By Shakti Bhatt
Self-Portrait as Ghost
Self-Portrait as Sleeping Ghost
Self-Portrait on Delhi Street
Self-Portrait on Holi
Dotted Line
The Crotch of My Jeans
(1980 – 2007)
Annie Zaidi on the session about Indian Poetic Forms:
The evening began with me making emergency calls to Ashwini — had forgotten to organize envelopes — and Danish — would he please pick up blank paper and extra pens — before landing up a good 45 minutes early at the Attic, where the organisers of the miniature paintings sat at a little table, looked at me expectantly and offered me a chair.
I looked at the paintings, thought about how beautiful the photos would look with these as the backdrop, fretted about what we’d do if enough people didn’t land up or too many did, and paced about anxiously while the Attic staff laid out the ‘farsh’ and the chairs.
As people began to stroll in, I worried about whether to put the shoes inside or outside and whether there was a chance of them being stolen outside. Then I went about collecting money from the participants — and one would-be participant who could not attend because of a last-minute emergency, but showed up anyway to pay up since he had confirmed attendance (thank you, gentle person).
When Professor Shivaprakash called, unable to find his way from Regal, Monica kindly went down to fetch him. He arrived with another scholar from JNU and ten minutes later, we started the workshop.
While the good professor said several things about poetry in general, and more specifically about the historical contexts of forms and short forms like the haiku, I did not manage to take down everything.
However, I do remember that he had compared poetry to firecrackers.
Just like there are two kinds of crackers — the single dazzle-burst kind, like the anaar for instance, and the multiple boom-boom-boom kind, like the larhi — similarly, there are two kinds of poetry. The latter kind gradually reveals itself, one idea leading to the next, and culminating in one final burst that may be a big, definitive finale or a quiet fizzle. The other kind says all it has to in a very short space of time with a very limited use of words. The haiku for instance. Or a doha, a tanka or an abhang. Or the vachana.
He also said that these shorter forms could be equated with a Zen-like instantaneous illumination.
Prof Shivaprakash had chosen to concentrate on vachanas, a form of Kannada poetry from the medieval ages, and also the subject of a forthcoming book he is editing for Penguin India.
Literally, a vachana means ‘speech.’ Alternately, it also means ‘promise.’ A vachana he said originates from triplets in Kannada that was often sung by women, and often contained rural and/or domestic themes.
In the medieval era, vachanas were popularized by speaker-poets many of whom came from the artisan classes and as the form evolved, their poetry became a tool of critique, against both the existing modes of poetry and transmission of knowledge.
Poetry is comprised of meaning and sound, he said. And what these new speaker-poets did was to challenge the content of Sanskrit poetry while simultaneously changing the way it sounded. They were opposed to the use of ‘abhida’ or a referential language. A referential language would depend on figures of speech, such as similes. They felt that a simile is a substitute, and therefore nor the real thing. Only real experience ought to be the subject of poetry, according to the vachana poets and therefore, they often spoke of their own lives, their work and their immediate environment.
Professor Shivaprakash also discussed the two foundations of meter in poetry. One depends on the contrast between stressed and unstressed syllables, which is how it is in older English poetry. The other kind depends on the equivalence of syllables, that is, vocalic length, such as it is in a ghazal. However, meter, he said, is only one manifestation of rhythm in a poem. There is also the notion of a sprung rhythm, which is what vachanas use. Such as ‘we were the first that ever burst into the silent sea.’
In the Kannada vachanas, there are few end rhymes, but there is often an initial rhyme. The first or second sounds of each line may rhyme. This brought a different kind of symmetry to the language. One of the best-known, and Professor Shivaprakash’s favourite, vachana poet is Akkamahadevi. He had circulated copies of some of her work as samples that were given away to participants.
The session was opened up to questions later and several participants wanted to ask the professor tough questions. On the question of what exactly the form was like, he said that the thing about this form was that it followed no rules. It is rooted in the breaking of form, and therefore, it is difficult to ascribe rules to it. He was not sure that new poets will succeed in writing a vachana, or how to advise them to write it, but added that it is possible to write ‘a vachana-like poem’.
Towards the end of that discussion, I observed that forms seem to grow from one to the other, with new twists and variations leading to new names for the form. Such as the qasida giving birth to the masnavi, the marsiya and the ghazal and how the ghazal itself seems anxious to grow in different directions but seems not to be able to find a new name for the newer experiments.
That led to some talk of other Indian poetic forms such as the anthadi and the keh-mukarni (both of which we have seen many examples of in Caferati's forum), examples of which were read out and met with much delight.
The participants seemed more enthused by the idea of the naughtier, saucier keh-mukarni so that form was chosen for an exercise. Several people came up with instant verses which were read out to much merriment and blushing. (Note to participants: do post your efforts in this thread, if you don’t mind.)
Though I had not read mine out, I had written this one:
There’s such black in his eyes
Black his tongue, black his lies
Black as coal, black as a rai
Your beloved? No, the kadhai.
I lick wet, salty, spicy skin;
I bite, I suck, I sigh, then grin.
Who gives so gives so good, I wanna hollah?
My wife? No, friend, the Bhutta wallah!
Distance does not make you falter.Jeet and Shakti made being in Delhi a little easier. I think they made this city more tolerable for a lot of us.
Now, arriving in magic, flying
and finally, insane for the light,
you are the butterfly and you are gone.
—Goethe.
We actually live in the same city."When I got back home to Bangalore the following day there was a mail from her waiting for me. After her usual high-spirited salutations, she said, "
You left me with a mysterious note. We live in the same city... of writing? suffering? ambition?"
marvellous short stories that bring bourgeois Indians to life — their obsessions with servants, food, religion and relatives."The judges for the TFA award had similarly applauded Shakti's "
developed and mature voice"and described her stories as "
extremely well-plotted and contextualised."She would, without doubt, have blossomed into an important Indian writer.
(from the journals of Shakti Bhatt)
Brilliant moon,
Is it true that you too
Must pass in a hurry.
-- Issa
(from the journals of Shakti Bhatt)