namdeo dhasal - poet and panther - hovell - ocrring

8/10/2019 Namdeo Dhasal - Poet and Panther - Hovell - OCRRING

1/19

NAMDEO DHASAL: POET AND PANTHERAuthor(s): Laurie HovellSource: Journal of South Asian Literature, Vol. 24, No. 2, MISCELLANY (Summer, Fall 1989),pp. 65-82Published by: Asian Studies Center, Michigan State UniversityStable URL: http://www.jstor.org/stable/40873091.

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2/19

NAMDEO

DHASAL: POET AND

PANTHER

Laurie

Hovell

To read

NamdeoDhasal's

poetry

s

to

step

nto the

slums

nd

streetsf

Bombay;

t

s toenternto centuries-old

istory

f

both

overty

and

vitality.

Dhasal was born

Mahar,

n Untouchable

n

Hindu ndia.

But Dhasal and millions f

Maharswill not die Hindus. Since

1956,

Dhasal

and an estimated ix millionUntouchables ave converted o

Buddhism

s a result f the fermenttarted

y

Dr. Bhimrao

Ramji

Ambedkar

1892-1956).

Dhasal

is both

poet

and a Panther.

His activities eflect he

political,

ocial and

literary

imensionsf the

arger

Dalit movement.*

In

1972,

Dhasal foundedhe Dalit

Panthers,"

political roup

oncerned

with he

rights

f

India's Scheduled astes nd soon he burst

n to the

Marathi

iterary

cene withhis book of

poems,

Golpitha, shocking

depiction

f

Bombay's

lums nd brothels.

"Dalit" means

ppressed,

owntrodden.

hasal's

poetry,

s

that

of the argerDalit movement,annot e separated rom tshistorical,

political,

nd social

ontext.Dalit

poems

have

purpose;

he

oets peak

about

nd

for

community.

omeof these

oets

ay

that

f

their

olitical

and social

goals

were met

tomorrow,

hey

ould

stop

shouting,

nd

writing.

The

following oems

re from

hasal's

Thi

ytt

Kanchi Thi

lytt

What

GradeAre You

n,

What

Grade?)

published

n

1982. Here

we find

him n

a

reflective ood.

By

this

ime,

he

Dalit

Panthers ad

already ndergoneeveralncarnationsndsplitsndDhasal's healthwas

bad. His

anger

nd

rebellion ad

reached

peak

n

Golpitha.

The later

book,

What

Grade,

findsDhasal

stepping

ack.

In

the

poems

n

this

volume,

Dhasal

meditates n how

far

the Dalits

have come

since the

Buddhist

onversion.

He reflects

pon

Ambedkar'

position

nd his

influence

n

the

ommunity

n

contemporary

ndia.

He

considerswhere

theDalit

community-united

r

divided-might

e

heading.

*For a study f Ambedkar nd theDalit movement,ee Eleanor

Zelliot,

"Dalit-New

CulturalContext

for an

Old Marathi

Word,"

Contributionso

Asian

Studies,

Vol.

XI,

1975.

65

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3/19

SOME

BACKGROUNDN

AMBEDKAR

Dhasal and

Ambedkarwere born

Mahars,

members f

an

Untouchableubgrouphose ccupation as the isposal fdead nimals.

Traditionally,

ntouchables

erenot llowed

oenter

emples

r use wells

used

by

caste

Hindus. Their hildren ould not

enter choolsbut were

forced

o isten o the

essons rom utside. Untouchables

ould not

ive

inside he

village

with aste

Hindus. Their

very

ouchwas

considered

ritually

olluting;enerations

go,

f

n Untouchable's

hadow

assed

ver

a caste

Hindu,

he aste

Hindu

equired

series f

purifying

ituals.

This

had been theUntouchable's

eritage

or

many

enturies.

But

Bhimrao mbedkar

anaged

o

acquire

n

education

hroughthe

upport

f

private

cholarships.

mbedkar ent o

study

tColumbia

University

s

well as

in

London nd

in

Bonn.

Finally,

he returned

o

India

n

1923 as a

barrister,

eterminedo achieve

political

nd

social

rights

or ndia's Untouchables.

Ambedkar ecame

a

prominent

olitician

nd

helpedpass

laws

which

made

untouchability

nd ts

practice

llegal.

He obtained

rom he

Indian

government

quota

system

or Scheduled

Castes

for

filling

government

ositions,

heUntouchables

omprising

hemain

egment

f

this lassification.ut fter ears fstruggle,mbedkarinallyaveup

any

hope

of

changing

he

Untouchables'

osition

within he Hindu

hierarchy.

e

rejected

induism,

religion

hich e felt ad

oppressed

his

people

for enturies.

n

October

f

1956,

ust

twomonths

efore is

death,

Dr.

Ambedkar

ed a

mass conversion

f ex-Untouchables

o

Buddhism,

conversion

n

which

alf million

eople

took

hevows

to

become

Buddhist

aypersons.

Since

then,

n estimated

ix

million x-

Untouchables

aveconverted

o Buddhism.

66



4/19

AMBEDKAR: 1978

EQUALITY

FOR

ALL

OR

DEATH

FOR INDIA

After his

I'm

not

going

o write

nything

btuse

Poetic wists nd counter-twists

are not llowed

5 Don't misfire:

the arth

might

e there r not

Straightuickgrab

t

by

theroot

This

country

rows

ike castor il

plant

10 We love its worthlesseaveswithouteason

We havebeen

drooling

We

play

with

a strand f

spit

They

don't

ccept

ur

gift

f ove

15

Theybetray

hemselves--

as

if

you

could

carve

lump

utof

your

wn

flesh

and

eave

t

festering

n

a thick

loody

tream

They

re

fired

p

with heir

wn

egotism

They

re

possessed

y

neuroses

20

Killing,

iolence,

loodshed

They

re

polluted

y

this ottentench

They

make

veryone

nto n

Oedipus

They

want

artition

They

want iots

25

They

want o turn

umans

ntodemons

Theywant oseehumanityestroyednemore ime

Ashes

nd

skeletons

Their

ongs

f

death

Their

body/their

rain/theirss

30

their

rief/their

lood

Are

they

he

nly

nes born f

mothers'

ombs?

The rest

re from

atsand

dogs

What n

illusion

hey

ive

n

They re slaves otheirmotions

35

Lust and

thirst

Their

dreamy

mind-chariot

alls

part

They

deny

he

cceptance

f

ife

67



5/19

They

ift heir

aces nd

spit

t

the

ky

Do

they

hink

hey

ould

pollute

he

ky?

40 Theirfaces

re blackwith

hame

Does

condemning

omeone lse's

sanctitytake

way

theirwnsins?

They

hould

top

now

They

hould

hange

ow

45

Instead f

ooking

or he

plinter

n

somebody

lse's

eye

They

hould

et

theboulder

utof

their wn

You've

gone

beyond

the

power

n

your

tatue

You're evenbiggerhan hename f the ountry

50

You werenever

stiff

aying

en

The stream f

your

houghts

transformed

ur ives

How could

we

ignore

he

ruth?

We

want o become

ikethem-those

hosewisdom

lluminates

55

We want o be

like them-those

ho

rest

n

the

deep

shade

of a

tree

The inner

oice s

honest

You

weren't

bigot

You bent

he imes o

your

will

What

eemed

mpossible

60

you

dropped

n

our

aps

You stand adiant

efore

s

You neverhida

secret

My

lifewas

clear s a

crystal

that

lashed

eyond

eath

65

You became

he entral

igure

or ll

Dalits

Those

who

spoke

gainst

ou

those

who ridiculed

our

work-

you

didn't

et

ngry

with

hem

You

planted

our

eet

n the

wild-spinning

arth

70

and stood

ikea rock

against

heir

mistaken

eliefs

The harshwords

hat ame

outof

your

mouth-

their

urpose

was

liberation

In

your

heart

ou

storedolerance

75

In

the

ameheart

tirred

volcano

f

revolt

Your

revoltwas

notblind

nd

dumb:

68



6/19

to

change

yourself

as

to

change

he

world

New

eyes,

new

heart

Your

faith

was

in

awakening,

ot

revenge

80

awakening

orn

f

study,

f

duty

Your

reputation

asn't

false

You

grabbed

he

banyan

ree

y

the

roots

Weapons

You

didn't

ake

hem

ut

ust

to

fill

your

elly

85

You

unleashed

hem

gainst

njustice

You

did

a

post-mortem

n

the

gods

Satvi,

that

ate-reckoning

oddess,

you

cut

off

her

nose,

snubbed

t

You threwhebarrenalesofheaven ndhell

90

into

he

gutter

You

fucked

he

33

crores

f

cocksuckers

ithout

aring

You

set

the

water

n

fire

The

sky

ame

storming

own

at

your

ommand

95

and

the

easons

walked

heir

way

threaded

ith

old

You

took

n

the

world

You

played

with

ire

You playedusmusic nthe torm

Suffering

100

the

root

f

suffering

freedom

rom

uffering

the

path

f

freedom

You

warmed

o

the

ursed

arth

to

meet

with ow

ones

105

to

part

rom

oved

ones

tofeelunfillableesires

the

meaning

f

all

this

s

suffering

the

meaning

f

birth

s

suffering

the

meaning

f

old

age

is

suffering

1

10

the

meaning

f disease

s

suffering

the

meaning

f death

s

suffering

O heir

f

conflict

The

man

who

gives

good

to the

ong

nd

short

you

made

him

ransparent

115

We see

through

nd

beyond

very

man

69



7/19

They

believe

people

re

absolutely

lind

They

believe

people

re ow

They

believe

eople

re slaves

They

fearhuman

hadows

120

They

wear rmor eadto toe

They

et

anthills ise

up

around hem

till

hey

mother,eethe,

nd

spitup poison

After

his

nothing

bscure

s to be

written

Plow thewhole

hing

with

donkey's

low

125

EQUALITY

FOR

ALL

OR

DEATHFOR INDIA

and

on theheart

arved

AMBEDKAR:

1978

Translated

y

Laurie

Hovell

and Asha

Mundlay,

with

Jayant

arve

NOTES

The

"we" and

"they"

n

the

poemmight

e

thought

f as

we,

the

Dalits,

the

oppressed,

nd

they,

he aste

Hindus.

28-29:

This s a reference

o theBuddhist

deal of

enlightenment.

82: The

Buddha ttained

nlightenment

nder

banyan

ree.

87:

Satvi s a

Hindu

goddess

who,

in

the

mythology,

isits

newborn

childrenndwritesheir ate cross heir oreheads.

91 The number

f

Hindu

ods

s sometimes

etermined

s

33 crore.

(A

crore

s 10

million.)

99-102:

Dhasal s

speaking

f Buddhism's

our

Noble

Truths:

1)

Suffering

s

inherent

n

existence.

2)

The root

f

suffering

s

greed,

hatred,

nd

delusion.

3)

Freedom

rom

uffering

s

possible.

4)

The

way

to

freedom

s

the

ight-foldath.

124:

A

donkey's

low

is

particularly

nauspicious.

A

cow's

plow

is

auspicious.

70



8/19

AMBEDKAR:

79

Your followersct

ike false

gurus

Theyuse a loinclothor tieand babble

Their

heritage

s

mother-fucking

Like Yama fucked

ami,

they

uck

heir

isters

5 These

mpotent rjuns

f countless

enerations-

all

they

an do is

pop

some

virgin's

herry,

he

un

n

their

lood

This

bubbling

mass

who

will

pop

it with

pin

This sad lonesome

ain,

where s it

going?

10 Won't

somebody

etthis

ity

n fire?

Your death s

consideredmonumental

I

saw it from he

yes

of a

commonman

Therewas no

oy

in

your

eath,

o

sorrow

The real man

ivesbefore eath

15 The rest s

simply

ust,

wirling

ust

In

place

of death

'm

trying

o establish

Beauty

This s the

proclamation

f bread

This s the

parliament's

rothel

20

This

country

e call Mother

sleeps

with he

god

of wealth

and

time s

becoming

more

rthodox

The

life

n

my

heart

ecomesworthless

s dust

Green

reams ade

before

my

yes

25 Now whocan weworship?

Translated

y

Laurie Hovell

and Asha

Mundlay,

with

Jayant

arve

NOTES

1-2: Dr. Ambedkarsuallywore western-styleuit ndnever dopted

the

khadi

homespun

otton)

ress f

the

ndian

National

ongress.

The

lines

mply

hat is

followers

ttempt

o

mitate is

dress

but

don't

get

t

quite

right.

71



9/19

4:

In

the

Vedas, Yama,

the

god

of

death,

nd Yami are brother

nd

sister.

gnorant

f

the aws

ofthemortal

orld,

ami wants o

sleep

with

her

brother.

He banishes

er,

but she

repents,

nd he takes

her back.

This s the

rigin

f the

Diwali

Festival

f

Lights)

oliday:

n thefourth

day

ofthefestivalrothersonor heiristers.

5:

In

the

Mahbhrat,

he

hero

Arjun

as to ive for

year

s a

eunuch,

whilehis

wife erves

he

king

s

a maidservant.

72



10/19

AMBEDKAR:

1980

1

You

died

butdidn't

nd

Like

us,

you

slept

with

your

wife

You

had

children,

ut

hey

idn't

lap

n

thebreeze

We

grew

up

like

this,

ike

that

5

butour children

ouldnever

gnore

our

ffection

Academician/

echnician/

olitician/

cientist

Philosopher

These

mendefine

ou

some

way

or

another

You lived ike a man

10

No

acting

n

it

no dramatics

no

imitation,

o

imitators

Now

this s old stuff:

they

wouldn't

ouch s when

hey

ave

us

water

15 Now

this s old stuff:

theymadeus sitoutside he chool n theveranda

Now this

s

old:

they

wouldn't et us see

theblack nd

white eet f

Vithoba

20 Now

they

nd we are the

ame

This

world's ocialism

This world's

ommunism

And

your

deas-

we've

put

hem o the est

25 The implications this:

our shadow an cover

ur feet

2

We curse

you

too,

but

you

gave

us

the

ongue

We even sink

you

n

the

water,

ut

30 yougaveus thewater

We've

done

things

o

you,

but

anything

an

be doneto

you

73



11/19

Yet the

uestion

f

my oyalty,

myhonesty

35

still

emains

Whoare

you?

Who were

you?

Whose re

you?

3

The times re

yours

40

but

your

eople

till

uffer

A mendicantan be primeministerere

but

Mang

can't,

nor

Bhangi

In

front f

the

hair,

he

parliament's

rice

s less

In

front

f the

aw,

the

prostitute's

rice

s

less

45

I

saw

one

thing

n

all

this:

the

wheel f

the easons

omes

o us

equally

You,

like the

wheel,

were

qual

to all

4

It was a

Friday

An

arithmetic

ook,

slate,

50 and

one

piece

of

chalk-

Mama

got

them

rom

hebazaar

She

was tired

hat

ay

In

the

ight

f the

brass

antern

she

had me

massage

erfeet

55 Then hesaid

'Baba-until

fall

sleep

take

look

at this

ook

I

never earned

but

you

do one

thing

60

Start

our

ducation

and

trace

'B'

for

Babasaheb

Mostkids

tart

ith he

etter

orGanesh

but

Babasaheb

was

more eautiful

than hat odwith nelephant'sace

65 So don't

race

ShriGanesh

The lord

of the

people

s

never

gly

74



12/19

He

comes

from

mong

men

True

Holy

Beautiful

70

True,

holy,

nd

beautiful

this

s

Babasaheb

Ambedkar

orelsetherest fthis ookmeans

nothing

5

While

was

writing

his

3

o'clock

struck

75

I

know

need

drink

but

don't

feel

ike

having

ne

I

only

want osleeppeacefully

to

wake

up

in

the

morning

nd

see

no

varnas,

o castes

Translated

by

Laurie

Hovell

and

Asha

Mundlay,

with

Jayant

arve

NOTES

14:

If

a caste

Hindu

gave

water

o an

Untouchable,

hey

would

pour

t

from

bove

and

be careful

otto

touch

himfor

fear f

ritual

ollution.

Even

the

ouch

f

an Untouchable's

essel

was considered

olluting.

16:

Untouchables

ere

not

llowed

nside

chools

ut

had

to isten

o

the

lessonsfromhe choolveranda.

19:

Vithoba

s

the

god

of

the

mportant

hakti

devotional eligion)

ect

of

Maharashtra.

ntouchables

umbered

mong

he

pilgrims

f

the

ect

and

were

aint-singers

n

the

00

year

ld

tradition,

ut

until

ndependence

in

1947,

they

were

never

allowed

inside

Vithoba'

chief

temple

n

Pandharput.

note

by

Eleanor

elliot)

21-23:

Dhasal

in

his

maverick

olitical

areer

has

joined

both

the

communistsndthe ocialists,s wellas theCongress arty.He implies

here

hat ll

these

political

roups

till

hold the

now

ex-Untouchable

s

defiling.

Zelliot)

75



13/19

26:

In

the

ast,

Untouchables

eremade

o iveoutside

he

illage

walls.

As an Untouchable's

hadowwas

heldto be

polluting,

e

was

normally

not llowed

o enter

he

village.

But t

high

noon,

when he

hadowwas

covered

y

the

feet,

n Untouchableould

enter he

village. (Zelliot)

27-30:

The

speaker

cknowledges

hat

mbedkar

mpowered

heDalits--

without

mbedkar,

hey

wouldnot

havebeen onscious

f their

osition.

Ambedkar

ought

or

heir

ights

o

enter

emples

nd

to

get

water rom

public

wells.

Any

power

hey

ave

to

speak

gainst

im

now

s

power

that

e

gave

them.

42:

Mang

and

Bangi

are subcastes

ithin heUntouchable

ommunity.

Mangs

traditionally

ade

ropes,

nd

Bhangis

leaned

atrines.

60:

Traditionally

he

first

yllable

hat

hildren

earn s

"shri,"

which

means

"honorable"

nd refers o

the

Hindu

god

Ganesh,

or

Ganpati.

Ganesh

s an incarnation

f Shiva:

he has the

body

f a

man

nd

thehead

of an

elephant.

Ganesh

s a

particularly

opular

od

n

Maharashtra.

78:

Varna eferso

the lassical

our-foldivision

f

Hindu

ociety.

The

Manusmriti

peaks

of four

varnas: the

Brahmins

the

priests),

the

kshatriyas

the

oldiers

nd

rulers),

he

vaishyas

the

merchants),

nd the

shudras themenialworkers).Traditionally,ntouchablesre seen as

adishudras;

hey

re

so low that

hey

re

noteven

ncluded

within he

varna

ystem.

76



14/19

WHAT

GRADE

ARE YOU

IN,

WHAT

GRADE?

Whatgrade reyou n,

what

grade?

Have

you

rough-housed

made

t bounce

5

sunk

even

hands

eep

tell

oh

tell

If

you're

hungry:

at

husk.

For

sleeping:

rock

Done

that?

Have

you

fucked

menstruating

oman?

Fucked

her?

10 Dragged

round

hedead

cattle?

Dead

cow?

Rubbed

he

grindstone?

rindstone?

Know

what

hayale

s? Cow

gut?

Saved

stale

bread?

Ate t?

Sucked

he

marrow?

Marrow?

15

Fried

he

gibblets?

Gibblets?

Have

you

fondled

ny

breasts?

Breasts?

Kissed?

Kissed?

Filled

thehole?

The

hole?

Made

your

ockswell? Yourcock?

20

Knocked

nyone

p?

Knocked

er

up?

Done

it from

he

back?

The back?

Done

it

twice

n

one

night?

Twice?

You

have

otsof

gaps

What

grade

re

you

n?

25

What

grade?

Translated

by

Laurie

Hovell and

Asha

Mundlay,

with

Jayant

arve

NOTES

This s the itle oem fDhasal's1982 ollection. hasal'sexplicitexual

references

re

shocking

n

a

society

n

which,

p

until

few

years

go,

cinema

ouples

were

not

even

allowed

to

kiss

on screen.

Most

of the

things

hat he

peaker

sks

about

would

be

especially

aboo for

caste

77



15/19

Hindu: for

example,

having

ntercourse

ith

menstruating

oman s

considered

olluting.

In

Brahmin

omes,

menstruating

omen re not

allowed

n

thekitchenr

near he

odhouse.)

Eating

eef s also taboo

for

caste

Hindus.

The

speaker,articularly

n

the ections n

beef-eating,

ells

about heDalits'

heritage

f

poverty.

9: Hindus onsider

menstruating

oman

itually

olluting.

10:

Traditionally,

ahars

isposed

fthe

arcasses fdeadanimals.

The

cow,

though

acred

o Hinduswhile t s

alive,

s

impure

hen ead.

The

Mahars ometimes

tethemeat

rom he ead

attle,

ndtheir ontact

ith

dead cows both

reated nd

perpetuated

heirUntouchable

tatus. The

Mahar's

poverty

ssured heuse of

every

art

f the ow.

12:

Hayale

s the

arge

ntestinef a cow.

78



16/19

JUST

A

BIT MORE

TIME

Just

bit

more

ime,

my

darling

Just bitmore ime

Hold

on somehow

Suppliesmay

ome,

they

may

not

5

They

have

captured

ur

bodies

They

have

captured

ur

breath

But the

antern

n

our

hearts-how

an

we

blow

t out?

Injustice

oes

notfall

with

heharvest

Or come

pouring

own

n

season

10

These

days

will

pass

Just

s summers

ass,

rainy

easons

ass

Hear-in

thedistance

Revolution

umbles

verywhere

You

hear t?

Translated

y

Laurie

Hovell and

Jayant

Karve

79



17/19

ABOUT

SATAN

These

days

certainly

don'tgo aroundwith cross roundmyneck

I

said

to

her

Why

don't

you

write

couple

ines

bout atan n

the

house

5

about

he

ruel

ittle

ames

he

plays

with

your

ife

how

he

carries n

noisy

nd

naked

how

he

gets

hard-on/

oses t

and

finally

alls

down

ired,

uiet

n

his own

house

When

he

feels

should alk

f the

carlet

mohur

n

bloom

10 aboutus

walking

and nhand nthe ands f the ea

fondling

he

waves

that re

white irds

stealing

corner

f

privacy

nside

he

house/

utside

to

merge

with

ne

another

. .

These

days

can't

do

this.

I

am

like

Satan.

15

For

my

Satanic

port

I

need

thousandsf

witnesses

I minglewith hem,mixwith hem, ecome ike them

If I

can,

caress heir

leasures

nd

pains

If

possible

even

sharewith

hem

20 If

nothing's

ossible

dance ike

bearon a

leash

These

days,

very ay,

she

tunes he

ambourand

sings

like

a

ruffled en

before

acrifice

Eggs

with

lack

beauty

pots

Bread

madefrom

craps

25 Thefirstraughtfhomebrewna cup

Hot

blood

for

condiment

Narcotic

itten

ongue

Can

Satan

verbe

too

ntimate ith

umans?

I

am

intimate ith

er

30

Does

a devil

ver

isten o

the tereo

Watch

TV?

Spiff p

his

house? Need

privacy

Satan

fears

ight

I mergewithight

After

ark

my

oul s

restless

35

Satan

grabs

hold

of

her,

rushes

er

ips

rapes

her

80



18/19

I

said

to

her,

write bout

his emon

n

the

house

And that

he

could

notdo

Now

Satan's

turn

as come

40 surrender ind, oul,

body

and

put

cross

round

is

neck

Translated

by

Laurie

Hovell

and Asha

Mundlay,

with

Jayant

arve

NOTES

All

italicized

words

ppeared

n

English

n

the

riginal.

Dhasal

uses the

English

word

Satan"

n

his

poem.

To

an

American,

he

term

resonates

with

meanings

rom

he Christian

radition.

But to a

Marathi-speakerhewordmust oundfresh, oreign.Dhasal livesin a

part

f

Bombay

where

Buddhists

ive next

o Hindusnext

o Christians

next o

Muslims;

hristian

mages,

uch

s

crosses,

re

part

f

hiscultural

milieu.

In

the

poem

Dhasal

also talksof

other

foreign

hings sing

English

words:

tereo, V,

privacy.

Again,

hese re words

amiliar

n

our

culture,

ut

to

a

Marathi-speaker

hey

might

ound

cosmopolitan,

modern.

3-4: Dhasal's

wife,

MalikaAmar

hekh,

s

also a

poet.

Her

father as

thewell-known ommunistolk inger, mar hekh.

9: The

mohur ree s a conventional

omantic

mage.

15-20: Dhasal has

acquired reputation

or

his

public

ntics. Before is

health

ailed,

Dhasal

made namefor

himselfs a

drinker,

man-about-

town,

nd

political

maverick.

21:

A

tambouras a

four-stringed

nstrument,

trummed ithout

rets

s

a

backgroundccompaniment

o voice or other nstruments.

23:

Probably

metaphor

or woman's reasts.

81



19/19

24:

In

Marathi,

he

phrase

s

"seven-grained

read."

In

American

English

his ounds ike

health

ood,

ut

n

Marathit

connotes

overty:

there sn't

enough

f one kind f

flour;

he

remains f sevendifferent

kinds f flourmust e mixed.

27:

Literally

a chandol-bitten

ongue."

The chandol

s a

bird;

here he

image mplies drug-induced

tate.

82

namdeo dhasal - poet and panther - hovell - ocrring

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