Pran Pandit
Published by Sangarmal Foundation, New Delhi, a book entitled “Words and Vibes” by Arvind Shah, renowned writer, poet and translator has come out very recently.
The author has chosen Kashmiri poems of the doyens of Kashmiri poetry, typically rich with aesthetic and expressive value, like Sufi poet Swache Kral, whose sproutings from within pour out in poetic expression with directness, simplicity and a tender poignancy of feeling to convey the message of love, longing and self realization; like Parmanand, a prolific poet, known for his expression of poetic thoughts with rare mystic insight, whose art treasures include the renderings of puranic and epic episodes like ‘Radha-Svayamvara’, ‘Sudama-Charitra’ and ‘Shiv- Lagana’; like Krishna Joo Razdan who’s ‘Lila’ songs are simple and melodious and free from obscure mystic allusions; like Ghulam Ahmed Mehjoor, whom Tagore called ‘the Wordsworth of Kashmir’ for introducing new themes, high singing quality and rhythmic lilt; like Master Zinda Koul, the first Kashmiri poet and translator to have received the prestigious Sahitya Akademi Award in the year 1956,who poured out his heart in lyric passion that aspires to a condition of prayer without preaching any dogmatic philosophy or stating any mystical certainties, the echoes of which are found in his famous poem ‘Simran’; like Dina Nath Nadim, who created waves and became the people’s articulate voice against aristocratic exploitation, corruption and imperialist designs by making impeccable use of words and original imagery drawn from day to day life in his poetic expressions; like Professor Rehman Rahi, who earned a niche for himself by introducing monologue and symbolist technique in Kashmiri poetry; and Moti Lal Naz and Balkrishen Sanyasi, who are the living legends. Besides, the author has translated 13 popular Kashmiri folklores and incorporated in the book. This speaks volumes about the translator’s knowledge, his grasping of the originals, overwhelming confidence in taking up a challenging tasks and the prowess to translate.
With a view to accomplishing the task of approaching a literary artifact, I studied the original lyrics with much care. The book has six segments; the first two segments pertain to the poets whose influence spread far beyond the Kashmiri-speaking people for their prowess in mysticism and cultural surge. In translating ‘Ha paanu’ bu’ kos gous…’, the poetic creation of Swache Kral, an acclaimed Sufi writer, Arvind’s translation skills are worthy of praise. What the translator writes? I quote: “Oh! Myself who am I?- It is-is–but extension of His”. The translation of a literary monument of Parmanand ‘Santosh byali bhavi Anand Phal’ in English by Arvind is brilliant. In translating his famous prayer ‘Byal tai madal venu’ gwlaab pampooshu’ das’tai; puzaayi laagas parmu’ Shivas Shivu’ Naathas tai’ of Krishan joo Razdan, the translator has stayed close to the meaning of the original. His recreation of two other literary masterpieces of Krishan joo Razdan ‘Kripa kar- tum Hari- Harai; beh kya karai zoer’ (Oh benevolent-be kind– my efforts keep little to find) and ‘Abhinav-Gupt saendi paethi var pravnu’ baap’ath Zar-par’, (Oh benevolent Lord appear— get us your bliss to cheer— as Abhinavgupta, the saint scholar, once— did to his devotees by his benevolence) is an excellent example of clear and graceful translation with exactitude. A minor error has crept in by writing ‘Karum’ in place of the original word ‘Kar-tum’ but it has not in any way affected the translation work. Master Zinda Koul’s ‘Sumran’ has a great appeal as a devotional lyric with an exalted theme and simple diction. I envy Arvind Shah for possessing the requisite gifts for poetic rendering of the poems like “Sumran Panaini… osum nu’ baanu’ vesiyay” in to English and for the usage of meaningful words that match in terms of rhythm as well as rhyme. How the translator renders it in lyrics, I quote: Meditative contemplation gave me a token of bliss—oh! I lost the possession for lack of resolution, to let it miss”. I had read Shri Triloki Nath Raina’s translation work of Mehjoor’s selected works more than a decade back and was highly impressed but I am equally impressed by the translation work of the poems ‘Ati roz madan-var qadman ha lagai paaree’ and ‘Yamberzal’ by Arvind. In my opinion, Arvind has done justice to the poems by exhibiting a fine display of his regard for the meters, rhymes, alliterations and other devices of the original.
Part-2 of the book carries the translation work of 18 selected creative works (Kashmiri poetry) of Dina Nath Nadim. It is germane to mention here that I had the previlege to read-out a paper on ‘Nadim and his poetry’ at a seminar, held in connection with the centenary celebrations of Nadim at KECSS, New Delhi in October,2014. Exhaustive study of Nadim’s poetry enabled me to grasp his poetry according to my intellect, and, I am of the opinion that while rendering the famous poem ‘Me chham Aash pagu’hu’ch’ into English, the translator has erred by saying that ‘future will be bright tomorrow’ for ‘pagah sho’li duniyaa’ and the inaccuracy has not crept in for maintaining the fetters of rhyme or meter. In totality, the English translation of Nadim’s poetry by Arvind Shah is worthy of praise.
Part-3 of the book is the translation of the 08 selected poems of Professor Rehman Rahi, an outstanding scholar who has made monumental contribution to the ‘theory of Kashmiri poetics’; part-4, the translation of 14 selected poems of Moti Lal Naz who is known for his beautiful poetic filial expression; and part-5 contains14 selected poems of Bal Krishen Sanyasi, whose poetry is exquisitely beautiful, loaded with appeal and conveying big things in brevity. The translator has sought the able guidance and support from all the three for grasping the poetic expressions. The translation work of the selected poems is quite up to mark.
Part-6 of the book is the translation of 13 Folklores of Kashmir. Folklores of Kashmir preserve the myths, traditions and legends of days bygone and are the monuments of poetic glory of Kashmir and present considerable variety of theme, content and form which have been mostly passed on by word of mouth down the age. Despite traversing a long journey, I still remember by heart each word of the Kashmiri folklores and rhymes including ‘Lokte Mokte Tarkoo’, ‘Amtyo-Kemtyo’, ‘Hop’h leliyo tsup’h kar’, ‘Zoon maej zoonye’, ‘Kav’h bat’h kavo’, Zovi henz ka’th’ and ‘Gagri henz ka’th’ which were crammed by everybody, old and young, in Kashmir during the hay days. The translation work of Kashmiri Folklores by Arvind is quite impressive.
The translation work enables the people, not proficient in a particular language, to access an interpretation through a clarification of the semantic values of the original but the translation of poetry evokes emotions and the ‘verbal emotion triggers’ make it more challenging to translators. A translated poem that does justice to the original captures a brand new audience for the original writer. The key skills of the translator lie in the flow of language; and Arvind Shah’s flow of the language is superb and while translating he has been cautious enough not to sacrifice sense to sound. I think it was worth the time I spent reading it; and It was really enjoyable. While concluding, I recommend the book for reading.
(The author is former retired Superintendant of Police)
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