Sufi-aana

I find the following words from the Sufi song ‘Iktara’ (the male solo version from ‘Wake Up Sid’) particularly affecting:

“…..Beeti Raat Baasi Baasi Padi Hai Sirahane

Band Darwaza Dekhe Lauti Hai Subah…..”

Which translated into English would roughly say,” The spent pillow is the only remnant of a restless night; Morning comes only to retrace its steps when it sees the door closed.”

I suppose it is these heart-aching sentiments of restlessness and loss as felt in that vision of the sleep-lorn pillow and that door tightly clasped shut, which evoke this affection. Good poetry succeeds with a simplicity in words and a vividness in images, in ensnaring the mind and oftentimes, the heart too.

The words of the Sufi poets strung together along like so many pearls, in praise of the Lord and complete surrender of the self in His love, have this innate quality of being profound while being extremely simple. The pantheon of the great Sufi poets that is Hafez, Rumi, Yunus Emre and so many others, have bequeathed mankind a wealth of wisdom and truths in the form of lyrics. Sufi poetry makes extensive use of parables, allegories and metaphors and while all poetry is at some level always an expression of the self, Sufi poets just as Sufism, often expound upon a heightened experience with the spiritual. An encounter of the kind I guess, which gives rise to intense epiphanies of the soul.

I found it bewildering when I first read Sufi poetry cos it spoke of a love for God so intense, so personal, so passionate. My orientation towards that same spiritual being was always one of fear (when I was a kid), sometimes augmented with great supplication (at exam times), later on replaced by a sense of enquiry and supplanted in periods of personal turmoil, with deep disbelief. Disparate from typical fear and insecurity, Sufism provides a refreshingly simple and bold approach. Sufism and Sufi poetry very uncharacteristically accord the same love to God which you or I would accord to a dearly beloved – replete with yearning and intense desires. Sample these lines by Yunus Emre:

“Your love has wrested me away from me,
You're the one I need, you're the one I crave.
Day and night I burn, gripped by agony,
You're the one I need, you're the one I crave.”

For whomsoever these words may seem to be addressed to at first glance, these lines actually form a conversation between the Soul (who is pining away) and the Creator (the object of desire); it is a symbolic dialogue between the murid (disciple) and his Murshid (Master or God).

Shorn of all embellishments and forged with a rare purity, Sufism is in its essence, just the soul, and about laying it unencumbered with material dualities and connecting with the Divine. A very simple message in all this is: let your soul be enslaved by the love of God and you will be emancipated of impurities. As Hafez of Shiraz the most popular Persian poet, proudly proclaims, “I am the slave of love, I am free of both worlds.”

For the Sufi I guess, mornings tiptoe in with an easy liquid grace after a restful night's sleep on a content pillow, for in his house the door is always open.

Marigolds for Eyes

In little bits and many ways, Simi embodies the guileless and impeccant attitude of a child-like mind. Like I mentioned before, she imbibes an utterly simple mechanism to realise the good and the bad around, without having to resort to duplicity, verbal calisthenics and the rest of that sum total which I suppose, we call ‘worldliness’. No wonder then, that Simi likes wholesome, good-natured and fun films ; films like ‘Jumanji’, ‘Notting Hill’, ‘Baby’s Day Out’, the ‘Home Alone’ series  and so many of Shah Rukh’s ventures. A necessary ingredient when one has a predilection for the kind of films which I just mentioned above is I am pretty sure, a sense of wonderment. Wonder is a precious gift, and too many films now attempt to discover it through cacophony; the trend today seems to create wonder not in the story or in its characters, but in digitally-enhanced sequences.

Anyway, Simi it seems gravitates towards wholesome entertainment in films – a dash of romance, light touches of fantasy, just the appropriate dollop of adventure, canvasses of colourful ecstasy, and loads and loads of comedy. Films which serve this delectable assortment are generally classified as ‘family’. While we are discussing ‘family movies’, I wish to de-bunk 2 myths. A children’s film is not always a family film, neither is an animated one. Now that we have established what a family movie is ‘not’, let us move forward to what it ‘may be’.

A simple rule of thumb for this definition, may be what Roger Ebert prescribes. He says, “A children’s film is a movie at which adults are bored. A family movie is a movie at which, if its good, nobody’s bored.” So, a family film is positioned to appeal not only to a younger audience but to a wide range of viewers. Family films seek to traverse this apparently-disjoint spectrum through an unique balance of story-boarding and humour which oozes sly wit and an edginess, while still remaining universal in appeal.

                                                   

Family films explore universal themes – if ‘E.T.’ is about an unlikely friendship, the ‘The Railway Children’ speaks about dignity in adversity while ‘Fly Away Home’ explores among other things, the sometimes-tenuous bond between child and parent. Family films are wonderful exponents for love too; in ‘Up (2009)’, the tender romance between a reticent Carl and a tomboyish Ellie first sparks and then takes wings with absolutely no spoken words, and on the magical canvas of a lilting score by Michael Giacchino.  

While it is true that so many avant garde family films are actually animated or seem targeted towards the young or the young-at-heart, it is apparent (but not why exactly, to me atleast) that where the story involves children and their immediate setting (parents, teachers, the neighbourhood bully, the reclusive but kind-hearted old neighbour et al), the magic that appears through the child’s eyes and his uncertain place in the world of obtuse-looking adults somehow are easily relateable to most of us too.

I would like to borrow Ebert’s words in his review of ‘E.T.’ to underscore the purport of family films. He says, “This movie made my heart glad. It is filled with innocence, hope, and good cheer. It is also wickedly funny and exciting as hell. This is a movie that you can grow up with and grow old with, and it won't let you down.” It is a moment of intense epiphany for me when I realise that these are just the words I would use to describe Simi. This wonderous touch of gladness, fun, excitement, good-naturedness and timelessness was Simi’s touch too.

Hasta mañana, Simi!  

Always The Confetti Girl

Her name in the rolls came at 18…or was it 19? She wore mostly cheerful-looking, bright-coloured clothes to college, in fact, I think she favoured a bright, fluorescent green top often. I realise now that I know so little about her then, that it is only by concentrating on the slight details that I can describe her.  So, Jassimran Kaur’s roll no. is 18 or 19 in our MBA batch; she has this la-de-da air about her that I must say is infectious; she starts coming in for classes I guess, 2 or 3 weeks after the session began. She does not take much time in making friends.

In fact, when I squint and try hard to remember stuff about her, all I come up with are pretty random, inconsequential-appearing stuff. Like that time our batch goes for an outbound trip to the hills where we undertake all kinds of activities in groups and pairs. We go rock-climbing on a cliff face where the climber wearing safety harness belts, ascends using precarious holds, while another person on the ground (belayer) holds a rope attached to the climber’s safety, anchoring him. Well, when it is Simi’s (that’s Jassimran) turn to climb up, I am her belayer. As Simi climbs up, I have to slowly feed out the rope and if she gets stuck at any point, I have to hold the rope fast. And Simi does not make the task any easier. She flings her legs wildly, cries out for assistance repeatedly, loudly protests about the utter stupidity of the task just like most of us (all this while still on her way up), but reaches the top somehow. Finally, it seems to me.

Another time, we are seated next to each other in a test. I must have spent half the time on my paper and the other half assisting Simi with hers. Every so often, Simi looks up, softly whispers in my direction, and then I would look up too and whisper back the answer to her. Simi typically does not have many of the answers for the test but how does anyone refuse Simi?

While we are discussing Simi, the subject of her seemingly indecipherable name makes for a delightful side-story. Most of us in the batch are acquainted with the name ‘Simran’ (well, someone who has seen DDLJ knows anyway, but then who among us has not seen DDLJ?!), but Jassimran?? In the beginning I guess, some of us call her ‘Simran’ and a few even tease her with ‘Just-Simran’. Added to all these, faculty members develop a particular ability to pronounce her name in hilarious tongue-twisting individual versions. Finally, when it seems that her name could not further morph, someone comes up with ‘Simi’; or maybe it is she herself who puts an end to all the name-changing. And Simi is how she’s known now. I did not care to understand what ‘Jassimran’ actually meant then, but with a little effort now, I am delighted to miraculously (it seems) discover how that unique name, that mystical-sounding nomenclature fits her to a T. Jassimran is a Sikh name, etymologically derived from ‘Jas’ meaning praise or glory, and ‘Simran’ meaning ‘realisation of the highest truth and purpose in one’s life’ or alternatively ‘rememberance through deliberation, meditation and realisation’. So, Jassimran simply explained, is the glorious commitment of the consciousness to the higher spiritual, awakened and self-aware state.

The thing about Simi which I realise fully now (well, I grasped the tip of this even back then) is that she’s one of them. You do not meet too many of them (I have befriended exactly 3) cos simply, they are not around much. Yes, they are individuals but they exist within such a wonderous space encompassing individuality, freedom and the amazingly prescient ability to realise almost, the entirety of the universe around them, that when they are with you, you unknowingly exult in their glow but when they are not there, you long for that indefinable quality which you do not seem to get anywhere else. They are what you would call ‘happy souls’; happy not in that they do or say things which are self-appeasing but they believe in utterances and actions which are so much in harmony with the things around them. If all this sounds too dense, then I suppose it is my inadequacy which makes it seem so. For when I remember that happy and bright light which we used to call ‘Simi’, a simple and deep warmth of the touch of a singularly wonderful person is the first thing which I feel. And as time goes by, increasingly it is the only thing I feel and remember. And that is enough.

[Simi’s birthday comes on 22^nd July and in this month, CPq will explore the happiness and the little joys which I guess, Simi would have liked to share in]

In Deep Waters no longer Still....

The recent spate of floods in the state has affected man and animal alike, uprooting them from their homes and rendering them shelter-less. A tenuous struggle for survival and escape from the rising waters has taken a toll on lives - both human and animal. This is just a collection of pictures of the flood-laden landscape of animals and accompanying little vignettes.

Take a close look at the picture above of villagers gathered around their precious few possessions in a country boat as they paddle to higher ground. The bottom right corner of the pic shows a man perched upon what looks like a little mound, and something resembling maybe a tree stump in front of him. A closer observation reveals that the stump is actually the tip of the trunk of an elephant thrust upwards by the pachyderm to breathe in air, and the man is the elephant’s mahout clinging on precariously to the great beast’s back. The Asiatic Elephant is on an average, 9 feet tall at the shoulder; so the ground must be submerged under atleast 9 feet water.

Deer like the ones shown here sheltering on an embankment, are particularly at threat in the present situation. Deer in the wildlife parks of the state are being compelled to escape from their protected environs. Reports suggest that a large number of deer have entered villages at the fringes of such parks, where some have been bitten by dogs while many others have been injured after getting entangled in fences surrounding people’s homes. A great many number of deer, being the naturally jumpy, nervy animal that it is, have been struck down by speeding vehicles on highways. Added to all these, poachers are having a field day killing large numbers of deer which have ventured out. Venison is highly regarded as a local delicacy and with the deer forced closer to human habitations, they have become exposed. However, while at one end, there are wantonly careless drivers who are mowing down hapless animals and opportunistic poachers killing the animal for their meat, due recognition has to be accorded to the efforts of wildlife guards and conservationists who have rescued and saved stricken animals – deer, rhino and elephant calves, primates. I saw a news footage of a herd of deer that had taken refuge at a football ground besides some cows contentedly munching grass, alongside a group of village kids playing ball nonchalantly in the background.

The rhino featured in the pic here stopped traffic in the busy national highway (NH 37) for almost half a day when it strayed out of Kaziranga park, searching for shelter on the highway. Forest guards fired blank rounds in the air in a bid to chase the rhino away into the adjoining hills. Even as the guards’ efforts proved futile, the busy traffic on the highway slowly and gingerly weaved its way forward under the watchful eyes of the foresters, with the rhino being at times, hardly more than 20 feet away from some of the vehicles. The rhino took its own sweet time however, in moving away from the scene after some hours.

In the midst of all these – nature’s fury, tireless efforts by wildlife personnel and the grimy acts of unscrupulous poachers – I hope and pray that animal (and man) emerge from the present ordeal triumphantly stronger and hopeful.

Nippon steel in the family

The Second World War (1939 to 1945), the most “widespread war in history” affected hundreds of millions of people worldwide; it has affected me too, albeit in a small way. My grandfather (‘aata’) who was trained as a surgeon, was involved in WW II. He was a part of the British Indian Army Medical Corps, and had actively served in the war in Burma (now Myanmar), where the allies first stemmed, and then pushed back the Japanese juggernaut that was threatening the entire continent. Aata probably served in those frenetic battle-field medical stations just behind the front lines, where the freshly wounded would be immediately brought in and being a surgeon, he must have been involved in some pretty hairy situations. Anyway, aata was with the allied troops when they marched into Rangoon (erstwhile capital of Burma, now Yangon), recapturing it from the Japanese army.

My beloved Aata

When the war ended, aata was honourably discharged from the army. He returned home, now an Army Captain and bringing a very special object, a ‘spoil of war’ if you will. Aata was just a doctor, mind you; he was no warrior but when he came back from the war, he carried with him a warrior’s weapon – a Japanese samurai sword, a “katana”. 

The Imperial Japanese Army required all its officers to wear the sword and as a symbol of aggression, it must have been very effective. The unsheathed katana and the accompanying cry of “Banzai!” have remained enduring images of the belligerent Japanese army in WW II. The story behind the katana in our family is simple enough – aata prised loose the sword from the cold grasp of a dead Japanese officer lying in a paddy field. Steel from Nippon was widely regarded then as is now, as being the very best of fighting steel and the samurai sword which the Japanese Emperor Hirohito mandated all his officers to carry, was very sought-after by the Allied troops.

It was I guess in the early 1990s, that I saw our katana. My father drew out the sword from its maroon-coloured scabbard very carefully. It looked distinguished even after all the years; it was very slender and had a continuous curved blade. My father began telling me about the sharpness of the blade; the katana was quickly put to the test, first on a hapless water gourd and then again, on a few, fat potatoes. It ran through the veggies like a knife goes through butter. The veggies decimated, my father sheathed it back and I can still remember how pleased I was with the entire demonstration. The katana was not mounted or exhibited in the house; the reason for that I feel now, was cos of its history as a weapon of war. Instead it was kept high up (remember I was small then) on top of a wooden bureau, carefully rolled up inside a piece of large cloth.

For a few years, the katana was the companion of Nitul dada (the son of my father’s elder brother). In his teens, dada used to sleep with the katana under his bed, I suppose as a weapon against burglars. I can understand how as a boy, dada must have been fascinated with the katana. To my anguish, I was too small then to wield it. The katana is a single-edged sword; its razor-sharp cutting edge is a meticulous blend of unique Japanese steel called ‘tamahagane’. It must have been to protect dada from any accidents that the razor-sharp edge of the katana was blunted by repeated hammerings but it was sharp nevertheless, as the veggie exercise showed.

Shortly afterwards, aata and 'ai' (my grandmother) died, my parents and I moved out from our ancestral home and the memory of the katana faded. It was almost a year back while on a visit to our old home that I remembered the katana and I asked Nitul dada (now a 40-something father of 2 daughters) where the sword was. Dada did not know. I guess we have lost that little, history-laden bit of Nippon steel. Or is it even now, lurking in a long-forgotten corner of the house waiting to be taken out of its scabbard to be shown to a new generation?

The Mushroom as an Essential Ingredient of Magic!

It has been raining here quite a bit now and the ground has been sprouting all sorts of greens. Yesterday I saw a mushroom – entirely white in colour and as cute as a button. I plucked it to show my mother. When she saw it, she exclaimed, ’Bang-shaati’. I must explain here that in Assamese, the mushroom is called ‘bang-shaati’ or ‘bang- shota’, the word itself being a conjoint of ‘bang’ meaning ‘frog/toad’ and ‘shaati/shota’ meaning an ‘umbrella’. Therefore, the Assamese word for mushroom - ‘bang-shaati’ – literally means the umbrella of a frog. I tried to imagine a frog sheltering from the rain under the classic umbrella-like top of a mushroom, and surprisingly, that image came to my mind quite easily. As a kid, I remember how I used to collect mushrooms and play with them.

It is fun when you can recall buried-down remembrances from back when one is a kid; somehow the discovery of the tiny, delightful thoughts of a child who was you once, appeal instantly to the adult you are now. I discovered upon subsequent research that I was certainly not the only one who had fantasies about that cap-and-stem form. Tales involving the mushroom are rooted in myriad cultures and folktales.

The mushroom is sometimes called the toadstool – another reference to how the merry frog and the staid mushroom form an instant alliance, atleast in the mind. In German folklore and old fairy tales, toads are often depicted sitting on mushrooms and catching, with their tongues, the flies that are said to be drawn to that fleshy fungi. And surprisingly, it was just as easy for me to imagine a solemn frog planting its small behind on a mushroom to catch a breather, and catch some flies as well!

As I was searching for more tales, a long-forgotten wisp of an idea from childhood materialized suddenly. When I was a kid, I used to think that the mushroom was some kind of a house; of course, being small, it made logical sense to my kiddie mind that the people living in them must be tiny too!  And to my secret delight, I discovered that again I was not the only one who had the ‘mushroom-house’ idea. The mushroom has been frequently depicted in fairy tales as being an essential part of the gnomes’ identity. Gnomes wheel them around (I don’t know why!), live in them, use them as convenient props and otherwise, make a great fuss about this wonder of the fungi world. In the film ‘The Smurfs’ (2011), the legendary elf-like smurfs are shown living in their own wonder village with a clear, flowing stream and a charming wooden bridge over it, wild lavender blooming all around… and of course, houses made out of mushrooms with colourful yellow, red, orange tops! Other mythical creatures like fairies also conveniently rest under and perch upon wild mushrooms, when they are I guess, tired from all the fluttering around.

Thank God for mushrooms, frogs, gnomes, fairies and ....for imagination!

If a rhino could goose step

What would the unicorn be without its distinctive pointed horn? Probably just a horse or maybe, even a pony. Just as that large, spiraling horn gives the mythical unicorn its entire identity of invulnerability, purity and grace, so do the other individual oddities and bits in the animal kingdom lend their own touch of distinction and class to their holders. Just think – would anyone recognise a tiger if not for its singular black-and-yellow stripes, will kids ever draw pictures of elephants without their massive trunks; can you imagine a rattlesnake without the customary tchik-tchik of the rattle at the end of its tail? The answer to all these is ‘no’.

So imagine my surprise when I went to the city zoo last month and saw a horn-less rhino contentedly munching grass in its enclosure. It was a massive African White Rhino (the largest of all the rhinos) which naturally has not one, but two horns on its snout. The specimen I saw in the zoo however, was without its two traditional accessories. At first sight, I felt a strangeness cos it was the first rhino I’d seen without a horn. I experienced a funny feeling and later, I felt a bit sad too. Governments in Africa where the White Rhino is found, have undertaken de-horning of their rhino population in some measure in a bid to prevent them from being poached for their horns. Of course the humaneness of such an exercise is under scrutiny - to what extent, you may tamper with nature to protect it from man’s greed? Further, the rhino’s horn regenerates (the horn is solid keratin, the same stuff our hair and nails are made of) and so, de-horning does not serve as a lifelong safeguard.

To come back to our zoo rhino, I was so taken in by its strangeness that I ventured close to get a better look. The rhino must have already been de-horned when it was brought to our city zoo cos I don’t imagine such a procedure being undertaken here. There was a five-feet sturdy parapet all around the enclosure but I found a high mound of soil alongside where I could look down on the rhino. A few other people had also gathered around that spot. There was a man who lifted up his son on his shoulder so that he too, could get a closer view of the rhino. The kid asked, “Father, what is that?” His father replied, “Why son, that’s a rhino.” The kid was puzzled, “But where is its horn?” The father had no answer. As I climbed down from the mound, I honestly wished the rhino’s horns would grow back soon and it would reclaim its proud majesty.

A rhino’s horn grows back in typically, two to three years.