:06–2:10I have been granted Sadi Akama's fortune.
2:10–2:13Which Sadi Akama?
2:13–2:17The Sadi Akama who did not know who his father was, whose mother herself could not say who
2:17–2:19his father was.
2:19–2:24Yet his teacher Gautama still gave him an education.
2:24–2:27Were you asked that question too, Gangdesha?
2:27–2:30The question, who, who is your father?
2:30–2:34How were you born five years after your father's death?
2:34–2:37I was asked, Volaba.
2:37–2:39I was asked.
2:39–2:41A birth without a father.
2:41–2:47Five years after the father had passed from sight, Gangesha was born.
2:47–2:48Let it go.
2:48–2:51I know the truth.
2:51–2:54My teacher also questioned me about my father.
2:54–2:58The man from the Leatherworkers' Quarter who helped my mother in her hour of crisis
2:58–3:02has now left the village altogether.
3:02–3:04I have heard the same.
3:04–3:07No one knows where he went.
3:07–3:12Yet even today, in your quarter, I find that same warmth of belonging.
3:12–3:16The door of the leather worker's quarter that opened for me remains closed to them.
3:16–3:19What kind of justice is that?
3:19–3:21Ah.
3:21–3:25With whom will you take up every injustice?
3:25–3:29One such person is standing directly before me.
3:29–3:34And that very closeness offends people's eyes, it is a thorn lodged there.
3:34–3:39When love climbs over the wall of caste, the guardians of the wall burst into flame.
3:39–3:45Volaba, you speak with everyone, with me, with trees and leaves, with little birds,
3:45–3:48with all of nature.
3:48–3:53You make me think you must have been a woman in some former birth.
3:53–3:56You are a princess of Mithila, Volaba.
3:56–4:01When you raise your eyes, it seems that nature opens its heart and begins to love.
4:01–4:06You are deep in grave as the underworld, yet yearning as a wind-borne cloud, steady as
4:06–4:11a banyan, yet always joyful as this ripening head of rice.
4:11–4:14He gestures toward the fields.
4:14–4:17And you are no less, Gangesha.
4:17–4:19You are steeped in learning.
4:19–4:22You hear every argument calmly and answer it.
4:22–4:27You judge like Vikramaditya, you understand the world, and you stand firm as the Himalayas.
4:27–4:32Volaba, your beauty has no equal.
4:32–4:36Neither gold nor anything else possesses a greater perfection.
4:36–4:41When I come near you, I feel like a storm-tossed ship that has at last reached shore.
4:41–4:44My learning is nearing completion.
4:44–4:48From my churning of thought, I have brought forth something new.
4:48–4:51Meethila has not become barren of knowledge.
4:51–4:56Yet without your songs, my book will remain half finished.
4:56–5:02For centuries after Odeyana, no one in Meethila arose to challenge Lord Jagannath.
5:02–5:04Do not say that.
5:04–5:08Dina and Badari went and issued that challenge to Jagannath.
5:08–5:11Yes, Volaba.
5:11–5:14My mother told me that tale.
5:14–5:17And Dina and Badari both won their victory.
5:17–5:23The temple doors opened. Tell me the story once more.
5:23–5:28Does your heart never tire of hearing the same story again and again?
5:28–5:34Never. It gives me the impulse to write the Tattvah Kintamani.
5:34–5:38Very well. Then I shall be Dina and you shall be Badari.
5:38–5:46But remember, this is not merely a tale, it is the people's memory.
5:46–5:51From Jogia village came Dina, joining brother Badari, Hey.
5:51–5:58Kalusadai, son of Neresomia, sturdy and strong, Hey.
5:58–6:02Poor they were, humble they were, but never helpless, Hey.
6:02–6:07They hunted through forest and battlefield, and together they tilled the fields, Hey.
6:07–6:13Five mont hose upon their shoulders, however far the big has spread, Hey.
6:13–6:18Kotara was the jackal king of the Kataya forest, hey.
6:18–6:22His companion was Dhaman, renowned for his venom, hey.
6:22–6:27With words like poison, Dhaman called to the brothers, go, Dina.
6:27–6:29Go, Badari.
6:29–6:33Go and make your home in the water.
6:33–6:35Rieee.
6:35–6:38What did you say, Dhaman, you, you?
6:38–6:41What did you say, Dhaman?
6:41–6:43Rieee.
6:43–6:47You are no partner in my life in the Kataya forest, hey.
6:47–6:51You have scorned my life, you have belittled my strength, hey.
6:51–6:56The brothers sprang upon him, striking blow after blow, hey.
6:56–7:00They killed Daman and cast him down before Daman, hey.
7:00–7:04Daman began to tremble, brother, I shall avenge you.
7:04–7:06Hey.
7:06–7:11King Photar of the Kataya forest was his faithful friend, hey.
7:11–7:14two brothers together have killed my friend Dhamman.
7:14–7:17Hey!
7:17–7:19The days passed.
7:19–7:23The Dharian Dina went hunting in the forest, hey!
7:23–7:27Uncle Bahurin went with them, Fotar lay ready, hey!
7:27–7:31He sank his venomous teeth into them and killed both brothers, hey!
7:31–7:36Dead, the two brothers wandered as spirits, hey!
7:36–7:41Hiriya the beetle seller of Dori village saw the two brothers, hey!
7:41–7:46Nigeria the blacksmith woman of Dori village saw the two brothers, hey!
7:46–7:48We want husbands such as these.
7:48–7:51And they began their penance, hey!
7:51–7:57Vulaba, sitting in meditation like an ascetic woman Dina we desire, Badari we desire, one
7:57–8:00husband for each friend.
8:00–8:02Dead though you are, what of it?
8:02–8:07Enter the gonga and accept us.
8:07–8:11Mat Air, Mat Air, I had heard that Mat Air lay far away, hey!
8:11–8:18I gave the wealth I gave, Lakshmi in abundance, hey. Yet without that one husband, everything
8:18–8:23feels empty, hey. Matt Hare, Matt Hare, so I had heard.
8:23–8:32Kamala, Kamala, I had heard that Kamala lay far away, hey. Entering the sacred chamber,
8:32–8:39Kamala became Kasehore, hey. Grain I gave, wealth I gave, Lakshmi in abundance, hey.
8:39–8:45Not the one thing. Bravo, Gungesha. No, no, this is not verbal cleverness. No cleverness
8:45–8:52at all. This is embodied love. Love, love, wherever I look, everything is filled with
8:52–8:58love. Hey, without love, the whole world feels empty. Hey.
8:58–9:04Devdatta. No, Gungesha, I possess no verbal cleverness.
9:04–9:10But is there truly no logic in what I have said? Devdatta, my mother made no vow, nor
9:10–9:13nor did she bind me by any oath.
9:13–9:19Nor is the love between Volaba and me a repayment for the help this quarter once gave my mother.
9:19–9:25Because this love contains neither vow, nor oath, nor debt of favor, it is embodied love.
9:25–9:27Logic.
9:27–9:46No verbal trickery at all.
9:46–9:50Devdutta, after a thousand years this love will return, will it not?
9:50–9:54For the sake of Gangesha's immortal book, I accept that wait.
9:54–9:56Let love go undiscussed, ha.
9:56–9:59Love is not made in order to be talked about.
9:59–10:02Does love exist merely so that people may discuss it, dev dutta?
10:02–10:06Volaba, I can see Gangesha's defeat.
10:06–10:09I can see defeat on Gangesha's face.
10:09–10:11Gangesha, do you agree with Volaba?
10:11–10:17If no one speaks of your embodied love, will your purpose of social harmony ever be fulfilled?
10:17–10:20Does your book own nothing to this embodied love?
10:20–10:22Or to the narrow shamsey ballot of this quarter?
10:22–10:27Will your fierce logic not harden into mere doctrine, Gungesha?
10:27–10:29Will it not lose all practical force?
10:29–10:31I promise you, Gungesha.
10:31–10:32I promise.
10:32–10:35No one will openly oppose your embodied love.
10:35–10:39You will keep believing that they remained silent because your fierce logic defeated
10:39–10:40them.
10:40–10:45But the truth is that commentary upon commentary and gloss upon gloss will continue to be
10:45–10:46written on your book.
10:46–10:48Forget opposing you.
10:48–10:51No one will even oppose your descendants, Gungesha.
10:51–10:54You and your logic will be reduced to doctrine.
10:54–10:58Devdatta, none of your words seems difficult to me.
10:58–11:03But such a tightly-reasoned speech, how are you speaking with so much logic?
11:03–11:04So much logic.
11:04–11:05Turning to Gangeshah.
11:05–11:08You have understood correctly, Gangeshah.
11:08–11:10I heard these words from others.
11:10–11:11They are not thoughts of my own.
11:11–11:14This is what the teachers say in the chapati.
11:14–11:15I understand none of it.
11:15–11:18Grinning, perhaps that is why they say it all in front of me.
11:18–11:19I am going.
11:19–11:24I am going.
11:24–11:26Give him his reward, Gungesha.
11:26–11:30Who knows where he may have picked up this story too.
11:30–11:33No, Volaba.
11:33–11:37This reward is more impossible than the chess problem itself.
11:37–11:42Even if all the grain grown across the whole earth were gathered for 500 to 1000 years,
11:42–11:46only then could this reward be paid.
11:46–11:48The reward is that vast.
11:48–11:52500 years from now, but before 1000 years have passed.
11:52–11:58Gangesha, if you do not pay me, your embodied love will remain hidden until then.
11:58–12:01Huh, huh, huh, to himself.
12:01–12:04What a frightening thought, what a frightening thought.
12:04–12:39He exits.
12:39–12:44I am indeed the son of a Brahmin woman, but my son is not.
12:44–12:47He is the son of a Brahmin's daughter-in-law.
12:47–12:52I am the author of a single Tatvikantamani equal to 12,000 books, and merely an ordinary
12:52–12:54teacher.
12:54–12:58You will forbid anyone to copy my Tatvik and Tamani.
12:58–13:19The students of Navadvipa will surely carry my teaching away with them.
13:19–13:22What did Devdatta mean?
13:22–13:26No one in the Toll or Chapati has said any such thing in front of me.
13:26–13:34Yet the calculation of grains on the chessboard, that is beyond Devdatta's mind.
13:34–13:36What is it?
13:36–13:39What has set you brooding?
13:39–13:42The same riddle Devdatta left behind.
13:42–13:48Oh, let it go. He has not a trace of intelligence.
13:48–13:54That is precisely why, Volaba. Truth and falsehood belong to the workings of intelligence, but
13:54–14:00he has none. That is why I must think about what he said.
14:00–14:06Besides being the author of the Tathakintamani, you have now become a poet as well. You
14:06–14:09have begun to write such beautiful songs.
14:09–14:15In the Tathakintamani, Acharya Simha and Acharya Viagra, in the songs, Little Gureya.
14:15–14:18Yes, Volaba.
14:18–14:22Without meaning to, you have said something wonderful.
14:22–14:27He goes to the chessboard cube, tilts it, and balances one corner beneath his little finger.
14:27–14:33Yes, Volaba, not the Tathakintamani, not the definitions of Acharya Simha and Acharya
14:33–14:38Viagra, it is Bal Gureya that will have the power to break the conspiracy of the
14:38–14:45the Toul and Chupati. Gangesha removes his little finger. The cube spins, then settles
14:45–14:56again. Looking toward Volaba. Without meaning to, you say such wonderful things, Volaba.
14:56–15:02Gangesha the poet. He spreads his arms in astonishment. Gangesha, author of the Tatvik
15:02–15:07Kintamani. No one will ever discuss the poetry of Gangesha the poet. People want a
15:07–15:12philosopher, not a poet, they want high birth.
15:12–15:15Was that decision also taken in the Tole and Chapati?
15:15–15:19Yes, Volaba, but how did you know?
15:19–15:22I did not know, but now I understand.
15:22–15:27A guard has been posted over every discussion of the love between Gangesha and me, over every
15:27–15:30mention of our marriage.
15:30–15:34Then no one will discuss my poems either.
15:34–15:39Every line of the Tatvik and Tamani will receive commentary and gloss, but the poems.
15:39–15:43Gangisha, stop worrying now.
15:43–15:46All these songs will be sung in my mother's village.
15:46–15:52Devdutta, go and tell the tol and chapati, the songs will not be silenced.
15:52–15:57If not today, then 700 years from now, this love will be spoken of again.
15:57–16:02If a name is cut from the book, its breath will survive in song.
16:02–16:07And a love that can wait 700 years cannot be stopped by a bamboo grove.
16:07–16:11It cannot happen, Volubba, it has already been prevented.
16:11–16:13Look at that bamboo grove.
16:13–16:18Between this village and the quarter of your mother's village, see the sharp bamboo shoots
16:18–16:19rising.
16:19–16:21They will turn your own birthplace into a foreign land.
16:21–16:26Your song may leave that quarter, but in this bamboo grove it will wander as a ghost
16:26–16:27song.
16:27–16:32Gungesha, Gungesha, author of the Tapvakin Tamani.
16:32–16:38Sukavikarava Kananendu, the moon above the water lily grove of fine poets, Gungesha.
16:38–16:41I shall tell our son Vardamana.
16:41–16:45He will leave behind proof that his father was a poet.
16:45–16:49Goa Devdutta, and tell this to the Toll and Chapati.
16:49–16:52Is there anyone there who can fight for 700 years?
16:52–16:56The song of the bamboo grove will keep circling back.
16:56–16:59I have heard that no sound ever dies in this world.
16:59–17:04I have heard that seven people of the same kind live in the world at the same time.
17:04–17:10In 700 years, will there not be seven such people, Devdutta?
17:10–17:11No Volubba.
17:11–17:15In 700 years, even one would be a great deal.
17:15–17:18There will be one, Devdutta.
17:18–17:22For that one person, the song of our love will go on roaming through this wild bamboo
17:22–17:24grove.
17:24–17:29In 700 years, the life beyond the Grove, the Toll, the Chapati, will all have vanished,
17:29–17:32but this ghost song will not end.
17:32–17:37The bamboo grove will call the spirits back, the good spirits, Bouddhana, Dina, Badari,
17:37–17:41Acharya Viagra, Acharya Simha.
17:41–17:44It will not end, Volava, it will not.
17:44–17:48But if the good spirits return, might the evil ones not return as well?
17:48–17:53That is my fear, Volava, that the evil spirits will come too.
17:53–17:59When memory returns, it will also demand an accounting.
17:59–18:02Vullaba, let all this go.
18:02–18:04Why have you begun brooding too?
18:04–18:07Tell me a story, some other story.
18:07–18:10I shall write no more books of Nyaya.
18:10–18:14For the rest of my life, I shall write only poetry.
18:14–18:19Tell me the tale of Bullaram and the Brahmin Bangshitar, of the tiger and the boar, of
18:19–18:21Gahil and Durga.
18:21–18:25Here, here, the boar runs past the wrestling ground.
18:25–18:29Behind him Brahmin Bungshither gives chase through the crowd.
18:29–18:34At dawn in the arena, man and boar meet in battle, Shamsing comes and hurls earth into
18:34–18:36the fray.
18:36–18:40Anger rises in Bungshither, he shouts fierce words, crying the hill.
18:40–18:42The hill.
18:42–18:45Shamsing charges hard.
18:45–18:50Bungshither is strong, he strikes with terrible force, with a cry Shamsing falls, and
18:50–18:57darkness descends. His son Bularam takes a solemn vow, one vow, two vows, three vows,
18:57–19:01yes. The hill, give me strength to kill Bungshithar.
19:01–19:06The hill goes to Goddess Durga to have the vow fulfilled, but Durga comes to protect
19:06–19:12Bungshithar. Bungshithar's boar is killed, pierced by the enchanted thorn. In fury Bungshithar
19:12–19:17challenges Bularam, but Bularam drives the thorn into his belly too. Bungshithar's
19:17–19:24belly is torn, Durga comes between them. In the Ganga, Bularam raises Bungshitar to his feet.
19:24–19:30Friendship is born between the two. The hill joins them, Durga joins them, let everyone unite,
19:30–19:32let all move forward together in this land.
20:08–20:14Gangaisha discussed us in the Tavikantamani. But now people have forgotten even our true names.
20:15–20:18Our books too, have vanished without trace.
20:18–20:22But none of that concerns us, does it?
20:22–20:33Ha! After death, being called a tiger and a lion is still better than being called ghosts and demons. Is it not? Ha!
20:33–20:36But we were never personally involved.
20:36–20:44Gunjisha mentioned us only in philosophical propositions, merely as Achaya Simher and Achaya Viagra and nothing more.
20:44–20:50And that is precisely how we were erased. Is it not?
20:50–20:57But he mentioned many other people in the Tafucintimani. Why were they not erased?
20:57–21:03Because Gungesha wrote their names. Clear human names, this man and that man. For
21:03–21:09us he wrote only Acharya Simha and Acharya Viagra.
21:09–21:15Thus Gangesha's poetry became alchama, while we became a tiger and a lion.
21:15–21:19Conceal a person's name, and the person slowly becomes a symbol.
21:19–21:24The symbol becomes a story, and the story becomes an accusation.
21:24–21:28Gangesha's son Vardhimana wrote of his father.
21:28–21:31What secret lies in this?
21:31–21:32Insecurity.
21:32–21:34Acharya Simha.
21:34–21:35Insecurity.
21:35–21:41Gangesha defended our arguments against Riharsha's assault and created Navya Naya,
21:41–21:48a new discipline, a new logic. He himself was strange enough, born five years after his father's
21:48–21:55death, and married to a leatherworker woman. From that marriage came Vardhimana, who reunited
21:55–22:00Naya and Navya Naya. Yet Vardhimana did not forget his father's poetry.
22:00–22:11Insecurity, Acharya Simha. The Chopati would not allow students from outside to make copies of the Tavikantamani, nor would it let them write summaries.
22:11–22:20After Vardamana, everyone in the Chopati turned Acharya Viagra, Acharya Simha, and Alkamukh into inventions.
22:20–22:25But how can creation take place under such conditions, Acharya Viagra?
22:25–22:30How can students express themselves in a shopardy without creation?
22:30–22:33How will their abilities grow?
22:33–22:38Will ancient history and ancient knowledge not be reduced to tigers, lions, and ulkamuk?
22:38–22:42Prohibition, prohibition, then how will knowledge expand?
22:42–22:47One section of society will be cut off from another, prohibition, prohibition, will that
22:47–22:50increase affection, or indifference?
22:50–22:55You do what you must, I shall do what I must, is that to be society's course.
22:55–23:01Acharya Simha, should there not be an attempt to stop this forgetting?
23:01–23:04There should, Acharya Vyagra.
23:04–23:09Nothing can truly be forgotten until we first cease to understand it.
23:09–23:14Understand it and remember it, well said, Acharya Simha.
23:14–23:19So perhaps the Chopati is arranging for students to memorize lessons without understanding
23:19–23:25them, so that everyone will forget Gumgishaw and Vallabha.
23:25–23:27But we can use signs.
23:27–23:30Through signs, memory will not become oblivion.
23:30–23:36The lesson of the Shopradi will remain incomplete, and an incomplete lesson cannot be forgotten.
23:36–23:39Only a complete lesson can be forgotten.
23:39–23:41But what sign can help this forgetting?
23:41–23:44Acharya Simha.
23:44–23:49Ulkamukh.
23:49–23:54This marriage of Gunjisha and Valaba, the chessboard squares will grow gigantic, in
23:54–24:01700 years cast will disappear, do something, stop it in oblivion to oblivion.
24:01–24:06Acharya Sharaba, an incomplete lesson cannot be forgotten.
24:06–24:09Only a complete lesson can be forgotten.
24:09–24:14From the teaching of Acharya Simha and Acharya Viagra has come a script of signs.
24:14–24:19Through signs, memory cannot become oblivion, Acharya Sharaba.
24:19–24:22That coded lesson is Alkamuk.
24:22–24:25What is this Alkamuk?
24:25–24:31Kikia, disciple Sohi, what is Ulkamuk? I hear its name everywhere. But will anyone in the
24:31–24:34Shopeh D tell me what Ulkamuk is?
24:34–24:41Acharya Sharaba, how are we to see Ulkamuk? It is an application of the teaching of Acharya
24:41–24:46Simha and Acharya Viagra, used by Gangesha and Volabha in their poems. It is what has
24:46–24:51made all of us ghosts and inventions, and that too through the power of Acharya Viagra
24:51–24:58and Acharya Simha. Everything is only a sign, a sign that is everywhere and nowhere.
24:58–25:04But Acharya Viagra and Acharya Simha are themselves inventions. How, then, are they doing any
25:04–25:06of this?
25:06–25:09Through our own power.
25:09–25:11Through our own power?
25:11–25:18Yes. When the power of oblivion grows, memory brings back the very things we hate. That
25:18–25:22That is why Acharya Viagra and Acharya Simha returned.
25:22–25:27And once Acharya Viagra and Acharya Simha returned, they brought us with them.
25:27–25:34But how did that sign, that Ulkamukh, cross this bamboo grove, disciple Sohi?
25:34–25:36Acharya Sharaba.
25:36–25:40We did finish them off Acharya Viagra and Acharya Simha.
25:40–25:44If Gangasha honored them, their books too were reduced to dust.
25:44–25:50Ganga Sha's poetry was erased as well, and so his poem became Ulkamuk.
25:50–25:58Volaba made it Ulkamuk. Acharya Viagra, Acharya Simha, and Ganga Sha. The fear of these three names,
25:58–26:03when ancient history was turned into a tiger, a lion, and Ulkamuk, we too became Sharaba,
26:03–26:10Kikir, and Sahi. Sharaba became an invention, a complete invention. There is no animal by
26:10–26:16that name at all. Yet though no such creature ever existed, Sharaba has always existed as
26:16–26:22an imaginary beast. Sahi and Kikir too are disappearing, growing fewer like tigers and
26:22–26:28lions. Prohibition, prohibition. Then how can knowledge expand?
26:28–26:34Am I entirely imaginary, disciple Kikir? Acharya, you are an invention, and we are
26:34–26:39the makers of inventions. The chapati would not allow outside students to make copies
26:39–26:45of the Tatvakintamani, now look at the state of the chapati. Forget students from outside,
26:45–26:52even local students have become scarce here. Am I an invention? Is Acharya Sharaba an invention
26:52–26:59of the past or an invention of the future? Oblivion. Teaching others to forget, Acharya
26:59–27:04Sharaba himself has been forgotten. The mantra of oblivion, this ulkamok has become
27:04–27:12a terror. In teaching others to forget, people forget themselves.
27:12–27:18Am I an invention? An invention of the past or of the future?
27:18–27:25Of the past, a chariour viagra, of the past. The future will come 700 years after Valibur's
27:25–27:31death. Only half that time has passed. The future is still waiting, but by then, what
27:31–27:38else will have turned into invention? What, if anything, will survive?
27:38–27:42and let us be inventions, Acharya Simha.
27:42–27:47Come, let us go to Vardamana, Dina, Bhadari and Adena.
27:47–27:51They may be able to tell us something.
27:51–27:54That is not a bad idea, Acharya Vyagra.
27:54–27:56The conspiracy must be broken.
27:56–28:00The question is what will remain by then.
28:00–28:04We can already see what remains, Acharya Simha.
28:04–28:09Acharya Sharaba and his disciples Sahi and Kikheer are not silent.
28:09–28:11They are doing something or other.
28:11–28:15The student of Mithila has become a machine for rote recitation.
28:15–28:21Navyanaya has gone to Bengal and no one here is trouble to ask why it left.
28:21–28:27In destroying Balabha and Ganga Shah, they themselves are being destroyed.
28:27–28:30That is worse still, Acharya Viagra.
28:30–28:38Look, Vurdumana, Dina, Badari and Udayana have arrived. We have gathered here because...
28:39–28:40A famine.
28:41–28:42A flood?
28:44–28:49No, Udayana, not a flood. No, Vurdumana, not a famine.
28:51–28:56Vurdumana, there is a famine of thought. Udayana, a flood of petanus has risen.
28:58–28:59An enemy from outside?
28:59–29:04A human being or a wild beast?
29:04–29:07No Dina, no outside enemy.
29:07–29:13Badari, nothing from outside, neither human nor wild beast.
29:13–29:17They are all our own people, Dina and Badari.
29:17–29:21There is no foreign enemy, no creature from the wild.
29:21–29:26They are homegrown, Acharya Sharabar and his disciples.
29:26–29:31At the Je'g'un of Temple, Udayana proclaimed, because I exist, you are worshipped.
29:31–29:33The locked doors opened.
29:33–29:36And who is this Acharya Sharaba?
29:36–29:38A Jackal.
29:38–29:43We braced our bodies against the foundation, the wall cracked, and the locked doors opened.
29:43–29:45And who is Acharya Sharaba?
29:45–29:46A Jackal.
29:46–29:49A Jackal.
29:49–29:55Hidden in the bones of a dead cow, Phatara the Jackal watched Selhis, Dina, and Badari
29:55–30:01wrestle the tiger. We brothers seized the tiger by its thighs, tore it apart, and flung the
30:01–30:07halves aside. Then Selhis emerged from the dead cow's bones in the form of Fotara the Jackal,
30:07–30:14joined the body, and rose again. And who is Achaya Sharaba? A Jackal.
30:15–30:21Find a way, all of you, to stop that jackal from hurling fire, to stop the fire it should not
30:21–30:26be able to throw. The king of Matilla had the Narwar Pawn dug by Hansraj and Vunchraj of
30:26–30:31Magadar, but they could not raise the great jait. We two brothers hurled it from the southern
30:31–30:37gathering, and it fell straight into the trench prepared for it. Even now that jait leans
30:37–30:45toward the south. And who is a Chayar sharabber? A jackal, a jackal that hurls fire.
30:45–30:50Find the means, all of you, how will that jackal hurl its ball of fire, and how will
30:50–30:56this land survive? How will this country be saved from oblivion?
30:56–31:01Oblivion. In interpreting a mantra, Maharshi Patanjali's scientific statement, Yacabda
31:01–31:07Acha to Dasmukham Pramanam, what the word or the words of the mantra state is our evidence,
31:07–31:13was later distorted in the Bhavishya Purana, under my name, into, the Vedya alone is authority.
31:13–31:19Why? I do not know. How can one person remember what another person saw?
31:19–31:24Oblivion. Acharya Sharaba's fire of forgetting is spreading.
31:24–31:26Now I understand.
31:26–31:33Memory itself is being destroyed. Memory is being turned into oblivion.
31:33–31:43Daman ordered us to work in his field. We beat him, seized him, and threw him before Daman. Enraged. Daman summoned her friend, Photara the Jackal.
31:43–31:45Fertara killed us.
31:45–31:46Fertara killed us.
31:46–31:48Fertara after death we received living life through this Orkhamok.
31:48–31:49Fertara after death we received living life through this Orkhamok.
31:49–31:50Fertara after death we received living life through this Orkhamok.
31:50–31:51Fertara after death we received living life through this Orkhamok.
31:51–31:52Fertara after death we received living life through this Orkhamok.
31:52–31:53Fertara after death we received living life through this Orkhamok.
31:53–31:54Fertara after death we received living life through this Orkhamok.
31:54–31:55Fertara after death we received living life through this Orkhamok.
31:55–31:56Fertara after death we received living life through this Orkhamok.
31:56–31:57Fertara after death we received living life through this Orkhamok.
31:57–31:58Fertara after death we received living life through this Orkhamok.
31:58–31:59I understand.
31:59–32:01Now I understand.
32:01–32:06We must create folk ballads, we must awaken the Narashamsi tradition.
32:06–32:12To recite my books and Gungeshis without understanding them is another form of forgetting.
32:12–32:17Gungesha, Sukhavi Kairabhakenanendu, the moon above the water lily grove of fine poets,
32:17–32:20will become alchemok.
32:20–32:26Just as we have become a tiger and a lion, Acharya Simha.
32:26–32:30And we have turned the teachers of the Shoprdi into Acharya Sharabar and its students into
32:30–32:32Kikir and Sahi.
32:32–32:34Will everything be destroyed?
32:34–32:37Total annihilation.
32:37–32:42But Hiriya, the beetle seller of Dori, performed penance to win a husband.
32:42–32:49And Jiriya, the blacksmith woman of Dori, performed penance to win a husband.
32:49–32:53Even after we died, we entered the Ganga and made the two women our wives.
32:53–33:01after death. Achaya Viagra, Achaya Simha, Udayana, Vardamana, Udayana, Alive even in death.
33:01–33:06Vardamana, Alive even in death. What is forgotten will return.
33:08–33:12Ganjisha defended my arguments from Sri Harsh's assault and created Navyanaaya,
33:12–33:18a new discipline, a new logic. He himself was strange enough, born five years after
33:18–33:24his father's death and married to a leather worker woman. From that marriage came Vodemana, who reunited
33:24–33:26Naya and Novya Naya.
33:27–33:34Sachakama's condition was the same. He did not know who his father was. Sachakama, son of Javela.
33:34–33:40But he found a teacher like Gautama, Gautama of Mitala, Gautama of Mitala, and Sada of Devada.
33:40–33:46Udayana, the old and the new mate and content, the Ulaman Banshada and Balaram were reconciled.
33:46–33:53The folk goddess Gahil and the puranic goddess Dugo were reconciled.
33:54–33:57Even after death, Dina and Badari?
33:58–34:00Yes, Udayana.
34:00–34:03A friend became Fotara the Jackal.
34:03–34:05So he's joined us after death.
34:07–34:09Disciple Nadia.
34:09–34:11Disciple Bijji.
34:11–34:14Strike them, strike Kikir and Sohi.
34:15–34:17They are damaging learning, both of them.
34:17–34:22Kikia and Sohi seem to be dead.
34:22–34:26Disciple Nadia, Disciple Bijji, now begin the lesson.
34:26–34:29There will be no further difficulty.
34:29–34:32I have memorized it all, Acharya Sharopa.
34:32–34:36You have memorized it too, Bijji.
34:36–34:39I too have memorized everything, Nadia.
34:39–34:43Yes, Acharya, I have memorized it all.
34:43–34:45Good.
34:45–34:48You may both go.
34:48–34:50Good.
34:50–34:57is in order now. I am the one who hurls the flaming tail, I, Acharya Sharaba. Let them
34:57–35:04turn him into Ulkamukh, I too can hurl fire. After me, my two disciples will become Achayas.
35:04–35:10My two disciples will become Acharya Nadia and Acharya Bidji. Until now, at least one
35:10–35:16true Acharya always survived. From now on, rote learning will survive and questions
35:16–35:42will die. Who is there? Who is there? Pacing in agitation. Who is there? I killed my beloved
35:42–35:48disciples Kikir and Bijji, but who are these people trying to stop oblivion? Through signs
35:48–35:54they seek to spread what ought to be completely forgotten. He wonders widely about. The voice
35:54–35:56This returns.
35:56–35:58Shoo.
35:58–36:00Shoo.
36:00–36:02Shame.
36:02–36:06Flames pour from Sharaba's mouth, but why does nothing burn?
36:06–36:08Shoo.
36:08–36:27Shame.
36:27–36:31The custom of restoring old names has returned.
36:31–36:33I am Udayana.
36:33–36:37This is Dina, that is Bodhari, and there is Vardamana.
36:37–36:39I have heard that names exert power.
36:39–36:44is the first lamp of memory, when the lamp goes out, the house remains, but darkness fills
36:44–36:51it. And so, who can live in peace beside a current and in a house full of snakes,
36:51–36:54Wodeina. Mitylar has become such a place.
36:55–37:00We must go at once to Batalapond and Sagdalapond. At once.
37:01–37:04Where may we use to set down his rice and grains?
37:06–37:07Yes, and to Semalvan as well.
37:09–37:13Semapur. Where Arjuna hid his weapons during the year of concealment?
37:14–37:18Yes. Another war has begun, a war of the mind.
37:18–37:23Naroshamsi will begin within the mind.
37:23–37:28Smiling, laughing, we shall make our appeal, you spent such labor digging the trench of
37:28–37:32hatred, now dig a pond of love, one that the man soon will fill with the water of love
37:32–37:36and that will remain full, because you have dug it deep.
37:36–37:42Love will swim there, and go on swimming, while hatred and envy are swept away and drowned.
37:42–37:46The water diver will seize them and carry them off.
37:46–37:50As long as I remain, no one will touch the child of love and truth, for the child of
37:50–37:54truth is filled with strength and energy.
37:54–37:58Around him will stand a rampart raised with the mortar of embodied love.
37:58–38:01Do not be afraid.
38:01–38:05And when I am no longer here, you will have learned everything.
38:05–38:09Separation from me will make you strong, swift, and unyielding against the enemies
38:09–38:10of truth.
38:10–38:14Any attempt to break that rampart will be thwarted by your friends, the lovers of
38:14–38:20embodied truth. Whether I remain or do not remain, the journey will not stop, madness
38:20–38:25will not grow. If you would kill me, then kill me, but remember, many other things will
38:25–38:30die with me, and yet the seekers of embodied love will endure.
38:30–38:34And they will perform the first dance through the movement of the hands, the Chaturahan
38:34–38:42gesture, the heart filled with joy, foretruth, fosude, and the judgement between them.
38:42–38:46Using the dafkajuri drum covered with monitor lizard hide, they will draw sound from the
38:46–38:53trembling chord, gumki, the voice of that kajuri, and gumki, gum, gum, gumki, then the second
38:53–38:55dance will begin.
38:55–39:00The shikara hand gesture, like the summit of a mountain, to summon and display the call
39:00–39:02to battle.
39:02–39:07Let them dig the trench of hatred, if they would kill us, let them kill us.
39:07–39:12But remember, many other things will die with us.
39:12–39:18Separation from me will make them strong, swift, and then yielding the recta-beja-like children of truth.
39:19–39:21Buriadahi is with us.
39:21–39:26Fields filled with lotus stalks, leaves, seeds, and roots.
39:26–39:27She is not an old woman.
39:27–39:30The field that was once so lush has become the lotus lake of love.
39:30–39:35This Buriadahi of ours stands against hatred.
39:38–39:39Buriadahi.
39:39–39:40Valaba.
39:40–39:41Valaba.
39:41–39:42Valaba.
39:42–39:43See its power.
39:43–39:43Udayana.
39:43–39:45Look, Udayana, look!
39:47–39:52Cut out the name, cut out the song, cut the body, but where will you cut the sound of love?
39:53–39:58Again, the same argument, in self-defense, in opposition to truth, the thief speaks again.
39:59–40:04Can the joy of creation be found in theft, in putting your own name upon another's work,
40:04–40:09or claiming another person's labor as your own, in crushing another person's talent,
40:09–40:13in plotting and scheming, then drinking bang and rolling beneath the rubbish heap?
40:13–40:16Whose fingers will you cut off to stop the act of writing?
40:16–40:23Break the spine, cut off the legs, gouge out the eyes, lay the body beneath the roller, and carry away the pulp.
40:24–40:27So the great ones have come to taste the joy of creation.
40:30–40:33A book that fears questions is not a book, it is a prison.
40:34–40:36Should we then accept defeat?
40:36–40:38Should we abandon the struggle?
40:39–40:41Will desire triumph, or envy?
40:42–40:44My resolve is to turn the course of this current.
40:45–40:52will resolve prevail or hatred. Yet envy and hatred are coming straight toward me. Envy,
40:52–40:57determine that I shall fail to turn the current. Hatred, determine that it shall continue to flow
40:57–41:05as before, or grow more terrible than before. Gunjisha. See its power. Udayana. Look.
41:07–41:13The resolve I have made, the desire within me, let it be defeated, let envy and malice triumph,
41:13–41:15Let hatred triumph.
41:15–41:19Ah, but let me lose in such a way that the people see that the age itself sees.
41:20–41:23Let my resolve, my desire, be defeated in such a way.
41:25–41:30That I stand before the current to halt it, resolve to turn that savage, unruly flood,
41:30–41:36yet still more and become straight toward me, and malice wishes my effort, my effort to turn the
41:36–41:42current. To make the current even more violent after I have tried to turn it, to make it
41:42–41:48follow its old channel with still greater tyranny and to make me lose. Let me lose in such a way
41:48–41:53that people remember. Let them remember that someone once dared to stand before the current,
41:53–41:58and that this terrible fate was the result, so that fear keeps them from ever daring again,
41:58–42:04from daring to stand before a lawless, tyrannical flood. Let my fall become a cautionary tale,
42:04–42:10and let the hearing of it send a tremor through every heart. I am Bari'a Dahi, standing against
42:10–42:19hatred. Yet I laugh. I may be defeated, but the blood seeds shared by my discipline will become
42:19–42:25seeds in every drop, sprouting a thousandfold. This Buryadahi of ours stands against hatred.
42:26–42:34A field will arise, filled with lotus stalks, leaves, seeds, and roots. The field that was once so
42:34–42:41lush, where we had dug the trench of hatred. In that field, where the trench of hatred was dug,
42:41–42:45Lotus stalks, leaves, seeds, and roots will fill the earth.
42:47–42:52And the lotus of love has blossomed. The thousand-braided Buri-Adahi has done this.
42:53–42:57And then, the judgment will be made, when people turn, and words turn with them,
42:57–43:02from moment to moment they change, lips twist, the sweet voice of speech, the spoken word,
43:02–43:08changes, and becomes poisonous. With a cow dung wash we shall cleanse memory until it shines.
43:08–43:12even then this baria dahi of ours stood against hatred.
43:12–43:18those who have caught the fever of stopping the current will beat out the rhythm against it and rise to their feet.
43:18–43:27malice will grow afraid remembering that each of these thousandfold lives born from blood seeds bears blood seeds of its own under attack.
43:27–43:35the descendants of their seeds will multiply again for they are resolved they are desire those who have caught the fever of stopping the current.
43:35–44:39What you call Bariya Dahi stands against hatred.
44:39–44:43I have built my house beside the current, while you live in a house full of snakes,
44:43–44:46Acharya Udayana.
44:46–44:51Where is peace for one who lives beside a current, or in a house full of snakes?
44:51–44:56Bodhamana, Dina and Badari are at Bhattalapand and Sagdalapand, they not.
44:57–45:01Bhattalapand, where Bhima used to sit down his rice.
45:02–45:05I am Dina, here, at Bhattalapand.
45:06–45:10Sagdalapand, where Bhima used to sit down his grains.
45:10–45:13I am Badari, here, beside Sagdalapand.
45:14–45:15Yes.
45:16–45:18Someone must also go to Samalvan.
45:18–45:20Acharya Sharaba has occupied it.
45:21–45:28Yes, that's a Malvan at Semipair where Arjuna hid his weapons during the year of concealment?
45:28–45:30Yes.
45:30–45:32Another war has begun.
45:32–45:37But this war cannot be won by philosophical disputation, Acharya Udayana.
45:37–45:40Pointing toward the central acting area.
45:40–45:41Look there.
45:41–45:48Everything appears empty, yet hidden there are weapons, hatred, envy, malice, and...
45:48–45:50An Acharya Sharaba.
45:50–45:56to the far end of the acting area. There, that is Thakulganj, where Bhima passed his time
45:56–46:01disguised as the cook Vallabha, and where he killed Kichaka.
46:01–46:04Now hatred will be killed.
46:04–46:07Certainly, Badari.
46:07–46:10Agadam Bhagadam, Timbha and Thorn.
46:10–46:15Afraid of a crow by day, yet at night he swims the river.
46:15–46:20There at Manahari, the jewel from Sri Krishna's ring was lost.
46:20–46:21Acharya Viagra
46:21–46:23Acharya Simha
46:23–46:27The answer to Acharya Sharaba, who turned you into paper tigers and lions, has now been
46:27–46:28found.
46:28–46:33The lost jewel, spread this sign, will come up everywhere, from place to place.
46:33–46:56Whoever finds it, even after forgetting, will remember again.
46:56–46:59Why has this bamboo grove grown so thin?
46:59–47:04No voice ever came through it, but now, for the first time, this song has pierced it
47:04–47:06and is coming through.
47:06–47:08How can it stop all Kamook?
47:08–47:09How can it?
47:09–47:13He pauses and looks behind him.
47:13–47:14Disciples.
47:14–47:16Another pause.
47:16–47:19But these disciples are good for nothing.
47:19–47:21How can they stop Ulkamuk?
47:21–47:24They are merely custodians of rote learning.
47:24–47:29I banned women from the Shopadi and the Toll long ago, yet it is the women who are singing.
47:29–47:33These disciples will neither understand nor think about Ulkamuk.
47:33–47:38How can they stop it?
47:38–47:41Enough of invention, Acharya Sharaba.
47:41–47:43We are tired.
47:43–47:47Acharya Sharabha, invention is over.
47:47–47:49The magic is over.
47:49–47:55Now that the bamboo barrier has fallen, neither I, nor Acharya Viagra, nor you, nor Gangesha,
47:55–48:00nor Vallabhar, nor Vurdamana, nor Udayana, nor Dina, nor Bidari retains an existence
48:00–48:03of the old kind.
48:03–48:09This bamboo grove has become the forest of Rindavan, pointing toward the path.
48:09–48:15sister B'tho, the path that leads here has begun to help Volobo. A wick set in mustard
48:15–48:22oil inside a turtle shell was made into a wedding lamp for Volobo. Bid and Bid Hada have arrived
48:22–48:29in the form of doves. See that pair of pirates with green wings and red beaks, see the
48:29–48:35entwined pirates. Pointing elsewhere in the sky. See that pair of peacocks, companions
48:35–48:42of love. They have set out for this Rindavan. The severed head of Chinnamastra drinks the
48:42–48:47thick central stream that falls from the headless trunk, the thick stream of blood. I have become
48:47–48:55that fallen head, Acharya Simha. I will not be defeated. Oblivion will prevail. Oblivion
48:55–49:02has already prevailed. And two Yogadis standing on either side drink the other two streams,
49:02–49:04Acharya Sharava.
49:04–49:10Dina and Badari have enchanted those Yoganis, just as they once enchanted Jirya, the blacksmith
49:10–49:14woman and Hiriya, the beetle seller.
49:14–49:16Desire is a machine.
49:16–49:22The truth of truth itself, and the truth of history, are merely virtual appearances.
49:22–49:28This bamboo grove had erased the distinction between truth and appearance.
49:28–49:31The unconscious has become consciousness.
49:31–49:34This language is Ulkamuk.
49:34–49:42Acharya Sharava, your method of education deprives certain feelings and thoughts of any place.
49:42–49:45Ulkamuk opposes that imposed continuity.
49:45–49:50The word nearest equality is inequality, the word nearest justice is injustice, and
49:50–49:54the word nearest deprivation is attainment.
49:54–49:56No acharya.
49:56–49:58That is your repressive method of education.
49:58–50:01And ulkamukh opposes it.
50:01–50:07You wish to drag those in high places down and raise those below them.
50:07–50:13High and low are themselves products of your educational system and ulkamukh opposes them.
50:13–50:18You wish to erase the solo instrument and replace it with the noise of the crowd.
50:18–50:23Upon the narshamsi composed from the peoples ballard, the people will dance and the gand
50:23–50:25and havers will dance with them.
50:25–50:29Ulkmuk is the resonance of a united chorus.
50:29–50:32But the creator is dead.
50:32–50:35Who will believe who wrote this Ulkmuk?
50:35–50:40The creation is more important than its creator, its message.
50:40–50:44That creation and that message are Ulkma.
50:44–50:49At night the thief was king, by day he called others, master, master.
50:49–50:54A thief no longer has any single appearance, now everyone has begun to steal.
50:54–50:58In earlier days, thieves trained beside the field embankment.
50:58–51:02They demonstrated how to cut a breach by cutting into the bank itself.
51:02–51:07At daybreak, when people went to their fields, they saw the opening, the whole village was
51:07–51:09in an uproar, stay alert.
51:09–51:12They are planning a great theft.
51:12–51:16Yet by day the same people looked entirely ordinary.
51:16–51:20For two days I have survived on scraps.
51:20–51:23Tonight I must steal for the children.
51:23–51:24Oil the body.
51:24–51:26Smear ash upon the face.
51:26–51:30If anyone tries to catch me, I shall slip away.
51:30–51:35If someone recognizes the thief at night, he must keep silent.
51:35–51:39He must not reveal the name, or the thief will kill him.
51:39–51:43By day, after all, the thief may be his master.
51:43–51:46That is what the king of the night fears.
51:46–51:50What story are you telling, that, that, what did you call it?
51:50–51:53Okamook?
51:53–51:57When I twisted my mouth, people thought I was pleased, when I tightened my brow, they
51:57–51:59thought me contemplative.
51:59–52:01But the heart kept weeping.
52:01–52:04I know that, Acharya Sharabar.
52:04–52:10Look, Van Davy has also entered this Rindavan, and with her comes her companion Vanasapto,
52:10–52:12the tender, winged cow.
52:12–52:19Vanasapto has come to show Ulcamuk, lost in the forest, their way home.
52:19–52:22Imagination is losing its footing.
52:22–52:23Ulcamuk is coming.
52:23–52:57Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam
52:57–53:09Thorn. Look. Seen from the north, the earth turns against the hands of a clock. Seen from
53:09–53:14the south, it appears to turn with them. We who stand upon the earth have weight, while
53:14–53:21the earth itself hangs weightless in the sky. The disciple lifts the sphere and demonstrates.
53:21–53:31Agadam bag Adam, Timber and Thorn. Guruji came from the south after hearing the story
53:31–53:38of Vesuveshwar. He says the same thing will happen in Mithila after a thousand years,
53:38–53:45an ancient event will occur again. Smiling. My guru is an accomplished master. He says
53:45–53:53the strangest things. But today the amulet itself spoke. What the guru forgot, the object
53:53–55:04remembered. So hey go, my mother Ganga's grace we have
55:04–55:08lived to see this day, let us name him Gungadar.
55:08–55:30Of course. She fondles and rocks the baby.
55:30–55:40Agadam bag-atum, timber and thorn. Marvelous, marvelous, marvelous. This child is extraordinary.
55:40–55:47In which month did the clouds begin to thunder? In which month did the frogs begin to call?
55:47–55:53O girl, in which month was the little boy born, piercing the co-wife's hut?
55:53–55:59In Sawan the clouds began to thunder, in Bedin the frogs began to call.
55:59–56:04In Asin the little boy was born, piercing the co-wife's hut.
56:04–56:07Which oil shall we give the mother-in-law?
56:07–56:10And what shall we give the husband's sister?
56:10–56:17O girl, bitter oil we shall give the mother-in-law, and teasing words to the husband's sister.
56:17–56:23Oh girl, Emla we shall give the co-wife, let it remain a debt upon her.
56:24–56:27This child is extraordinary, extraordinary.
56:28–56:32He is no ordinary child, and so this is no ordinary gift.
56:33–56:39But remember, the amulet does not give power, it only reminds him that the power is already within.
56:40–56:42The jackal hurling its flaming tail.
56:43–56:45Sage Jotah.
56:45–56:47alkamuk
56:47–56:50alkamuk?
56:50–56:54You remembered the name, Sage Jotah.
56:54–56:56alkamuk
56:56–56:58Yes
56:58–57:02You just said it, alkamuk.
57:02–57:04I said it.
57:04–57:06Yes
57:06–57:09You said alkamuk, Sage Jotah.
57:09–57:11Truly
57:11–57:13I said it.
57:13–57:17Yes, Sage Jhāda, you did.
57:17–57:19Is it an evil omen?
57:19–57:23No, no evil omen.
57:23–57:25I had forgotten.
57:25–57:30This was given to my teacher's teacher's teacher by a still earlier master.
57:30–57:32I had forgotten the name of this amulet.
57:32–57:37Today, without warning, I remembered it.
57:37–57:40What have you named this divine child?
57:40–57:43Dungadar, Sage Jhāda.
57:43–57:46The amulet has passed to his neck.
57:46–57:52My teacher received it from his teacher, and that teacher from his teacher, and so on.
57:52–57:54I had forgotten its name, alchamuk.
57:54–58:00Yes, that is what my teacher told me, and what his teacher told him.
58:00–58:02Divine, Divine.
58:02–58:05This child is divine.
58:05–58:10Sage Jata, what divine quality do you see in this child?
58:10–58:15Sage Jata, he will not become some wandering ascetic, will he?
58:15–58:17I do not know.
58:17–58:20But I feel that something will happen.
58:20–58:27In this desert, amid the sand, something may be born, yet it may fail to sprout.
58:27–58:30Why Sage Jata?
58:30–58:36Because this amulet has lain in many places, beside all ponds and in forests.
58:36–58:43Jotter has placed it on many people, his teacher placed it on many, and his teacher's teacher,
58:43–58:45and the teacher before him.
58:45–58:48Yet nothing happened.
58:48–58:52What did not happen, Hiru?
58:52–58:57Nothing was born from the sand of the desert.
58:57–59:01Come, Gangadhar, come.
59:01–59:05Hiru, what are you doing?
59:05–59:08So many kakasas have piled up.
59:08–59:10He draws a deep breath.
59:10–59:15This is a calf's height, it died young.
59:15–59:16What will you make from it?
59:16–59:22Look, I'm trying to make a manda drum, if there is enough.
59:22–59:25There is very little height.
59:25–59:27To Gangadhar.
59:27–59:31Sit properly, or you will roll off.
59:31–59:33I warn you.
59:33–59:38This frame can bear the weight of great day animals, yet it could not bear the weight
59:38–59:41of a little boy like you.
59:41–59:44Why is that, Hero?
59:44–59:48Because it also matters how a thing is placed.
59:48–59:53It is not enough simply to say, this frame has the strength to bear so much weight.
59:53–59:58That all sage jotter keeps muttering things like that, that one should understand before
59:58–1:00:01one speaks.
1:00:01–1:00:05What else does sage jotter say?
1:00:05–1:00:07Many things.
1:00:07–1:00:11He says that we feel the weight of a mango, but the mango tree does not feel the weight
1:00:11–1:00:15of the mangoes growing upon it.
1:00:15–1:00:18What else does he say?
1:00:18–1:00:23He says the sky divides this world into two parts.
1:00:23–1:00:24Two parts.
1:00:24–1:00:27The sky divides it in two.
1:00:27–1:00:30But the sky itself keeps receding before us.
1:00:30–1:00:35Where, then, does the other part begin?
1:00:35–1:00:37The sky is glass.
1:00:37–1:00:40Through this sight, we look to the other.
1:00:40–1:00:43Truly.
1:00:43–1:00:45What else does he say?
1:00:45–1:00:50He says words are pearls, words are the light of rubies.
1:00:50–1:00:55But if words remain merely words, and speech and action drift apart, what use are those
1:00:55–1:00:57pearls?
1:00:57–1:01:00What use is that ruby light?
1:01:00–1:01:06A word that never reaches the poor man's mouth becomes an ornament in the royal court.
1:01:06–1:01:10Then, HIRU, it becomes theft.
1:01:10–1:01:12Yes.
1:01:12–1:01:17Then, HIRU, it becomes the murder of words.
1:01:17–1:01:19Yes.
1:01:19–1:01:24Then, HIRU, it becomes a lie.
1:01:24–1:01:26Yes.
1:01:26–1:01:30Then, Hiru, it becomes hatred of truth.
1:01:30–1:01:33Yes.
1:01:33–1:01:37Then, Hiru, it becomes an arrogant word.
1:01:37–1:01:40Yes.
1:01:40–1:01:42Then it becomes an unword.
1:01:42–1:01:51It becomes blaming another person, blaming that person because we ourselves fail to understand the meaning of our own words.
1:01:51–1:01:52Yes.
1:01:52–1:01:54They rise.
1:01:54–1:02:01Hiro assumes a pose from the Tandova dance and, overwhelmed, begins to sing.
1:02:01–1:02:06At mother's doorway stands a hibiscus tree, mother, its branches bend beneath fruit and
1:02:06–1:02:08flower.
1:02:08–1:02:15From the south-west a parrot comes, mother, it settles upon the hibiscus tree.
1:02:15–1:02:21Some smear the courtyard in front, some the courtyard behind, I, unfortunate, stand holding
1:02:21–1:02:23the doorway.
1:02:23–1:02:30Some gather Bella flowers, some hibiscus, I, unfortunate, dig up the sacred dubgrass.
1:02:30–1:02:39Some ask for grain and wealth, some for a sun, I, unfortunate, stand with folded hands.
1:02:39–1:02:45The parrot eats neither fruit nor flower, mother, from leaf to leaf he plays at autumn.
1:02:45–1:02:47Where has Daiwo Tokugong gone?
1:02:47–1:02:48What has happened?
1:02:48–1:03:24Mother, soothe and call your parrot home.
1:03:24–1:03:29Has such a thing ever happened, refusing the sacred thread ceremony?
1:03:29–1:03:31Have I ever stopped you?
1:03:31–1:03:36Though born a Brahman's child, you went to hero's quarter to hear and learn songs.
1:03:36–1:03:39Did I ever forbid you?
1:03:39–1:03:46I have already taken this upon myself, father, this Okamuki amulet given by Sage Jhata.
1:03:46–1:03:47Look.
1:03:47–1:03:49He holds it up.
1:03:49–1:03:56Why should one who wears Okamuk require any further right of initiation?
1:03:56–1:03:59Do not speak like that, Gangadhar.
1:03:59–1:04:01Such a thing has never happened.
1:04:01–1:04:04What will people say?
1:04:04–1:04:06What will the pundits say?
1:04:06–1:04:08Give up this stubbornness.
1:04:08–1:04:12You are no longer a baby, you are eight years old.
1:04:12–1:04:14Look.
1:04:14–1:04:18Were you not the one who said that as he grew older, his stubbornness would lessen?
1:04:18–1:04:22Instead, I see it increasing day by day.
1:04:22–1:04:26The schoolmaster also says that when he gives a lesson to memorize, all the children learn
1:04:26–1:04:30it, but this boy finds a hundred faults in it.
1:04:30–1:04:34Father, I do not like the rote learning taught at school.
1:04:34–1:04:38When I ask questions, the teacher does not explain.
1:04:38–1:04:44He says, memorize it exactly so, because his own teacher made him memorize it in exactly
1:04:44–1:04:46the same way.
1:04:46–1:04:50I think none of them fully understands the subject.
1:04:50–1:04:54How can it be a crime to ask why a frog jumps into water?
1:04:54–1:04:56There!
1:04:56–1:04:59Now what new argument is this?
1:04:59–1:05:01To Sohago!
1:05:01–1:05:05Ask Gangadhar where we are to build a new school specially for him.
1:05:05–1:05:09Son, does anyone speak so about his teacher?
1:05:09–1:05:16Mother, I recognize only Sage Jhada, touching the amulet, who placed this amulet on me,
1:05:16–1:05:21And his disciple Hiru the leather worker as my teachers.
1:05:21–1:05:25What is so special about Hiru the leather worker?
1:05:25–1:05:27He possesses art.
1:05:27–1:05:32He knows how to cure the hides of dead cattle and turn them into many kinds of sandals,
1:05:32–1:05:35Mundar drums, and merdengas.
1:05:35–1:05:41When a problem arises, he changes his method and applies his knowledge afresh.
1:05:41–1:05:47He sings songs in which the wisdom of many sacred texts can be learned from a single song.
1:05:47–1:05:51And what is special about Sage Jhata?
1:05:51–1:05:54He never tells us merely to memorize.
1:05:54–1:05:57When questioned, he explains.
1:05:57–1:06:03When someone interprets a sacred text, he does not grow angry, instead, he corrects a mistaken
1:06:03–1:06:05interpretation.
1:06:05–1:06:10Yes, yes, that is why he was expelled from the school and took the road into the forests
1:06:10–1:06:12of Saptari.
1:06:12–1:06:16Mother, Father, this is my final decision.
1:06:16–1:06:20I shall not undergo the sacred thread ceremony.
1:06:20–1:06:24HIRU says the pundits misinterpret the scriptures.
1:06:24–1:06:29Religion has been reduced to the sacrifice of goats.
1:06:29–1:06:32HIRU says, in every matter, HIRU says.
1:06:32–1:06:36And who told HIRU all these things?
1:06:36–1:06:38Sage Jata told him.
1:06:38–1:06:42And who told Sage Jhata?
1:06:42–1:06:47Sage Jhata's teacher told him, and his teacher's teacher told that teacher, and, and, there
1:06:47–1:06:53is some mystery within this alchamukh, a mystery no one yet understands.
1:06:53–1:06:58In other words, no one understands it, yet upon that ignorance you have based your final
1:06:58–1:07:00decision.
1:07:00–1:07:03But do you truly value complicated ritual?
1:07:03–1:07:07I find more principle in Hiru's songs.
1:07:07–1:07:11And yes, you have understood my final decision.
1:07:11–1:07:15You will make your final decision, remain in this house, and after you remain here, the
1:07:15–1:07:19villagers will allow me to remain in this village?
1:07:19–1:07:21Do you imagine all that is possible?
1:07:21–1:07:30Mother, father, I do not think Gangadhar will move from his position.
1:07:30–1:07:32Yes.
1:07:32–1:07:34I understand everything.
1:07:34–1:07:39He has found his proper place, Sage Jhada, Hiru the leather worker, and a school in
1:07:39–1:07:45the forests of Saptari. Sage Jhada and Hiru can find no disciple, and my Gangadhar can
1:07:45–1:07:47find no teacher of their kind.
1:07:47–1:07:54Mother, Father, do not indirectly force Gangadhar to leave home.
1:07:54–1:08:00But do you not see what is happening here? He refuses the sacred thread ceremony. Can
1:08:00–1:08:03stubbornness go this far?
1:08:03–1:08:09aside what people here think. I myself cannot accept it.
1:08:09–1:08:14Gangadhar, my final decision is that we will not leave this village.
1:08:14–1:08:16Who is asking you to leave the village?
1:08:16–1:08:22Mother, he means that if I do not leave the house, he will be forced to leave the village.
1:08:22–1:08:27Father, I shall set out for the forests of Saptari today.
1:08:27–1:08:31My final decision and yours cannot be reconciled.
1:08:31–1:08:35Gangadhar, you are only eight years old and alone.
1:08:36–1:08:45I shall not be alone. I have a certain refuge in the Saptari Forest with my teachers, Sage Jata and Hiru the Leatherworker.
1:08:46–1:08:48Give me your permission to go.
1:08:49–1:08:59No. We cannot simply let Gangadhar go alone. We shall go with him. To Ananda. Will we not, Ananda?
1:08:59–1:09:08Yes. We cannot abandon him. Mother, you remain with father. I promise that Gangadhar will
1:09:08–1:09:12complete his education, and...
1:09:12–1:09:16And Okamak is already with me.
1:09:16–1:09:22Sage Jata, Hyrule, Gangadhar's quick mind had become a problem for him at school. The
1:09:22–1:09:27teacher could not answer his questions and therefore kept making complaints against Gangadhar
1:09:27–1:09:29instead.
1:09:29–1:09:36a fortunate receive such a disciple, ananda. But if a diamond never reaches a jeweler,
1:09:36–1:09:44it remains only a stone. Yes. And we too have learned so many kinds of knowledge here.
1:09:44–1:09:47The plants and animals of this forest have become our teachers.
1:09:49–1:09:54If every school in Medi-La had teachers like sage Jata and Hiru, our fortune would rise.
1:09:54–1:09:58Instead, they appoint people who...
1:09:58–1:10:02HIRU, describe how much knowledge we have gained in these five years.
1:10:02–1:10:06What can I possibly describe?
1:10:06–1:10:12The forest, the creatures of the forest, teaching us something new at every moment.
1:10:12–1:10:18Snakes to the left, snakes to the right, wearing garments of wondrous pattern.
1:10:18–1:10:21Where shall I bring alms from every day?
1:10:21–1:10:26Turn back, wanderer, and leave this courtyard.
1:10:26–1:10:30The yogi takes no arms, nor will he turn back.
1:10:30–1:10:33Come out into the courtyard.
1:10:33–1:10:36Oh ho!
1:10:36–1:10:41I shall not go, I shall not go, I shall not go from your courtyard.
1:10:41–1:10:48The Bihira snake has built the marriage pavilion, the Thilea snake has tied its bindings.
1:10:48–1:10:54The dormant snake has made the bridal lap, the python has laid the foundation.
1:10:54–1:11:00From the horror snake come anklets and ornaments, from the kereitkum bracelets.
1:11:00–1:11:06From the pennyedderer comes the amlid, from the derber comes the drum.
1:11:06–1:11:11The saguar snake brings the celebration, the moon and stars bring the mirror, the fishy
1:11:11–1:11:14girl brings the jewellery.
1:11:14–1:11:20I shall not go, I shall not go, I shall not go from your courtyard."
1:11:20–1:11:22You must go, Gangadhar.
1:11:22–1:11:25You have much work to do.
1:11:25–1:11:29My heart is content now that I have found a disciple like you.
1:11:29–1:11:34Such good fortune was granted neither to my teacher, nor to his teacher, nor to the teacher
1:11:34–1:11:35before him.
1:11:35–1:11:39The inner fulfillment I found while teaching you was extraordinary.
1:11:39–1:11:45In this age of rote learning, your hunger to understand every subject was astonishing.
1:11:45–1:11:47I am content.
1:11:47–1:11:52Whether this is the power of Okamuk, or whether your power has made Okamuk come true, I do
1:11:52–1:11:54not know.
1:11:54–1:11:55Go.
1:11:55–1:11:58Go to the court of Qiti Singh.
1:11:58–1:12:47Let us see what this Okamuk makes possible.
1:12:47–1:12:50Finance Minister Narayan.
1:12:50–1:12:54Had the accounts been reconciled yet, or not?
1:12:54–1:12:56How can they be?
1:12:56–1:12:59Every student emerging from the schools has been trained by rote and becomes lost when
1:12:59–1:13:02faced with a new mathematical problem.
1:13:02–1:13:06Ask such a student anything from the book and he will recite it in a rush without looking,
1:13:06–1:13:12yet none of them can calculate an account or reconcile the ledges and lend records.
1:13:12–1:13:16Finance Minister Narayan, what am I hearing?
1:13:16–1:13:23Yes, yes, I was just having one of my disciples add 1 plus 2 plus 3 all the way to 100.
1:13:23–1:13:29I told him to finish the sum within an hour, but before he could, this man, pointing to
1:13:29–1:13:33courtier too, dragged me here.
1:13:33–1:13:38Finance minister, you could not reconcile the sum yesterday either, sum upon sum.
1:13:38–1:13:43My lord, for a whole year no one has been able to discover whether the accounts and
1:13:43–1:13:47land registers show a profit or a loss.
1:13:47–1:13:49Your majesty, I found this boy there.
1:13:49–1:13:52He said he could reconcile all the accounts.
1:13:52–1:13:55There was little time, so I brought him with me.
1:13:55–1:14:00Your Majesty, with your permission, may I speak?
1:14:00–1:14:06Adding the numbers from 1 to 100 must take time, Your Majesty.
1:14:06–1:14:09Thank you, Your Majesty.
1:14:09–1:14:12Facing Finance Minister Narayan.
1:14:12–1:14:17To add 1 through 100, first consider how many numbers there are.
1:14:17–1:14:19100.
1:14:19–1:14:22How many else could there be?
1:14:22–1:14:261 to 100, and beneath them 100 to 1.
1:14:26–1:14:31Pair 1 with 100, 2 with 99, 3 with 98.
1:14:31–1:14:33What does each pair equal?
1:14:33–1:14:35101.
1:14:35–1:14:37What else?
1:14:37–1:14:40Each pair contains two numbers.
1:14:40–1:14:44How many pairs are there among 100 numbers?
1:14:44–1:14:4550.
1:14:45–1:14:47What else?
1:14:47–1:14:50There are 50 pairs of 101.
1:14:50–1:14:53multiply 100 and 1 by 50.
1:14:53–1:14:58Or multiply 50 by 100, then add 50.
1:14:58–1:14:59What does that make?
1:14:59–1:15:0350 times 100 is 5000.
1:15:03–1:15:06Plus 50 makes 5000 and 50.
1:15:06–1:15:085000 and 50, your majesty.
1:15:08–1:15:11Yes, that is correct.
1:15:11–1:15:14Your pupil is exceptionally capable.
1:15:14–1:15:16To Gungado.
1:15:16–1:15:18What is your name, my child?
1:15:18–1:15:22No, Your Majesty, he is not my pupil.
1:15:22–1:15:24He came to ask me for employment.
1:15:24–1:15:29When I asked which school he attended, he said he had studied in Saptari with Sage Jata and
1:15:29–1:15:34his disciple Hiru the Leatherworker and had attended no formal school.
1:15:34–1:15:36Therefore I refused him employment.
1:15:36–1:15:38I am ashamed, Your Majesty.
1:15:38–1:15:41His name is Gangadhar.
1:15:41–1:15:43Astonishing.
1:15:43–1:15:48He attended no school, but studied with Sage Jata and his disciple Hiru the Leatherworker.
1:15:48–1:15:56Your Majesty, with your permission, shall I appoint Gungadar to a post?
1:15:56–1:15:57Appoint him.
1:15:57–1:16:00If you do not, your own post will be in danger.
1:16:00–1:16:06For here no one is known whether the kingdom's accounts and registers show profit or loss.
1:16:06–1:16:07Never mind.
1:16:07–1:16:10Gesturing to courtiers one and two.
1:16:10–1:16:16Go and summon Commander Harikar.
1:16:16–1:16:20Gungadar, are you willing to serve in the royal court?
1:16:20–1:16:24Your Majesty, I am ready to work anywhere.
1:16:24–1:16:29If I serve in the royal court, others will benefit from my education, and I may also prove
1:16:29–1:16:36that this kind of learning can be practiced elsewhere.
1:16:36–1:16:40Finance Minister, Gungador, sit in the reception chamber.
1:16:40–1:16:44I have an urgent matter to discuss.
1:16:44–1:16:46Remain seated, do not go anywhere.
1:16:46–1:16:52Yes, Your Majesty.
1:16:52–1:16:55You summoned me, Your Majesty.
1:16:55–1:16:57Yes, Commander.
1:16:57–1:17:04Today I met a boy named Gangadhar, extraordinarily clever, extraordinarily gifted.
1:17:04–1:17:10The finance minister is useless, he cannot produce an account or submit a ledger on time.
1:17:10–1:17:13Yet one merit remains, he never disobeys an order.
1:17:13–1:17:17Yes, your majesty.
1:17:17–1:17:20A thought has occurred to me.
1:17:20–1:17:24The marriage of my sworn sister Kumar Sutta.
1:17:24–1:17:26Your majesty, you are not thinking of Gangadhar.
1:17:26–1:17:27Are you?
1:17:27–1:17:31I am, Commander.
1:17:31–1:17:35But your Majesty stands for High Lineage and Gungadar is?
1:17:35–1:17:40Yes, that is precisely why he must be raised to noble rank.
1:17:40–1:17:45I shall arrange Gungadar's marriage to my sworn sister, Kuma Suta, and appoint him Prime
1:17:45–1:17:48Minister of this kingdom.
1:17:48–1:17:53Commander Harikha, that young man who just passed before you, he is extraordinarily gifted.
1:17:53–1:18:03Yes, Your Majesty. Gesturing towards Courtier 1 and Courtier 2. These two were only just discussing his brilliance.
1:18:03–1:18:12He would be an entirely suitable husband for Kumasuter. Finance Minister Narayan has been unable to manage the additional charge of Prime Minister.
1:18:12–1:18:17Then make every arrangement for the wedding, Commander.
1:18:17–1:18:22Certainly, Your Majesty, certainly. Everything will be arranged at once.
1:18:26–1:18:31In the new schools, students are thinking for themselves and working with their own hands.
1:18:31–1:18:34Women's education has begun again.
1:18:34–1:18:39Cast divisions have been abolished, education is for everyone.
1:18:39–1:18:42Welcome to this meeting of the Experience Council.
1:18:42–1:18:46We are eager to hear your thoughts, Sage Jata.
1:18:46–1:18:51Education through understanding, not rote repetition, has begun,
1:18:51–1:18:57has begun, something absent in the time of my teacher, his teacher, and his teacher before
1:18:57–1:18:58him.
1:18:58–1:19:03Learning memorized without understanding is merely a burden loaded on a donkey.
1:19:03–1:19:07Is that not so, Mansook?
1:19:07–1:19:08Indeed it is.
1:19:08–1:19:10To his son Jive.
1:19:10–1:19:13Arrange refreshments for all our guests, Jive.
1:19:13–1:19:14To Harriker.
1:19:14–1:19:18Harriker, would you also like to speak?
1:19:18–1:19:24Docher, go and help Jive.
1:19:24–1:19:28I do, Mansukh, but in a little while.
1:19:28–1:19:32First I would like to hear more from Gangadha.
1:19:32–1:19:35The Experience Council honors labor, not wealth.
1:19:35–1:19:38A rich man's riches are like a hen's milk.
1:19:38–1:19:41They may nourish only the hen's own chicks,
1:19:41–1:19:45but they can never make sweets for everyone.
1:19:45–1:19:46Yes.
1:19:46–1:19:51I keep telling my sworn brother, Kirti Singh, the same thing.
1:19:51–1:19:56Finance Minister Narayan continues to believe that every welfare measure of the experience council
1:19:56–1:20:04is being paid for from the royal treasury. Narayan does not understand economics. He understands
1:20:04–1:20:09only how money may be collected. He does not understand how wealth is created.
1:20:10–1:20:14Gangadhar has explained the accounts to Keeti Singh many times.
1:20:15–1:20:19Every welfare program of the experience council is funded by the wealth it earns itself.
1:20:21–1:20:27In Dungadar's presence, Narayan accepts that. Behind his back, he calls Dungadar's accounts
1:20:27–1:20:33evasive and alchamukh maize figures and spreads the illusion that they cannot be trusted.
1:20:34–1:20:40You may question someone bitten by a snake or someone tormented by ghosts and spirits,
1:20:40–1:20:43but what can you ask of one possessed by the ghost called money?
1:20:44–1:20:48The experience council schools teach people to earn through their own work,
1:20:48–1:20:55they teach self-reliance." Well said, Gungdidar. At the Experience Council school,
1:20:56–1:21:00my son never once felt that his people had ever been treated as untouchable.
1:21:01–1:21:04Looking at me too. Is that not so me too?
1:21:05–1:21:11Do not call them untouchable, Monsuk. The Experience Council has named them Alkamookies.
1:21:12–1:21:17Looking at Madov. Madov has organized the Alkamookie School so well that words cannot do
1:21:17–1:21:26them justice. Yes, all Kamukis emerge from those schools. Turning to Associate 1 and Associate 2.
1:21:27–1:21:30Tell everyone how the all Kamuki schools meet their financial needs.
1:21:32–1:21:36Everywhere, all Kamuki members support the teachers and students through their own labour.
1:21:38–1:21:43Everywhere, all Kamuki members meet the cost of land and buildings for the all Kamuki schools.
1:21:43–1:21:47People say the Okamuki schools have brought them immense benefit.
1:21:48–1:21:53The experiments carried out by the students and teachers of those schools have transformed their
1:21:53–1:21:59lives. They also say that former and present students and teachers come to their aid whenever
1:21:59–1:22:05needed. Therefore, however much the people give these schools, the schools return even more to
1:22:05–1:22:11them. Looking at Ananda. Ananda herself was present when this was being discussed in one place.
1:22:11–1:22:19Yes, that is true. But much more remains to be done. Shall we conclude today's meeting now?
1:22:19–1:22:23No. I have something to say.
1:22:23–1:22:27What is it, Commander Harikar?
1:22:27–1:22:34Madhav, Gangadhar is leaving for Saptary. You will therefore have to undertake this task.
1:22:34–1:22:48I wish my daughter Metta 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.
1:22:49–1:23:02This is joyful news. He rises. Everyone stands and begins congratulating Mansuk and Haraker. Jive and Metta enter carrying trays and other refreshments.
1:23:02–1:23:26darkness spreads and outrage has occurred your majesty news has arrived of the marriage between
1:23:26–1:23:32the prominent commander harika's daughter and the son of the leather workman supe such a Pratiloma
1:23:32–1:23:39marriage can in no way be called proper especially when it had not received royal assent and this
1:23:39–1:23:43when the commander is a member of this court and model belongs to the experience council that
1:23:43–1:23:48arranged the marriage. When I had not granted permission for jive and
1:23:48–1:23:53meditamari, how did this wedding take place, mod of?
1:23:53–1:23:58Your Majesty, the permission was only a formality. No one in the experience council opposed
1:23:58–1:24:06the marriage. The experience council? The experience council?
1:24:06–1:24:12Has it grown greater than this royal court? I raised objections as well, Your Majesty.
1:24:12–1:24:19This experience council wonders about dispensing endless charity and draining the royal treasury.
1:24:19–1:24:25Everyone in the experience council eats what they earn through labour, finance minister Narayan.
1:24:25–1:24:29From time to time you repeat this charge against Gangadhar, but he has answered it thoroughly,
1:24:29–1:24:33and you yourself declared that you were satisfied.
1:24:33–1:24:35How could he be satisfied?
1:24:35–1:24:40Candidars-LeBrenten accounts never entail his understanding.
1:24:40–1:24:42Those were minor matters.
1:24:42–1:24:45This time the king's command has been defied.
1:24:45–1:24:49The king never obstructed any work of the experience council.
1:24:49–1:24:54And wrote learning, they said, and it was ended.
1:24:54–1:24:59But the finance minister's accounts could never add up without wrote learning.
1:24:59–1:25:03Once wrote learning ended, people began to think with their own minds.
1:25:03–1:25:06This is only the beginning, Your Majesty.
1:25:06–1:25:10The marriage of Mansukh, the leather worker's son to the Brahmin commander-herriker's daughter
1:25:10–1:25:12will bring revolution.
1:25:12–1:25:14What do they call it?
1:25:14–1:25:15Thinking.
1:25:15–1:25:16All Komuki.
1:25:16–1:25:17All Komuki.
1:25:17–1:25:23Modov, go and tell Haruka that he is no longer commander of this kingdom.
1:25:23–1:25:29Inform the Experience Council, HMPH, the Experience Council, that Gungadot is no longer prime
1:25:29–1:25:32minister of this kingdom.
1:25:32–1:25:36When an idea begins to rise above the royal command, the walls of the palace begin to
1:25:36–1:25:38tremble.
1:25:38–1:25:40Narayan will now assume both offices.
1:25:40–1:25:46Modov, you may go.
1:25:46–1:25:51Commander Narayan, I want for eyes, medders two and jives two.
1:25:51–1:25:56When both pairs have been gouged out, throw the two of them before the Madanerivata.
1:25:56–1:26:00Have them crushed, but first I want those for eyes.
1:26:00–1:26:04Eyes that dared to look beyond caste cannot be endured by the throne.
1:26:04–1:26:10Let the new spread to the farthest horizon for Pratiloma.
1:26:10–1:26:12Is this your final decision?
1:26:12–1:26:13All.
1:26:13–1:26:14Together.
1:26:14–1:26:15Yes.
1:26:15–1:26:20Yes. It is final, Gungadar, whether you accept it or not.
1:26:22–1:26:24I too accept this decision.
1:26:25–1:26:31The experience council has always honoured the will of the majority. But think it over.
1:26:33–1:26:39Modove, how is it that the royal order for the brutal killing of Meda and Jive was kept secret from you?
1:26:41–1:26:43Brutal, the utmost brutality.
1:26:43–1:26:50Oh! Such a murder, the daughter of the royal commander's own house, and his son-in-law.
1:26:50–1:26:55An order for such a death, and you court not even the faintest hint of it, Mottarv.
1:26:55–1:27:04Gungadar, and members of the Experience Council, I demand justice. Justice against the injustice of the royal court.
1:27:04–1:27:09I demand a justice turner, even in the court's injustice.
1:27:09–1:27:15Very well. Let it be so. Who shall be entrusted with it?
1:27:15–1:27:24I shall take this burden, Gungudok, gladly, gladly. I shall stand against the royal court that committed this monstrous sin.
1:27:24–1:27:32I shall conduct a secret campaign against the court that concealed this conspiracy from me. That shall be my penance.
1:27:32–1:27:37But this must not become mere revenge, it must defend memory.
1:27:37–1:27:42If only revenge remains, I too shall burn in the same fire.
1:27:42–1:27:45Modov comes to the front of the stage with his two associates.
1:27:45–1:27:49Modov, you must be cautious.
1:27:49–1:27:53Everyone in the royal court knows that you are a member of the experience council.
1:27:53–1:27:59Modov, Hiru, and I shall prepare the ground, such a convincing pretense that the royal
1:27:59–1:28:04court will believe you have been expelled from the experience council.
1:28:04–1:28:08And I shall spread the story through Song, so the court will believe that the experience
1:28:08–1:28:13council collapse after Maudave was cast out.
1:28:13–1:28:15Then let it be so.
1:28:15–1:28:18Every member of the experience council must leave for Saptari.
1:28:18–1:28:24Maudave, you and your two associates must return to the royal court.
1:28:24–1:28:30Sage Jhata and Hiru, do not take long, complete your task quickly and reach the forests of Saptari.
1:28:33–1:28:41Mother Rudramati, bless your son Modov and both of us, so that we may complete the task entrusted to us by the Experience Council.
1:28:42–1:28:48Mother Rudramati, after the monstrous murder of Meda and Jive, silence would be cowardice.
1:28:48–1:28:52The Experience Council has resolved that we must punish the king for his date.
1:28:52–1:28:57Has the experience council's decision been carried out, Modove?
1:28:57–1:29:04No, Mother. We are about to leave. I thought I should come home first and seek my mother's
1:29:04–1:29:07blessing before setting out.
1:29:07–1:29:13How did you dare enter this house before carrying out the experience council's decision, Modove?
1:29:13–1:29:18Medda and Jive were killed, their eyes gouged out, their bodies crushed beneath an elephant.
1:29:18–1:29:23elephant. You are fortunate, Madov, that you have been entrusted with punishing the criminal
1:29:23–1:29:27responsible. But do you understand the gravity of that charge?
1:29:28–1:29:29I do, mother.
1:29:31–1:29:36What do you understand, Madov? How dare you enter this house without carrying out the
1:29:36–1:29:41experience council's decision, my son? Until you fulfill it, you shall live in the form of a
1:29:41–1:29:47a chicken and a chicken has no right to eat from a plate. Eat. Eat the rice I have thrown
1:29:47–1:29:48on the ground.
1:29:48–1:29:59Bangles for the hens, a bracelet of flowers, where shall I find them now, my beloved?
1:29:59–1:30:06A girdle for the waist, a chain of gold, none of them delights my hut, my beloved.
1:30:06–1:30:12Mother and jive have been slain, yet modav remains silent, that does not please my hut,
1:30:12–1:30:14my beloved.
1:30:14–1:30:17The king tore out their eyes and had the elephant crush them.
1:30:17–1:30:22Where shall I find Medda and Jive now, my beloved?
1:30:22–1:30:27I will not eat the Sathura, O King, it tastes bitter.
1:30:27–1:30:30Maudav's conduct tastes bitter to Gangadhar.
1:30:30–1:30:32The mother comes to bless the sixth day right.
1:30:32–1:30:36Maudav's conduct tastes bitter to Gangadhar.
1:30:36–1:30:38The sister comes to prepare the coal.
1:30:38–1:30:44Maudav's conduct tastes bitter to Gangadhar.
1:30:44–1:30:46What are you saying?
1:30:46–1:30:51And it quote knows that Modov and Kangada trust each other without limit.
1:30:51–1:30:53Not trust.
1:30:53–1:30:55Trust it.
1:30:55–1:30:58What do you mean?
1:30:58–1:31:01The murder of Jive and Mevau.
1:31:01–1:31:04But Modov knew nothing about that.
1:31:04–1:31:06You may know that.
1:31:06–1:31:11Everyone in the experience council, however, kept asking how Modov could have known nothing
1:31:11–1:31:17of the conspiracy and how he could have made no attempt to stop it.
1:31:17–1:31:21And so the experience council broke apart.
1:31:21–1:31:25The experience council has broken apart.
1:31:25–1:31:30Mordorff either left the experience council or was expelled from it.
1:31:30–1:31:38In either case, that means the council has split, does it not?
1:31:38–1:31:40This is useful news.
1:31:40–1:31:44The king has been needlessly suspicious of Mordor.
1:31:44–1:31:45Yes.
1:31:45–1:31:51These mendicants have no idea how great a favour they have done us.
1:31:51–1:31:53Very well, mendicant brothers, we must go now.
1:31:53–1:31:57We shall meet again one day over a drink of pain.
1:31:57–1:32:00Very well, brothers.
1:32:00–1:32:05We shall certainly meet again.
1:32:05–1:32:08Come, Hiru.
1:32:08–1:32:10Our work is done.
1:32:10–1:32:14We too must now set out for the forests of Saptari.
1:32:14–1:32:19Ghosts and spirits played a symbols, I make the Yoganese dance.
1:32:19–1:32:27I destroy the demons, I bind the world together.
1:32:27–1:32:28Victory to your majesty.
1:32:28–1:32:31I bring welcome news.
1:32:31–1:32:34Mordov has been expelled from the experience council.
1:32:34–1:32:37The council suspected that Mordov had concealed from it his knowledge of the royal order
1:32:37–1:32:40to kill Jive and Mehta.
1:32:40–1:32:42But Mordov knew nothing of it.
1:32:42–1:32:47He did not know, how could he have hidden it from anyone?
1:32:47–1:32:50Who in the experience council would believe that?
1:32:50–1:32:54When the royal order was issued, Modov was present in the royal court.
1:32:54–1:32:56Yes, that is true.
1:32:56–1:32:59But how did you learn this?
1:32:59–1:33:01I have placed informants everywhere.
1:33:01–1:33:08The experience council could hardly escape their reach.
1:33:08–1:33:10Victory to your majesty.
1:33:10–1:33:15Modov and his two associates seek permission to enter the royal court.
1:33:15–1:33:26Mission is granted. Bring all three in with honour. Come, mod of. I had thought that you
1:33:26–1:33:31too had abandoned the royal court, like Gungodaw and Harikar.
1:33:31–1:33:37How could I abandon the royal court, your majesty? Gungodaw and Harikar have the experience
1:33:37–1:33:43council, if not the royal court, then the experience council. For me, only the royal
1:33:43–1:33:51court remains. Softly. Sometimes, to enter within, one must appear a traitor from without.
1:33:51–1:33:57The decision to execute Jive and Mehta was taken without warning. That is why you could
1:33:57–1:33:59not be informed.
1:33:59–1:34:05Even had I been told, Finance Minister Narayan, I could not have altered the royal decree.
1:34:05–1:34:10Modov, if I had borne any hatred towards Gangadhar, would I have arranged his marriage
1:34:10–1:34:15to my sworn sister Kumasuta? I made him Prime Minister so that he might be raised to noble rank.
1:34:16–1:34:21How was I to know that he was a patron of the lowborn, and that he would colour Kumasuta in
1:34:21–1:34:28his own colours as well? Yes. He coloured all of us in his own colours, Kirti Singh.
1:34:48–1:34:54The time has come to take leave. The experience council brought every cast closer and abolished
1:34:54–1:35:04cast, but no, Gungadar, nothing will happen to you. Everything is being set right, Gungadar.
1:35:05–1:35:09Kishi Singh is dead. Now everything will be right again.
1:35:10–1:35:13But Madhavan both his associates died with him.
1:35:14–1:35:20Kirti Singh's death had become necessary. No human being could order the monstrous murder of
1:35:20–1:35:22of Methah and Jive.
1:35:22–1:35:28Hirdi Singh became surrounded by people who turned him from a human being into an animal.
1:35:28–1:35:31Gangadhar, nothing will happen to you.
1:35:31–1:35:35No, Kamarsuta.
1:35:35–1:35:37Everyone's time must come.
1:35:37–1:35:41I have certain fears about the experience council.
1:35:41–1:35:47Gangadhar, the experience council will continue exactly as you wish.
1:35:47–1:35:50I am afraid.
1:35:50–1:35:53of what, Gangadhar?
1:35:53–1:35:55Afraid of what?
1:35:55–1:36:02Every caste may enter the experience council, and women face no discrimination there.
1:36:02–1:36:04That is true today, HIRU.
1:36:04–1:36:07I want it to remain true tomorrow, Sage Jata.
1:36:07–1:36:11My only fear is that the fire of vengeance may turn the experience council itself into
1:36:11–1:36:14an okamuki caste, Sage Jata.
1:36:14–1:36:16That is my one fear.
1:36:16–1:36:18He begins to cough.
1:36:18–1:36:22My one fear is that, in resisting the attack certain to be made upon it, the experience
1:36:22–1:36:26council may enclose itself within a wall and bar the entry of every other caste.
1:36:26–1:36:29The door we open must not be shut again after I am gone.
1:36:29–1:36:33Do not let that happen after I am gone, Kumarsuta.
1:36:33–1:36:35Yet the fire of revenge may make it happen.
1:36:35–1:36:36That alone is my fear.

Plain text

विचार-विमर्शक बाषाक साहित्य, समालोचना, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता, कविता 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 Worker's 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 Sadi Akama's fortune. Which Sadi Akama? The Sadi Akama 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 Leatherworkers' 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 leather worker'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 Mithila, 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. Volaba, 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. Meethila has not become barren of knowledge. Yet without your songs, my book will remain half finished. For centuries after Odeyana, no one in Meethila 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. Does your heart never tire 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. Kalusadai, son of Neresomia, sturdy and strong, Hey. Poor they were, humble they were, but never helpless, Hey. They hunted through forest and battlefield, and together they tilled the fields, Hey. Five mont hose upon their shoulders, however far the big has spread, Hey. Kotara was the jackal king of the Kataya forest, hey. His companion was Dhaman, renowned for his venom, hey. With words like poison, Dhaman called to the brothers, go, Dina. Go, Badari. Go and make your home in the water. Rieee. What did you say, Dhaman, you, you? What did you say, Dhaman? 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 Daman and cast him down before Daman, hey. Daman began to tremble, brother, I shall avenge you. Hey. King Photar of the Kataya forest was his faithful friend, hey. two brothers together have killed my friend Dhamman. Hey! The days passed. The Dharian 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! Nigeria 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 gonga and accept us. Mat Air, Mat Air, I had heard that Mat Air lay far away, hey! I gave the wealth I gave, Lakshmi in abundance, hey. Yet 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, wealth I gave, Lakshmi in abundance, hey. Not 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, Gungesha, I possess no verbal cleverness. But is there truly no logic in what I have said? Devdatta, my mother made no vow, nor 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, dev dutta? 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 ballot of this quarter? Will your fierce logic not harden into mere doctrine, Gungesha? Will it not lose all practical force? I promise you, Gungesha. 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, Gungesha. 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 Gangeshah. You have understood correctly, Gangeshah. 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 Brahmin woman, but my son is not. He is the son of a Brahmin's daughter-in-law. I am the author of a single Tatvikantamani equal to 12,000 books, and merely an ordinary teacher. You will forbid anyone to copy my Tatvik and Tamani. 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 Tathakintamani, not the definitions of Acharya Simha and Acharya Viagra, it is Bal Gureya that will have the power to break the conspiracy of the the Toul and Chupati. Gangesha removes his little finger. The cube spins, then settles again. Looking toward Volaba. Without meaning to, you say such wonderful things, Volaba. Gangesha the poet. He spreads his arms in astonishment. Gangesha, author of the Tatvik 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 Tole 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. Gangisha, stop worrying now. All these songs will be sung in my mother's village. Devdutta, go and tell the tol and chapati, 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. Gungesha, Gungesha, author of the Tapvakin Tamani. Sukavikarava Kananendu, the moon above the water lily grove of fine poets, Gungesha. I shall tell our son Vardamana. He 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 Volubba. 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, Bouddhana, Dina, Badari, Acharya Viagra, Acharya Simha. It will not end, Volava, it will not. But if the good spirits return, might the evil ones not return as well? That is my fear, Volava, that the evil spirits will come too. When memory returns, it will also demand an accounting. Vullaba, 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 Bungshither gives chase through the crowd. At dawn in the arena, man and boar meet in battle, Shamsing comes and hurls earth into the fray. Anger rises in Bungshither, he shouts fierce words, crying the hill. The hill. Shamsing charges hard. Bungshither is strong, he strikes with terrible force, with a cry Shamsing falls, and darkness descends. His son Bularam takes a solemn vow, one vow, two vows, three vows, yes. The hill, give me strength to kill Bungshithar. The hill goes to Goddess Durga to have the vow fulfilled, but Durga comes to protect Bungshithar. Bungshithar's boar is killed, pierced by the enchanted thorn. In fury Bungshithar challenges Bularam, but Bularam drives the thorn into his belly too. Bungshithar'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. Gangaisha discussed us in the Tavikantamani. 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! But we were never personally involved. Gunjisha mentioned us only in philosophical propositions, merely as Achaya Simher and Achaya Viagra and nothing more. And that is precisely how we were erased. Is it not? But he mentioned many other people in the Tafucintimani. Why were they not erased? Because Gungesha 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 Vardhimana 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 leatherworker woman. From that marriage came Vardhimana, who reunited Naya and Navya Naya. Yet Vardhimana did not forget his father's poetry. Insecurity, 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 Alkamukh 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 Chopati is arranging for students to memorize lessons without understanding them, so that everyone will forget Gumgishaw and Vallabha. But 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 help this forgetting? Acharya Simha. Ulkamukh. This marriage of Gunjisha and Valaba, the chessboard squares will grow gigantic, in 700 years 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? Kikia, disciple Sohi, what is Ulkamuk? I hear its name everywhere. But will anyone in the Shopeh D 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 Gangesha 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. Everything is only a sign, a sign that is everywhere and nowhere. But Acharya Viagra 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 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 Sharaba. We did finish them off Acharya Viagra and Acharya Simha. If Gangasha honored them, their books too were reduced to dust. Ganga Sha's poetry was erased as well, and so his poem became Ulkamuk. Volaba made it Ulkamuk. Acharya Viagra, Acharya Simha, and Ganga Sha. The fear of these three names, when ancient history was turned into a tiger, a lion, and Ulkamuk, 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 Tatvakintamani, now look at the state of 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, a chariour viagra, of the past. The future will come 700 years after Valibur'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? and let us be inventions, Acharya Simha. 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 Simha. Acharya Sharaba and his disciples Sahi and Kikheer 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 Viagra. Look, Vurdumana, Dina, Badari and Udayana have arrived. We have gathered here because... A famine. A flood? No, Udayana, not a flood. No, Vurdumana, not a famine. Vurdumana, there is a famine of thought. Udayana, a flood of petanus has risen. An enemy from outside? A human being or a wild beast? 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 Je'g'un of 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. A Jackal. Hidden in the bones of a dead cow, Phatara the Jackal watched Selhis, 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 Matilla had the Narwar Pawn dug by Hansraj and Vunchraj of Magadar, but they could not raise the great jait. We two brothers hurled it from the southern gathering, and it fell straight into the trench prepared for it. Even now that jait 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 Dasmukham 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. Daman ordered us to work in his field. We beat him, seized him, and threw him before Daman. Enraged. Daman summoned her friend, Photara the Jackal. Fertara killed us. Fertara killed us. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. Fertara after death we received living life through this Orkhamok. I understand. Now I understand. We must create folk ballads, we must awaken the Narashamsi tradition. To recite my books and Gungeshis without understanding them is another form of forgetting. Gungesha, Sukhavi Kairabhakenanendu, the moon above the water lily grove of fine poets, will become alchemok. 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 Kikir and Sahi. Will everything be destroyed? Total annihilation. But Hiriya, the beetle seller of Dori, performed penance to win a husband. And Jiriya, the blacksmith woman of Dori, performed penance to win a husband. Even after we died, we entered the Ganga and made the two women our wives. after death. Achaya Viagra, Achaya Simha, Udayana, Vardamana, Udayana, Alive even in death. Vardamana, Alive even in death. What is forgotten will return. Ganjisha defended my arguments from Sri Harsh's assault and created Navyanaaya, 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 Vodemana, who reunited Naya and Novya Naya. Sachakama's condition was the same. He did not know who his father was. Sachakama, son of Javela. But he found a teacher like Gautama, Gautama of Mitala, Gautama of Mitala, and Sada of Devada. Udayana, the old and the new mate and content, the Ulaman Banshada 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 Fotara the Jackal. So he's joined us after death. Disciple Nadia. Disciple Bijji. Strike them, strike Kikir and Sohi. They are damaging learning, both of them. Kikia 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 Sharopa. You have memorized it too, Bijji. I too have memorized everything, Nadia. Yes, Acharya, I have memorized it all. Good. You may both go. Good. is in order now. I am the one who hurls the flaming tail, I, Acharya Sharaba. Let them turn him into Ulkamukh, I too can hurl fire. After me, my two disciples will become Achayas. My two disciples will become Acharya Nadia and Acharya Bidji. Until now, at least one true Acharya 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 This returns. Shoo. Shoo. Shame. Flames pour from Sharaba's mouth, but why does nothing burn? Shoo. 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. 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, Wodeina. Mitylar has become such a place. We must go at once to Batalapond and Sagdalapond. At once. Where may we use to set down his rice and grains? Yes, and to Semalvan as well. Semapur. Where Arjuna hid his weapons during the year of concealment? Yes. Another war has begun, a war of the mind. Naroshamsi 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 man 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, fosude, and the judgement 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, determine that I shall fail to turn the current. Hatred, determine that it shall continue to flow as before, or grow more terrible than before. Gunjisha. See its power. Udayana. 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 and become 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 Bari'a Dahi, standing against hatred. Yet I laugh. I may be defeated, but the blood seeds shared 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-Adahi 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 a cow dung wash we shall cleanse memory until it shines. even then this baria 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. malice 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 those who have caught the fever of stopping the current. What you call Bariya Dahi stands against hatred. I have built my house beside the current, while you live in a house full of snakes, Acharya Udayana. Where is peace for one who lives beside a current, or in a house full of snakes? Bodhamana, Dina and Badari are at Bhattalapand and Sagdalapand, they not. Bhattalapand, where Bhima used to sit down his rice. I am Dina, here, at Bhattalapand. Sagdalapand, where Bhima used to sit down his grains. I am Badari, here, beside Sagdalapand. Yes. Someone must also go to Samalvan. Acharya Sharaba has occupied it. Yes, that's a Malvan 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... An Acharya Sharaba. to the far end of the acting area. There, that is Thakulganj, where Bhima passed his time disguised as the cook Vallabha, and where he killed Kichaka. Now hatred will be killed. Certainly, Badari. Agadam Bhagadam, Timbha 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 all Kamook? How can it? He pauses and looks behind him. Disciples. Another pause. But these disciples are good for nothing. How can they stop Ulkamuk? 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 Ulkamuk. How can they stop it? Enough of invention, Acharya Sharaba. We are tired. Acharya Sharabha, invention is over. The magic is over. Now that the bamboo barrier has fallen, neither I, nor Acharya Viagra, nor you, nor Gangesha, nor Vallabhar, nor Vurdamana, nor Udayana, nor Dina, nor Bidari retains an existence of the old kind. This bamboo grove has become the forest of Rindavan, pointing toward the path. sister B'tho, the path that leads here has begun to help Volobo. A wick set in mustard oil inside a turtle shell was made into a wedding lamp for Volobo. Bid and Bid Hada have arrived in the form of doves. 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 Chinnamastra 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 Yogadis standing on either side drink the other two streams, Acharya Sharava. Dina and Badari have enchanted those Yoganis, just as they once enchanted Jirya, 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. This language is Ulkamuk. Acharya Sharava, your method of education deprives certain feelings and thoughts of any place. Ulkamuk 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 ulkamukh opposes it. You wish to drag those in high places down and raise those below them. High and low are themselves products of your educational system and ulkamukh opposes them. You wish to erase the solo instrument and replace it with the noise of the crowd. Upon the narshamsi composed from the peoples ballard, the people will dance and the gand and havers will dance with them. Ulkmuk is the resonance of a united chorus. But the creator is dead. Who will believe who wrote this Ulkmuk? The creation is more important than its creator, its message. That creation and that message are Ulkma. 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 their 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 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 Ulcamuk, lost in the forest, their way home. Imagination is losing its footing. Ulcamuk is coming. Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam, Agadam bagadam 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 sphere and demonstrates. Agadam bag Adam, Timber and Thorn. Guruji came from the south after hearing the story of Vesuveshwar. 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 hey go, my mother Ganga's grace we have lived to see this day, let us name him Gungadar. Of course. She fondles and rocks the baby. Agadam bag-atum, 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 Bedin 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. Oh girl, Emla 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. alkamuk alkamuk? You remembered the name, Sage Jotah. alkamuk Yes You just said it, alkamuk. I said it. Yes You said alkamuk, 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 Jhāda. 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, alchamuk. 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 Jata, 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 Jata? Because this amulet has lain in many places, beside all ponds and in forests. Jotter 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 kakasas 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 manda drum, 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 all sage jotter keeps muttering things like that, that one should understand before one speaks. What else does sage jotter 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. Hiro 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 Daiwo Tokugong 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. The 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 merdengas. 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 Jhata? 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 Jhata? Sage Jhata'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. Gangadhar, 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 Leatherworker. 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. a 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 five 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. Oh ho! I shall not go, I shall not go, I shall not go from your courtyard. The Bihira snake has built the marriage pavilion, the Thilea snake has tied its bindings. The dormant snake has made the bridal lap, the python has laid the foundation. From the horror snake come anklets and ornaments, from the kereitkum bracelets. From the pennyedderer comes the amlid, from the derber comes the drum. The saguar snake brings the celebration, the moon and stars bring the mirror, the fishy girl 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 Qiti Singh. Let us see what this Okamuk 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 rote and becomes lost when faced with a new mathematical problem. Ask such a student anything from the book and he will recite it in a rush without looking, yet none of them can calculate an account or reconcile the ledges and lend 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 too, 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? 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 100 and 1 by 50. Or multiply 50 by 100, then add 50. What does that make? 50 times 100 is 5000. Plus 50 makes 5000 and 50. 5000 and 50, your majesty. Yes, that is correct. Your pupil is exceptionally capable. To Gungado. 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, Gungador, 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 Gangadhar, 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 Gangadhar. 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, Kuma Suta, and appoint him Prime Minister of this kingdom. Commander 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 Kumasuter. Finance Minister Narayan has been unable to manage the additional charge of Prime Minister. Then 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 Jata. Education through understanding, not rote repetition, has begun, 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, Mansook? Indeed it is. To his son Jive. Arrange refreshments for all our guests, Jive. To Harriker. Harriker, would you also like to speak? Docher, 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 Dungadar's presence, Narayan accepts that. Behind his back, he calls Dungadar'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 experience council schools teach people to earn through their own work, they teach self-reliance." Well said, Gungdidar. At the Experience Council school, my son never once felt that his people had ever been treated as untouchable. Looking at me too. Is that not so me too? Do not call them untouchable, Monsuk. The Experience Council has named them Alkamookies. Looking at Madov. Madov has organized the Alkamookie School so well that words cannot do them justice. Yes, all Kamukis emerge from those schools. Turning to Associate 1 and Associate 2. Tell everyone how the all Kamuki 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 Okamuki 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. 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 Harikar? Madhav, Gangadhar is leaving for Saptary. You will therefore have to undertake this task. I wish my daughter Metta 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 Mansuk and Haraker. Jive and Metta enter carrying trays and other refreshments. darkness spreads and outrage has occurred your majesty news has arrived of the marriage between the prominent commander harika's daughter and the son of the leather workman supe 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 of this court and model belongs to the experience council that arranged the marriage. When I had not granted permission for jive and meditamari, how did this wedding take place, mod of? 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 council wonders about dispensing endless charity and draining the royal treasury. Everyone in the experience council eats what they earn through labour, 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? Candidars-LeBrenten 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 leather worker's son to the Brahmin commander-herriker's daughter will bring revolution. What do they call it? Thinking. All Komuki. All Komuki. Modov, go and tell Haruka that he is no longer commander of this kingdom. Inform the Experience Council, HMPH, the Experience Council, that Gungadot 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. Commander Narayan, I want for eyes, medders two and jives two. When both pairs have been gouged out, throw the two of them before the Madanerivata. Have them crushed, but first I want those for eyes. Eyes that dared to look beyond caste cannot be endured by the throne. Let the new spread to the farthest horizon for 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. Modove, 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, Mottarv. Gungadar, and members of the Experience Council, I demand justice. Justice against the injustice of the royal court. I demand a justice turner, even in the court's injustice. Very well. Let it be so. Who shall be entrusted with it? I shall take this burden, Gungudok, 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. Modov, Hiru, and I shall prepare the ground, such a convincing pretense 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 Maudave was cast out. Then let it be so. Every member of the experience council must leave for Saptari. Maudave, you and your two associates must return to the royal court. Sage Jhata and Hiru, do not take long, complete your task quickly and reach the forests of Saptari. Mother Rudramati, bless your son Modov 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 date. 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? Medda and Jive were killed, their eyes gouged out, their bodies crushed beneath an elephant. 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? Until you fulfill it, you shall live in the form of a 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 modav remains silent, that does not please my hut, my 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? And it quote knows that Modov and Kangada trust each other without limit. Not trust. Trust it. What do you mean? The murder of Jive and Mevau. But Modov knew nothing about that. You may know that. Everyone in the experience council, however, kept asking how Modov 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. Mordorff either left the experience council or was expelled from it. In either case, that means the council has split, does it not? This 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 too must now set out for the forests of Saptari. Ghosts and spirits played a symbols, I make the Yoganese dance. I destroy the demons, I bind the world together. Victory to your majesty. I bring welcome news. Mordov has been expelled from the experience council. The council suspected that Mordov had concealed from it his knowledge of the royal order to kill Jive and Mehta. But Mordov knew nothing of it. 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. 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 Harikar. How could I abandon the royal court, your majesty? Gungodaw and Harikar 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 Kumasuta? 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 Kumasuta 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 cast closer and abolished cast, 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 of Methah and Jive. Hirdi Singh became surrounded by people who turned him from a human being into an animal. Gangadhar, nothing will happen to you. No, Kamarsuta. 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. 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 caste. The door we open must not be shut again after I am gone. Do not let that happen after I am gone, Kumarsuta. Yet the fire of revenge may make it happen. That alone is my fear.

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