Santosh Chaturvedi is a significant figure in contemporary Hindi literature and the academic world. Beyond his editorial tenure at "Kathā" and his leadership as Principal of Mahamati Prannath Mahavidyalaya, his creative output—most notably his poetry collections Pahalī bāra and Dakkhina kā bhī apanā pūraba hōtā hai—establishes him as a writer of profound sensitivity. His poem "Dubhāṣie" (The Interpreters) elevates linguistic mediation from a technical process to a vast philosophy of human compassion and cultural bridges.
The following analysis explores "Dubhāṣie" not only as a literary work but as a serious discourse on linguistic ecology, multilingualism, and the necessity of harmonizing the mother tongue with English as a language of liberation within India's socio-cultural perspective.
The Poem as a Human Manifesto
In Chaturvedi’s vision, interpreters are far more than mere translators; they are a "bridge" connecting the disparate banks of culture and ideology.
"More often than not, they are like a bridge, / drawing together the two banks of a river. / Leaning on them, / both shores / clasp one another in a tight embrace...".
In a global landscape where thousands of languages are vanishing under the pressure of cultural uniformity, this poem underscores the importance of linguistic balance. The disappearance of a language is not just the loss of words, but the end of experiences, idioms, and specific worldviews. Chaturvedi suggests that when one language becomes as unfamiliar as "crooked lines," the interpreter transforms that strangeness into intimacy.
Being an interpreter is portrayed as a "human knack" capable of translating the sound of "flowers blossoming" into "laughter". This highlights a sensitive aspect of the linguistic environment: language is not just an exchange of information, but a conveyance of emotions. Without these subtle threads of dialogue, social harmony breaks. Multilingualism, therefore, appears as "dawn" and "light," cutting through the darkness of isolation.
Linguistic Ecology and the Global Crisis
Viewing "Dubhāṣiye" through the lens of Linguistic Ecology reveals a relevant discourse. Languages do not exist in a vacuum but in a living social and cultural environment. Just as the extinction of a species unbalances nature, the end of a language closes a window to humanity's collective experience.
Current data is harrowing:
- Total Living Languages: Approximately 7,100.
- Endangered Status: About 40% are on the verge of extinction.
- Rate of Loss: According to UNESCO, one language dies every two weeks.
Causes include cultural imperialism, globalization, and economic compulsions. When markets prioritize only a few "big" languages, local tongues become moribund. A language dies when the new generation abandons their mother tongue, viewing it as "backward".
Noam Chomsky’s theory of "Innate Competence" posits that the human brain is designed for language, but this capacity shrinks when the linguistic environment becomes "polluted" by the dominance of only one or two languages. The interpreter in the poem acts as the life-element that provides meaning to the "zig-zag" scripts of the "other," ensuring human emotions can cross from one bank to another.
Multilingualism as National Identity
In the Indian context, the importance of multilingualism is even deeper. National unity in India is based not on "one language" but on "respect for languages". Multilingualism is a natural way of life that fosters sensitivity and trust towards different communities.
Historically, India has maintained "permeability" rather than walls between languages. The "khichdipan" (medley) found in the poetry of Kabir, Namdev, or Meera is evidence of a culturally united India. Even today, citizens move naturally between local dialects, state languages, and Hindi or English.
Chaturvedi’s line, "do ke alāvā tīsre kā honā bhī zarūrī hota hai" (the presence of a third, besides the two, is also essential), serves as a mantra for social harmony. In India, languages do not clash; they dissolve into each other to create new meaning.
The Philosophy of 'Advaita' in Dialogue
Spiritually, the poem depicts translation as a practice of parakāyā praveś—entering another’s soul. The interpreter makes their own identity secondary to assimilate the "withered faces" (sorrows) and "fragrance" (joys) of others.
This reflects the philosophical state of "Advaita" (non-duality), where two different entities, while maintaining their uniqueness, clasp each other in an embrace (ańkavār). Without linguistic mediation, humans remain invisible to each other despite being in front of each other. Dialogue is the "sprouted corner" (ańkhuvāyā huā konā) where the hopes of life remain secure.
Cognitive and Social Benefits: Cook, Bialystok, and Grosjean
Modern linguistics confirms Chaturvedi’s poetic insights. Vivian Cook’s theory of "Multi-competence" argues that a multilingual mind is a unique, unified mental ecosystem rather than two separate compartments. This "mental gymnastics" sharpens meta-linguistic awareness and fosters creative problem-solving.
Furthermore, researchers like Ellen Bialystok and François Grosjean have shown that bilingualism provides a "cognitive reserve".
- Dementia Delay: Juggling languages can stave off symptoms of Alzheimer’s by four to five years.
- Executive Control: The multilingual brain is constantly filtering and switching, keeping the mind resilient.
This scientific evidence reinforces the "trust" (bharosā) mentioned in the poem—the idea that knowing multiple languages provides an internal safety net.
English as the 'Language of Liberation'
A crucial dimension of this discourse is the role of English in modern India. While the mother tongue nurtures primary sensitivities, English has become a powerful medium for social and economic mobility.
Ambedkarite scholars like Kancha Ilaiah and Chandrabhanu Prasad emphasize that English is a "Language of Liberation". Traditional Indian languages are often burdened with historical caste hierarchies; English provides a "neutral" ground. For Dalit and marginalized children, English connects them to global knowledge and merit-based opportunities.
Dr. B.R. Ambedkar supported English as the fastest way to reach global discourse and human rights frameworks. If quality English education is limited only to the privileged, it creates a "colonial division". When a child of the deprived background learns English, they become the "interpreter" who can translate the "sounds of famine" (akāl kī āhatom) from their community onto the global stage.
Conclusion: The Sprouted Corner of Humanity
The coordination of the mother tongue and English is the "bridge" that allows the deprived sections of India to preserve their identity while embracing the modern world. Primary education in the mother tongue is indispensable for sensitive development—the "fragrance" of experience. However, English provides the "light" (añjor) needed to express that experience at national and international levels.
Santosh Chaturvedi’s "Dubhāṣiye" is a powerful reminder that the expansion of language is the expansion of the heart. As long as we have interpreters who can translate the tears and smiles of others, the hope for mutual understanding and peace remains. The future of humanity rests upon that "sprouted corner"—the desire to learn and respect the language of the "other".
----
*Professor & former Head (Retd.), Department of Hindi, University of Hyderabad. This is the abridged version of the author's original paper
Comments
Post a Comment
NOTE: Hateful, abusive comments won't be published. -- Editor