गातेको ! मानोतान सुंदर मनोज हेम्ब्रॉम ऑलाक् आर मित् टेच् हॉड़ कहनी पाड़हावपॅ
। इंगरेजी तॅ तोरजोमाव कादाय मानोतान रंजीत कुमार हाँसदाक् ।
साथियों ! पेश-ए-खिदमत है जनप्रिय लेखक श्री सुंदर मनोज हेम्ब्रम का मूल
संताली में लिखा और एक कहानी । मूल कहानी का संताली से अंगरेजी में अनुवाद किया है
श्री रंजीत कुमार हंसदा ने ।
दोनों महानुभावों को हमरे तरफ से बहुत-बहुत आभार !
O̠ka
nakha: 'Purub-pạchim' se̠ 'utạr-dạkhin'
Original
Story in Santali: Sunder Manoj Hembrom
7th July 1984: Ragda Murmu do̠
tihin͂ ge̠ ye̠ go̠c̓ e̠na. Atō re̠n mare̠ mạjhi ye̠ ta͂he̠ kana. Umạr te̠ do̠
tar̠am laha ge̠ye̠ ta͂he̠ kana. Parko̠m re̠ go̠c̓ rap-rapa. Ho̠r̠ ko̠ ho͂ ko̠
se̠te̠ro̠k̓ kan ta͂he̠na, mucạt̓ dho̠m me̠t̓ n̓e̠pe̠lo̠k̓ lạgit̓. Ato̠ ho̠r̠,
pe̠r̠a-purhu ar hapr̠am ko̠ bạy-bạy te̠ko̠ jarwa ēdēk̓ kan ta͂he̠na ar ‘to̠pa
baye̠’ lạgit̓ kaath re̠yak̓ baksa ar e̠mante̠yak̓ ko̠ be̠naw jut e̠t̓ ta͂he̠na.
Ạdi maran͂ khapra o̠r̠ak̓ pe̠ thar te̠, tala re̠ faylaw raca ar mit̓
nakha re̠ fe̠dle̠ tạli sạr̠im latar re̠ mitte̠n dhinki ar mitte̠n janti, mit̓
lad̠ak̓ ge̠; ade̠-pase̠ re̠n ho̠r̠ ho͂ o̠nde̠ ge̠ hur̠u ririt̓ kō hijuk̓ bad̠ay
kan ta͂he̠na, o̠na e̠yạte̠ mit̓ sade̠. Kulhi nakha saman͂ re̠do̠ tạli chạpri ar
o̠na latar re̠ maran͂ utạr baran͂da ar baramda saman͂ kulhi ar̠e̠ re̠ hasa pindạ
ce̠tan re̠ tēngu te̠ mitte̠n mare̠ mōta sarjo̠m khunti. Bar̠gi nakha re̠do̠
gōd̠a; gạy-dangra, me̠ro̠m-bhidi te̠ pe̠re̠c̓. Kudạm sati latar jilin͂ mat̓
dang re̠ ayma utạr ce̠lan ar o̠na re̠ parwa ma pe̠re̠c̓. Mit̓ jamana re̠do̠ kō
lạy e̠t̓ ta͂he̠na; ạsul marak̓ kō ho͂ kō ta͂he̠ kan takowa ar sạndi, sim kō ma
nit̓ ho͂ dhaba pe̠re̠c̓ ase̠c̓-tase̠c̓. Ōna ēyạte̠ ge̠ “maran͂ o̠rak̓” kō
me̠tak̓ kan ta͂he̠na uniyak̓ o̠r̠ak̓ do̠ …atō re̠n ho̠r̠ ko̠ do̠!
Pe̠ya ho̠po̠n kō ta͂he͂ kan taya: mitte̠n ko̠r̠a ar
barya kur̠i. Jo̠to̠ kho̠n lạtu do̠ kur̠i; n̓utum do̠ Fulmuni, tala
re̠do̠ ko̠r̠a n̓utum do̠; Be̠tka ar hudin͂ utạr do̠ Rasmuni.
Ko̠r̠a do̠ se͂r̠a lahak̓ re̠ge̠ ye̠ go̠c̓ laha ye̠na pase̠c̓ ruwạ e̠yạte̠.
Maran͂ ic̓ kur̠i do̠ bay e̠ par̠haw acu dar̠e̠ wade̠ya. O̠na ēyạte̠ bhage̠
macha o̠r̠ak̓ n̓e̠l kate̠t̓ ato̠ sur macha re̠ge̠ ye̠ bapla bidạ kade̠ya. Kạtic̓
kur̠i ma kạtic̓ kho̠n ge̠ par̠hak̓ re̠ ạdi jhu͂k…Miso̠n skul re̠ye̠ bhurti
ke̠de̠ya. Par̠hak̓ re̠ ạdi tạpis e̠ ta͂he̠ kana. Metrik bidạw do̠ ‘first
division’ te̠ ye̠ pas ke̠da.
He͂ adọ tho̠r̠a Rasmuni babo̠t te̠ bōn baday le̠ge̠.
Miso̠n skul re̠ par̠hak̓ ar ‘boarding’ re̠ kạtic̓ khon ta͂he̠ e̠yạte̠ Kristan ạri-cạli
ye̠ kusi ada. Ce̠dak̓ ban͂: ho̠r̠ do̠ jahanak̓ ge̠ kō me̠n, me̠nkhan nōkō
‘missionaries’ do̠ go͂ro̠-go̠po̠r̠o̠, ho̠r̠-sēwa ar ho̠r̠ ạkil ko̠ re̠do̠ ko̠
laha bar̠aya. Me̠nkhan bo̠do̠l te̠ Kristan dho̠ro̠m ko̠ ango̠c̓ acōwa. Me̠nkhan
Rasmuni do̠ ayak̓ bud-ạkil te̠ge̠ Kristan dho̠ro̠m e̠ apnar ke̠da. Pase̠c̓
sahe̠b ko̠wak̓ ạri-cạli, be̠naw-ta͂he̠n, ar pase̠c̓ Kristan pạtyạw ạdi a͂t e̠
kusi wada. O̠na e̠yạte̠ ge̠ ‘Board bidạw’ laha re ‘information correction form’
re̠ n̓utum e̠ bo̠do̠l ke̠da: Rose Mary Murmu. E̠kal te̠ sahe̠b
le̠ka ge̠. Ado̠ nito̠k̓ do̠ Rasmuni do̠ Rose Merry ro̠r̠ ạcuk̓ ge̠ye̠ kusi a.
Ato̠ re̠n ho̠r̠ ho͂ o̠nka ge̠ ho̠ho̠ ko̠ e̠ho̠p̓ e̠na ar abu ho͂ o̠nka ge̠ bo̠n
n̓umēya…laha se̠c̓ kạhni re̠do̠.
1970 sal re̠ metrik do̠ ye̠ pas ke̠da. Laha se̠c̓
parhak̓ ho͂ye̠ me̠n jo̠n͂ kan ta͂he̠na. Me̠nkhan, ac̓ baba Ragda Murmu ye̠ me̠n
ke̠da: “Biti, ayma ye̠m parhaw e̠na, nit̓ do̠ bapla kam huyk̓a. Jạsti
par̠haw le̠n kan ho͂, ja͂wa͂y se̠dra muskil.” Bay me̠t̓-lutur ada ac̓
baba wak̓ me̠njo̠n͂ do̠; ce̠dak̓ je̠ ako̠ o̠r̠ak̓ saman͂ re̠n mahaso̠y ko̠r̠a
re̠ ye̠ kusi akan ta͂he̠ kana. N̓utum do̠ ta͂he̠ kan taya: Jibo̠n Hembrom. ‘I.A.’
pas kate̠t̓ mahaso̠y nukri re̠ ye̠ bo̠lo̠ akan ta͂he̠na. Pun bo̠yha kō
ta͂he̠kana. Ac̓ ge̠ jo̠to̠ kho̠n maran͂. O̠na ato̠ re̠ un jo̠ke̠k̓ do̠ nukin
ge̠ jo̠to̠ kho̠n jạsti ‘parha-likha’ ho̠r̠. Baplak̓ ho͂ kin me̠njo̠n͂ kan
ta͂he̠na, menkhan Jibo̠n ac̓ baba, o̠ko̠y do̠ ‘Ojha guru’
ye̠ ta͂he̠ kana, ac̓ re̠n ko̠r̠a isại kur̠i sa͂w te̠ bay bapla acō way kan
ta͂he̠na. Usạra ge̠ ado̠ no̠wa ako̠t ho͂ caba ye̠na. Ko̠r̠a ac̓ baba do̠ bin̓
ge̠r te̠ye̠ go̠c̓ calawe̠na. Ac̓ go̠go̠ ye̠ ako̠t le̠t̓ ge̠ya, me̠nkhan ko̠r̠a
wak̓ jid saman̓ re̠ ac̓ go̠go̠ do̠ bay dar̠e̠ le̠na. Mahaso̠y ko̠r̠a tho̠r ar
o̠na ce̠tan re̠ jo̠to̠ kạtic̓ bo̠yha wak̓ bhar uni ce̠tan re̠ge̠. Hudin̓ utạr
kin barya bo̠yha do̠ skul re̠ kin parhak̓ kan ta͂he̠na.
Nito̠k̓ ma ar mite̠n jhamela: Rose Mary ma ac̓
mo̠to̠c̓ kur̠i, ac̓ dada maye̠ go̠c̓ laha ye̠n ar ac̓ didi ma kō ja͂wa͂y laha
kēdē. Ac̓ baba Ragda Murmu kajak̓ e̠ ne̠ho̠r e̠na Jibo̠n ac̓ go̠go̠ the̠c̓ je̠: “ko̠r̠a
do̠ ghar-ja͂wa͂y le̠ ēdē ye̠ya. Ar ale̠ re̠n biti yak̓ sana te̠ ko̠r̠a ho͂ isại
dho̠ro̠m te̠ bo̠do̠lo̠k̓ ho̠yo̠k̓ taya. Ape̠ re̠n ko̠r̠a ho͂ye̠ rạji ge̠ya. Ma
kuli ye̠pe̠.” Kulhi saman͂ or̠ak’ ge̠ ta͂he͂ kana tho̠r; roj hilok kin
calak̓a Ragda har̠am-budhi do̠ ne̠ho̠ro̠k̓ lạgit. Ạkhir re̠ ko̠r̠a wak̓ jid ar
kur̠i re̠n go̠-baba wak̓ ne̠ho̠r saman͂ re̠ Jibo̠n ac̓ go̠go̠ do̠ bay dar̠e̠
le̠na.
* * *
Bapla laha re̠ ato̠ ho̠r̠ ar gutiạ re̠n jo̠to̠ ho̠r̠
e̠ ho̠ho̠ sur ke̠t̓ ko̠a...Ragda har̠am do̠. Ac̓ maran͂ ba re̠n mite̠n ge̠
ko̠r̠a ye̠ ta͂he̠ kana ar uni re̠n pe̠ya ko̠r̠a ko̠ ta͂he͂ kana; n̓utum do̠
kana: Thạtu Murmu, Chạku Murmu ar Chur̠kạ Murmu.
Ragda har̠am the̠c̓ do̠ jumi do̠ dhir ge̠ ta͂he͂ kana, e̠nte̠c̓ Mạnjhi bakhra
ho͂ye̠ par̠aw akan ta͂he̠na. Ar ac̓ maran͂ ba re̠n bo̠nso̠ wak̓ ma pe̠ya bhag
re hạtin̓ e̠n, o̠na eyạte̠ hudis ke̠day je̠ hijuk̓ so̠mo̠y re̠ ac̓ go̠c̓ calaw
tayo̠m jemo̠n biti ar ja͂wa͂y bakō jhamela kin, nuku gutiạ re̠n. Ado̠ kuli
‘final’ ge̠ bhage. Jo̠to̠ ho̠r̠ ko̠ se̠te̠r e̠n khan e̠ kuli ke̠t̓ ko̠a:
“He̠nda ya, ma jo̠to̠ ho̠r̠ anjo̠m pe̠. Rasmuni
biti(ac̓ re̠n kur̠i do̠ n̓utum bo̠do̠l kate̠t̓ ho͂ laha n̓utum te̠ge̠ ye̠
ho̠ho̠ way kan ta͂he̠na, ce̠dak̓ je̠ o̠na do̠ ac̓ e̠ n̓utum le̠de̠ya) do̠
ghar-ja͂wa͂y bon ạgu way kana. Ado̠ ja͂hayak̓ ge̠ ja͂hanak̓ apo̠tti me̠nak̓
khan nit̓ re̠ge̠ ro̠r̠ so̠do̠r pe̠. Tayo̠m te̠do̠ alo̠ pe̠ me̠na je̠: kaka bay
kuli le̠t̓ lēya. Jumi jạrur ape̠ khan nit̓ re̠ge̠ ro̠r̠ pe̠. In̓ go̠c̓ tayo̠m
do̠ biti ar ja͂wa͂y alo̠ pe̠ laga kinạ je̠mo̠n.”
Ce̠t̓ ho͂ bako̠ ro̠r̠ le̠da, mit̓ so̠bdo̠ ho͂ ban͂.
O̠nka ạykạw e̠na je̠, go̠ta thik kate̠t̓ ge̠ ko̠ he̠c̓ akan ta͂he̠na...ce̠t̓
ho͂ ban͂ ro̠r̠ lạgit̓. O̠nko̠ thir n̓e̠l kate̠t̓ Ragda har̠am ar ho͂ye̠ ro̠r̠
ke̠da:
“Ma to̠be̠ jo̠to̠ ato̠ re̠n ho̠r̠… ape̠ ho͂ sạkhi kana
pe̠, no̠ko̠ o̠ko̠y ho͂ ce̠t̓ ho͂ bako̠ ro̠r̠ e̠da. Mane̠ ki ce̠t̓ apo̠tti ho͂ bạnuk̓
tako̠wa. Tayo̠m daram jahanak̓ ko̠ jhamelay khan ape̠ tinguk̓ ho̠yo̠k̓
tape̠ya.” Ar jo̠to̠ ato̠
re̠n ho̠r̠ ko̠ he͂ ke̠da. O̠nko̠ wak̓ do̠ ce̠t̓ ce̠kak̓ kan tako̠ ta͂he͂na,…n̓u
lạgit̓ hạndi ma ko̠ n̓am ge̠ jarwak̓ bakhra, Ragda har̠am se̠c̓ kho̠n ma.
* * *
Kajak̓ hirlạ-hulạs te̠ bapla do̠ ho̠y e̠n takina. Girjạ
re̠n hapr̠am ko̠ do̠ or̠ak̓ he̠c̓ kate̠t̓ ge̠ laha do̠ Jibo̠n ko̠ bạptisma
go̠t̓ kēdēya. O̠na tayo̠m mandwa latar re̠ mu͂dạm bo̠do̠l kate̠t̓ ko̠ bapla
ke̠t̓ kinạ. Ragda har̠am re̠n gutiạ chada go̠ta ato̠ ar ade̠-pase̠ re̠n ho̠r̠
bapla bho̠j jo̠m re̠do̠ ko̠ se̠le̠t̓ le̠n ge̠ya. He͂ girjạ ma͂de̠r re̠n ma
bises ne̠ota ko̠ n̓am akat̓ tahe̠n. Ona bade̠ Mạnjhi, paranik, gode̠t̓, jo̠g mạnjhi
ar le̠kman ho̠r̠ ko̠wak̓ n̓e̠l-tudaro̠d re̠ “le̠be̠t-ạcur” ho͂
ho̠y e̠na. Mite̠c̓ likhit kago̠j ho͂ ko̠ be̠naw ke̠da ar sur akan jo̠to̠ ho̠r̠
ko̠ suhi ar kō thap ke̠da. Suhi le̠ka do̠ ayma ho̠r̠ ge̠ ko̠ par̠haw akan
tahe̠n ge̠ya.
So̠mo̠y do̠ mo̠j ge̠ paro̠m ēdē ye̠na. Rose Mary ar
Jibo̠n re̠n mo̠j utạr barya gidrạ kin ho̠y e̠na. Maran͂ ic̓ do̠ ko̠r̠a gidrạ ar
kạtic̓ do̠ biti. Banar ge̠ sahe̠b gidrạ le̠ka. Ato̠ re̠n ho̠r̠ ko̠ me̠ne̠t̓ kan
ta͂he̠na: rabo̠t̓ gidrạ le̠ka. Maran͂ o̠r̠ak̓ re̠ purạw gharo̠nj adi
he̠se̠c̓-se̠kre̠c̓ kusi-rạskạ te̠ ko̠ ta͂he̠n kan ta͂he̠na. Jibon ho͂ o̠rak̓
sur re̠ge̠ ‘posting’ e̠ n̓am akat̓ te̠ jahan ko̠sto̠ ge̠ ban͂. Ragda har̠am ar
budhi ma ạdi bhạgan ge. Rose mary ho͂ nukri sana ēdē kan ta͂he͂ kan ge̠ya ar e̠
n̓am ke̠ gēya pase̠c̓, metrik 1st class te̠ye̠ pas akt̓
ta͂he͂na; ar tinạk̓ ho̠r̠ ko̠ ta͂he͂ kana o̠na to̠tha re̠ ōn jo̠khac̓ do̠ mētrik
1st class do. Me̠nkhan e̠ me̠ne̠t̓ kan ta͂he͂na: “laha
do̠ gidrạ yin̓ hara n̓o̠k̓ likin ge̠, to̠be̠ nahak̓ ar laha macha par̠haw
kate̠t̓ sahe̠b re̠yak̓ gin̓ nukri ya.”
Jibo̠n ac̓ go̠go̠ ho͂ ạdi kusi. Ja͂ha͂ ti re̠ge̠ ye̠
calak̓ kan ta͂he̠na gidrạ hiri…saman͂ re̠ ge̠ ma ko̠ ta͂he͂ kan. Menkhan ac̓
re̠n be̠ta gharja͂wa͂y e̠yạte̠ go̠r̠o̠m bakhra do̠ bay par̠aw le̠na…o̠na ge̠
dukh re̠yak̓ mite̠n karo̠n do̠. Ado̠ balat̓e̠t̓ e̠ me̠tay ge̠ya: “ma
ho̠ ado̠ alo̠ pe̠ bhabnak̓a…ar ho͂ bo̠n ạgu ko̠a nahak̓ ape̠ bakhra do̠.”
Jibo̠n re̠n pe̠ne̠ bo̠yha ho͂ Jibo̠n re̠ ạdi aas. Tala
ko̠r̠a Mo̠ngo̠l Hembrom do̠ par̠hak̓ re̠ mo̠ne̠ ban͂ lagaw
le̠n taya, o̠na e̠yạte̠ casa-basa re̠yak̓ bhar ko̠ jimạ wade̠ya. Ac̓ baba wak̓
pujạ ar de̠wa-sewa kạmi ho͂ uni bho̠rsa ge̠. Ar sạnjla ar hudin͂ bo̠yha
do̠ skul purạw kate̠t̓ ko̠lej re̠ kin bhurti ye̠na. N̓utum do̠ ta͂he͂ kan
takina: Budhrạy ar Jitu Hembrom. Ac̓ maran͂ dada
ar hili sa͂w te̠ ạdi mel. Rose Mary ho͂ ac´re̠n gidrạ le̠ka ye̠ manawe̠t̓ kin
ta͂he̠na. Ar gidrạ ma mit̓ tala sạnjạ ar ho̠po̠n kaku ho̠bo̠r re̠ge̠. Banar ge̠
ac̓ hili wak’ katha do̠ bakin gidiya. O̠lo̠k̓-parhak̓ ar bud-ạkil re̠yak̓ ho̠r
do̠ uni ge̠ye̠ lạy akat̓ kin ta͂he͂na. Ac̓ hili the̠c̓ gidrạ le̠ka
he͂r̠a-ghe̠sa eyạte̠ bana ho̠r̠ ạkin ho͂ kristan be̠nak̓ kin hudis ke̠da. Ar bạri-bạri
te̠ banar ho̠r̠ kin kristan e̠na. Unkin né̠l kate̠t̓ Rose Mary ac̓ go̠-baba ho͂
kristan pạtyạw kin a͂go̠c̓ ke̠da. Ar jo̠to̠ ho̠r̠ ko̠ baptisma ye̠na. O̠na ato̠
re̠ mite̠n ge̠ kristan gharo͂j ar o̠nko̠ ge̠ o̠na ato̠ re̠ jo̠to̠ kho̠n
so̠ro̠s: casa-basa, taka-po̠ysa, o̠lo̠k̓-parhak̓, jo̠m-n̓u, bat-be̠bo̠har ar
ho̠ro̠k̓-bạ͂di re̠ ho͂.
Nito̠k̓ banar gharo͂j re̠n n̓e̠l-uduk̓ic̓ do̠ Rose
Mary ge̠. Bēs casa-basa ar ja͂wa͂y nukri ēyạte kusi-rạskạ ar jit-jat re̠kō
ta͂he͂n kan ta͂he͂na. Ade̠-pase̠ re̠n jo̠to̠ ho̠r̠ ko̠ ho͂ ōnkōwak̓ gharo͂j
n̓e̠l kat̓e̠t̓ ạdi a͂t̓ ko̠ sarhawa. Jo̠to̠ do̠ Rose Mary wak̓ ạkil ar bud
guno̠k̓ te̠ge̠ ho̠yo̠k̓ kan ta͂he̠na. Sạri ge̠ gharo͂j re̠n mul do̠ o̠r̠ak̓
re̠n ayo̠ ge̠. Baba ho̠r̠ ma sansar calaw lạgit̓ taka-po̠ysa kamaw fe̠ra
re̠ge̠. Bạki gharo͂j re̠yak̓ n̓e̠l to̠daro̠d ar kulạw-calaw do̠ ayo̠ ti re̠ge̠.
Gidrạ ar kạtic̓ ho̠r̠ak̓ benak̓- bạrijo̠k̓ re̠ baba kho̠n jạsti dạyik do̠
go̠go̠ ge̠ko̠ ta͂he̠n kana ar nowa katha do̠ Rose Mary bhage̠ te̠ye̠ baday kan
tahe̠n ge̠ya. Dho̠ro̠m kạmi re̠ tinạk̓ laha ye̠ ta͂he͂ kana, unạk̓ laha ge̠
samaj ar ade̠-pase̠ re̠n ho̠r̠ bhạlạy ar go͂r̠o͂ re͂ho͂. No̠wa kan ge̠ya
o̠lo̠k̓-par̠hak̓ ar bud-ạkil ha͂me̠t re̠yak̓ aso̠l dạyit do̠.
Jibo̠n ac̓ go̠go̠ wak̓ sad purạw lạgit̓ ar mit̓t̓e̠n
gidrạ ạgu re̠nak̓ kin go̠ta ke̠da. Me̠nkhan, pase̠c̓ no̠wa ge̠ ta͂he͂ kana
Iso̠r Baba wak̓ susi do̠. Gidrạ janam jo̠khan ‘complication’ ho̠y e̠na ar
dakto̠r ko̠wak̓ bancaw re̠yak̓ maran͂ po̠ntha ho͂ ban͂ dar̠e̠ le̠na. Gidrạ ar
go̠go̠ banar ho̠r̠ bako̠ bancaw dar̠e̠yak̓ kinạ. Jibo̠nak̓ jharo͂j re̠ma acka
ge̠ se̠rma lạndup̓ e̠n. Ạdi ko̠m umạr re̠ge̠ juri ye̠ bạgi wade̠ya. Pase̠c̓
Iso̠r Baba wak̓ no̠wa sana ge̠. Thik ge̠ kō me̠na: Bhage̠ ho̠r̠ do̠ Iso̠r Baba
usạra ge̠ ac̓ the̠c̓ e̠ ho̠ho̠ go̠t̓ ko̠wa. Jibo̠nak̓ dunyạ ma mit̓ do̠m re̠ge̠
chin-chạtur caba ye̠n. Jo̠to̠ kho̠n jạsti cintạ do̠ ac̓ re̠n barya kạtic̓ gidrạ
lạgit̓. E̠nho͂ calaw e̠n ho̠r̠ uyhạr ar bhabna te̠ jindgi do̠ ban͂ calak̓a…nowa
do̠ye̠ bad̠ay kan ta͂he̠n ge̠ya.
* * *
Ragda har̠am-budhi ho͂ kin rạput̓ caba ye̠na. Baha
dare̠ le̠ka gidrạ kin hara le̠dēya ar lạtu jo̠ dare̠ le̠ka ye̠ hara-buru ar fạilạw
le̠na. Me̠nkhan, hay re̠ nạsib…acka be̠so̠mo̠y he̠c̓ bhardu re̠ re̠he̠t̓
so͂nge̠ bhindạd̠ e̠na. O̠na re̠ ap̓ ce͂r̠e̠͂-ce̠p̓re̠c̓ do̠ awa-tapa. No̠wa
hudis-hudis te̠ Ragda re̠n ayo̠ ho͂ maran͂ ruạ sap̓ kēdēya ar o̠na mo͂hda ge̠
ye̠ paro̠m tēbak̓ e̠na. Tho̠r̠a din bad ge̠ gutyạ re̠n bhạcạt̓ ko̠r̠a tako̠ jhạme̠la
ko̠ eho̠p̓ ke̠da. Bahre̠-bahre̠ te̠ do̠l ko̠ be̠naw bar̠aye̠t̓ ta͂he̠na:
Gharja͂wa͂y Jibo̠n laga uchede̠ lạgit̓. Ato̠ re̠n Mukhyạ, o̠ko̠y do̠ o̠nko̠
wak̓ gharo̠͂j n̓e̠l te̠ jul ho͂ ye̠ julo̠k̓ kan ta͂he̠na, ho̠͂ akō sa͂w te̠ kō
milạw kēdēya. Me̠nkhan, ce̠dak̓ je̠ Jibo̠n do̠ o̠na ato̠ ar saman͂ o̠r̠ak̓ re̠n
ge̠ye̠ ta͂he̠͂ kana; nit̓ dhạbic̓ do̠baku se̠te̠c̓ dar̠ē akadē ta͂he͂na.
Ban͂khan ato̠ re̠n badmas Mukhyạ do̠ ade̠-pase̠ ato̠ re̠n o͂kan ko̠ ayma
ghar-ja͂wa͂y e̠ laga uched acō wakat̓ kō ta͂he̠na. Uniyak̓ uskur te̠ ge̠ mit̓
din do̠ Thạtu, Chạku ar Curkạ tarwar̠i ar bo̠rlo̠n͂ sap̓ kate̠t̓ Maran͂ or̠ak̓
re̠ ko̠ do̠n bo̠lo̠ ye̠na. Rubibar ta͂he͂ kan te̠ Jibo̠n masto̠r do̠ o̠r̠ak̓
re̠ge̠ ye̠ ta͂he͂ kana ar gidrạ ye̠ dạbrạ ye̠t̓ kin ta͂he͂na. Jhạl kho̠n ge̠ hạndrạw
kate̠t̓ ko̠ dho̠mo̠k kēda: “He̠nda ya Jibo̠n, udun͂ calak̓ me̠ no̠wa
o̠r̠ak̓ kho̠n, ban͂khan le̠ khạ͂ndi-khạ͂ndi caba me̠ya. Sala bar̠a̠ ye̠ he̠c̓
akana ghar-ja͂wa͂y be̠naw kate̠t̓!” Ato̠ re̠n ko̠r̠a ge̠y ta͂he͂ kana
tho̠r, o̠na te̠ ‘ja͂wa͂y’ ro̠r̠ kate̠t̓ ho̠ho̠ ho͂ jạrur̠ bakō bujhaw
le̠da…n̓utum te̠ge̠ ‘direct’ ko̠ ho̠ho̠ way kan ta͂he͂na Jibo̠n do̠. Kạwmạw
a͂njo̠m kate̠t̓ bhitri o̠r̠ak̓ se̠c̓ kho̠n the̠͂nga sap̓ kate̠t̓ Ragda har̠am
ho͂ye̠ udun͂ e̠na.
“He̠nda ya Thạtu… bo̠ko̠m ja͂wa͂y kan tape̠ yay. Hạndi
n̓u kate̠t̓ no̠nde̠ dhamkaw pe̠ he̠c̓ akana. Calak̓ pe̠ no̠nde̠ kho̠n nit̓ ge̠
ban͂khan be̠s do̠ ban͂ ho̠yo̠k̓a. Jo̠to̠ ho̠r̠ je̠he̠l re̠n̓ bhitri aco̠
pe̠ya.” Ragda har̠am e̠
lalkar ke̠t̓ ko̠a.
“Am do̠ tala re̠ alo̠m hijuk̓a a kaka. Ban͂khan am
ho̠le̠ dal gitic̓ go̠l kama.”
Curkạ kajak̓̓ te̠ ye̠ me̠n ke̠da.
“Am har̠am be̠d̠o, jo̠to̠ jumi e̠tak̓ ho̠r̠e̠m e̠m
cabawako̠ kana ar ale̠ gusti re̠n do̠ ce̠t̓ ko̠yo̠k̓ kate̠t̓ le̠ ta͂he̠͂na.
Ban͂ ho̠yo̠k̓a o̠nka do̠.” Thạtu
ye̠ hạndrạw e̠na. “ma no̠te̠ udun̓e̠m, tihin̓ do̠ bo̠n fạisla utạr
kat̓a.”
“He̠nda ya Thạtu, Chạku ar Curkạ, laha re̠ge̠ co̠ yan̓
me̠tak̓ pe̠ ta͂he͂n…jahanak̓ me̠n re̠yak̓ me̠nak̓ tape̠ khan un re̠ge̠ pe̠ me̠n
ke̠ya. Nit̓o̠k̓ do̠ ce̠dak̓ pe̠ hạndrak̓ kana. Ce̠t’ ho͂ bape̠ n̓ama nito̠k̓
do…udun͂ calak̓ pe̠ no̠nde̠ kho̠n..nit̓ ge̠ !” Mare̠ mạnjhi ye̠ ta͂he͂ kana Ragda har̠am do̠,..usạra
te̠ bay bo̠to̠r le̠na.
Jibo̠n mahaso̠e do̠ kudạm o̠r̠ak̓ tayo̠m bargē
the̠nak̓ kun͂ re̠ gidrạ ye̠ dạbrạ ye̠t̓ kin ta͂he͂na. Thạtu, Chạku ar Curkạ
wak̓ aran͂ a͂njo̠m te̠ turạnt e̠ bujhạw ke̠da je̠ ce̠t̓ katha kana. Turạnt
banar gidrạ tayo̠m se̠c̓ kho̠n kulhi paro̠m ako̠ o̠r̠ak̓ te̠ye̠ ko̠l ke̠t̓ kinạ;
je̠mo̠n ac̓ bo̠yha tako̠ go͂r̠o͂ lạgit̓ ko̠ hijuk̓… ar no̠wa ho͂ ye̠ me̠tak̓
kinạ:“calaw kate̠t̓ kaka tako̠ metaw ko̠ be̠n je, Baba ko̠ dale̠ kana.”
Pe̠ne̠ bo̠yha kho̠bo̠r a͂njo̠m sa͂w te̠ the̠nga ar
saykil re̠yak̓ cen sap̓ kate̠t̓ kulhi duạr se̠c̓ kho̠n ko̠ dạr̠ bo̠lo̠ e̠na. Ar
tayo̠m se̠c̓ kho̠n ma Jibo̠n ac̓ ge̠ye̠ ta͂he͂ kan. Banar nakha te̠ ko̠ e̠se̠t̓
aco̠ ye̠na: Thạtu, Chạku ar Curkạ do̠. Me̠nkhan, o̠nko̠ ho͂ tapam lạgit̓ tiyar
ge̠ ko̠ ta͂he͂ kana. ‘Fark’ do̠ niyạ ge̠ ta͂he͂ kana je̠: ‘Thạtu party’ do̠ bul
ge̠ko̠ ta͂he͂ kana ar ‘Jibo̠n party’ do̠ sutil. He͂ ar mite̠n ‘fark’ do̠ no̠wa
je̠: Jibo̠nak̓ party re̠ barya ma ko̠le̠j ko̠r̠a. Banar se̠c̓ kho̠n ge̠
ghamasan ho̠y e̠na. me̠nkhan ạkhir re̠ Thạtu tako̠ do̠ bako̠ tarhaw le̠na ar
kajak̓ dal ko̠ dal aco̠ ye̠na. Dal-dal te̠ kulhi sec̓ ko̠ dal udun͂ ke̠t̓ ko̠a.
E̠kdo̠m sut-pạsir ar sut-fạntil. Kạwmạw ma huyuk̓ kan ta͂he̠n ge̠, ar Ragda
har̠am ho͂ ho̠r̠ ho̠ho̠ ye̠ ringạw go̠t̓ le̠na, o̠na anjo̠m kate̠t̓ ade̠-pase̠
re̠n ho̠r̠ ho͂ kulhi re̠ko̠ ko̠ udun͂ e̠na. Chada-chạdi ho̠y bar̠ak̓ te̠ge̠ Thạtu,
Chạku ar Curkạ do̠ dal sirạ-so̠ro̠ caba aco̠ ye̠na ko̠. Dal tabe̠r utạr aco̠
ye̠na ko̠.
Tayo̠m te̠ thana-pulis ho͂ ho̠y e̠na, pe̠ne̠ bo̠yha Thạtu,
Chạku ar Curkạ ge̠ ko̠ sap̓ ēdē ke̠t̓ ko̠a. Me̠nkhan, Mukhyạ wak̓ jor te̠ bar
din bhitri re̠ ge̠ ko̠ bahre̠ ye̠na. O̠na ko̠ gho̠tna n̓e̠l kate̠t̓ Ragda
har̠am e̠ hudis ke̠da: “In̓ go̠c̓ tayo̠m do̠ no̠ko̠ gutiạ re̠n ho̠r̠
do̠ ko̠ jhạmelay ge̠ya. Ja͂wa͂yak̓ ho͂ umạr me̠nak̓ tay ge̠ya, ho̠y dar̠e̠yak̓a
tayo̠m daram e̠tak̓ bạhu ye̠ ạgu ko̠…to̠be̠ nukin go̠r̠o̠m gidrạ wak̓ do̠ ce̠t̓
ho̠yo̠k̓a? Nukin lạgit̓ ja͂ha͂nak̓ ban͂ ja͂ha͂nak̓ be̠bo̠sta ạtukak̓ ho̠yo̠k̓
tin̓a. Ban͂khan nukin gidrạ ma kin awa-tapa cabak̓a.” No̠wa ko̠ hudis
bar̠a kate̠t̓ uni do̠ Jibo̠n mahaso̠y salha kate̠t̓ ge̠ ayak̓ jo̠to̠ jumi banar
go̠r̠om gidrạ n̓utum te̠ye̠ ‘registry ar mutation’ aco̠ kada. Go̠r̠o̠m gidrạ ma
se̠͂r̠a ma bakin ta͂he͂ kan; niyo̠m le̠ka te̠ do̠ unkin n̓utum re̠do̠
‘mutation’ do̠ ban͂ ho̠yo̠k̓ jạr̠ur̠ kan ta͂he̠na. E̠nho͂ ‘settlement office’
re̠ jan-pe̠hcan e̠yạte be̠bo̠sta do̠ ho̠y e̠na. Kago̠j-po̠tto̠r jo̠to̠ redi. Ar
o̠na do̠ mo̠j te̠ gur̠hạ kate̠t̓ mat̓ kho̠l bhitri re̠ mo̠j te̠ ade̠r kate̠t̓
pawdo̠r lagaw kate̠t̓ e̠ be̠ne̠t̓ ke̠da. Ar ac̓ re̠n ja͂wa͂y go̠mke̠ no̠wa me̠n
kate̠t̓ e̠ jimạ adē ya:
“He͂nda ja͂wa͂y, abe̠n ma nit̓ ho͂ umạr ma me̠nak̓
tabe̠n ge̠ …ar sạri ge̠ un maran͂ jindgi binạ juri sa͂w te̠ gujrạw do̠ ạdi
muskil ge̠ya. Muskil do̠ ce̠t̓ ban͂ ho̠yo̠k̓a. Judi o̠nka ho̠y le̠nkhan abe̠n
do̠ be̠n ‘firi’ ge̠ya, bapla dar̠e̠k̓ ge̠ya be̠n. Me̠nkhan nukin go̠r̠o̠m gidrạ
je̠mo̠n bakin awa-tapak̓…o̠na e̠yạte̠ jo̠to̠ jumi do̠ nukin n̓utum re̠ge̠n̓ o̠l
rakap̓ acu ke̠da. Ar o̠na do̠ no̠k̓o̠y…ma nit̓ok̓ do̠ abe̠n ge̠ n̓e̠l tudaro̠d
be̠n tin dhabic̓ nukin gidrạ bakin hara-buruk̓ kan!”
“O̠nka do̠ ce̠dak̓ be̠n hudis e̠da ba, nukin gidrạ ma in̓
re̠n ge̠ ar apnar gidrạ do̠ ce̠kate̠m awa-tapa acu waya. He͂ me̠nkhan nukin lạgit̓
abe̠n ja͂ha͂nak̓ ge̠ be̠n be̠bo̠sta wakat̓…o̠na do̠ nukinak̓ ‘amanat’ kan
ge̠ya. Ạlin͂ do̠ e̠ke̠n n̓e̠l tudaro̠d ho̠r̠. Alo̠ be̠n cintạya o̠na bakhra
do̠.” Jibo̠n mahaso̠y
e̠ ro̠r̠ ruạr̠ ke̠da. Ac̓ re̠n banar gidrạ ạdi a͂t e̠ dulạre̠t̓ kin ta͂he͂na.
unkin do̠ uni lạgit̓ banar me̠t̓ le̠ka kin ta͂he͂ kana. Me̠nkhan o̠katak̓
ho͂yha͂rte̠t̓ e̠ ro̠r̠ ke̠t̓; o̠na ho͂ e̠r̠e̠ do̠ ban͂ ta͂he͂ kana. Un maran͂
jindgi re̠ ja͂ha͂nak’ ge̠ ho̠y dar̠e̠yak̓a; no̰wa katha kho̠n ‘ban͂ ho͂ baye̠
ban͂’ dar̠e̠yak̓ kan ta͂he͂na. Me̠nkhan no̠wa do̠y hudis akat̓ ta͂he͂n ge̠ya: “Ja͂ha͂nak̓
ge̠ ho̠yo̠k̓ nukin gidrạ do̠ ban͂ in̓ awa-tapa acu ke̠na.”
So̠mo̠y paro̠m ēdē ye̠na ar gidrạ ho͂ par̠hak̓ lạgit̓
‘covent boarding school’ te̠ ko̠ ko̠l ke̠t’ kinạ. No̠wa do̠ gidrạ kin re̠n
go̠go̠ Rose Mary wak̓ sad ho͂ ta͂he͂ kana. Ar go̠go̠-tuwạr gidrạ do̠ho̠y lạgit̓
no̠wa kho̠n mo̠j upạy ban͂ ta͂he͂ kana. Ac̓ kaka tako̠ ho͂ kajak̓ ge̠ ko̠
go͂ro͂k̓a. Convent School re̠ bhurti lạgit̓ do̠ ac̓ ho̠po̠n kaka Jitu Hembrom
ge̠ kajak̓ e̠ dạr̠-dhup le̠da. Sạnjla kaka Budhrạy Hembromak̓ do̠ bahre̠ re̠
nukri lagaw e̠n te̠ dhir do̠ ban͂ e̠ hiri dar̠e̠yako̠wa. E̠nho͂ cithi-pạtri te̠
kho̠bo̠r do̠ ye̠ hataw ge̠ya. Ragda har̠am ho͂ nit̓ do̠ e̠skar e̠n te̠ ar ho͂ ạdi
usạra ye̠ har̠am calawe̠na. Ruwạ ko̠ ho͂ n̓am bar̠a kēdēya. Ran ho͂ ko̠ ran
bar̠a acu yēdē kan ta͂he͂n ge̠ya. Me̠nkhan ko̠ me̠na: “Mo̠ne̠
re̠yak̓ ruwạ do̠, dakto̠r ran te̠do̠ ban͂ bēso̠k̓a.”O̠na jar̠aw re̠ ge̠
parko̠m e̠ sap̓ utạr ke̠da ar jay-jug dhạbic̓ bay birit̓ dar̠e̠ le̠na.
* * *
He͂ tihin̓ do̠ 7thJuly kana. Ragda Murmu
jayjug jirạk̓ lạgit̓ baksa do̠ tiyar thik e̠na. Girjạ kho̠n hapr̠am ko̠ se̠te̠r
akan ta͂he͂na ar ato̠ re̠n mạnjhi, paranik, go̠de̠t ar nayke̠ ko̠ ho͂. Marē mạnjhi
e̠ ta͂he͂ kana, o̠na e̠yạte̠ ade̠-pase̠ re̠n pe̠r̠a-purhu ar ho̠r̠-dēkō jo̠to̠
ko̠ ge̠ ko̠ so̠r-se̠te̠r akan ta͂he͂na. E̠ke̠n ac̓ gutiạ re̠n bhạcạm ko̠r̠a ko̠
chada. Uniyak̓ go̠c̓ ho̠r̠mo̠ parko̠m kho̠n he̠nde̠ kicric̓ te̠ sapr̠aw
kat̓e̠t̓ baksa re̠ko̠ do̠ho̠ ke̠da. Ar pu͂nd fitạ te̠ kurus re̠yak̓ cikhnạ
be̠naw akat̓ dhakna te̠ bo͂nd laha re̠ Girjạ hapr̠am do̠ jo̠to̠ ho̠r̠ tinguk̓ lạgit̓
e̠ me̠tak̓ ko̠a. Ar kristan dho̠ro̠m dhara te̠ye̠ binti ke̠da. O̠na bade̠
uniyak’ baksa do̠ jay-jug dhạbic̓ lạgit̓ jạlạy te̠ ko̠ kutạm bo̠nd ke̠da.
Mo̠ta-mōti jo̠to̠ ho̠r̠ ge̠ sạ͂ytạw ge̠ko̠ n̓e̠lo̠k̓ kan ta͂he̠na; me̠nkhan
barya kạtic̓ jiwi wak̓ me̠t̓ re̠ me̠t̓dak̓ pe͂r̠e͂t̓-pe͂r̠e͂t̓o̠k̓ kan
ta͂he͂na: ac̓ re̠n go̠r̠o̠m gidrạ kana kin un̓kin do̠; tihin̓ ge̠ ‘boarding’
kho̠n ko̠ ạgu wakat̓ kin ta͂he̠na. Baksa do̠ ko̠ rakap̓ ke̠da tarin re̠ ar e̠ho̠p̓
e̠na Ragda Murmu wak̓ “Last Journey”.
Jhipir-jhipir bạy-bạy te̠ dak̓-dak̓ ho͂ e̠ho̠p̓ e̠na. Ạgu
ke̠de̠yako̠ ona jayga re̠ge̠ oka the̠c̓ ac̓ re̠n purkhạ ko̠ to̠pa wakat̓ ko̠
ta͂he̠n. Ac̓ bạhu a̠r̠e̠ re̠ ge̠ “purub-pạchim” nakha te̠ ghadlak̓ ko la wakat̓
ta͂he̠na…Kristan dho̠ro̠m dhara te̠. Me̠nkhan… o̠nde̠ ge̠ Thạtu Murmu ac̓ re̠n
bo̠yha ar gusti re̠n ho̠r̠ ko̠ sa͂w o̠nde̠ ge̠ye̠ tingu akan ta͂he͂na ar
so̠nge̠ te̠ sabo̠l, kudi, tạmni ko̠ ho͂ ta͂he̠ kan tako̠wa. O̠nko̠ n̓e̠l te̠
ato̠ re̠n mạnji, paranik, nayke̠ ar gode̠t̓ do̠ uni se̠c̓ ge̠ ko̠ sa calawe̠na.
O̠nko̠ se̠c̓ n̓e̠l kate̠t̓ Thạtu kajak̓ ar̠an͂ te̠ye̠ ro̠r̠ ke̠da:
“He̠nda ho̠ Girjạ hapr̠am ko̠, Nui Ragda Murmu do̠ in̓
re̠n hudin̓ kaka ye̠ ta͂he` kana ar inạk̓ baday re̠do̠ marē ho̠ra ge̠ye̠ panja
ye̠t̓ ta͂he͂ kana. No̠nde̠ ale̠ re̠n tinạk̓ purkhạ ko̠ gitic̓ akana…jo̠to̠ ge̠
utạr-dạkhin nakha te̠ me̠nak̓ ko̠a. Ado̠ no̠wa ghadlak̓ do̠ no͂nka ce̠ka te̠
pe̠ la akada. Ale̠ re̠n har̠am kanay…ale̠̠ le̠ka ge̠ le̠ to̠pa ye̠ya. Ma ya Chạku
ar Cur̠kạ… ho̠r̠ lagaw ko̠ be̠n ar o̠na re̠ge̠ utạr-dạkhin nakha te̠ la aco̠
ko̠ be̠n.” Ar, laha kho̠n
redi ko̠ ta͂he͂ kan lala ho̠r̠ do̠ fatafat lala ko̠ e̠ho̠p̓ e̠na. Jarwa akan
jo̠to̠ ho̠r̠ bar bhag re̠ko̠ hạtin̓ thik akan ta͂he̠na ar cup-cap tingu katet̓
lala ho̠r̠ kō n̓e̠le̠t̓ ko̠ ta͂he̠na. o̠ko̠yak̓ himạt ho͂ ban͂ ta͂he̠ kana:
lala ko̠ mana lạgit̓, pase̠c̓ jo̠to̠ ho̠r̠ ge̠ bako̠ buj dare̠k̓ kan ta͂he̠na;
ce̠t̓ ce̠kay ho̠yo̠k̓a. Se̠, lạrhạy-tapam bo̠to̠r te̠ bako̠ himạte̠t̓ ta͂he̠na.
Né̠l-n̓e̠l te̠ ge̠ ko̠ la purạw ke̠da. E̠kdo̠m kurus re̠yak̓ cikhnạ ko̠ be̠naw
ke̠da: utạr-dạkhin ar purub-pạchim!
Bo̠to̠r ar ēdrē do̠ rakap̓ thik akan ta͂he̠na banar
nakha ge̠. Ne̠ tapam ne̠ ban͂ re̠yak̓ ‘po̠risthiti’ ho̠y thik akan ta͂he̠na.
Banar nakha re̠n ho̠r̠ se͂nge͂l me̠t̓ te̠ ko̠ n̓el jo̠n͂o̠k̓ kan ta͂he̠na. Inạk̓
te̠ge̠ sa͂y-sa͂y sitil kate̠t̓ pe̠ya-po̠nya pulis gạdi dhar̠-par̠aw kate̠t̓
o-nde̠ he̠c̓ se̠te̠r e̠na. Ar ayma dhēr pulis turạ͂t ge̠ fe̠d kate̠t̓ o̠na
jayga ko̠ ghe̠raw go̠t̓ ke̠da. Pase̠c̓ o̠ko̠y tak̓ ạkilan ho̠r̠ co̠ thana calaw
kate̠t̓ daro̠ga ko̠ lạlis akade̠ ta͂he̠na.
He͂nde̠ baksa re̠ bo̠nd Ragda har̠amak̓ jiwi ho͂
pase̠c̓ ce̠tan te̠ udun͂ kate̠t̓ no̠wa ge̠ye̠ hudise̠t̓ ta͂he̠na: “Ma
ya nit̓ do̠ to̠pa kạn͂ pe̠…Ja͂ha͂ le̠ka te̠ ge̠…Purub-pạchim se̠ utạr-dạkhin…ja͂ha͂
le̠ka te̠ge̠. In̓ạk̓ do̠ ja͂ha͂nak̓ ‘choice’do̠ bạnuk̓a…bas mitte̠n ne̠ho̠rak̓
me̠nak̓ tin̓a: Ape̠ suluk̓ te̠ ta͂he͂n pe̠ bad̠e̠.” Unạk̓ ghạr̠ic̓
kho̠n mulin mo̠ne̠ te̠ tingu akan ‘go̠r̠o̠m-gidrạ’ do̠ no̠wa ko̠ gho̠tna n̓e̠l
kate̠t̓ ạdi bhabna kin ạykạw e̠da ar n̓it̓ dhạbic̓ bakin bujhạw akada je̠
o̠ko̠y tak̓ sạhi ho̠r re̠ me̠nak̓ ko̠a: “Ac̓ baba tako̠; se̠ …ac̓
mama tako̠ !”
* * *
In which direction: East-West or North-South
Translation:
Rạnjit Kumar Hãsdak̓
July 7, 1984: Ragda Murmu died today only. He was the
old chief of the village. He surely was in an advanced age. On his rope-string
cot, he lied dead spread-eagled on his back with his limbs sticking out. People
had also started gradually arriving to commiserate with the bereaved family
when he had breathed his last. Village people, relations-relatives and the
Elders were slowly assembling. The wooden box to lay the dead in peace and
other necessary things were already being prepared. It was a very large house
with rooms in three rows with tiled roofs, a large courtyard in the middle and
on one side a ḍhiṅki (pounding machine) and a jante
(hand-mill) below a roof thatched with palm leaves. People in the neighbourhood
also used to come there to pound their paddy, so it always used to be occupied.
On the side adjacent of the village street there was a large verandah thatched
with palm leaves and on its side a large Sarjom (Shorea Robusta – the
Sal tree) trunk on a raised platform adjacent of the street. On the rear side
of the house there was a cowshed full of cows, oxen, goats and sheep. On the
side of the house, a large bamboo was hung below the eaves, on which many clay
pots were hanging which were full of pigeons. People tell that once upon a time
they also kept domesticated pea-fowls and the poultry was still abounding. That
is why this house used to be called ‘the big house’ by the village people.
He had three children:
one son and two daughters. The eldest one was a daughter, her name was Fulmuni,
in the middle was the son, his name Betka and the youngest one was Rasmuni. The
son had died before he could attain adulthood, perhaps due to some ailment. He
could not make his elder daughter study. Therefore, he found a good family in a
nearby village and married her off. The younger daughter was good in studies
from a very young age. He had got admitted her in the Mission School. She was
very bright in her studies and passed the matriculation examination securing
‘first division’.
Yes, let us know a bit
about Rasmuni. Due to her education in a Mission School and her stay in a
‘Boarding’, she liked Christian customs and practices. Why not: whatever people
say, these missionaries are way ahead in the matters of help-assistance,
serving the people and in wisdom. But in return, one has to accept
Christianity. But Rasmuni accepted Christianity with her full consciousness. Maybe
she liked the customs, practices and life style of foreign missionaries or
perhaps she liked the Christian beliefs. That is why before the ‘Board’
examinations she changed her name, to Rose Mary Murmu in the
‘information-correction form’, exactly like the foreigners. So, now Rasmuni
liked to be addressed as Rose Mary. The village people also started calling her
in that manner, and we will also call her like-wise in the story ahead.
She passed
matriculation in 1970. She was thinking of studying further. But her father
Ragda Murmu said: “Daughter, you have studied a lot, now you have to be married
off. Studying a lot makes finding a groom difficult.” But she did not heed to
her father’s advice as she had already started liking the young teacher whose
house was in front of hers. His name was Jeevan Hembrom. He, had joined the job
of a school-teacher after passing I.A. They were four brothers. He was eldest
of them. At that time, these two were the most educated persons in the village.
They wanted to marry, too, but Jeevan’s father, who was an ‘Ojha Guru’, was
against his son marrying a Christian girl. Soon, this obstacle also
disappeared. The father of the boy died due to a snake-bite. Her mother also
tried to fend off the marriage, but against the obstinacy of his son, she was
unable to win. After all, his son was a school-teacher, and above all, he had
the responsibility of all the younger brothers. The two of the youngest
brothers were studying in a school.
Now, there was another
imbroglio. Rose Mary was the only child left, her brother having died earlier
and her elder sister being married off. Her father Ragda Murmu made a strong
request to Jeevan’s mother, that, “We will take this boy as a Ghạr
Jãwãe (a son-in-law who goes at his
marriage to his father-in-law’s house). And, our daughter desires that the boy,
too, should convert to Christianity. Your son is also agreeable to this. Ask
him.” The boy’s house was just across the street, every day Ragda and his wife
went there with their request. At last, because of his son’s stubbornness and
the request from the girl’s parents, Jeevan’s mother relented.
* * *
Ahead of wedding,
Ragda Haṛam (the old man) called the village people and all
his kin. His paternal uncle had only one son, who himself had three sons with
the names: Thatu Murmu, Chaku Murmu and Churka Murmu. Ragda, the old man had
more of the landed property as he was also entitled land as the chief of the
village, while the land of his paternal uncle had been divided into three
parts. Therefore, he thought, that in future, after his death his kin may make
trouble for his daughter and the son-in-law. It was better to ask and decide
once forever. When everyone arrived, he asked them:
“Look here! Everyone
listen. We are bringing a ghar jãwãe for Rasmuni
(although her daughter had changed her name, he used to call her by her
previous name, as this was the one he had named her with). So, if anyone has
any objection, then he may tell it now and here. Don’t say later: Uncle didn’t
ask us. If you need land, say right now. Don’t you chase out my daughter and
son-in-law after I die.”
No one said anything,
not even a single word. It appeared that they had come after deciding
beforehand ... not to say anything. On finding them quiet, Ragda, the old man
said further:
“Then, the village
people! You are the witnesses; none of them had said anything. That means that
they don’t have any objection. If they create any trouble later on, you have to
stand up (against them).” And, all the village people agreed to this. It was
not affecting them anyway, ... for gathering there, they already had been
provided by Ragda, the old man the rice-beer for drinking.
* * *
The wedding was
celebrated with joy and merriment. The Elders from the Church had already come
and baptised Jeevan. Thereafter, marriage was solemnised by exchanging wedding
rings below the maṇdwa, the temporary shed erected of
leaves and branches for the purpose. Apart from the kin of Ragda, the old man
the village people and the people from nearby participated in the wedding
feast. The church folk had received a special invitation. Thereafter, under the
observation of Mạnjhi Haṛam (Village Chief), Paranik (Deputy
Chief), Jo̠g Mạnjhi (Chief of the Morals), Go̠ḍet
(the Messenger) and other respected people “le̠be̠t̓ ạcur”, a ceremony in which
landed property of the father-in-law are shown, was also performed. One written
document was also drawn up and was signed by all the people coming forward for
the same and thumb impressions were put on it. There were many people literate
enough to sign the document.
Time passed by
pleasantly. Rose Mary and Jeevan had two beautiful children. The elder one was
a son and the younger, a daughter. Both looked liked ‘Sahib’ kids. The village
people used to call them: ‘Rubber Dolls’. All lived with joy and merriment in
‘the big house’. Jeevan, too, got a posting close to his home, so there was no
worry at all. Ragda, the old man and his wife were blessed people. Rose Mary
also wanted to get into a job and perhaps would have got one, since she had
secured ‘first division’ in her matriculation examination; how many other people
were there in that region during that time who had passed matric with first
division? But she used to say: “First let me raise the kids, and then only
after studying some more, I will work as a ‘Sahib’ only.”
Jeevan’s mother also was
very happy. She used to visit her son often ... their house was across the
street only. But, as her son was a ghar jãwãe,
she did not get her share of her grandchildren named after her. It was her only
woe. But as her Balate̠t̓ (Samdhi, i.e.,
son’s father-in-law) used to tell her: “Don’t be unhappy ... we’ll bring some
more to this world for your share).
Jeevan’s three
brothers also had a lot of expectations from him. The second brother, Mangal
Hembrom was not interested in studies, so the responsibility of cultivating the
land was given to him. He was also entrusted the task of propitiating the
ancestors. And the third and the youngest brother had completed their school
education and had enrolled themselves in a college. Their names were Budhrai
and Jitu Hembrom. They were very close to their eldest brother and the
sister-in-law. Rose Mary also adored them like their own children. And her own
kids were always found sitting in the laps of their uncles. They both (the two
youngest brothers of Jeevan) obeyed their sister-in-law’s word. She only had
shown them the path of education and wisdom. The two were so close to their
sister-in-law and her kids that they thought of embracing Christianity. By
turns, both of them converted into Christianity. Seeing them, Rose Mary’s parents
also accepted Christian beliefs. And, all of them were baptised. In the
village, there was only one ‘household’ which was Christian and it was the best
household in the village: in the terms of cultivation, wealth, education,
living standards and behaviour.
Now Rose Mary was the
guide of both the families. Because of good farming and with the husband in a
job, her family was living in happiness and prosperity. On seeing the family,
the people in the neighbourhood praised it a lot. Everything was happening
because of Rose Mary’s qualities of intelligence and wisdom. It is true that
root of the family is the woman of the house. The menfolk are busy in earning a
livelihood to support their families. To supervise the rest of the household
and to run it is the task of the womenfolk only. The upbringing of the children
and the young people depended on the mother, and, this fact was well known to
Rose Mary. The way she was in forefront in the religious activities, in the same
manner she was active in social work and the welfare of the people in
neighbourhood. This is the real responsibility of learning and getting an
education.
They decided to bring
one more child to this world to fulfill the wish of Jeevan’s mother. But, maybe,
God wished it otherwise. Complications developed during the labour and the best
efforts of the doctors to save them proved futile. They could not save either of them, the
mother or the child. It seemed that the sky had fallen upon the Jeevan’s household.
His companion had left him in a very early age. Perhaps God willed it so. It
has been rightly said: God calls the good people to Him. Jeevan’s world had
been scattered to pieces in one go. His greatest worry was for his two kids. Still,
the life doesn’t go in reminiscing of people and worrying ... this he had
known.
* * *
The Ragda couple had been
shattered completely. They had brought up their child like that flower-plant
which had grown into a large fruit-bearing tree. But, alas! The destiny ...
like an untimely hurricane had uprooted it. The birdlings nestling in its
branches had fallen helter-skelter and were lying defenceless. Worrying about
this, Ragda’s wife fell sickness, never recovered and left her earthly
dwelling, in one go. Barely after some time, nephews of the gutia (the
sub-clan) family started creating trouble. They were already forming a faction
to hound out the ghạr jãwãe. Mukhia of the village, who was jealous of them,
also joined hands with the conspirators. But since Jeevan belonged to the same
village, and ... in fact to the house located across the street, they had been
unable to do anything so far. Otherwise, the wicked Mukhia had driven out many
such ghạr jãwães of the village. On his encouragement, one day, Thatu, Chaku
and Churka, armed with swords and spears, entered ‘the big house’. It was a
Sunday, so, Jeevan, the school-teacher was at home and giving his children a
bath. They roared and threatened from a distance, “Look here, Jeevan, go out
from this house, or we will cut you into pieces. Saala! Who are you to
come here as a ghạr jãwãe?” Jeevan belonged to the village itself, after
all, that is why they did not find it necessary to address him with a
respectable ‘Jãw̃ãe’, and they were calling him straight by his name. Hearing
the commotion, Ragda, the old man came out of an inner room holding a stick.
“Look here, Thatu ... he is your
brother-in-law. You have come here to threaten him after getting drunk on
rice-beer. Go away from here right now or else it would not be pleasant. I will
arrange to send all of you to prison,” Ragda, the old man gave the war-cry.
“Do not come in between, uncle.
Or else, we’ll strike down you, too.” Curka retorted strongly.
“You old scum, you have given
away all your land to other people and we all clansmen will keep quiet?”, Thatu
roared, “Show him to us and we’ll decide the matter today itself.”
“Look here, Thatu, Chaku and
Churka, I had already told you beforehand ... if you have to say anything now,
you should have said then and there. Why are you shouting now? Now, you will get
nothing ... get out from here ... at once!” Ragda, the old man had been a
veteran Mạnjhi. He was not a man given to fear easily.
Jeevan, the school-teacher was
bathing his children at the well in the garden, behind the room in the rear.
Hearing the voices of Thatu, Chaku and Churka he quickly understood that what
was going on. He promptly sent both the kids to the house across the street so
that his brothers could come to his rescue ... and he had also told them:
“After reaching there, tell your uncles that they are beating up your father.”
On hearing the news, all three
brothers rushed inside the house through the front door opening into the
street, grabbing sticks and bicycle chains. And Jeevan himself was at the rear
side. They: Thatu, Chaku and Churka were surrounded from both the directions.
But, they, too, were eager to fight. The difference was that: Thatu and the
Party were drunk and Jeevan and Party were sober. Yes, and, yet another
difference was that: Jeevan’s party had two college-going boys. It was a bitter
battle, but, at the end, Thatu and Company could not withstand the onslaught
and got thrashed soundly. They were driven out into the street, all the while
getting a sound beating. Utterly kicked out and knocked out. There was already
a hullabaloo, and, Ragda, the old man had also rushed out to call the people,
so, the neighbours had also come out in the street. By the time two warring
parties could be separated, Thatu, Chaku and Churka had been beaten black and
blue, bruised here and there. They had been battered so roughly so as to make
them all lie prostrate.
Later
on, police was also informed and the three brothers Thatu, Chaku and Churka
were arrested. But, due to the influence exerted by the Mukhia, they were
released within two-three days. This incident made Ragda, the old man think, “After
my death, these clansmen will
surely make trouble. Jãwãe also has age on his side, it may very well be
possible that he may bring himself another wife ... then what will happen to my
grandchildren. I must make some arrangement beforehand. Otherwise these
children would become completely vulnerable. After
having thought over all this and having consulted Jeevan, the school-teacher he
‘registered and mutated’ all his landed property in the names of both of his
grandchildren. The grandchildren were yet to attain adulthood, ‘mutation, going
by the rules could not have been made in their names. Even then, it was
arranged due to the “proximity” with the ‘Settlement Office’. Papers had been
obtained. And these were rolled nicely and put in a hollow bamboo piece, some
powder for preservation was put in and the papers were sealed in. He entrusted
this to his son-in-law saying, “Look here, Jãwãe! You are young enough ...
and, truthfully, it is very difficult to spend one’s entire life without a
companion. There would be no difficulty ... if such thing happens, you are
‘free’, and you can remarry. But, lest my children become helpless ... I have
transferred all my landed property to them. And, that is here ... now, till the
children grow up, you have to look after them.”
“Why
are you thinking like this, father, the children are mine, too, and how can one
let one’s children become helpless? Yes,
whatever arrangements you have made for them is a ‘trust’ for them, I am only
there to look after it. Don’t worry on that count,” Jeevan, the school-teacher
replied. He used to love both of his children very much. They were to him his
two eyes. But, whatever his father-in-law had said was also not untrue. In this
long lifetime, anything could happen; he could not deny this fact. But, he was
also determined that whatever happened, he will not let his children become
helpless.
Time
passed by and the kids were also sent for their studies to ‘convent boarding
school’. This was the desire of kids’ mother, Rose Mary. And, there was no
better way to raise the kids who had lost their mother. Their uncles had been
very helpful in the matter. Their youngest uncle, Jitu Hembrom, had ran around
a lot to secure their admission to the convent school. Their Sanjla (the
third one in terms of the age) Uncle, Budhrai Hembrom had got a job at a far
off place, so he could not visit them too often. But, still, he kept enquiring about
their well-being through letters. Ragda, the old man now found himself lonely,
and aged quickly. He also fell sick. He was put under treatment. But, it has
been said, “The illness of heart and mind cannot be treated by a doctor.” Once
bedridden, he could not recover from his sickness and was unable to leave the
bed, forever.
* * *
Yes, today is July 7th.
The casket to put to rest Ragda Murmu was being prepared. The priests from the
church had also arrived and Mạnjhi, Paranik, Go̠ḍet and Naeke
(the village priest), too. He being the former Mạnjhi, relatives and
kin, and Sạntal-Diku, all had arrived. All, except the nephews from the
sub-clan. His body was wrapped in a black cloth and moved from the bedstead to
the casket. And, before closing the lid on which a cross from the white ribbon
had been made, the priest from the church asked everyone to get up. And, a
prayer was said in keeping with the Christian customs. Thereafter, the last
nail in the coffin was struck and it was closed forever. Although everyone
looked sad, but the two pairs of little eyes were struggling to stop the flow
of tears, he was their grandfather, they had been brought back from the
‘boarding’. The coffin was hoisted up on the shoulders and the “last journey” of
Ragda Murmu began.
It was drizzling a bit. He was
brought to the place where his forefathers had been buried. They had dug a pit alongside his wife’s grave in the East-West
direction as per the Christian customs. But, ... there stood Thatu Murmu with
his brothers and clansmen and they were armed with crowbars, spades and hoes.
Seeing them, Mạnjhi, Paranik, Go̠ḍet and Naeke edged
towards them. Looking in their direction, Thatu said loudly:
“Look here, priest, this Ragda Murmu was my
youngest uncle and to my knowledge, he used to follow the ‘old’ religion. All
of our ancestors are lying here, in North-South direction. So how did you dig
this grave this way? He is our old man ... we’ll bury him our way. Hey, you,
Chaku and Churka ... put the people on the job to dig this grave North-South.
And, the gravedigger were already prepared, they jumped in and started digging.
The people who had gathered there, had already started aligning themselves with
either of the two groups and watching the diggers silently. No one had courage
to tell the gravediggers to stop, maybe the people present were unable to
comprehend what was to be done. Or, they were not daring to intervene, afraid of a clash
breaking out. And, while they looked on, the digging was completed. They had made
the sign of a perfect cross: North-South and East-West.
Fear and anger was rising in both
the parties. They will break out in a fight now, no, they will not; it had
turned into this type of situation. People of both the parties were staring at
each other with fire burning in their eyes. By this time, sounding their
sirens, three-four police vehicles arrived on the scene. Maybe some wise guy
had gone to the police station and complained to the sub-inspector.
The soul of Ragda, the old man
whose mortal remains were lying in the casket must have flown up and been
exclaiming: “Hey, all! Now, bury me ... in whatever manner ... North-South or
East-West ... in whichever direction. I don’t have any choice ... I have only
an appeal to make: All of you may live in peace.” The grandchildren, who were
standing all along with heavy hearts, felt extremely sad on watching the
incident and, still, are unable to understand that who was right: Their father
and paternal uncles; or, ... their maternal uncles.
* * *
साभार: सर्वश्री सुन्दर मनोज हेम्ब्रम एवं रंजीत कुमार हंसदा
यह कहानी पहले यहाँ छपा था :-
इसे भी देखें
:-
संदेश
