“BẠDMAS BUDDHI”

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 ! 

“BẠDMAS BUDDHI”

Original Story in Santali: Sunder Manoj Hembrom

https://www.facebook.com/sunder.manoj

Ayma din laha re̠yak̓ katha kana. Mit̓e̠c̓ atō ta͂he͂ kana; Rạghnạtpur. Lạtu atō ge̠ ta͂he̠ kana, mo͂r̠e̠ to̠la ar 200-250 gan or̠ak̓, jo̠to̠ ho̠r̠ak̓ ge̠ casa-basa lagit̓ jumi ta͂he̠ kan takōwa; ado̠m do̠ jạsti, ado̠m do̠ ko̠m. Nalha kạmi do̠ sadhe̠r katha. Kic̓ric̓-khạdwak̓ lạgit̓ po̠ysa ghatak̓ khac̓ ge̠ bajar se̠c̓ nalha kạmi do̠ kō calak̓a, ōna ho͂ ạdi so̠ndhe̠ ge̠. Kusi-rạskạ te̠ din calaw ēdēk̓ kan ta͂he̠na. Re͂ge̠c̓-kisạ͂r̠ banar ge̠ he̠se̠c̓-se̠kre̠t̓ te̠ kō ta͂he̠n kan ta͂he̠na. Menkhan, me̠nako̠ kusi-rạskạ do̠ dhēr din mit̓ jayga re̠ ban͂ tarhak̓a.

Rạghnạtpur re͂ ho͂ o̠nka ge̠ ho̠y e̠na. Mit̓e̠n bạdmas ho̠r̠ atō ye̠ chin̓-chạtur akat̓ ta͂he̠na. Ar hay re̠ jala uni ge̠ ato̠ re̠n mukhyạ ye̠ ho̠y e̠na. Aso̠l re̠ do̠ atō ho̠r̠ ho͂ laha do̠ bakō buje̠ kan ta͂he̠na je̠, birat badmas kanay. Atō mo̠d re̠ ac̓ mo̠to̠c̓ ge̠ mētrik pas…o̠na ēyạte̠ ho̠r̠ ho͂ kō “vote” kạy kēdēya. Bakō tah le̠da je̠ tayo̠m te̠ uni ge̠ye̠ gahtra ko̠wa nahak̓. N̓utum do̠ ta͂he͂ kan taya: Thạkur Tudu. Taka-po̠ysa te̠ ma birat kisa͂r̠ ar hur̠u-cawlē te̠ ho͂; Bo̠lo̠k-pancayạt se̠c̓ kho̠n skim re̠yak̓ labh ar jumi bho̠rna kō ho̠y hataw bar̠ay ge̠.. te̠, atō ade̠-pase̠ re̠ rōbab ge̠ judạ. “Rajdoot” fo̠to̠gadi te̠ ge̠ ye̠ fat-fataw bar̠aya, tạndi te̠ dak̓sec̓ lạgit̓ ho͂ ona te̠ge̠ ye̠ ringạk̓a. Ar “dress” ma kan tay: Dhuti-kurta, e̠kdo̠m neta le̠ka, wa̠ise MP ar MLA kho̠n ko̠m do̠ bay hudiso̠k̓ kan ta͂he̠na. Ho̠r̠ kō do̠ uniyak̓ dho̠mo̠k̓ n̓e̠l kate̠t̓ kō ho̠ho̠way kan ta͂he̠na: Mukhyạ Sahe̠b.

Pulis-thana ar kort-kacahạri do̠ ghamaw caba. Bo̠lo̠k ar so̠r̠o̠k̓ ar̠ē cok̓ re̠ma mit̓ ada ge̠. Bạnuk̓ ko̠a o̠ko̠y ho͂ je̠ bakō n̓e̠l ar baday akadēya; thana-pulis, hạtyạ-bạtyạ, kort-kacahạri, lạtu-katic̓, atō-dēhạt gōta ge̠, ạdi namdak̓. Atō re̠n ho̠r̠ tho̠r…o̠lo̠k̓-par̠hak̓ bakō baday, jahanak̓ o̠lo̠k̓ se̠ par̠haw lạgit̓ uni the̠c̓ ge̠ kō dạr̠ ēdēy. Uni ho͂ ayak̓ mo̠ho̠t uduk̓ lạgit̓ kajak̓ e̠ ạcur ạcu ko̠wa. Ado̠ ona lạgit̓ taka-po̠ysa do̠ bay hatawa. Baday kan ta͂he̠n ge̠yay: no̠wa e̠yạte̠ ge̠ ho̠r̠ ko̠ hijuk̓ kana ar kō puchạw ēdē kana.

Mukhyạ wak̓ kạmi do̠ kana, ho̠r̠ kōwak̓ sewa. Me̠nkhan MP, MLA le̠ka ge̠ abōre̠n mukhyạ sahe̠b ho͂ jumidari ge̠ye̠ bujhaw akat̓ tahe͂na. Mit̓ do̠m pawo̠r re̠ he̠c̓ le̠n khan ge̠ laha ro̠r̠ akat̓ jo̠to̠ kō hir̠in͂ cabaya. Akōwak̓ lac̓ bar̠e̠ ko̠ n͂e̠l, baki janta lạgit̓ ma me̠nay ge̠ Candō Baba.

* * *

He͂ ado̠ kisạ do̠ bōn lahaya. Mukhyạ sahe̠b do̠ mite̠c̓ “samasya” ta͂he̠ kan taya: uni do̠ ac̓ kho̠n ce̠tan e̠tak̓ ho̠r̠ ho̠po̠n do̠ bay n̓e̠l sahawe̠t̓ kō ta͂he̠na. Ōna ēyạte̠ nōwa kurumutu re̠ge̠ye̠ ta͂he̠na je̠ ja͂ha͂y ho̠r̠ dho̠n-dạulạt ar taka-po̠ysa te̠ uni kho̠n bakō lahak̓ je̠mo̠n.

Ja͂hay ge̠ lar̠hại-jho̠gr̠a lạgit̓ e̠ uskur bar̠a kō. Bo̠yha-bo̠yha re̠yak̓ kạtic̓-mạtic̓ jho̠gr̠a ho͂ bay sōlha takō, sidhạ kacahạri se̠c̓ ge̠ye̠ uduk̓ ako̠wa. Je̠mo̠n kes lạr̠hạy-lạr̠hay te̠ bhagwa dhil utạro̠k̓ tako̠. Ja͂hay sa͂w te̠ ēdrē se̠ jalan me̠nak̓ tay khac̓ “survey office” calaw kate̠t̓ po̠ysa e̠m kate̠t̓ ho̠r̠ e̠ lagaw ko̠wa, n̓utum golmal lạgit̓. “BDO, CO office” re̠may ada ko̠t̓, ja͂ha͂yak̓ ge̠ “voter-list ar rashan card list” re̠ n̓utum e̠ gar̠bar̠aw acō dar̠e̠yak̓a. Arho͂ jōdi atō ho̠r̠ milạw kate̠t̓ kō bicạre̠ khac̓, atō sudhạ ye̠ kes akōwa. Ma atō sudhạ kes larhai bar̠ak̓ pe̠, mạhna-mạhnạ, kạmi-dhạmi chadaw kate̠t̓ e̠ke̠n “det ar det” Sunny Deol e̠ me̠n le̠ka.

Atō ho̠r̠ “pạresan-hairan” kō ta͂he̠ kana. Me̠nkhan ce̠ka ho͂ bakō ce̠ka dar̠e̠ way kan ta͂he̠na. Ar uniyak̓ mo̠n do̠ bar̠haw ēdē ye̠n taya. Ho̠r̠ do̠ bo̠to̠r te̠  unikho̠n farak ge̠ kō ta͂he̠na ar ban͂khan uni re̠n camca ge̠kō be̠nak̓a. Camca ēyạte̠ badmasi ho͂ bar̠haw ēdēk̓ kan tay tahe̠na.

* * *

Din paro̠m ēdēye̠na, Mukhyạ Sahe̠b do̠ ye̠ kisa͂r̠ ēdēye̠na. Ar badhaw calawe̠n taya; badmasi ho͂. Ban͂ do̠ jo̠no̠m badmas ge̠ye̠ ta͂he̠ kan, ban͂ do̠ badmasi-badmasi te̠ badmasi he̠wa. Muskil ge̠ya lạlạy do̠. Ato̠ ho̠r̠ak̓ tho̠r̠a gan rawal hōy e̠na, tē re̠ tayo̠m “Mukiyạ Election” re̠ye̠ haraw e̠na. Me̠nkhan, badmasi re̠yak̓ ētạ maye̠ ro̠ho̠y thik akat̓ ta͂he̠n. Ce̠ka te̠ kō bancak̓a atō re̠n ho̠r̠ do̠. Amca-camca ar office ren babu jo̠to̠ o̠na ho̠r re̠ge̠. Ja͂ha͂ atō ren ho̠r̠ kō n̓e̠l ke̠t̓ ko̠, nạndri limbạt fe̠ra re̠ge̠ kō ta͂he̠na.

* * *

Me̠nkhan o̠kte̠(so̠mo̠y) do̠ jo̠to̠ kho̠n maran͂ ar dar̠i. Jo̠to̠ ho̠r̠ak̓ o̠kte̠ hijuk̓ ge̠ya: bhage̠ ar bạric̓ banar ge̠. Thạkur Tudu wak̓ bạric̓ din ho͂ se̠te̠r e̠na. Maran͂ ruwạ “cancer” n̓am ke̠de̠ya. O̠na ho͂ mo̠ca cancer. “Fokat” re̠yak̓ po̠ysa ta͂he̠ kan taya tho̠r, “pan-gutkha”, thamakur-sigret, hạndi-pạwrạ jo̠to̠ ge̠ye̠ ho͂go̠re̠t̓ ta͂he̠na.

Hor̠mo̠ o̠suk̓ jala te̠ bat-be̠bo̠har ar ro̠bab jo̠to̠ bo̠do̠l caba ye̠n taya. Sạri ge̠ kō me̠na: Ce̠tan re̠ne̠ cạrnạw le̠m khan, upạy banuk̓a…sudhrạk̓ te̠ge̠ hōyōk̓a…ja͂ha͂ tinak̓ bayar-kada ye̠m ta͂he̠ kan jubạn o̠kte̠ do̠...ban͂ ge̠m bancak̓a. Mukhyạ Sahe̠b ho͂ har̠amo̠k̓ dēla-dili ge̠ye̠ ta͂he̠ kana. Ar cētan kho̠n ho̠r̠mo̠ re̠yak̓ bhabna-cintạ. Tar̠a-tạr̠i ge̠ye̠ har̠am go̠l e̠na.

Nit̓ ma jo̠to̠ ho̠r̠ sa͂w te̠ ạdi he̠r̠e̠m e̠ galmaraw. O̠nka ạykạk̓a; n̓ui kho̠n bhage̠ ho̠r̠ do̠ dhạrti re̠ge̠ bạnuk̓ kōa. Sạri ge̠ o̠kte̠ lutur e̠ pe̠te̠r le̠m khan bo̠do̠l te̠ge̠ hōyōk̓a. Me̠nkhan ato̠ re̠n ho̠r̠ do̠ unạk̓ usạra kō hir̠in̓a se̠ ce̠t̓? Saman͂ re̠do̠ hu-ha͂ ko̠ ro̠r̠ay ge̠ya, me̠nkhan diya tayo̠m do̠ ko̠ “ạchim-kharak̓ay”. No̠wa katha do̠ Thạkur Tudu ho͂ bhale̠ te̠ge̠ ye̠ baday ge̠ya.

* * *

Kajak̓ po̠ysa-taka kho̠rca kate̠t̓ ho͂ bay jut le̠na. Marē pap tho̠r ban͂ ēkạ a̠, Iso̠r Baba cancer te̠ye̠ cạrnạw kedeya. Thạkur Tudu ho͂ ye̠ buj ke̠da: “nit̓ do̠ ma͂gar̠ gupi calak̓ te̠ge̠ hōyōk̓a.”

Ato̠ re̠n gōdēt e̠ ho̠ho̠ adiya ar kharca-barca e̠m kate̠t̓, jo̠to̠ ato̠ ho̠r̠ e̠ ho̠ho̠ jarwa ke̠t̓ ko̠a. Taka n̓am kate̠t̓ gōdēt ho͂ bēs te̠ ayak̓ e̠ kạmi ke̠da. Jo̠to̠ tōla acur kate̠t̓ jo̠to̠ ho̠r̠ ge̠ye̠ riyạw ke̠t̓ ko̠a. O̠ko̠y ho̠r̠ suro̠k̓ ban͂ sanaye̠t̓ kō ta͂he̠na, o̠nkō ho͂ kō he̠c̓-se̠te̠r e̠na.  

* * *

Mạnjhi Than the̠c̓ bar̠e̠ dare̠ latar, parko̠m re̠ Thạkur Tudu, mo̠ta macha bạlis do̠ hatlak̓ latar re̠ ar mo̠ca do̠ gamcha te̠ e̠se̠t̓(mo̠ca seya thik akan tay te̠), ạdi bạpuric̓ ar nacar e̠ n̓e̠lo̠k̓ kan ta͂he̠na. Ja͂ha͂ tinạk̓ maran͂ kisạ͂r̠ ge̠, go̠jo̠k̓ baday kate̠t̓ do̠ nacaro̠k̓ ge̠ hōyōk̓a. Niạ kan gēya dhạrti re̠yak̓ “rit” do̠. Mukhyạ Sahe̠b ho͂ pase̠c̓ e̠ baday jo̠n͂ kan ta͂he̠n ge̠ya go̠jo̠k̓ babo̠t̓ te̠ do̠.

Thạkur Tudu ayak̓ jo̠to̠ dar̠e̠ lagaw kate̠t̓ e̠ ro̠r̠ ke̠da:

“He̠nda ho̠, no̠wa ato̠ re̠n bo̠yha ar mise̠ra. Nit̓ ma no̠k̓ o̠y parko̠m in̓ sap̓ thik akat̓…ne̠ calak̓-ne̠ ban͂. Ado̠ adi a͂t in̓ tạklif akat̓ pe̠ya. Sạri ge̠ in̓ạk̓ kạy do̠ ēkạ “layak” do̠ ban͂ kana. Me̠nkhan nito̠k̓ go̠jo̠k̓ o̠kte̠ re̠ kajak in̓ kastak̓ kana. Ma daya kate̠ ēkạ kạn̓ pe̠. Baday ge̠yạn̓ in̓ do̠ ēkạ laya̠k ho̠r̠ ho̠n̓ ban͂ kanan̓. Me̠nkhan, ape̠ bape̠ ēkạ lin̓ khan inạk̓ jēwē ho͂ o̠na bhabna re̠ge̠ ta͂he̠n tin̓a.”  Ar hidir-hidir me̠t̓-dak̓ e̠ jo̠ro̠ ke̠da.

Mạnjhi har̠am, gōdēt ar paranik kō laha ye̠na…uni jēwē e̠may lạgit̓. O̠nko̠ n̓e̠l kate̠t̓ ar ho͂ye̠ hēdēr-hēdēr ke̠da.

“Ma jo̠di inák̓ jēwē rar̠e̠c̓ pe̠ me̠ne̠t̓ khac̓, enạk̓ mit̓ te̠c̓ ne̠ho̠r anjo̠m kat̓ t̓in̓ pe̠. Ạdi a͂t ge̠ yin̓ pap akat̓a. No̠wa dhạrti re̠ge̠ ape̠ ti te̠ jo̠di ban͂ sạjạy in̓ n̓am le̠khac̓, ce̠tan calaw kate̠t̓ ạdi a͂t in̓ sạjạy acu a̠. Ma ho̠ bo̠yha, daya kate̠t̓ go̠c̓ bade̠ do̠ alō pe̠ tōpa ye̠n̓a. Tayo̠m se̠c̓ kho̠n mitte̠n ke̠te̠c̓ macha mat̓ ade̠r kate̠t̓ mo̠ca se̠c̓ kho̠n paro̠m pe̠ ar kulhi mucạt̓ tạndi re̠ ultạw te̠ mat̓ do̠ bit̓ kat̓ pe̠. No̠wa ge̠ in̓ak̓ ‘kastawna’ do̠.” No̠wa ro̠r̠ kate̠t̓ e̠ thir e̠na.

* * *

Bar din bad sạri ge̠ Mukhyạ Sahe̠b ma ye̠ paro̠m e̠n. Ade̠ pase̠ go̠ta kho̠bo̠r pasnaw e̠na. Uniyak̓ mo̠ro̠n din re̠ gade̠l ho̠r̠ ko̠ jarwa ye̠na. Mạjhi, paranik ar le̠kman ho̠r̠ak̓ so̠lha te̠ kō go̠ta kēda je̠; Mukhyạ Sahe̠bak̓ “mucạt sana” do̠ purạw hōyōk̓a…ban͂khan uniyak̓ jēwē ar ho͂ no̠wa ato̠ ade̠-pase̠ ge̠ bhut be̠naw kate̠t̓ ạcur badaya.

Bit̓ kade̠yako̠ kulhi mucạt̓ ‘kunki tạndi’ re̠, ac̓ e̠ ne̠ho̠r le̠n le̠ka: ultạw te̠ mōca kho̠n latar bhugạk̓ paro̠m ke̠te̠c̓ mat̓ re̠ gathaw!

Kriyạ-karm kate̠t̓ o̠r̠ak̓ ruạr̠ ho͂ bako̠ ruạr̠ akan tahe̠na ar pōn gạdi pulis jeep ‘sansanaw’ kate̠t̓ Rạghnạtpur ato̠ te̠ bo̠lo̠ ye̠na. Ar sidhạ kulhi mucạt̓ kunki-tạndi re̠ tēngō ye̠na.

“Kaun mara hai, Thakur Tudu ko? Pakdo sab ko. Sara gaon isme shamil hai. Achha hua, Thakur Tudu ne marne ke thik pahle…chitthi likh kar thana me ittla kar diya tha. Koi bhi bachega nahi. Pakdo sab saalon ko!” Daro̠ga sahe̠b kajak-kajak̓ te̠ ac̓ re̠n pulis e̠ hukumak̓ ko̠a.

Hay re̠ ”badmas-bugdhi” ma͂gar̠ gupi calak̓-calak̓ te jo̠to̠ atō ho̠r̠ maran͂ o̠r̠ak̓ e̠ se̠te̠r ket̓ ko̠a.  

                                         

* * *

EVIL INTELLIGENCE

Translation: Rạnjit Kumar Hãsdak̓

https://www.facebook.com/profile.php?id=1429223690

It’s a very old story. There was a village: Raghunathpur. It was quite a large village, with five hamlets and 200-2550 houses, with everyone having land for cultivation, some more, some less. Working for wages was a matter of choice. If there was shortage of money for buying clothes, they used to go to work for wages, that too, on rare occasions. Days passed by in happiness and enjoyment. Rich and poor both lived merrily. But, they say that happiness and enjoyment do not last for long in one place.

It happened like that in Raghunathpur, too. One wicked man crushed and scattered the village in pieces. And, to worsen the agony, the same man became the Mukhia of the village. Actually, the village people had not understood initially that he was a wicked person. Amongst the villagers, he was the only person to pass the matriculation examination ... and because of that he managed to win the villagers’ vote. They could not foresee that the same person would be stabbing them in the back. His name was Thakur Tudu. He was rich, both in terms of cash as well as kind, he used to take advantage of the developmental schemes floated by the ‘Block’ and Panchayat and contracts for land-fill, etc., and thus his status was somewhat different from others in the neighbourhood. He used to roam about only on his ‘Rajdoot’ motorcycle, even used to take it for relieving himself. And, he dressed in Dhoti-Kurta, exactly like a politician, and never thought of himself as any less than an MLA or MP. Due to his arrogance, people used to call him ‘Mukhia Saheb’.

The police station and the courts were his playing fields. The ‘Block’ and the ‘Chowk’, his favourite haunts. There was no one, who had not heard of him. In village markets, Courts, Police Stations, countryside, old and young, everyone had heard of him, he was very famous. Rural folks ... they were unable to read and write, to get anything read and written, they used to rush to him. He, too, showed off his importance, made them run around. But he did not take any money for that. He was aware that the people were coming to him and giving him importance only because of that.

The job of Mukhia is to serve the people. But like MPs and MLAs, our Mukhia also considered it as his estate. Once anyone comes into power, he forgets whatever he had promised. They only look to fill their bellies; for the people, God is always there.

* * *

Yes, let’s move the story ahead. Mukhia Saheb had one problem; he could not tolerate any Sạntal above himself. Because of that, he kept on trying that no Sạntal could overtake him in the matter of wealth or money.

He used to incite people to quarrel with each other. He did not use to resolve even the small disputes amongst brothers; he used to point out straight towards the courts. So that, them fighting cases may make “their thongs loosen”. If he was angry with someone or envious towards anyone, he used to go to “Survey Office” and bribe them to alter the names. “BDO and CO Offices were his resting places, he could get altered the names of the people in the voters’ list or ration card list. And, if villagers use to resolve any matter together, he used to file cases against them.  Do fight cases along with the entire village in tow marking your presence in the courts every month leaving your work aside! “Date after date”, as Sunny Deol said.

Village people had become distraught. But they were unable to do anything against him. And he had also become more courageous. People used to stay away from him or else had become his toadies. Because of sycophants his wickedness also continued to grow.

* * *

Day passed by, Mukhia Saheb also continued to prosper. And his wickedness also swelled. Whether he was born wicked or committing bad acts gradually made him that wicked, it was difficult to say. People were slightly relieved, when he lost in the subsequent “Mukhia Elections”. But he had already sowed the seed of his wickedness. How would the villagers survive it? His flatterers and office clerks, all were treading the same path. Whenever, they set their eyes upon any villager, they looked for an opportunity to strangle him.

* * *

But time is the strongest and the greatest of them all. Everyone’s time comes, good and bad, both. Bad days of Thakur Tudu, too, arrived. He was afflicted by the great malady; ‘Cancer’. That too, the cancer of mouth. The money he had was “free money” after all; “pan-gutkha”, “tobacco-cigarettes”, “beer-liquor”, he used to devour everything.

Because of his sickness, his behaviour, arrogance, everything changed. It has been rightly said: If God slaps you, then you have no choice, you have to reform, even if you had been a raging bull in your younger days, you cannot escape. Mukhia Saheb was on the verge of stepping into old age. And, above that, worries for his health. He grew old too quickly.

Now his behavior became very sweet towards all. It felt like that there was no better man on the earth. But will the village people forget everything so quick! They used to “yea, yeah” in front of him, but used to curse him behind his back. This fact was also known very well to Thakur Tudu.

* * *

He could not be cured even after spending lots of money. Old sins are not forgiven, God had slapped him with cancer. Thakur Tudu also understood: “Now, I’m sure ‘to go to tend crocodiles’ (to die).” He called for the go̠ḍet (the village messenger), and after paying him the money in advance, told him to gather everyone for a meeting. Having got the money, the messenger also did his chore very well. He went around the entire village and told everyone to congregate. Even the people who had no desire of going near, arrived.

* * *

Near the Mạnjhi Than (a sacred place in the village where souls of the departed chiefs reside) and below the Bunyan tree, Thakur Tudu lied in a rope-string cot, one large pillow below his armpit and the mouth covered in a ‘gamchha’ (his mouth had already rotted) was looking destitute and helpless. One may be very rich, but knowing of the impending death makes one helpless. This has been the ‘rule’ of this world. Perhaps Mukhia Saheb was also aware of his impending death.

Mustering all his strength, Thakur Tudu said: “Look here, the brothers and sisters of the village. Now I’m already bed-ridden ... will go now, will go not. I’ve troubled you a lot. Truthfully, my sins do not deserve any pardon. But, now on the verge of dying, I’ve been repenting a lot. Kindly forgive me. Although I know that I do not deserve any forgiveness. But, if you don’t forgive me, my soul would continue to grieve in that sorrow.” And, tears rolled down his cheeks.

Mạnjhi Haṛam (Village Chief), Go̠ḍet and Paranik (Deputy Chief) went forward ... to give his soul, salvation. Upon seeing them, he cried more and more.

“If you want to rescue my soul, please listen to my request. I have committed many sins. If I do not get punished at your hands in this very world, I will get a lot of punishment, when I go up there. Ye bretheren, kindly do not bury me when I die. Please put a thick bamboo into my rear and drive it through my mouth and hang me upside down in the field at the end of the village street. This would be my just repentance.” He fell silent having said this.

* * *

After two days, Mukhia Saheb passed away. The news spread everywhere. On his death, a large crowd gathered. On the advice of the Mạnjhi, Paranik and the Elders, they decided that the last wish of Mukhia Saheb was to be fulfilled ... or else his departed soul would wander around the village as an evil spirit.

They fixed him in the field at the end of the village street, i.e., in the manner he had requested: upside down, wound up rear end to mouth around a thick bamboo.

After performing the last rites when they were even yet to reach their homes in their return trip, four police vehicles entered Raghunathpur village at top speed. And stopped straightaway in the ‘Kunki’ field at the end of the village street.

“Who has murdered Thakur Tudu? Arrest them all. The entire village is involved in this. It was good that before dying, Thakur Tudu had informed the police station in writing. No one will escape. Arrest all these scoundrels!” The police sub-inspector ordered his men loudly.

Alas! The Evil Intelligence! Even while going to shepherd the alligators he had sent the village people to the prison!

* * *

साभार: सर्वश्री सुन्दर मनोज हेम्ब्रम एवं रंजीत कुमार हंसदा

यह कहानी पहले यहाँ छपा था :-

http://sundermanoj.blogspot.com/2011/06/badmas-bugdhi-ayma-din-laha-reyak-katha.html

इसे भी देखें :-

http://www.santali.webs.com/

‘HO̠Ṛ BUDDHI’

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 !  

‘HO̠Ṛ BUDDHI’

Original Story in Santali: Sunder Manoj Hembrom

https://www.facebook.com/sunder.manoj

No̠wa go̠lpo̠ do̠ kana Sagrampur ato̠ re̠yak̓, Bo̠rdo̠man-Hawr̠a me̠n line re̠ Pandua̠ steso̠n kho̠n uttạr nakha re̠ no̠wa ho̠r̠ ato̠ do̠ me̠nak̓a. Ho̠r̠ ato̠ do̠ ce̠t̓ kana… ho̠r̠ ar dēkō mēsal te̠ge̠ me̠nak̓ ko̠wa. Ar Pạndua do̠ ona Pandua ge̠, Sho̠ro̠tcho̠nd Chattopadhay re̠n “Devdas” ak̓ Pạndua. Mari diso̠m re̠n ho̠r̠ do̠ bo̠n bujhạwa pase̠c̓ ho̠r̠ ko̠do̠ nalha kạmi ko̠ he̠c̓ le̠na ar no̠te̠ re̠ge̠ ko̠ basaw e̠na; Asam re̠ basaw akan bo̠yha ko̠ le̠ka, me̠nkhan o̠nkan katha do̠ ban͂ kana. Pase̠c̓ abo̠ kan ge̠ya bo̠n nowa casa kisạ͂r̠ disōm re̠n ạsli bōsinda do̠.

Ado̠ kisạ do̠ kana: barya gate̠ wak̓. N̓utum takēn do̠ Rubēn Tudu ar Somnath Mukherjee. He͂ ho̠r̠ ar dēkō kajak̓ gate̠. Dēkō re͂ho̠͂ ce̠t̓ Bangali babr̠e͂. Kạtic̓ kho̠n ge̠ “mit̓ mạci mit̓ durup̓” pase̠c̓ ic̓ ho͂ ic̓ gatē ta͂he͂ kan takina. Rubēn ma ar ho͂ ạdi kusi …jumidar re̠n kor̠a re̠n gatē tho̠r, e̠tak̓ ho̠r̠ gate̠ tala re̠ dho̠mo̠k ge̠ judạ. So̠nge̠ te̠ge̠ ato̠ skool re̠ kin par̠haw le̠na. Ja͂ha͂ le̠ka te̠ 8 kēlas te̠ye̠ rakap̓ le̠na Rubēn do̠; par̠hak̓ re̠ mo̠ne̠ ge̠ ban͂ lagat̓ tay, e̠ke̠n ce͂re͂ tuti, tạr̠i n̓u ar kur̠i ko̠yo̠k̓. Mit̓ tala go̠so̠r-go̠so̠r Jumidar re̠n kor̠a Somnath sa͂w te̠ge̠. Dēkō kur̠i nolaw e̠ me̠n jon͂ kan ta͂he͂na pase̠c̓. Somnath do̠ e̠nho matric e̠ pas ke̠t̓ ge̠ya…laha se̠c̓ do̠ o̠ko̠y e̠ par̠hak̓a; hudis bar̠a ke̠day…jumidari o̠ko̠y e̠ n̓ela. Onạk̓ gan gạnit ar ạnreji ma ye̠ cit̓ ke̠t̓…ho̠r̠ e̠r̠e̠ le̠ka ma.

Umạr ho̠y e̠n takina bana ho̠r̠ak̓ ge̠, bạhu ye̠ ạgu jo̠n͂ e̠na Rubēn do̠ ar Somnath ho͂ ko̠ bapla kade̠ya. Menkhan gate̠k̓ do̠ bakin bȧgi le̠da. Ade̠-pase̠ ge̠ or̠ak̓ e̠yate̠ adda re̠do̠ kin n̓apamo̠k̓ ge̠ya. E̠nho͂ gharo͂j do̠ calaw ge̠ ho̠yo̠k̓a. 20-25 bighạ casa jumi ta͂he͂ kan taya Rubēnak̓ do̠, casa re̠y lagaw e̠na. Ar Mukherjee bạbu ma jumidar. Be̠go̠r cas te̠ge̠ sanam jumi ayak̓. Engrej ko̠ calaw e̠na ar jo̠to̠ that-bat do̠ no̠ko̠ jimạ ge̠. Pe̠ tala birat do̠lan orak̓ baba har̠am takō jamana kho̠n ge̠ ta͂he͂ kan tako̠wa. Ko̠r̠a the̠c̓ do̠ e̠ke̠n maintenance re̠yak̓ jimạdạri. Rubēn ho͂ ayak̓ hasa ka͂t ar khapra chạpri o̠r̠ak̓ re̠ ạdi kusi ge̠ye̠ ta͂he͂ kana. Dino̠m hilo̠k̓ sundi-go̠dam re̠ mit̓ bo̠to̠l pạurạ do̠ do̠ho̠ ge̠ ta͂he̠n taya ar so͂ge̠ te̠ jēl cakhna. Mit̓ bo̠to̠l do̠ ac̓ mo̠to̠c̓ te̠ purạw do̠ bay n̓uya me̠nkhan gate̠ ko͂ ho̠ ko̠ se̠le̠dok̓a. N̓u gate̠ ma ho̠r̠-dēkō banar ge̠. Pạurạ re̠yak̓ thēk re̠ge̠ ja͂ha͂nak̓ bhēdbhaw ba͂n̓ ta͂he̠na, onka yin̄ bujhạw akada. Ado̠ taka do̠ pạli-pạli te̠ jo̠to̠ ho̠r̠ ge̠ ko̠ e̠m bar̠aya. Me̠nkhan so̠ro̠s gate̠ Somnath do̠ hȧdi-pạurạ kho̠n ạdi jhạl re̠ge̠ ye̠ ta͂he͂n kan ta͂he̠na.

“Tomra sala sa͂wtal ko̠kho̠no̠ manus hobē na” tala-tala re̠ Mukherjee do̠ Tudu ye̠ me̠taway ge̠ya. He͂ e̠nte̠c̓ ạkil re̠yak̓ thikạ ma o̠nko̠ the̠c̓ ge̠. Ruben ho͂ dhēr do̠ bay me̠t̓ lutur bar̠a wataya. E̠ke̠ne̠ jo̠baba: “Ha͂ rē (b*r̠*)…so̠b bugdhi tō tōmar kachhe e, amra to so̠b matir manush, na ki?” Bhagwa gate̠ kana kin tho̠r ja͂ha͂ nak̓ ge̠ kin me̠n jōnak̓a…e̠kdo̠m fanka-fayar̠.

Ado̠ so̠mo̠y paro̠m edē yēna. Somnath ma Somnath kho̠n Somnath Babu ye̠ be̠naw ede ye̠na. Taka po̠ysa ar dho̠n-do̠ulat bo̠lo̠ edē ye̠na. Bo̠lo̠ ce̠ka te̠ ban͂ bo̠lo̠ a bap-dada wak̓ gun do̠ oka te̠ calak̓a. Ho̠r̠ ho̠po̠n kō lut re̠do̠ ạdi gạkhur̠ kō ta͂he͂ kana Somnath re̠n har̠am ko̠do̠. Ho̠r̠ tho̠k kate̠t̓ 250 bighạ re̠n mạlik ko ta͂he͂ kana no̠kō Mukherjee do̠. Ar Rubēn ma gidrạ apat’ huy-huy te̠ ye̠ pico̠-po̠co̠ caba ye̠n. Pạpita jo̠ le̠ka ac̓ bạhu re̠n e̠nde̠-e̠nde̠ gidrạ…jo̠to̠ te̠ mo͂r̠e͂ go̠tēc̓. Gharo̠nj calaw re͂ho͂ muskil e̠ aikạw e̠da. Calaw do̠ bhage̠ ge̠ calaw ko̠k̓ taya…ado̠ o̠ne̠ bo̠to̠l rēyak̓ fēr…ho̠r̠mo̠ ho͂ dhingạl-sangal caba ye̠n taya. Dar̠ē na kar̠ē e̠nho͂ dho̠mpo̠ ma Madho Singh lēka ge̠.

Ja͂ha͂ tinạk̓ lạtu gha͂ro̠nj, unạk̓ ge̠ lạtu bo̠jha ar hamal ho͂ ạdi hamal…gha͂ro̠nj mạlik cētan re̠do̠. Casa-basa bhage̠ re͂ho͂ kulạw calaw muskil te̠ge̠ hōyōk̓ kan ta͂he͂na. Ar o̠na ce̠tan re̠ jo̠to̠ gidrạ dakto̠r khana rege ko̠ ho̠y le̠na. Ne̠tar dakto̠rak̓ kharca do̠ ko̠m..? bhale̠-bhale̠ ho̠r̠ kō tir-tirạw utạro̠k̓ kana. Ce̠t̓ e̠ ce̠ka ya Rubēn do̠...? karja re̠ ye̠ bo̠lo̠ ye̠na. Mul bay ruwạr̠ dar̠e̠ le̠t̓ te̠ jaga-jumi ho͂ bho̠rna ēdi kan taya. Ar bạy-bạy te̠ jumi kago̠j jumidar the̠c̓ jama calawe̠na. Jumidar Somnath Mukherjee, Rubēn re̠n bhagwa gatē, me̠nkhan uni ge̠ye̠ cusạw gitic̓ ke̠de̠ya.

“Mul ta tar̠a-tar̠i ghurye daw, nei to tomar aro dui bigha jumi jabe.” Mukherjee do̠ dho̠mo̠k te̠ Rubēn e̠ me̠ta wade̠ ya. Ayma din bad adda re̠ kin n̓apam e̠na. Bar cando̠ laha re̠ge̠ 20hazar taka ye̠ hataw le̠da, jumidar the̠c̓ kho̠n…ce̠t̓ e̠ ce̠kaya dakto̠r ko̠ me̠n le̠da, o̠pre̠sạn huyuká …ba͂n khan gidrạ ar go̠go̠ banar ho̠r̠ ba͂n kin ba͂nca a. Laha re̠yak̓ 50 hazar taka ruạr̠ lạgit̓ laha kho̠n ge̠ mo͂re͂ bighạ jumi maye̠ e̠ma wadē ta͂he͂na Jumidar ma. Ar ho͂ unạk̓ usạra taka ye̠ tagada kēdē khac̓ bo̠ho̠k̓ lo̠lo̠ ye̠n taya.

“Ha͂ rē so̠b ghuryē debo kintu amar jumi ta firo̠t deye daw.” Rubēn e̠ ro̠r̠ ruạr̠ ke̠da.

“Ki ko̠re̠ ghurabē…tumi ki poysar gachh peye geyechi, na ki..?” co̠tkar macha ye̠ ro̠r̠ ke̠da jumidar. “jodi ami to̠mar dik te̠ poysa pelam to suro̠j po̠chim dik te uthbē!”

“Kal ke suro̠j pạchim dik te̠ hi uthbe, jo̠di bisas no̠y to̠ baji ko̠r!” acka ge̠ ce̠t̓ hudis kate̠t̓ co̠ kajak te̠ye̠ ro̠r̠ ke̠da Rubēn. “Suro̠j puro̠b dik te̠ uthle amar so̠b jumi to̠mar ar jo̠di pạchim dik te̠ holē …tumi amar so̠b jumi firo̠t diye dēbi. Bo̠lo̠ baji rakhbi?”

Somnath Mukherjee ye̠ hudis ke̠da, mo̠j moka kana nui matalak̓ jo̠to̠ jumi harap lạgit̓. Ato̠ re̠n jo̠to̠ se͂r̠a ho̠r̠ ho̠ho̠ kate̠t̓ nōwa baji kin do̠ho̠ keda. Jo̠to̠ ho̠r̠ te̠ Rubēn kō bujhạw bar̠a wadiya. Menkhan uni ma mit̓ katha ge̠ye̠ ro̠r̠ e̠da: “ami baji ta rakhbō ē.”

Tayo̠m te̠ orak̓ se̠te̠r katet̓ mit̓-bar ho̠r̠ gate̠ ko̠r̠a kō bujhạw bar̠a wadiya, “He̠nda ya to̠ya, ado̠ candō do̠ pạchim se̠c̓ kho̠n do̠ ce̠ka te̠ye̠ rakap̓a?...caba ye̠nam am do, nito̠k̓ do̠..ale̠ the̠c̓ kho̠n ho͂ alo̠m aso̠k̓a.”

Jo̠to̠ ho̠rak̓ anjo̠m kate̠t’ ạdi khạtir te̠ye̠ ro̠r̠ ruạr̠ keda: “katha yin̓ manaw taya to̠be̠ nahi..? AMI MANBO̠ Ē NA KI SURO̠J PURO̠B DIK TE̠ UTHE̠CHE̠. BAS, AR KI…? MUKHARJI BABUR SO̠B KHE̠LA KHO̠TO̠M.”

Epilogue:

“Sin̓-cando̠” ma purub sec̓ kho̠n ge̠ rakap̓, no̠wa katha do̠ judạ ge̠ya je̠ okatak̓ purub bon me̠tak̓ kan ona do̠ ro̠j hilo̠k̓ bo̠do̠l calak̓ kana. Ce̠dak̓ je̠ dhạrti ma sin̓-candō be̠r̠hay te̠ ạcur calak̓ kan rōj ge̠. Ado̠ o̠katak̓ purub bun me̠tak̓ kan o̠na ho͂ co̠ bo̠do̠l calak̓ kan. Me̠nkhan pase̠c̓ Rubēn do̠ nowa katha do̠ bay baday ya. Uni do̠ e̠ke̠n mit̓ katha ge̠ye̠ badaya je: “Jumidar do̠ ye̠ e̠re̠ ēdēn̓a.” Me̠nkhan ce̠dak̓ pase̠c̓ o̠na do̠ bay badaya.

O̠nka ge̠ dhạrti re̠yak̓ jo̠to̠ ạri-cạli (belief & custom) ho͂. O̠katak̓ jinis se̠, o̠katak̓ pạtyạw(belief) ho͂ ‘permanent’ do̠ bȧnuk̓a. Bises kayte̠ manwa jȧtak̓ bebo̠har(behavior). Abō manwa do̠ abō ade-pase̠ re̠yak̓ gho̠tna ‘against’ se̠ ‘favour’ re̠ bo̠n ‘respond’ a. Ado̠ o̠katak̓ Rubēn e̠ ‘respond’ ke̠t̓ o̠na do̠ “social transformation” re̠yak̓ ‘result’ bo̠n me̠n dar̠e̠yak̓a. Abo̠wak̓ swabhaw ge̠ “saral” ge̠ya ar abo̠ ho̠r̠ ho̠po̠n do̠ pase̠c̓ ‘isolation’ ge̠ bo̠n kusiyak̓a. O̠na ēyạte̠ usạra ba bōn he̠r̠a-ghe̠sa go̠do̠k̓a a e̠tak̓ jạt sa͂w te̠. Se̠ e̠tak̓ jạt ho͂ abō sa͂w te̠ ‘apprehensive’ ge̠ kō tahe̠na. Nowa karo̠n kan ge̠ya pase̠c̓ ban͂ do̠ “mainstream” sa͂w te̠ bo̠n milạk̓ kan…ban͂ do̠ abo̠wak̓ ạri-cạli ge̠ bo̠n do̠ho̠ dare̠k̓ kan.

Ruben okatak̓ katha jumidar e̠ jo̠bab waya nahak̓, ona do̠ abo̠ ho̠r̠ bhasa te̠ do̠ “he̠te̠t̓” bo̠n me̠tak̓a. O̠lo̠k̓-par̠haw re̠ bay se͂r̠a le̠na Rubēn do̠, o̠na ēyạte̠ ‘survival of fittest’ theory re̠ bay fituk̓ kana. Me̠nkan, “respond to own survival” do̠ ạdi ‘natural’ gun kana jo̠to̠ jiw-jạntu wak̓ ge̠. Mōta bugdhi eyạte̠ ye̠ hudis ke̠da: “sala, ango̠c̓ ge̠ ban͂ in̓ ango̠c̓ a ar inạk̓ jumi firo̠t in̓ hatawa.”

Ado̠ o̠na tayo̠m do̠ jahanak̓ ge̠ hōy e̠n…ōna do̠ ape̠ ge̠ n̓e̠l-jut̓ pe̠!

PS: No̠wa kạhni re̠yak̓ ‘outline’ do̠ "Mano̠tan Andreas Tudu" ye̠ lạy adin̓ ta͂he̠na. Ado̠ o̠na ge̠ in̓ak̓ bhasa te̠ yin̓ o̠l jut ke̠da. In̓ se̠c̓ kho̠n Tudu sahe̠b …ạdi-ạdi sarhaw.

* * *

SẠNTAL WISDOM

Translation: Rạnjit Kumar Hãsdak̓

https://www.facebook.com/profile.php?id=1429223690

This tale relates to Sangrampur village, this Sạntal village is located in a northerly direction from Pandua Railway Station on the Howrah-Burdwan Railway Line. Not exactly a Sạntal village ... it has a mixed population of both Dikus (Diku, Deko – Non-Sạntals belonging to the oppressor class) and Sạntals. And, Pandua, too, is the very same Pandua which figures in Sharat Chandra Chattopadhyay’s ‘Devdas’. We, Sạntals of old country, would presume that perhaps Sạntals came here as labourers and finally settled down here; like brethrens settled in Assam, but this was not the case. Perhaps we ourselves are the original inhabitants of this rich fertile tract.

The tale is about two friends. Their names are Ruben Tudu and Somnath Mukherjee. Yes, a Sạntal and a Diku are fast friends. And, amongst Dikus, what kind, not less than a Bengali Brahmin. From their early childhood, they were “sitting together on the same stool buddies” (as the Sạntali saying goes) or perhaps, “passing stool together pals” or “shitting together chums” (as they say in Sạntali). Ruben was the happier of the two ... he was, after all, the friend of the son of the Zamindar (the landlord), his airs amongst his Sạntal friends was not like anyone else. They had studied together in the same village school. Ruben somehow managed to go up to Class 8; his heart was not into the studies, he was interested only in drinking toddy, shooting birds and watching ‘birds’. He was always cossetted with the Zamindar’s son Somnath, talking incessantly. Was perhaps thinking of hooking up with a Diku girl. Somnath still passed Matric (but stopped studies thereafter) ... thought that who needed to study further ... who would look after the Zamindari. He already had learnt enough Maths and English ... enough to cheat Sạntals.

They both came of age. Ruben brought himself a bride and Somnath also got married. But they did not give up on their friendship. They had their houses in close proximity, so they continued to meet each other at their hangout. But, a household has still to be run. Ruben had 20-25 bighas of farming land, he engaged himself in cultivation. And, Mukherjee Babu was, after all, a Zamindar. Without even tilling, the entire land was his. Britishers had left but while leaving had entrusted all their lavishness to them (Zamindars). They (Mukherjees) had a large three-storeyed mansion from the time of their forefathers. The son had the responsibility of only maintaining it. Ruben also was very happy in his mud-walled and tiled-roof shack.

Every day, one bottle of liquor along with a meat dish used to be kept aside for him at the watering hole. He did not use to take the entire bottle himself but his companions also joined in. His drinking comrades were both Sạntals as well as Dikus. I understand that it is only at a bar that you will not find any discrimination. And all the cronies used to pay in turns. But the good mate Somnath used to stay far away from the rice-beer and liquor.

“You bloody Sạntals will always remain animals”, Mukherjee used to admonish Tudu from time to time. Yes, after all, they owned the birthright to all the wisdom. Ruben, of course, did not lend his ears to such talk. He used to retort only: “Yeah, you a**h*** ... you do have all the intelligence. Rest of us are clay dolls only, isn’t it?” Being bosom friends (‘thong pals’, as they say in Sạntali) after all, they were quite blunt with each other ... brutally frank.

The time continued to pass by. Somnath became Somnath Babu. Money and wealth rushed into his coffers. And why not, genes of his ancestors were bound to tell. His forefathers were proficient in robbing Sạntals. And Ruben had become pathetic after he became a father. Like papaya fruits, his wife had closely-born kids ... altogether five. He found it difficult even to manage his household. He could have very well managed... of course ... but for the bottle ... his body had also become emaciated. But he still had an oversized ego like Madho Singh.

Larger the family, bigger the burden, and, its weight, heavier still ... on the head of the family. Although crops continued to be good, the household was being managed with difficulty only. And, on the top of it, all the children were born in a nursing home. And you know that medical expenses these days are not modest ... even very well-off persons grovel under its burden. What was Ruben to do ... ? He sank down in debt. Because of his inability to pay off the principal, he started to lose his lands. Gradually, the title deeds began to find their way to the Zamindar’s address. Zamindar Somnath Mukherjee was Ruben’s ‘thong pal’, but had now sucked him bone-dry.

“Repay the principal fast, or else, another two bighas of your land will go.”, Mukherjee threatened Ruben. They had met at the hangout after a long time. Only two months back, (Ruben) had taken a loan of 20 thousand rupees from the Zamindar ... what was he to do when the doctors had told him that an operation was required to be performed ... or else the child and the mother both were unlikely to survive. He had already failed to repay 50 thousand rupees and had lost five bighas of land to the zamindar. And, his head become hot when faced with the demand for repayment.

“Yes, I’ll repay all but you have to return all of my lands”, Ruben replied.

“How are you going to repay ... have you found a money tree, is it, eh”, Zamindar reacted with sarcasm, “if I get my money back from you, the Sun will rise from the West”.

“Tomorrow, the Sun is going to rise from the West, indeed, if you don’t believe, let’s have a bet”, Ruben countered strongly, suddenly thinking of something. “If the Sun rises from the East, all of my lands are yours and if it rises from the West ... you have to return all my lands. Tell me, will you have a bet?”

Somnath Mukherjee thought that it was a good opportunity to grab all the lands of the drunkard. All the elders of the village were called and the bet was duly placed. All tried to make Ruben understand. But he said only one thing, “Indeed I am going to have the bet”.

After he reached his home, one or two of his Sạntal friends tried to reason with him, “you imbecile, how can the Sun rise from the West? ... you are finished, maan, don’t expect anything from us either”.

Hearing from everyone, he responded confidently, “only if I agree to him. I will never agree that the Sun has risen from the East. And, what ... ? Mukherjee Babu’s Game Over”.

Epilogue:

The Sun rises from the East indeed, it is a different matter that what we term as ‘the East’ keeps on changing. But maybe Ruben doesn’t know this. He knows only one thing that: “Zamindar is cheating me”. But why, he perhaps does not know this.

All the customs and belief of the world are like this. Nothing, no belief, is permanent. Particularly, the behavior of human-beings. We people respond against or in favour to the events around us. So, Ruben’s response can be termed as a result of the social transformation. Our nature is simple and perhaps we Sạntals prefer isolation indeed. So, we do not inter-mingle with other communities. And, other communities are also apprehensive of us. This is the reasons perhaps why we are not being assimilated into the mainstream ... neither we had been able to carry on with our customs and traditions.

What Ruben is going to reply to Zamindar is termed as ‘hetet̓’ in Sạntali. Ruben was not able to study much, so he could not fit into the ‘survival of the fittest’ theory. But responding to its own ‘survival’ is a very natural trait of all the living-beings. Being a fat-headed, he perhaps thought, “I will never accept and will take back my land”.

And what happened afterwards ... this you are to imagine and set right.

PS: The outline of this story was told to me by the ‘Respected Andreas Tudu’. I only put it to the words in my own way. Many many thanks to Tudu Saheb.

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साभार: सर्वश्री सुन्दर मनोज हेम्ब्रम एवं रंजीत कुमार हंसदा

यह कहानी पहले यहाँ छपा था :-

‘sunder manoj's blog: “HO̠R̠ BUGDHI”: A Santhali short story’

इसे भी देखें :-

http://www.santali.webs.com/