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Ideas are fatal to caste.

quote by E.M. Forster
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Confessio Amantis. Explicit Prologus

Incipit Liber Primus

Naturatus amor nature legibus orbem
Subdit, et vnanimes concitat esse feras:
Huius enim mundi Princeps amor esse videtur,
Cuius eget diues, pauper et omnis ope.
Sunt in agone pares amor et fortuna, que cecas
Plebis ad insidias vertit vterque rotas.
Est amor egra salus, vexata quies, pius error,
Bellica pax, vulnus dulce, suaue malum.

I may noght strecche up to the hevene
Min hand, ne setten al in evene
This world, which evere is in balance:
It stant noght in my sufficance
So grete thinges to compasse,
Bot I mot lete it overpasse
And treten upon othre thinges.
Forthi the Stile of my writinges
Fro this day forth I thenke change
And speke of thing is noght so strange,
Which every kinde hath upon honde,
And wherupon the world mot stonde,
And hath don sithen it began,
And schal whil ther is any man;
And that is love, of which I mene
To trete, as after schal be sene.
In which ther can noman him reule,
For loves lawe is out of reule,
That of tomoche or of tolite
Welnyh is every man to wyte,
And natheles ther is noman
In al this world so wys, that can
Of love tempre the mesure,
Bot as it falth in aventure:
For wit ne strengthe may noght helpe,
And he which elles wolde him yelpe
Is rathest throwen under fote,
Ther can no wiht therof do bote.
For yet was nevere such covine,
That couthe ordeine a medicine
To thing which god in lawe of kinde
Hath set, for ther may noman finde
The rihte salve of such a Sor.
It hath and schal ben everemor
That love is maister wher he wile,
Ther can no lif make other skile;
For wher as evere him lest to sette,
Ther is no myht which him may lette.
Bot what schal fallen ate laste,

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poem by John Gower
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Voice Of A Dalit Women

now hear the unheard cries
of dalit women plight
upper caste takes pride
humanity here despise
seeing the cruelty dies
of high caste females crucify
mercilessly their own gender
in the name of caste blunder
mutely supporting the plunder
of dalit women, who wonder
the silence of own gender
on the sight of feminity
in the board day light
paraded naked in their own vicinity
raped, ravished and trampled
no doubt upper caste feminity
is skin deep only
else they would have fought
for their feminine right
to live life free of fright
alas! they are caste blind
to see their mutual bind
feminists too are not so kind
to raise voice against the crime
however will burn candles
and raise issue nation wide
on death of upper caste women
died enjoying night party
such feminists who glee
in distributing pink panty
for women’s right to party
awfully ignores humiliating death
suffered by dalit women daily
story of dalit women is grim
suffers discrimination all time
as a female and a lower caste being
though struggling through adversities
if succeed to come out of the rim
aristocrat high caste vultures deem
her hopes nothing but dream
ever preying on her virtuosity
that dominates their caste superiority
arising dalit women suffers subtly
high caste people discriminating policy
based on caste as well gender inferiority
where majority prays and swears by female deity
but treat dalit women mere commodity
nation egotist in its democracy
fails to notice caste discrepancy
dalit women should now be their own saviors

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poem by Rahul Gade
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The Aeneid of Virgil: Book 2

ALL were attentive to the godlike man,
When from his lofty couch he thus began:
“Great queen, what you command me to relate
Renews the sad remembrance of our fate:
An empire from its old foundations rent, 5
And ev’ry woe the Trojans underwent;
A peopled city made a desart place;
All that I saw, and part of which I was:
Not ev’n the hardest of our foes could hear,
Nor stern Ulysses tell without a tear. 10
And now the latter watch of wasting night,
And setting stars, to kindly rest invite;
But, since you take such int’rest in our woe,
And Troy’s disastrous end desire to know,
I will restrain my tears, and briefly tell 15
What in our last and fatal night befell.
“By destiny compell’d, and in despair,
The Greeks grew weary of the tedious war,
And by Minerva’s aid a fabric rear’d,
Which like a steed of monstrous height appear’d: 20
The sides were plank’d with pine; they feign’d it made
For their return, and this the vow they paid.
Thus they pretend, but in the hollow side
Selected numbers of their soldiers hide:
With inward arms the dire machine they load, 25
And iron bowels stuff the dark abode.
In sight of Troy lies Tenedos, an isle
(While Fortune did on Priam’s empire smile)
Renown’d for wealth; but, since, a faithless bay,
Where ships expos’d to wind and weather lay. 30
There was their fleet conceal’d. We thought, for Greece
Their sails were hoisted, and our fears release.
The Trojans, coop’d within their walls so long,
Unbar their gates, and issue in a throng,
Like swarming bees, and with delight survey 35
The camp deserted, where the Grecians lay:
The quarters of the sev’ral chiefs they show’d;
Here Phœnix, here Achilles, made abode;
Here join’d the battles; there the navy rode.
Part on the pile their wond’ring eyes employ: 40
The pile by Pallas rais’d to ruin Troy.
Thymoetes first (’t is doubtful whether hir’d,
Or so the Trojan destiny requir’d)
Mov’d that the ramparts might be broken down,
To lodge the monster fabric in the town. 45
But Capys, and the rest of sounder mind,
The fatal present to the flames designed,
Or to the wat’ry deep; at least to bore
The hollow sides, and hidden frauds explore.
The giddy vulgar, as their fancies guide, 50

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poem by Publius Vergilius Maro
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The Aeneid of Virgil: Book 10

THE GATES of heav’n unfold: Jove summons all
The gods to council in the common hall.
Sublimely seated, he surveys from far
The fields, the camp, the fortune of the war,
And all th’ inferior world. From first to last, 5
The sov’reign senate in degrees are plac’d.
Then thus th’ almighty sire began: “Ye gods,
Natives or denizens of blest abodes,
From whence these murmurs, and this change of mind,
This backward fate from what was first design’d? 10
Why this protracted war, when my commands
Pronounc’d a peace, and gave the Latian lands?
What fear or hope on either part divides
Our heav’ns, and arms our powers on diff’rent sides?
A lawful time of war at length will come, 15
(Nor need your haste anticipate the doom),
When Carthage shall contend the world with Rome,
Shall force the rigid rocks and Alpine chains,
And, like a flood, come pouring on the plains.
Then is your time for faction and debate, 20
For partial favor, and permitted hate.
Let now your immature dissension cease;
Sit quiet, and compose your souls to peace.”
Thus Jupiter in few unfolds the charge;
But lovely Venus thus replies at large: 25
“O pow’r immense, eternal energy,
(For to what else protection can we fly?)
Seest thou the proud Rutulians, how they dare
In fields, unpunish’d, and insult my care?
How lofty Turnus vaunts amidst his train, 30
In shining arms, triumphant on the plain?
Ev’n in their lines and trenches they contend,
And scarce their walls the Trojan troops defend:
The town is fill’d with slaughter, and o’erfloats,
With a red deluge, their increasing moats. 35
Æneas, ignorant, and far from thence,
Has left a camp expos’d, without defense.
This endless outrage shall they still sustain?
Shall Troy renew’d be forc’d and fir’d again?
A second siege my banish’d issue fears, 40
And a new Diomede in arms appears.
One more audacious mortal will be found;
And I, thy daughter, wait another wound.
Yet, if with fates averse, without thy leave,
The Latian lands my progeny receive, 45
Bear they the pains of violated law,
And thy protection from their aid withdraw.
But, if the gods their sure success foretell;
If those of heav’n consent with those of hell,
To promise Italy; who dare debate 50

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poem by Publius Vergilius Maro
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Confessio Amantis. Explicit Liber Secundus

Incipit Liber Tercius

Ira suis paribus est par furiis Acherontis,
Quo furor ad tempus nil pietatis habet.
Ira malencolicos animos perturbat, vt equo
Iure sui pondus nulla statera tenet.
Omnibus in causis grauat Ira, set inter amantes,
Illa magis facili sorte grauamen agit:
Est vbi vir discors leuiterque repugnat amori,
Sepe loco ludi fletus ad ora venit.

----------------------------------- ------------------------------------------------

If thou the vices lest to knowe,
Mi Sone, it hath noght ben unknowe,
Fro ferst that men the swerdes grounde,
That ther nis on upon this grounde,
A vice forein fro the lawe,
Wherof that many a good felawe
Hath be distraght be sodein chance;
And yit to kinde no plesance
It doth, bot wher he most achieveth
His pourpos, most to kinde he grieveth,
As he which out of conscience
Is enemy to pacience:
And is be name on of the Sevene,
Which ofte hath set this world unevene,
And cleped is the cruel Ire,
Whos herte is everemore on fyre
To speke amis and to do bothe,
For his servantz ben evere wrothe.
Mi goode fader, tell me this:
What thing is Ire? Sone, it is
That in oure englissh Wrathe is hote,
Which hath hise wordes ay so hote,
That all a mannes pacience
Is fyred of the violence.
For he with him hath evere fyve
Servantz that helpen him to stryve:
The ferst of hem Malencolie
Is cleped, which in compaignie
An hundred times in an houre
Wol as an angri beste loure,
And noman wot the cause why.
Mi Sone, schrif thee now forthi:
Hast thou be Malencolien?
Ye, fader, be seint Julien,
Bot I untrewe wordes use,
I mai me noght therof excuse:
And al makth love, wel I wot,

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poem by John Gower
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Knyghthode and Bataile

A XVth Century Verse Paraphrase of Flavius Vegetius Renatus' Treatise 'DE RE MILITARI'

Proemium.
Salue, festa dies
i martis,
Mauortis! auete
Kalende. Qua Deus
ad celum subleuat
ire Dauid.

Hail, halyday deuout! Alhail Kalende
Of Marche, wheryn Dauid the Confessour
Commaunded is his kyngis court ascende;
Emanuel, Jhesus the Conquerour,
This same day as a Tryumphatour,
Sette in a Chaire & Throne of Maiestee,
To London is comyn. O Saviour,
Welcome a thousand fold to thi Citee!

And she, thi modir Blessed mot she be
That cometh eke, and angelys an ende,
Wel wynged and wel horsed, hidir fle,
Thousendys on this goode approche attende;
And ordir aftir ordir thei commende,
As Seraphin, as Cherubyn, as Throne,
As Domynaunce, and Princys hidir sende;
And, at o woord, right welcom euerychone!

But Kyng Herry the Sexte, as Goddes Sone
Or themperour or kyng Emanuel,
To London, welcomer be noo persone;
O souuerayn Lord, welcom! Now wel, Now wel!
Te Deum to be songen, wil do wel,
And Benedicta Sancta Trinitas!
Now prosperaunce and peax perpetuel
Shal growe,-and why? ffor here is Vnitas.

Therof to the Vnitee 'Deo gracias'
In Trinitee! The Clergys and Knyghthode
And Comynaltee better accorded nas
Neuer then now; Now nys ther noon abode,
But out on hem that fordoon Goddes forbode,
Periurous ar, Rebellovs and atteynte,
So forfaytinge her lyif and lyvelode,
Although Ypocrisie her faytys peynte.

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poem by Anonymous Olde English
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Confessio Amantis. Explicit Liber Septimus

Incipit Liber Octavus

Que favet ad vicium vetus hec modo regula confert,
Nec novus e contra qui docet ordo placet.
Cecus amor dudum nondum sua lumina cepit,
Quo Venus impositum devia fallit iter.

------------------------------------ -----------------------------------------------
The myhti god, which unbegunne
Stant of himself and hath begunne
Alle othre thinges at his wille,
The hevene him liste to fulfille
Of alle joie, where as he
Sit inthronized in his See,
And hath hise Angles him to serve,
Suche as him liketh to preserve,
So that thei mowe noght forsueie:
Bot Lucifer he putte aweie,
With al the route apostazied
Of hem that ben to him allied,
Whiche out of hevene into the helle
From Angles into fendes felle;
Wher that ther is no joie of lyht,
Bot more derk than eny nyht
The peine schal ben endeles;
And yit of fyres natheles
Ther is plente, bot thei ben blake,
Wherof no syhte mai be take.
Thus whan the thinges ben befalle,
That Luciferes court was falle
Wher dedly Pride hem hath conveied,
Anon forthwith it was pourveied
Thurgh him which alle thinges may;
He made Adam the sexte day
In Paradis, and to his make
Him liketh Eve also to make,
And bad hem cresce and multiplie.
For of the mannes Progenie,
Which of the womman schal be bore,
The nombre of Angles which was lore,
Whan thei out fro the blisse felle,
He thoghte to restore, and felle
In hevene thilke holy place
Which stod tho voide upon his grace.
Bot as it is wel wiste and knowe,
Adam and Eve bot a throwe,
So as it scholde of hem betyde,
In Paradis at thilke tyde
Ne duelten, and the cause why,
Write in the bok of Genesi,

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poem by John Gower
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Ideas For Walls

So many things in my head, Ive always had them before
No reason to be upset, theyre just ideas for walls
Now Im standing inside, outside, which is the right side
Im standing, demanding that the nightlife be called the right life
Like putting paint on my feet & walking sideways in rows
My walls could be so complete, complete with patterns of toes
Now Im standing inside, outside, which is the right side
Im standing the left side, right side, which is the right side
Now-ideas
Ideas for walls
Ideas for walls
Ideas for walls
A little m for the mirror, a double u for the wall
To make things perfectly clear, a great big h in the hall
Now Im standing inside, outside, which is the right side
Im standing, demanding that the nightlife be called the right life
Is everybody confused? (no) Im making no sense at all
You want a room with a view you need ideas for walls
Now Im standing inside, outside, which is the right side
Im standing inside, outside, outside, right side
Inside, outside, which is the right side
Now -- ideas
Ideas for walls
Ideas for walls
Ideas for walls
Ideas
Theyre just ideas for walls
Ideas for walls
Ideas for walls
Ideas for walls
Ideas for walls

song performed by Men Without Hats
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Conversation with Lord Krishna - VIII (Fiction)

I: Some are engaged in the refurbishing of culture, religion etc., and feel but for them nothing happens and feel they are superior to ordinary folks like me and they many times completely forget You and take credit for all their achievements and also are hijacking Indian culture for selfish purposes. Why are You allowing this and are not ridding them of their illusion and uncultured acts?

Lord Krishna: All actions are inspired by rajo guna. Such persons will have such tendencies. I will enter when they are completely masked by illusion, and I shall do the needful for the society.

I: You said that you know all subjects, skills, fine arts and languages? How is it possible?

Lord Krishna: Know that I am saastra yoni, the womb of all knowledge. Know that I am silence, the essence of all the languages. Languages in the form of meanings, sentences, words and expressions originate and dissolve in silence thus enabling you to know, cognize, perceive, intuit, experience, understand and become knowledgeable, scholars and intellectuals.

I: Numerous sects are available in Hindu religion believing in many Gods and Goddesses. How You reconcile them and maintain harmonious relationship among them? Is there a superior sect in Hinduism?

Lord Krishna: As God it is my duty to keep harmony in society, creation and universe. Not only We, the Gods and Goddesses, manage Hindu sects, but also all religions together.

I: Do You all Gods of all religions meet regularly?

Lord Krishna: Yes We meet and try to reconcile through humane human beings. We will be continuously striving and trying for peaceful coexistence of all human beings of all denominations, nature, other living beings and the whole Universe as a whole.

I: Why You have created caste system? You so clearly claimed about it in Bhagawadgita saying “mayaa srustam..” and took the credit for that.

Lord Krishna: A seer like you put those words in my mouth.

I: Did You not create caste system?

Lord Krishna: When human being is clouded with ego and illusive identity with body and social status, creates and sees these differences; when becomes spiritual, does not see these differences.

I: You again turned vedantic.

Lord Krishna: No, not at all. You have studied and are teaching physics. Can same substance be solid and liquid simultaneously? At a particular time and space it is solid. At the same space or another space at a different time it is liquid. When solid is there liquid ceases to exist and is absent. When liquid is present solid ceases to exist and is absent. Same substance transforms both ways under the influence of energy available and environment. Energy changes and transforms. Delusion as superior or otherwise is influence of maya, the virtual form of mental energy.

Similarly in a particular phase of mind and perception, one is discriminative. The same person in a different phase of mind with insight is above discrimination.

I termed such persons as samadarsinaha in the stanza:

Vidyaa vinaya sampanne
Braahmane gavi hastini
Sunichaiva swapake cha
Panditaaha samadarnihana

Meaning: Learned spiritual people treat great scholars, the realized seers, the cow, the elephant, the dog and the dog eater with same respect.

As long as egos exist so long exist these discriminations.

Even now you are all not treating all human beings equally. White skinned people discriminate against black and brown skinned people. Political parties, regional group leaders and caste champions, all have their own unchallenged reverse discriminations.

Trade union leaders are behaving as caste leaders and created new caste system and are exploiting you.

Even now University teachers, bank employees, daily wage laborers, are all not living equally. And all of them have their own egos and identities. They do not agree all of them are equal. They feel superior or inferior.

And observe nature, you will realize that equality is a myth and nature possesses all kinds of stuff which are not equal but are different and diverse.

Only NGOs and politicians talk about and profess equality even though they breach their own lecturing in action.

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poem by Varanasi Ramabrahmam
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Pharsalia - Book IX: Cato

Yet in those ashes on the Pharian shore,
In that small heap of dust, was not confined
So great a shade; but from the limbs half burnt
And narrow cell sprang forth and sought the sky
Where dwells the Thunderer. Black the space of air
Upreaching to the poles that bear on high
The constellations in their nightly round;
There 'twixt the orbit of the moon and earth
Abide those lofty spirits, half divine,
Who by their blameless lives and fire of soul
Are fit to tolerate the pure expanse
That bounds the lower ether: there shall dwell,
Where nor the monument encased in gold,
Nor richest incense, shall suffice to bring
The buried dead, in union with the spheres,
Pompeius' spirit. When with heavenly light
His soul was filled, first on the wandering stars
And fixed orbs he bent his wondering gaze;
Then saw what darkness veils our earthly day
And scorned the insults heaped upon his corse.
Next o'er Emathian plains he winged his flight,
And ruthless Caesar's standards, and the fleet
Tossed on the deep: in Brutus' blameless breast
Tarried awhile, and roused his angered soul
To reap the vengeance; last possessed the mind
Of haughty Cato.

He while yet the scales
Were poised and balanced, nor the war had given
The world its master, hating both the chiefs,
Had followed Magnus for the Senate's cause
And for his country: since Pharsalia's field
Ran red with carnage, now was all his heart
Bound to Pompeius. Rome in him received
Her guardian; a people's trembling limbs
He cherished with new hope and weapons gave
Back to the craven hands that cast them forth.
Nor yet for empire did he wage the war
Nor fearing slavery: nor in arms achieved
Aught for himself: freedom, since Magnus fell,
The aim of all his host. And lest the foe
In rapid course triumphant should collect
His scattered bands, he sought Corcyra's gulfs
Concealed, and thence in ships unnumbered bore
The fragments of the ruin wrought in Thrace.
Who in such mighty armament had thought
A routed army sailed upon the main
Thronging the sea with keels? Round Malea's cape
And Taenarus open to the shades below
And fair Cythera's isle, th' advancing fleet

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poem by Marcus Annaeus Lucanus
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Vida's Game Of Chess

TRANSLATED

ARMIES of box that sportively engage
And mimic real battles in their rage,
Pleased I recount; how, smit with glory's charms,
Two mighty Monarchs met in adverse arms,
Sable and white; assist me to explore,
Ye Serian Nymphs, what ne'er was sung before.
No path appears: yet resolute I stray
Where youth undaunted bids me force my way.
O'er rocks and cliffs while I the task pursue,
Guide me, ye Nymphs, with your unerring clue.
For you the rise of this diversion know,
You first were pleased in Italy to show
This studious sport; from Scacchis was its name,
The pleasing record of your Sister's fame.

When Jove through Ethiopia's parch'd extent
To grace the nuptials of old Ocean went,
Each god was there; and mirth and joy around
To shores remote diffused their happy sound.
Then when their hunger and their thirst no more
Claim'd their attention, and the feast was o'er;
Ocean with pastime to divert the thought,
Commands a painted table to be brought.
Sixty-four spaces fill the chequer'd square;
Eight in each rank eight equal limits share.
Alike their form, but different are their dyes,
They fade alternate, and alternate rise,
White after black; such various stains as those
The shelving backs of tortoises disclose.
Then to the gods that mute and wondering sate,
You see (says he) the field prepared for fate.
Here will the little armies please your sight,
With adverse colours hurrying to the fight:
On which so oft, with silent sweet surprise,
The Nymphs and Nereids used to feast their eyes,
And all the neighbours of the hoary deep,
When calm the sea, and winds were lull'd asleep
But see, the mimic heroes tread the board;
He said, and straightway from an urn he pour'd
The sculptured box, that neatly seem'd to ape
The graceful figure of a human shape:--
Equal the strength and number of each foe,
Sixteen appear'd like jet, sixteen like snow.
As their shape varies various is the name,
Different their posts, nor is their strength the same.
There might you see two Kings with equal pride
Gird on their arms, their Consorts by their side;
Here the Foot-warriors glowing after fame,

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poem by Oliver Goldsmith
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The Libelle of Englyshe Polycye

Here beginneth the Prologe of the processe of the Libelle of Englyshe polycye, exhortynge alle Englande to kepe the see enviroun and namelye the narowe see, shewynge whate profete commeth thereof and also whate worshype and salvacione to Englande and to alle Englyshe menne.

The trewe processe of Englysh polycye
Of utterwarde to kepe thys regne in rest
Of oure England, that no man may denye
Ner say of soth but it is one the best,
Is thys, as who seith, south, north, est and west
Cheryshe marchandyse, kepe thamyralte,
That we bee maysteres of the narowe see.

For Sigesmonde the grete Emperoure,
Whyche yet regneth, whan he was in this londe
Wyth kynge Herry the vte, prince of honoure,
Here moche glorye, as hym thought, he founde,
A myghty londe, whyche hadde take on honde
To werre in Fraunce and make mortalite,
And ever well kept rounde aboute the see.

And to the kynge thus he seyde, 'My brothere',
Whan he perceyved too townes, Calys and Dovere,
'Of alle youre townes to chese of one and other
To kepe the see and sone for to come overe,
To werre oughtwardes and youre regne to recovere,
Kepe these too townes sure to youre mageste
As youre tweyne eyne to kepe the narowe see'.

For if this see be kepte in tyme of werre,
Who cane here passe withought daunger and woo?
Who may eschape, who may myschef dyfferre?
What marchaundy may forby be agoo?
For nedes hem muste take truse every foo,
Flaundres and Spayne and othere, trust to me,
Or ellis hyndered alle for thys narowe see.

Therfore I caste me by a lytell wrytinge
To shewe att eye thys conclusione,
For concyens and for myne acquytynge
Ayenst God, and ageyne abusyon
And cowardyse and to oure enmyes confusione;
For iiij. thynges oure noble sheueth to me,
Kyng, shype and swerde and pouer of the see.

Where bene oure shippes, where bene oure swerdes become?
Owre enmyes bid for the shippe sette a shepe.
Allas, oure reule halteth, hit is benome.

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poem by Anonymous Olde English
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Confessio Amantis. Explicit Liber Primus

Incipit Liber Secundus

Inuidie culpa magis est attrita dolore,
Nam sua mens nullo tempore leta manet:
Quo gaudent alii, dolet ille, nec vnus amicus
Est, cui de puro comoda velle facit.
Proximitatis honor sua corda veretur, et omnis
Est sibi leticia sic aliena dolor.
Hoc etenim vicium quam sepe repugnat amanti,
Non sibi, set reliquis, dum fauet ipsa Venus.
Est amor ex proprio motu fantasticus, et que
Gaudia fert alius, credit obesse sibi.

Now after Pride the secounde
Ther is, which many a woful stounde
Towardes othre berth aboute
Withinne himself and noght withoute;
For in his thoght he brenneth evere,
Whan that he wot an other levere
Or more vertuous than he,
Which passeth him in his degre;
Therof he takth his maladie:
That vice is cleped hot Envie.
Forthi, my Sone, if it be so
Thou art or hast ben on of tho,
As forto speke in loves cas,
If evere yit thin herte was
Sek of an other mannes hele?
So god avance my querele,
Mi fader, ye, a thousend sithe:
Whanne I have sen an other blithe
Of love, and hadde a goodly chiere,
Ethna, which brenneth yer be yere,
Was thanne noght so hot as I
Of thilke Sor which prively
Min hertes thoght withinne brenneth.
The Schip which on the wawes renneth,
And is forstormed and forblowe,
Is noght more peined for a throwe
Than I am thanne, whanne I se
An other which that passeth me
In that fortune of loves yifte.
Bot, fader, this I telle in schrifte,
That is nowher bot in o place;
For who that lese or finde grace
In other stede, it mai noght grieve:
Bot this ye mai riht wel believe,
Toward mi ladi that I serve,
Thogh that I wiste forto sterve,

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poem by John Gower
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We Have To Retrieve That

During my college days, I watched a movie named
‘Women against rape’. But, now I know someone,
Bhanwari Devi from Rajasthan,
A rape victim, still fighting…
She was gang raped by Gurjar* men
(In presence of her husband, tied up)
When she tried to prevent them
From marrying off a baby girl
Who was just nine months old… Fifteen years passed …

How can an upper caste man Rape a lower caste woman? ,
A District Judge asked in 1995!
'LUST HAS NO CASTE, Mr.JUSTICE'!
Her medical examination happened after 52 long hours
And the Police seized her ‘’LEHANGA’ - long skirt,
As the only evidence late in that night! … Head down,
She walked away, wearing her husbands long Turban…

Her fight for Women empowerment continues and
The Supreme Court issued guidelines that broadly
Defined sexual harassment at the workplace and made it
Mandatory for Corporations and business establishments…
To have committees against sexual harassment.
Child marriage rates reduced drastically in Rajasthan
Police more vigilant in attending cases against rape now..
Imagine, just a single woman could make all these,
She deserves nationwide respect…

But…
Her family is ostracized everywhere…Her son is
Continuously bullied by upper caste crooks…
She has no income from her barren lands…
Her only income source is a buffalo!
O! God, please protect that animal
From being poisoned by some ‘caste fanatic’…

She is Bharat...
She is mother Earth…
Her ‘LEHANGA’ is our tainted nature…
We have to………………..

Gurjar* A caste in rajasthan

poem by Premji Premji
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Metamorphoses: Book The Ninth

Theseus requests the God to tell his woes,
Whence his maim'd brow, and whence his groans arose
Whence thus the Calydonian stream reply'd,
With twining reeds his careless tresses ty'd:
Ungrateful is the tale; for who can bear,
When conquer'd, to rehearse the shameful war?
Yet I'll the melancholy story trace;
So great a conqu'ror softens the disgrace:
Nor was it still so mean the prize to yield,
As great, and glorious to dispute the field.
The Story of Perhaps you've heard of Deianira's name,
Achelous and For all the country spoke her beauty's fame.
Hercules Long was the nymph by num'rous suitors woo'd,
Each with address his envy'd hopes pursu'd:
I joyn'd the loving band; to gain the fair,
Reveal'd my passion to her father's ear.
Their vain pretensions all the rest resign,
Alcides only strove to equal mine;
He boasts his birth from Jove, recounts his spoils,
His step-dame's hate subdu'd, and finish'd toils.
Can mortals then (said I), with Gods compare?
Behold a God; mine is the watry care:
Through your wide realms I take my mazy way,
Branch into streams, and o'er the region stray:
No foreign guest your daughter's charms adores,
But one who rises in your native shores.
Let not his punishment your pity move;
Is Juno's hate an argument for love?
Though you your life from fair Alcmena drew,
Jove's a feign'd father, or by fraud a true.
Chuse then; confess thy mother's honour lost,
Or thy descent from Jove no longer boast.
While thus I spoke, he look'd with stern disdain,
Nor could the sallies of his wrath restrain,
Which thus break forth. This arm decides our right;
Vanquish in words, be mine the prize in fight.
Bold he rush'd on. My honour to maintain,
I fling my verdant garments on the plain,
My arms stretch forth, my pliant limbs prepare,
And with bent hands expect the furious war.
O'er my sleek skin now gather'd dust he throws,
And yellow sand his mighty muscles strows.
Oft he my neck, and nimble legs assails,
He seems to grasp me, but as often fails.
Each part he now invades with eager hand;
Safe in my bulk, immoveable I stand.
So when loud storms break high, and foam and roar
Against some mole that stretches from the shore;
The firm foundation lasting tempests braves,
Defies the warring winds, and driving waves.

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poem by Ovid
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The Loves of the Angels

'Twas when the world was in its prime,
When the fresh stars had just begun
Their race of glory and young Time
Told his first birth-days by the sun;
When in the light of Nature's dawn
Rejoicing, men and angels met
On the high hill and sunny lawn,-
Ere sorrow came or Sin had drawn
'Twixt man and heaven her curtain yet!
When earth lay nearer to the skies
Than in these days of crime and woe,
And mortals saw without surprise
In the mid-air angelic eyes
Gazing upon this world below.

Alas! that Passion should profane
Even then the morning of the earth!
That, sadder still, the fatal stain
Should fall on hearts of heavenly birth-
And that from Woman's love should fall
So dark a stain, most sad of all!

One evening, in that primal hour,
On a hill's side where hung the ray
Of sunset brightening rill and bower,
Three noble youths conversing lay;
And, as they lookt from time to time
To the far sky where Daylight furled
His radiant wing, their brows sublime
Bespoke them of that distant world-
Spirits who once in brotherhood
Of faith and bliss near ALLA stood,
And o'er whose cheeks full oft had blown
The wind that breathes from ALLA'S throne,
Creatures of light such as still play,
Like motes in sunshine, round the Lord,
And thro' their infinite array
Transmit each moment, night and day,
The echo of His luminous word!

Of Heaven they spoke and, still more oft,
Of the bright eyes that charmed them thence;
Till yielding gradual to the soft
And balmy evening's influence-
The silent breathing of the flowers-
The melting light that beamed above,
As on their first, fond, erring hours,-
Each told the story of his love,
The history of that hour unblest,
When like a bird from its high nest

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poem by Thomas Moore
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Thoughts and ideas - (Talking through my hat)

Break and husk
thoughts and ideas that,
without reason,
I smashing them like nuts
into my head – mortar with pig iron pestle.

Lay and hatch
thoughts and ideas,
and younglings,
instead of fly,
I keep them under latch
in my head – cage of neurons,
dendrites and axons.

Knead and raise
thoughts and ideas
but let me tempted,
and without reason,
instead of bake them, I play
“of thieves and bobbies”
with bullets of dough
shot from my head – automatic gun.

Pull kernels out of
thoughts and ideas
but I put not them to spring
and hundredfold harvest to bring,
I chain them necklace
that my poor mind
who walks nomad
through my head – ballad
to put it neck
in a night with moon
and than to catch
in a fairies dance
and hungry of blue
to soar in the stars.

***

Thoughts and ideas
are shrieking through my mind
as lost migratory birds
in an autumn of rains.
Thoughts and ideas
- arrow-shaped cranes with wet wings -
fall all at once
in my head – moorland
of thistle and mud.

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poem by Viorel Petru Trifan
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Caste is Hindus’ root

The high caste beggar is proud of his caste.
The low caste doctor is conscious of his caste.
No amount of education and wealth
Could eradicate the caste consciousness.
20.11.2011

poem by Rm. Shanmugam Chettiar
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Confessio Amantis. Explicit Liber Tercius

Incipit Liber Quartus

Dicunt accidiam fore nutricem viciorum,
Torpet et in cunctis tarda que lenta bonis:
Que fieri possent hodie transfert piger in cras,
Furatoque prius ostia claudit equo.
Poscenti tardo negat emolumenta Cupido,
Set Venus in celeri ludit amore viri.

Upon the vices to procede
After the cause of mannes dede,
The ferste point of Slowthe I calle
Lachesce, and is the chief of alle,
And hath this propreliche of kinde,
To leven alle thing behinde.
Of that he mihte do now hier
He tarieth al the longe yer,
And everemore he seith, 'Tomorwe';
And so he wol his time borwe,
And wissheth after 'God me sende,'
That whan he weneth have an ende,
Thanne is he ferthest to beginne.
Thus bringth he many a meschief inne
Unwar, til that he be meschieved,
And may noght thanne be relieved.
And riht so nowther mor ne lesse
It stant of love and of lachesce:
Som time he slowtheth in a day
That he nevere after gete mai.
Now, Sone, as of this ilke thing,
If thou have eny knowleching,
That thou to love hast don er this,
Tell on. Mi goode fader, yis.
As of lachesce I am beknowe
That I mai stonde upon his rowe,
As I that am clad of his suite:
For whanne I thoghte mi poursuite
To make, and therto sette a day
To speke unto the swete May,
Lachesce bad abide yit,
And bar on hond it was no wit
Ne time forto speke as tho.
Thus with his tales to and fro
Mi time in tariinge he drowh:
Whan ther was time good ynowh,
He seide, 'An other time is bettre;
Thou schalt mowe senden hire a lettre,
And per cas wryte more plein
Than thou be Mowthe durstest sein.'

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poem by John Gower
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Curse of Caste

I

They came on bullock-carts
loaded with gods
Indra
Agni
Varuna
Rudra
traversed sinuous mountain ranges
rivers
gurgling outlandish tongues
their children caged as poultry
their priests chanting weird mantras
spells
charms
curses
hymns
drank the soma juice
choking with the sacrificial bleating
of rams

II

Agreed, all societies structure themselves
Out of scant need to function sans bother
Just as individuals must come together
In order better to protect themselves

All men are born equal, so say the Wise
But the Elders do not know how to stem
Rishis who would seek to mock them
By claiming they were twice-born to rise

Above all mankind for wasn't it the decreed omen
For the Primaeval Being that the self-chosen few
Should forever speak for the Brahman in lieu
Of Purusha's helpless eyes, brain, heart and abdomen

The only difference between the Brahmin
And the rest of the menial human race
Is that they were born with Brahma's grace
So that they could spurn the rest as vermin

Yet India's underside boasts of invisible millions
Who have no place in sacred Hymns of Man
They weren't created by Rig-Veda: only as Harijan
May they hang out in limbo as Gandhi's minions.

Resources

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poem by T. Wignesan
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