The original poem is in Hindi, and I have translated it into English. You can find the original poem and its original translation on my profile. 🙂
English Translation by Shivanshi:
Soaked and Dry
Fish think of the land
in the same way
we think of the sea,
They think of air
As we think of the water.
If we ask the fish,
What does the world feel like?
And if we ask the same
from ourselves,
What will we say?
The world is soaked (wet)
No, the world is dry.
Do fish know what is meant by being soaked?
Dry, soaked, hot, and cold are the nouns we know.
What do fish call these nouns?
I do not know.
What if they consider being in the sea
is being dry and
You are soaked
When you are in contact
with air.
We are all living in different lands and seas,
And the definition of being soaked and dry keeps changing.
[hashtag#Poetry, hashtag#Hindi poetry, hashtag#hindipoem, hashtag#englishtranslation]
English Translation By Perplexity AI
Wet–Dry
– Shivanshi
To fish, land must feel just as natural as the sea feels to humans,
and air to them must feel the way
water feels to us.
If someone were to ask the fish, “What does the world look like?” what would they say?
And if the same question were asked of humans, what would we say?
“The world is wet; the world is dry.”
Do fish even know what it means to be “wet”?
Wet, dry, cold, hot—these are names humans have learned;
what would fish call these things?
It isn’t clear.
Perhaps living in the sea means always remaining dry for them,
and coming into contact with air means becoming damp.
We all live in different seas and on different lands;
as contact with things comes and goes, the meanings of getting wet and drying out keep changing.
Translation in other Indian languages by AI
If you speak in any of these languages and can translate the poem in you native language, please feel free to do so. I would love it if more people can read it and enjoy just because you decided to contribute. Thank you!
Gujarati:
ભીંજાયેલું અને સૂકું
માછલીઓને જમીન એવી જ લાગે છે
જેમ અમને સમુદ્ર લાગે છે,
તેમને હવા એવી જ લાગે છે
જેમ અમને પાણી લાગે છે।
જો આપણે માછલીઓને પૂછીએ,
“દુનિયા કેવી લાગે છે?”
અને એ જ પ્રશ્ન
પોતાને કરીએ,
તો શું કહીશું?
દુનિયા ભીની છે—
ના, દુનિયા સૂકી છે।
માછલીઓને “ભીનું” શું છે તે ખબર છે?
સૂકું, ભીનું, ગરમ, ઠંડું—આ તો નામો છે જે અમે જાણીએ છીએ।
માછલીઓ આ નામોને શું કહે?
મને ખબર નથી।
કદાચ સમુદ્રમાં રહેવું
તેમ માટે સૂકું હોવું છે,
અને હવામાં
સ્પર્શ આવે ત્યારે ભીનું થવું।
અમે બધા જુદી જુદી જમીનો અને સમુદ્રોમાં જીવીએ છીએ,
અને ભીનું અને સૂકું હોવાની વ્યાખ્યા બદલાતી રહે છે।
Rajasthani (Hindi-Devanagari, Marwari tone):
भीज्यो औ सूको
माछल्यानै धरती उ़स्से लागे
जस्से म्हानै सागर लागे,
उन्नै पवन उ़स्सी लागे
जस्से म्हानै पाणी लागे।
जो म्या माछल्यानै पुछां,
दुनियो काई लागे?
औ जेकाई सवाल
अपणै तैं पुछां,
तो काई कहां?
दुनियो भीज्यो है—
ना, दुनियो सूको है।
माछल्यानै “भीज्यो” कै होवै, खबर है?
सूको, भीज्यो, गरम, ठंडो—ए नाम तो म्हे जाणां।
माछल्यानै ए नामां कूं काई कहलां?
म्है नै खबर नीं।
कदाचित सागर में रहवो
उन्नै सूको लगै,
औ हवा स्यां
छूवो आ जावै तो भीज्यो।
हम सब अलग अलग धरतियां औ समुंदरां मां जिंदगानी जीवै हैं,
औ भीज्या-सूका नै मतलब बदलतो रैहै।
Tamil:
நனைந்ததும் வறண்டதும்
மீன்களுக்கு நிலம்
நமக்கு கடல் போலத் தோன்றுகிறது,
அவற்றுக்கு காற்று
எங்களுக்கு நீர் போலத் தோன்றுகிறது.
மீன்களிடம் கேட்டால்,
“உலகம் எப்படி உணரப்படுகிறது?”
அதே கேள்வியை
நம்மிடமே கேட்டால்,
என்ன சொல்வோம்?
உலகம் நனைந்தது—
இல்லை, உலகம் வறண்டது.
“நனைவு” என்பதன் பொருள்
மீன்களுக்கு தெரியுமா?
வறண்டு, நனைந்து, சூடு, குளிர்—இவை நாம் அறிந்த பெயர்கள்.
அவற்றுக்கு இப்பெயர்கள் என்ன?
எனக்குத் தெரியாது.
அவர்களுக்கு கடலில் இருப்பதே
வறண்டதாக இருக்கலாம்,
காற்றைத்
தொட்டாலே நனைவது.
நாம் அனைவரும் வெவ்வேறு நிலங்களிலும் கடல்களிலும் வாழ்கிறோம்,
நனைவு, வறட்சி என்ற வரையறை எப்போதும் மாறிக்கொண்டே இருக்கிறது.
Telugu:
తడిగా మరియు పొడిగా
చేపలకు నేల
మనకు సముద్రం లాగానే అనిపిస్తుంది,
వాటికి గాలి
మనకు నీళ్లిలా అనిపిస్తుంది.
చేపలను అడిగితే,
“ప్రపంచం ఎలా అనిపిస్తుంది?”
అదే ప్రశ్నను
మనల్ని మనమే అడిగితే,
ఏమంటాం?
ప్రపంచం తడి—
కాదు, ప్రపంచం పొడి.
“తడిగా ఉండడం” అంటే ఏమిటో
చేపలకు తెలుసా?
పొడి, తడి, వేడి, చలి—ఇవి మనకు తెలిసిన పేర్లు.
చేపలు వీటిని ఏమని పిలుస్తాయి?
తెలియదు.
వాటికి సముద్రంలో ఉండడమే
పొడిగా ఉండడమై ఉంటే,
గాలిని
స్పర్శించినప్పుడు తడవడం.
మనమంతా వేర్వేరు నేలలలో, సముద్రాలలో జీవిస్తున్నాం,
తడి–పొడి అనే నిర్వచనం మారుతూనే ఉంటుంది.
Marathi:
ओलसर आणि कोरडे
माशांना जमीन
आपल्याला समुद्र जशी वाटते तशीच वाटत असेल,
त्यांना हवा
आपल्याला पाणी जसे वाटते तसे वाटत असेल.
जर आपण माशांना विचारले,
“जग कसे वाटते?”
आणि हाच प्रश्न
आपण स्वतःलाच विचारला,
तर काय म्हणू?
जग ओले आहे—
नाही, जग कोरडे आहे.
माशांना “ओले” असण्याचा अर्थ माहित आहे का?
कोरडे, ओले, गरम, थंड—ही नावे आपण जाणतो.
माशा यांना काय म्हणतील?
माहित नाही.
कदाचित समुद्रात राहणे
त्यांच्यासाठी कोरडे असणे असेल,
आणि हवेच्या
संपर्कात आलं की ओले होणे.
आपण सगळे वेगवेगळ्या जमिनींवर आणि समुद्रांत जगतो,
आणि ओले-कोरडे यांची व्याख्या बदलत राहते.
Assamese:
ভিজা আৰু শুকান
মাছৰ বাবে ভূমি
আমাৰ বাবে সাগৰ যেন লাগে,
তেওঁলোকৰ বাবে বতাহ
আমাৰ বাবে পানীৰ দৰে লাগে।
যদি মাছক সুধা যায়,
“বিশ্ব কিদৰে অনুভৱ হয়?”
একেই প্ৰশ্ন
নিজকে সুধিলে,
আমি কি ক’ম?
বিশ্ব ভিজা—
নহয়, বিশ্ব শুকান।
“ভিজা” বুলি কোৱা শব্দৰ অৰ্থ
মাছৰ বাবে জানো নে?
শুকান, ভিজা, গৰম, ঠাণ্ডা—এইবোৰ নাম আমি জানো।
মাছ এইবোৰক কি কয়?
মই নাজানো।
সাগৰত থকা কথাটো
তেওঁলোকৰ বাবে হ’ব পাৰে শুকান,
বতাহৰ
স্পৰ্শ পালেই ভিজা।
আমি সকলোয়ে বিভিন্ন ভূমি আৰু সাগৰত বাস কৰোঁ,
ভিজা-শুকানৰ সংজ্ঞা সলাই থাকেই।
Naga (Nagamese bazar lingua franca):
Bhijja aru sukka
Machor logote mati
amike jine samundor moto lage,
tankar logote batash
amike pani jine lage.
Jodi machke puche,
“Dunia kene lage?”
Aru eki proshno
amike nijor logote puche,
ki koi?
Dunia bhijja—
nhoi, dunia sukka.
“Bhijja” buli ki bujhai
machor jane niki?
Sukka, bhijja, gorom, thanda—eitu nam to amike jane.
Mach ki koi eitu namke?
Jane nai.
Hoidore samundor vitore thaka
tankar babe sukka hobo pare,
aru batashor
sparsh paile bhijja hobo.
Ami sobai alag-alag mati aru samundor te thaki ase,
bhijja-sukka r poribhasa bar-bar bodlay.
Bengali:
ভেজা আর শুকনো
মাছেদের কাছে মাটি
যেন আমাদের কাছে সমুদ্র,
তাদের কাছে বাতাস
যেন আমাদের কাছে পানি।
যদি মাছদের জিজ্ঞেস করি,
“দুনিয়া কেমন লাগে?”
আর একই প্রশ্ন
নিজেদের করি,
কি বলব?
দুনিয়া ভেজা—
না, দুনিয়া শুকনো।
মাছেরা কি জানে “ভেজা” বলতে কী বোঝায়?
শুকনো, ভেজা, গরম, ঠান্ডা—এই নামগুলো আমরা জানি।
মাছেরা এদের কী বলে?
জানি না।
হয়তো তাদের কাছে সমুদ্রে থাকা
শুকনো থাকা,
আর বাতাসের
স্পর্শ পেলেই ভেজা হওয়া।
আমরা সবাই ভিন্ন ভিন্ন জমি আর সমুদ্রে বাস করি,
ভেজা আর শুকনোর সংজ্ঞা বদলে যায়।
Manipuri (Meitei, Bengali script form for wider readability):
নেনবা অমসুং লোইবা
ঈঙ্গোইসিংদা মপান
ꯑমসুংꯗরগী মতুংদা যামদা লৈ,
মখাইসিংদা ঙাই
মখাই অমসুং পানী মতুংদা লৈ।
ঈঙ্গোইসিংবু লৈবিরে
“ঈপাওবী কিবা ওই?”
অদুগুমখাইদা
ঔনবা হৌরিবা তঙলবিরে,
এনীনা করিবা?
ঈপাওবী নেনবা—
নাই, ঈপাওবী লোইবা।
“নেনবা” হায়না কিবা লোইরবা
ঈঙ্গোইসিংনা খৎলবা নাতৌ?
লোইবা, নেনবা, হৌরকপ্পা, চাবকপ্পা—মখাইখরা মফমসিং অদুংসিং মখোল তৌরে।
ঈঙ্গোইসিংনা মখৈখরা কিহায়ব?
এনা খংদে।
সমুদ্রদা লৈরবা அদু
মখৈগী মতুংদা লোইবা ওইবা লাইরব ইয়ারে,
অমসুং অশিংগী
মখাল লম্না নেনবা ওইবা।
এদং সকলগী মপান অমসুং সমুদ্রসিংদা লৈরি,
অমসুং নেনবা-লোইবা গী অরথ তেন্তে তেন্তে কৰকপা লৈ।
Pahadi (Himachali/Kumaoni-Garhwali blend, Devanagari):
भीज्यो अर सूको
माछ्यां लौ जमीन
जैसे हमैं समुन्दर लागै,
उनकैं हवा
जैसे हमैं पाणी लागै।
जै पूछूं माछ्यां तैं,
“दुन्या क्याली लागै?”
औ वही सवाल
अपनैं तैं करूं,
तैं क्ये कहूं?
दुन्या भीज्यो—
ना, दुन्या सूको।
माछ्यां लै “भीज्यो” कै जाणू छ?
सूको, भीज्यो, गर्म, ठंडू—ये नाम हमै जाणू।
माछ्यां इन्नै क्ये कहैं?
न जाणू।
कदाचित समुन्दर मैं रहन्यू
उनकै वास्ते सूको हुणु हो,
अर हवा से
छू लागैं तैं भीजनु।
हम सब अलग-अलग धरती अर समुन्दर म भै रहेन,
अर भीजना-सूकना क अर्थ बदलत रहन।
Translation in Roman Script by AI
Gujarati (Roman):
Bhinjaayelu ane Sooku
Machhaliyo ne jamin evij laage chhe jem amne samudra laage chhe,
temne hava evij laage chhe jem amne paani laage chhe.
Jo aapde machhaliyo ne puchhiye, “Duniya kevi laage chhe?”
Ane e j prashn potaane kariye to shu kahishu?
Duniya bhini chhe—na, duniya sookhi chhe.
Machhaliyo ne “bhinu” shu hoy te khabar chhe?
Sooku, bhinu, garam, thandu—aa to naam chhe je aapde janiye chhiye.
Machhaliyo aa naamone shu kahe? Mane khabar nathi.
Kadach samudrama rehvu temna maate sooku hovu chhe,
ane hava na sparsh ma aavtaaj bhinu thavu.
Ame badha alag-alag jamin ane samudrama jiviye chhiye,
ane bhinu ane sooku hovanun arth faratuto rahe chhe.
Rajasthani (Roman, Marwari tone):
Bhejyo aur Sooko
Machhlyan ne dharti ussi lage jaisso mhane sagar lage,
unn ne pawan ussi lage jaisso mhane paani lage.
Jo mhain machhlyan ne puchhun, “Duniya kai lage?”
Aur eko sawal apne tai puchhun, to kai kahun?
Duniya bhejyo hai—na, duniya sooko hai.
Machhlyan ne “bhejyo” kai hovai, khabar hai?
Sooko, bhejyo, garam, thando—e naam to mhain janan.
Machhlyan e naam ne kai kahlan? Mhane khabar koni.
Kadachit sagar mein rahvo unne sooko lagai,
aur hawa syan choo aave to bhejyo.
Hum sab alag-alag dhartiyan aur samundran mein jivan jiye hain,
aur bhejya-sooka ro matlab badalto rahai.
Tamil (Roman):
Nanainthadum Varandadum
Meengalukkku nilam namakku kadal polae thonrugiradhu,
avatrukku kaatru engalukku neer polae thonrugiradhu.
Meengalidam kettaal, “Ulagam eppadi thonrum?”
Adhe kelvi nammidam kettaal, enna solvom?
Ulagam nanainthadhu—illai, ulagam varandhadhu.
“Nanai” enbadin porul meengalukku theriyumaa?
Varandu, nanainthu, soodu, kulir—ivai naam arindha peyargal.
Meen ivatrai eppadi koopiduva? Theriyadhu.
Avargalukku kadalil iruppadhe varandhadhaaga irukkalaam,
kaatrin thodarbil vanthaal nanaiyum.
Naam ellorum vetrumaiyana nilangalum kadalgalilum vaazhgiroam,
nanaiyum varandhum enbadin varaiyarai thodarndu maarugiradhu.
Telugu (Roman):
Tadiga Mariyu Podiga
Chepalaku nela manaku samudram laga anipistundi,
vaatiki gaali manaku neellila anipistundi.
Chepale adigithe, “Prapancham ela anipistundi?”
Ade prashna manalni maname adigithe, emantam?
Prapancham tadi—kaadu, prapancham podi.
“Tadiga undadam” ante emito chepalaku telusaa?
Podi, tadi, vedi, chalani—ivi manaku telisina perilanu.
Chepalu veetini emani pilustayi? Teliyadu.
Vaatiki samudramlo unnadame podiga undadam ani undavachu,
gaalini sparshinchagane tadavadam.
Manam andarum veruveru nelallo, samudralalo jeevistunnam,
tadi–podi ane nirvachanam marutune untundi.
Marathi (Roman):
Olasar ani Korade
Mashanna jameen aplyala samudra jashi watte tashi watat asel,
tyanna hawa aplyala paani jase watte tase watat asel.
Jar apan mashanna vicharle, “Jag kase watte?”
Aani haach prashna aapan swatalach vicharla, tar kay mannu?
Jag ole aahe—nahi, jag korade aahe.
Mashanna “ole asne” mhanje kay he mahit aahe ka?
Korade, ole, garam, thand—hi nave apan janto.
Masha yanna kay mhanatil? Mahit nahi.
Kadhachit samudrat rahane tyancha sathi korade asne asel,
aani havechya samparkat aale ki ole honae.
Aapan sagle vegveghya jaminivar aani samudrat rahato,
aani ole-korade yanchi vyakhya satat badalat rahate.
Assamese (Roman):
Bhija aru Sukaan
Machor babe bhumi amar babe sagar jine lage,
tenulokor babe batash amar babe pani dore lage.
Jodi machok prosna kora jai, “Biswa kene anubhav hoy?”
Ekei prosna nijok kora hole, ami ki kom?
Biswa bhija—nhoi, biswa sukaan.
“Bhija” buli kowa kothar ortho machor babe jane ne?
Sukaan, bhija, gorom, thanda—ei nam bur ami janou.
Mach ei namburke ki koy? Moi najanu.
Sagarot thoka kotha tenulokor babe sukaan hobo pare,
batashor sparsha pailei bhija hobo.
Ami hokoluye bibhinna bhumi aru sagarot bas koro,
bhija-sukaanor sangya nirantar e bolai thaake.
Naga (Nagamese Roman):
Bhijja aru Sukka
Machor logote mati amar moto samundor nisina lage,
tankar logote batash amar moto pani nisina lage.
Jodi machke puche, “Dunia kene lage?”
Aru eki proshno nijor logote puche, ki koi?
Dunia bhijja—nhoi, dunia sukka.
“Bhijja” buli ki bujhai machor jane niki?
Sukka, bhijja, gorom, thanda—eitu nam to amike jane.
Mach eitu namke ki koi? Jane nai.
Hoidore samundor vitore thaka tankar babe sukka hobo pare,
aru batashor sparsh paile bhijja hobo.
Ami sobai alag-alag mati aru samundor te thaki ase,
bhijja-sukka r poribhasa lagatar bodlay.
Bengali (Roman):
Bheja ar Shukno
Macheder kachhe mati jeno amader kachhe samudra,
tader kachhe batas jeno amader kachhe pani.
Jodi machder jiggesh kori, “Duniya kemon lage?”
Aru eki proshno nijeder kori, ki bolbo?
Duniya bheja—na, duniya shukno.
Macha ki jane “bheja” bolte ki bujhai?
Shukno, bheja, gorom, thanda—ei namgulo amra jani.
Macha eguloke ki bole? Jani na.
Hoyto tader kachhe samudre thaka-i shukno thaka,
ar batasher sparshei bheja howa.
Amra sobai bhinno bhinno jomite ar samudre bashi,
bheja ar shukner sangya shorbo-khon bodle jay.
Manipuri (Meitei, Roman):
Nênba amasung Loiba
Eengoi-singda mapan amadi ei aduda kathei leiri,
makhoi-singda ngai adu amadi pani aduda leiri.
Eengoi-singbu hairabadi, “Ipoubi kari o-i?”
Adugum aduga eikhoigi mathakta hairabadi, kari haibro?
Ipoubi nenba—nattraga, ipoubi loiba.
“Nenba” haibagi matung mashingi khongna leiri?
Loiba, nenba, hourakpa, chaba-kpa—madudi eikhoina khangba ming-singni.
Eengoi-singna madu singbu kari haina kou-i? Eina khangde.
Samudrada leirabadi makhoigi matungda loiba oirammi,
amadi ashinggi makhal lamda thoklibadi nènba oirammi.
Eikhoina amadi amadi mapan amasung samudra-singda leirammi,
nènba-loiba gi artha matam pumnamakta hougatli.
Pahadi (Roman, Kumaoni/Garhwali blend):
Bhejo ar Sooko
Machhyan lai jamin jaiski hamein samundar lagai,
unkae lai hawa jaiski hamein paani lagai.
Jai machhyan tai puchhun, “Duniya kyali lagai?”
Aur eko sawal apnai tai puchhun, tae kye kahun?
Duniya bhejo—na, duniya sooko.
Machhyan lai “bhejo” kai janun cha?
Sooko, bhejo, garm, thandu—ye naam hamein jaanun.
Machhya innai kai kahain? Na jaanun.
Kadachit samundar ma rahnu unkae vaste sooko hunu ho,
aur hawa ko sparsh lagai ta bhejnu.
Ham sab alag-alag dharti ar samundar ma rahean,
ar bhejna-sookna ko arth badalta rae.
