Monday, March 23, 2026

DOGS : THE QUIET TEACHERS OF OUR STREETS

                                            






Dogs: The Quiet Teachers of Our Streets

 

They live among us, yet never quite with us: silent inhabitants of our streets, moving through the same mornings and nights that shape our own lives. We pass them without pause, our footsteps steady, our minds occupied, while they linger at the edges of our awareness, present yet overlooked. I often find myself watching them, drawn not by curiosity alone but by a quiet sense of unease: wondering what they eat, how they survive, and what unseen instinct guides their search for sustenance in a world that offers so little.

When I place before them pieces of bread, cooked vegetables, or rice, they approach with hesitant curiosity. There is no immediate trust, no eager acceptance. Instead, they sniff cautiously, their noses close to the ground, their tails moving gently, not in joy, but in uncertainty, as if weighing experience against possibility. For a moment, it seems they might accept what is offered. And then, just as quietly, they turn away. It leaves behind a lingering question: what sustains them, if not this? What silent knowledge do they carry that teaches them where to look, what to accept, and what to refuse?

Perhaps they survive on what we discard, finding nourishment in forgotten corners, in scraps we fail to notice, in leftovers abandoned without thought. Perhaps their lives are shaped by an intimate knowledge of the unnoticed world, a map of survival invisible to us. As the sun rises, I see them asleep, curled into themselves on cold pavements, their bodies folded tightly as if to preserve warmth, or stretched out in rare patches of sunlight, absorbing what little comfort the day allows. Yet even in rest, they are never fully at peace. Their ears twitch at the slightest sound, their bodies remain half-alert, as though life has taught them that sleep must always be cautious, that safety is never complete.

At times, without warning, they leap into motion, chasing a passing scooter or bike, barking into the air with an urgency that seems to come from somewhere deep within, something instinctive and unspoken. It is not always aggression; often, it feels like a reflex, a response shaped by countless encounters, remembered and unremembered. And just as suddenly, they stop. The chase ends as abruptly as it began, and they return to their place, as though nothing has happened, as though that brief eruption of energy has been absorbed back into the quiet rhythm of their existence.

They bark at rag pickers, at strangers, at unfamiliar movements, guarding spaces that give them a fragile sense of belonging. In a world where ownership is denied to them, they claim small territories through presence and persistence. A street corner, a pile of debris, the shade beneath a tree; these become, in some quiet way, theirs. And when they bark at us, there is often more fear than anger in their voices. A simple gesture, like bending to pick up a stone, is enough to make them retreat instantly. In that moment, something deeper is revealed, a history of harsh encounters written into their memory, lessons learned through pain, carried forward into every interaction.

They move in groups, bound not by choice but by survival. There is a silent understanding among them, an unspoken agreement to remain together, to share the risks and uncertainties of their lives. At night, their voices rise together, howls and barks echoing through empty streets. To us, it may sound unsettling, even frightening. But beneath that sound lies something profoundly human, a shared existence, a collective expression of presence, perhaps even of loneliness.

And still, despite hunger, heat, cold, and uncertainty, they wag their tails at small kindnesses. A piece of food, a gentle voice, a moment of recognition, these are enough. In that simple movement lives a quiet hope, a fragile yet persistent belief that not all hands will harm, that not all humans will turn away.

It is perhaps this very quality, this silent endurance, this unwavering attachment, that the great Sufi poet Bulleh Shah saw as a profound spiritual lesson. In his verses, he turns to the humble dog not merely as an animal, but as a mirror held up to human nature, revealing, with striking simplicity, how far we often fall short of the devotion we claim to possess. He writes:

 

 “Raati jaagien, karein ibadat...

Raat nu jaagan kutte, taithon utte...

Dar maalik da mool na chhad de...

Bhaanve sau sau pavaunde jutte, taithon utte...

Rukhi sukhi roti khaande...

Atte ja rodi te sutte, taithon utte...

Kutteyan de kol wafa hai...

Insaanan vich kithon labhdi ae, taithon utte...

Chal ve miyaan Bulleya, chal yaar mana le...

Nahi te baazi lae gaye kutte, taithon utte.”…. Punjabi (Original Verse):

 (You stay awake at night, offering prayers...

But dogs remain awake all night too — they are better than you...

They never leave the doorstep of their master...

Even if they are beaten a hundred times — still, they are better than you...

They eat dry, simple food without complaint...

And sleep on bare ground or stones — still, they are better than you...

Dogs possess true loyalty...

Where can such faithfulness be found in humans? They are better than you...

Come, O Bulleya, reconcile with your beloved...

Otherwise, even dogs will surpass you.)…. English Translation:

 In these lines, the dog is no longer a creature of the street; it becomes a teacher of truth. Its loyalty is not dependent on comfort, reward, or recognition. It does not calculate, does not waver, and does not turn away. In contrast, human devotion often appears fragile, easily shaken, conditional, tied to expectation. We speak of faith, of love, of commitment, yet our hearts are frequently distracted, our intentions divided, our constancy uncertain. Through this simple yet sharp comparison, Bulleh Shah awakens us to a deeper understanding: that true devotion lies not in outward rituals, but in constancy; not in words, but in presence; not in pride, but in humility and surrender.

Perhaps that is why, when we truly look at the street dogs around us, not with fear, but with attention, we begin to see them differently. They are no longer just wanderers of the road or voices in the night. They become quiet embodiments of resilience and loyalty, living reflections of truths we often overlook. Their lives are harsh, uncertain, and frequently invisible. Yet they continue without bitterness. They accept what comes, endure what must be endured, and remain where they find even the smallest sense of belonging. They do not demand fairness from the world; they simply persist within it. And when kindness appears, however briefly, they respond with trust, as though holding onto the possibility that the world is not entirely unkind.

In their silent presence lies a lesson we rarely pause to learn: that love does not demand perfection, that faith does not seek recognition, and that loyalty, in its purest form, asks for nothing in return. These are not ideas they express, but truths they live, moment by moment, without awareness of their own example. And perhaps, as Bulleh Shah gently reminds us, if we fail to recognise these truths, if we remain absorbed in our own claims of virtue while overlooking such simple, living expressions of it, we may one day find that those we ignore so easily, the humble, the voiceless, the forgotten, have already surpassed us in the very qualities we hold so dear.

Perhaps the next time we pass them, resting in the shade, watching from a distance, or quietly moving along the edge of our world, we might pause, if only for a moment. Not out of pity, but out of recognition. For in their watchful eyes and cautious trust, there is something that reflects us, not as we are, but as we could be.

( Avtar Mota )

 


Creative Commons License

Sunday, March 22, 2026

WHAT TO SEE WHILE BUYING A LAPTOP (WITH CATEGORY-WISE GUIDANCE UNDER ₹50,000)

                                                                                



WHAT TO SEE WHILE BUYING A LAPTOP (WITH CATEGORY-WISE GUIDANCE UNDER ₹50,000)

A laptop has become an essential tool for people in almost every aspect of modern life because it combines convenience, connectivity, and capability in one compact device. In education, laptops enable students to access a vast range of online resources, attend virtual classes, and complete assignments efficiently. They support interactive learning through videos, simulations, and collaborative platforms, making education more engaging and accessible. In professional settings, laptops are equally important as they enhance productivity, remote working, and communication. Students, journalists, writers, bloggers, authors, and retired people all rely on laptops for communication, whether for writing emails, sharing ideas, conducting research, or staying informed. The portability of laptops ensures that work and communication are no longer restricted to a single place, allowing individuals to remain connected and productive wherever they go. Moreover, laptops provide powerful tools for creative work such as writing, editing, designing, and publishing content.

Beyond education and work, laptops play a vital role in everyday personal life. They serve as a major source of entertainment, allowing users to watch films, listen to music, and explore online platforms. Laptops also help people stay connected with family and friends through video calls, emails, and messaging services, especially when distance separates them. In addition, they offer access to essential services such as online banking, shopping, and information, making daily tasks more convenient and efficient. For retired persons in particular, laptops provide a means to remain socially active, informed, and engaged with the world. During times of crisis or global disruption, laptops become even more important by ensuring continuity in learning, working, and communication. Overall, the laptop is not merely a device but a powerful and versatile tool that supports education, productivity, creativity, and connection, making it essential for people of all ages in today’s digital society.

Buying a laptop today can feel confusing because of the wide variety of options available in the market. However, the right approach is not to search for the “best laptop,” but to identify the best laptop for your specific needs. Whether you are a writer, student, office worker, or casual user, each category has slightly different requirements. This article provides a complete guide on what to look for when buying a laptop, along with categorised options under ₹50,000—without recommending any single model.

UNDERSTANDING YOUR NEED FIRST

Before looking at specifications, you must clearly define your purpose. Laptops are designed differently depending on usage:

  • Writers need comfort and portability
  • Students need balanced performance
  • Office users need reliability and multitasking
  • Programmers need processing power
  • Casual users need affordability

Once your purpose is clear, choosing becomes much easier.

KEY FACTORS TO CHECK BEFORE BUYING

1. PROCESSOR (Performance Core)

The processor determines how fast your laptop performs tasks.

  • Intel Core i3 / Ryzen 3 → Basic usage
  • Intel Core i5 / Ryzen 5 → Balanced performance
  • Intel Core i7 / Ryzen 7 → Heavy tasks

Under ₹50,000, most laptops come with i3 (latest generation) or Ryzen 5, which are suitable for everyday tasks and moderate multitasking.

2. RAM (Multitasking Ability)

RAM affects how smoothly multiple applications run.

  • 4GB → Not sufficient today
  • 8GB → Minimum recommended
  • 16GB → Ideal for heavy users
  • Most laptops in this budget offer 8GB RAM, which is enough for students and office work.

3. STORAGE (Speed + Capacity)

Modern laptops use SSD storage, which is much faster than HDD.

  • 256GB SSD → Minimum
  • 512GB SSD → Preferred

SSD ensures faster boot time, quicker file access, and overall smooth performance.

4. DISPLAY AND BUILD QUALITY

A good display reduces eye strain and improves the experience.

  • Full HD resolution (1920×1080) is ideal
  • IPS panels offer better colours
  • Lightweight design improves portability

5. BATTERY LIFE

Battery life matters for portability:

  • 4–6 hours → Average
  • 6–8 hours → Good

Writers and students should prioritise better battery backup.

6. UPGRADE OPTIONS

Always check if:

  • RAM can be upgraded
  • SSD can be expanded

This helps extend the laptop’s lifespan.

CATEGORY-WISE REQUIREMENTS AND LAPTOPS

Now let’s combine all user types into one structured overview.

WRITERS / CONTENT CREATORS

Writers mainly need a comfortable keyboard, a lightweight design, and long battery life. High-end performance is not necessary. These laptops are slim, easy to carry, and provide smooth performance for writing, blogging, and document work. Suitable laptops:

  • Asus Vivobook 15 (i3 variants)
  • ASUS Vivobook Go 14
  • HP 14 (i3 13th Gen)
  • ASUS Vivobook 15 (latest i3 models)

STUDENTS

Students need a balance between performance, price, and versatility. Their usage includes study, online classes, browsing, and entertainment. They provide strong multitasking, smooth performance, and good value for everyday academic needs. Suitable laptops:

  • Lenovo IdeaPad Slim 3 (Ryzen 5)
  • Acer Aspire Lite (Ryzen 5)
  • Lenovo IdeaPad 1 (Ryzen 5)
  • HP 14 (Ryzen 5 models)

.GENERAL USE (HOME / OFFICE)

This category includes office workers and home users who need reliability for daily tasks like emails, browsing, and MS Office. They offer stable performance, good build quality, and are suitable for long working hours. Suitable laptops:

  • Dell Inspiron / Dell Ryzen 5 Thin & Light
  • Acer Aspire Lite (i5 variants)
  • Lenovo IdeaPad Slim 3 (i3/i5)
  • Dell 15 series with upgraded RAM

CODING / PROGRAMMING

Programming requires strong processing power, SSD storage, and decent RAM. These machines handle coding tools, IDEs, and multitasking efficiently. Suitable laptops:

  • Lenovo IdeaPad Slim 3 (Ryzen 5)
  • Acer Aspire Lite (i5)
  • ASUS Ryzen 5 notebooks
  • Dell Ryzen 5 laptops

LIGHT GAMING / HEAVY TASKS

Gaming laptops are limited under ₹50,000 category, but some entry-level options exist. They can handle light gaming and slightly heavier workloads compared to basic laptops. Suitable laptops:

  • Lenovo IdeaPad Gaming 3
  • HP Victus (entry-level variants)
  • Dell 15 FHD high refresh models
  • Acer Aspire Lite (i5 variants)

ULTRA-BUDGET USERS

For users who only need very basic functionality. They are affordable and sufficient for browsing, typing, and online classes, but not suitable for heavy tasks. Suitable laptops:

  • HP Chromebook series
  • Lenovo Chromebook models
  • JioBook 11
  • Thomson Neo laptops

WHAT YOU GET UNDER ₹50,000

Most laptops in this price range offer:

  • 8GB RAM
  • 256GB or 512GB SSD
  • Intel i3 or Ryzen 5 processor
  • Full HD display
  • Integrated graphics

This makes them suitable for the majority of everyday tasks.

FINAL CONCLUSION

Choosing the right laptop is not about picking the most expensive or most popular model—it is about matching the laptop to your needs.

  • Writers should focus on comfort and portability
  • Students should look for balanced performance
  • Office users should prioritise reliability
  • Programmers should choose better processors
  • Budget users should focus on affordability

By understanding these categories and matching them with the right specifications, you can make a smart and practical decision without confusion.

 

(Avtar Mota )

 


Creative Commons License

Saturday, March 21, 2026

ZANGTREI FESTIVAL OF KASHMIRI PANDITS

                                           



Zangtrei: A Celebration of Spring, Memory, and Belonging

 

“Yi chhe khoshvun khoshvun natsvun doh,
Yi chhu gindvun doh yi chhu drokvun doh,
Bub maleuen  baiyi maleun pooshin,
Sath malein ch kori mujood roozin,
Kori sakhrith maleun draai lo lo,
Shoobi shabaash ath paramparaai lo lo…”

(This is a joyous, happy day,
a day of playfulness and freedom.
May every parental home live long,
May a daughter’s heart always hold the hope
of a parental home behind her.

Look! Today, daughters are dressed to visit
their parental homes.
How grand this custom,
How elegant it remains !)

So sang Deepali Wattal in the sprawling lawns of Gopinath Ji Ashram Udhaywala today. The air resonated with song and celebration as women gathered beneath an open Shamiyana. The occasion was Zangtrei, marked with joy, music, and a deep sense of cultural belonging.

Once, these songs rose effortlessly in the courtyards of home, carried by laughter, by shared rhythms, by the quiet certainty that a daughter could always return. Zangtrei was never just a festival. It was a feeling of belonging that needed no explanation.

As winter loosened its hold on the valley, Sonth (spring) would arrive like a gentle reassurance. Snow-laden branches would awaken into blossom, almond trees would bloom in soft abundance, and the air would carry the fragrance of renewal. The season began with Thaal Barun in every Kashmiri Pandit household, followed by Navreh, the New Year, days filled with visits to the sacred Sharika Temple, Devi Aangan and Badaamvaari.  With Children in new clothes, their hope quietly stitched into every moment. And then came the third day—Zangtrei.

On this day, a married daughter returned to her parental home. Not as a guest, but as someone who still belonged. She was welcomed with Zang or Shagun with simple offerings like: a packet of salt, a few currency notes(Atagath),bread or Kulcha , and Attahur. These were indeed small gestures carrying immeasurable love. The threshold she crossed was not merely of a house, but of memory, identity, and an unbroken bond. If her mother stood waiting, her heart filled with pride. If her father opened the door, a quiet joy settled within her. If a brother now held the home together, even then, she knew she still had a place. Zangtrei renewed what life often stretches, the invisible thread between a daughter and her home.

After Exile: What Remains

Today, that home is often no longer where it once stood. For many Kashmiri Pandit women, exile has reshaped the meaning of return. Homes remain, if at all, in memory: some abandoned, some altered beyond recognition, some lost to time itself. Families are scattered across distant cities, across geographies that cannot recreate what once felt so close. And yet, Zangtrei still arrives. But now, it arrives differently. A daughter may visit another house in another city. The Shamiyana may rise far from the valley, in places where communities gather to rebuild fragments of what was left behind. The rituals continue, the songs are sung, but within them lives a quiet absence. The doorway is remembered more than it is crossed. The embrace is felt more in memory than in presence. What was once effortless has now become deeply precious.

The well-known Kashmiri poet Dina Nath Nadim captured the spirit of that time when Zangtrei was alive with fairs and the simplicity of belonging. A mother and son visit the Zangtrei festivity and return home via Kathi Darwaza.

“Khrakvin phulaya,
Luka arsaata,
Taarav pyeith pyaeith katiji jamaata,
Zanga trei hiinz grakh,
Taafa pholavun,
Kara muth halma,
Zalvun zalvun,
Tikka vaavij kul,
Rang vol samya,
Mausam haavas,
Poora chhivemit,
‘To’t kyaah ba chukh?’
Paa’nsas peepin,
Wuff dith gayi kot,
Me ti gaetchh peepin,
‘To’t kyaah ba chukh?’ ”

 

(Spring’s vibrant bloom,
and thronging crowds,
Swallows on the wires,
Zangtrei in joyous celebration.

Sunshine dances,
Street snacks  enough to savour and share,
A colourful tree of toys,
What a bright spectacle!

Dreams and the season,
Ebullient, alive.

“Son, have you a fever, perhaps?”
A mother distracts her child,
As his cry rises,
“Buy me a whistle for a penny!”

“Where has it gone?” asks the child,
“I want one too!” he says,
his voice in the happy clamour.

“Son, have you a fever, perhaps?”
The mother distracts.

Today, Zangtrei is no longer just a celebration; it is memory, longing, and the fragile act of holding on. It lives quietly within our rituals, in traditions guarded with care, in the silent waiting of mothers, and in the unspoken yearning of daughters to visit their parental home.

For even when homes scatter, fade, or vanish, the feeling of Zangtrei refuses to disappear. It lingers: in songs half-remembered, in stories told again and again, in that tender, persistent hope that somewhere, in some form, the door still remains open.

 ( Avtar Mota )


Creative Commons License

Friday, March 20, 2026

A POEM, A PAINTING AND A PRAYER

                                            



For the  photo at top , I wrote a small poem 

(A Prayer)

Life's path, like Rishi  Durvasa's fiery ire,
Curses fall, like trials we can't ignore.
Yet Rishi Vasishtha's calm wisdom we desire,
Guidance through life's maze, as time flies more.

O Lord, when doubts cloud our mortal sight,
Shall Vasishtha's light not show the way?
Sri Rama sought his counsel, in dark of night,
Teach us to navigate life's troubled day.

Time ticks fast, and questions still remain,
Clear the fog, O Sage, ease our pain  

( Avtar Mota )

My Hindi translation is like this :-


( प्रार्थना)


जीवन पथ, 

ऋषि दुर्वासा के क्रोध की आग,

प्रतीक्षा कर रहे कष्ट, 

जिन्हें अनदेखा नहीं किया जा सकता।

लेकिन ऋषि वशिष्ठ की शांत बुद्धि हम चाहते हैं,

जीवन के भूलभुलैया में मार्गदर्शन, 

जैसे समय तेजी से आगे बढ़ता है।


हे परमेश्वर ,

जब संदेह हमारी मर्त्य दृष्टि को छाए,

क्या वशिष्ठ का प्रकाश रास्ता नहीं दिखाएगा?

श्री राम ने उनकी सलाह ली थी अंधेरी रात में,

जीवन के तूफानी दिन में हमें मार्ग दिखाएं।


समय तेजी से आगे बढ़ता है, 

प्रश्न अभी भी बाकी हैं,

धुंध को दूर करो, हे ऋषि, 

हमारी पीड़ा को कम करो 


(अवतार मोटा)


PS

( Saptrishi miniature painting from Bandralta - Mankot ,Jammu hills shows Rishi Vasishtha on right side without beard .This painting can be seen in Government Museum of Art, Chandigarh)





Creative Commons License
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

Thursday, March 19, 2026

ORIGIN OF WORD POSHTE

                                         




ORIGIN OF WORD POSHTE

अहम् तव उत्सवं पश्यताम् इच्छामि 
I wish to see your celebration .

Kashmiri Pandits say  Poshte instead of Mubarak  to  send ongratulations, or good wishes on birthdays, festivals like , onset of spring ( Sonth) , ,Bikrami New Year ( Navreh) ,  Deepawali, Raksha Bandhan, Pann ( Ganesh Chaturthi) , Shivratri( Herath ) , Janamashtami, and rituals and ceremonies  like Mekhla( sacred thread ceremony ) and marriages .Word Poshte conveys a feeling that is deeply  rooted in Kashmiri tradition .

A Sanskrit scholar from Karnataka clarified this to me :-

"During the  Vedic age , after every Homa, the Head Priest performing the Yajna would say ,अहम् तव उत्सवं पश्यताम् इच्छामि to every guest at the time of distribution of Sacrificial Food or Prasada. The word Poshte may be a corrupt form of पश्यताम्."

Another Sanskrit scholar from Pune has  in-boxed me this :-

"Here's a specific Shloka for Pushti from the Vedas that was recited during Homas :"पुष्टिं वाजं च मे देहि" (Pushtim vājam cha me dehi) meaning "Give me prosperity and strength". Poshte appears to have originated from this Shloka . However , अहम् तव उत्सवं पश्यताम् इच्छामि  or" I wish to see your celebration " too appears to be the appropriate origin of word Poshte  since you say that the translation of  line 'अहम् तव उत्सवं पश्यताम् इच्छामि 'was spoken in Kashmiri during festivities , Mekhla or Marriages . I believe it could be both. "

Prof RL Shant wrote this to me :-

'We know 'posh' as a verb in addressing means : (you) last (long), surmount ( person or work). A suffix te( तॖ) is generally added to commanding verbs to soften the hardness in their tone. Other examples : गछ़तॖ, ख्यतॖ..... Hence poshte would mean ' let it last long / enhance your looks and stature etc. etc. ..Posh , no doubt, is a verb . Its nominal form may have come from 'pushi पुशि' which means additional or increased..That too connects its meaning to पोशुन/पोश ."

Possibly,  Kashmiri Pandits carried forward this tradition from Vedic period by saying ," Vaen yezsin vaarkaar chon ti vuchhun.( Let us now see you too performing it ) during a festivity get-together or Mekhla or marriage celebration. My belief is that Poshte word used by Kashmiri Pandits  is a short cut of this line and has incorporated word पश्यताम्  alone . And  over centuries, पश्यताम् has become Poshte . Poshte  may  have come from Sanskrit word Pushti as well. And Prof RL Shant mat be correct in his clarification.I am not sure and clear about it .


( Avtar Mota)






Creative Commons License
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.

Tuesday, March 17, 2026

KALIDASA'S INFLUENCE ON POET DINA NATH NADIM

                                            




PROFOUNDLY INFLUENCED BY KALIDASA AND HIS IMAGERY,DINA NATH NADIM IS THE NIAGARA FALL OF MODERN KASHMIRI LITERATURE 


(1) "A wayward wind, wanderer in the sky, Cooled by the touch of the fresh clean raindrops, Rustles the leaves of trees Bowed with the load of flowers. And makes them dance; Fragrant with the charming odour Of the golden pollen of the ketaki. It steals the heart of lonely lovers."

(.Rainy Season in Ritusamhara )


(2)

"The clouds, hanging low.

Laden with rain. And adorned by flashes of lightning. And gleaming with the rainbow hues; And the maids, with their glittering girdles , And bejewelled ear-rings. Capture in the same moment The lone wayfarer’s vulnerable mind......"

(.Rainy Season in Ritusamhara )

(3)

"Often the sheeted lightning,

Followed by a deafening crash of thunder,

And its lingering terrifying sound.

Scare the young wife into longing;

She nestles close and embracing her lover

Forgives the error of his ways.

(Rainy Season in Ritusamhara )


(4)

"The young wives of voyagers. In despair and fevered unrest.

Wait and fidget

For the golden hour of the loved one’s return; They discard the chaplets of flowers.

Their trinkets and knick-knacks of beauty;

Like pearly dew on tender foliage

The tear-drops fall from their lotus eyes, And moisten the twitching lower lip

Red-ripe like the bimba fruit.

(.Rainy Season in Ritusamhara )


(5)

'Focks of panting birds forgather
To perch on leafless trees,
And troops of weary monkeys
Shelter in caves in the hills;
The herd of wild bison wanders,
In anxious search for water,
The Sarabhas suck avidly
The dwindling water of the pools."
( Description of Summer in Ritusamhara)

(6)

"The starlit-nights of winter. 
Decked with the sparkling constellations, 
Are icy cold with frost. 
And colder still by moonlight. 
In the piercing chill. 
They are not enjoyed in the open air."
( Description of Winter in Ritusamhara )

After reading Kalidasa's Ritusamhara and Meghduta recently, I firmly believe in this:-

"Dina Nath Nadim's poetry echoes Kalidasa's vivid descriptions of nature, love, and the human experience. The imagery of clouds, lightning, flowers, autumn, snowfall, tall trees, rain, winds, birds, and waves in the lake is all reminiscent of Kalidasa's Ritusamhara and Meghduta.


Ritusamhara or"The Garland of Seasons",  which is considered a lyrical description of the six seasons. It is an ode to the seasons—summer, monsoon, autumn, winter, late winter, and spring. It describes each season with vibrant imagery of trees, flowers, birds, and animals, showcasing them in their romantic and natural aspects. It is described as a "delight" in the portrayal of plants, birds, and nature, showing the earth adorned in colours. 

Meghaduta, a lyric poem focusing on longing,  features an extraordinary description of mountains, rivers, and forests in Northern India. The Yaksha (the protagonist) personifies nature, treating the cloud as a living creature and making the natural landscape an active participant in his journey.


Kashmir also has six distinct seasons like Greeshim, Soant, Vahraat, Harud, Vandha, and Shishur, which Nadim brings into his poems. In his opera, 'Bombur Ta Yemberzal', Nadim personifies Harud and many other flowers. So many other similarities, too many, between Nadim and Kalidasa. Poems like "Dal Baeth Baeth", "Vothi Baagitch Kukli",  "Shuhu Kul" and many more and also his operas showcase Nadim's mastery of nature imagery, which is unmistakably influenced by Kalidasa's style. The way Nadim weaves together the natural world with human emotions and experiences is a testament to Kalidasa's enduring influence upon Kashmiri literature.


It's fascinating to see how Nadim has adapted and reinterpreted Kalidasa's themes and motifs to create his own unique voice and style. The influence is undeniable, and it's a great example of how literary traditions can transcend time and geography ."



( Avtar Mota )




Creative Commons License
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.