Let’s Not Tell a Single Soul (ಯಾರಿಗೂ ಹೇಳೋಣು ಬ್ಯಾಡಾ)

Let’s not tell a single soul
no, not a single soul. |Refrain |

That climbing on a horse with wings,
perched side by side like little twins,
we’ll go swaying and awaying –
let’s not tell a single soul
no, not a single soul.

That to a yard of yours we’re going,
its flowers all flowering, its fruits all flowing;
there we’ll have a merry feasting –
let’s not tell a single soul
no, not a single soul.

That holding hands we’ll dance and dance,
we’ll bend and bow and spring and prance,
and, untíring, play-skip entranced –
let’s not tell a single soul
no, not a single soul.

That in a field of malligē flowers,
we’ll sit with my cheek stroking yours
and softly sing some duet bars –
let’s not tell a single soul
no, not a single soul.

That turning into little snakes,
we too’ll sway our hoods and shake
amid the flowers, the green, the lake –
let’s not tell a single soul
no, not a single soul.

That sleeping deeply, unbodied,
to a joyous magic land we’ve dreamed
we’ll steal away – unheard, unseen –
let’s not tell a single soul
no, not a single soul.

(Translated by Madhav K. Ajjampur)

Poem Details: From the collection “ನಾದಲೀಲೆ”, first published in 1938.

Note: Do read the Afterword.

I’ve taken a shot at singing both the original Kannada poem and the English translation. The tune of the Kannada song, if one may be discerned, is taken from this lovely recording by Shimoga Subbanna. (Of all the recordings made of the song, this is by far the most melodious and felicitous. I urge you all to listen to it. In fact, it is largely responsible for making me want to translate the poem. The only reason I haven’t offered that recording instead of my own is because it is missing one stanza of the poem. As it is, Mr. Subbanna has sung stanzas 1, 2, 3, 6, 5 in that order.)
The English translation’s recording, I confess, is of my own tuning. With the original poem having been tuned so wonderfully, I thought it would be somewhat of a letdown to simply recite the translation. I just hope the singing isn’t more of a letdown.

The Kannada poem as a song:

The English translation as a song:


Da Ra Bendre was among that tiny group of poets whose work becomes not just widely popular but also “required literary reading” in their own time. The foremost modern lyric poet of the ನವೋದಯ (navōdaya: ~ new dawn; renaissance) period in 20th-century Kannada literature, several of his (early) poems were included in textbooks. Naturally, this meant his poems were discussed in classrooms – often by teachers who were themselves hard put to make sense of (the nuances of) the poem! While it is likely that most of them just chose to gloss over the matter, they were a few souls brave enough to take the issue up with Bendre himself! (I say “brave” because of how quickly Bendre was known to fly into a temper. However, it is worth noting that he had great appreciation for the rasika, the sahrudaya, the invested reader – and was always willing to help them with their difficulties.)
Related to this poem is the story of one such (invested) teacher. It is a story I heard very recently (and “third hand” at that), but I reckon it is (mostly) true and, what is more, quite engaging. Of course, since it is a recounting of a retelling of a telling, I have taken the liberty to create a (plausible) narrative.
The story goes that a schoolteacher assigned this poem was hesitant about reading it out and explaining it to his students in the 8th grade (or thereabouts). His reason? The intimacy found throughout the poem – and especially apparent in lines like “ಗಲ್ಲ ಗಲ್ಲ ಹಚ್ಚಿ ಕೂತು (We’ll sit with my cheek stroking yours)”. Just how was he to talk to young children about such intimacy without himself feeling embarrassed or having to answer questions he’d rather not answer? Unsure, he decided to go to Bendre himself. “Maastra, how do I talk to such young children about such displays of affection?”, he asked, “I’m likely to begin to feel embarrassed and self-conscious myself”. Bendre is supposed to have smiled at this and simply said, “Is that so? Well, go back, read the poem again and come here.”
Baffled but unable to question the varakavi, the teacher went back and read the poem, wondering all along what he needed to read a (seemingly simple) love poem like for again. After all, it seemed straightforward enough, didn’t it? So it happened that he returned to Bendre the next day, no differently opinioned. “Did you read it again?” asked Bendre. “I did, maastra.” “And you didn’t see anything that answered your question about how you could teach it to your class?” “No, maastra, I didn’t.” “Okay then, read it again and come back tomorrow”, said Bendre.
Baffled again but obliged to obey, the schoolteacher returned home to the poem and read it again; doing his best to find the key to Bendre’s (rather unhelpful!) suggestion. Try as he might, he was unable to find the answer to his question, a way that would allow him to speak about the poem without feeling self-conscious. So back to Bendre’s he went the next day, feeling rather foolish and wondering what lay in store.
“So you found your answer?” asked Bendre. “No, maastra, I didn’t,” replied the teacher, looking crestfallen.
“Okay then, tell me again why you think you’ll find it hard to teach your students this poem.” “Because of some of the details, maastra – of the cheeks of the lovers touching and all that.”
“And what made you think the two of them are lovers?” The teacher was taken aback. “But isn’t that obvious, maastra; it’s a love poem after all, isn’t it?” “Yes, yes, it is a love poem…but why did you think it was about a man and a woman?”
“Well, because…” the teacher’s voice trailed off. He’d said it was obvious, hadn’t he? But why was it obvious? He couldn’t quite say.
Smiling, Bendre said, “Look, tamma, you aren’t the first one to interpret the poem the way you did, but I actually wrote the poem for my son (when he was a little boy). I was imagining doing all these secret things with him; sailing away on a flying horse, playing like little snakes, nuzzling each other’s cheeks, holding hands and dancing…do you see now how you can teach your students this poem?”
The schoolteacher nodded. “What a lovely poem, maastra,” he said, his voice filled with emotion. “I’d be proud to read it out and teach it to my students.” Then joining his palms in a namaskaara, “And now, with your permission, maastra, I’ll take your leave. Thank you very much for all your help.”
“Go along and come back sometime, tamma,” said Bendre, as he took a teaspoon of sugar from his pocket and gave it to the teacher.


1. maastra – the (Dharwad) Kannada way of saying “Master” – which is how most older people addressed Bendre (the young ones called him “ajjaara” or grandpa)

2. tamma – the Kannada word for a younger brother

3. namaskaara – a gesture of reverence made by joining the palms of both hands (at around chest level)

© Madhav K. Ajjampur

Author: MKA

I'm Madhav, from Bangalore. I write my own poetry in English and translate Da Ra Bendre's poetry from Kannada into English. (You can read my poetry at https://madhavajjampurwritings.com/). I also translate sundry other Kannada writings into English. My favourite poets include Yeats, Tagore, Bendre, Dylan Thomas, Emily Dickinson, and Gerard Manley Hopkins. If you'd like to get in touch, do write to me at mk.ajjampur@gmail.com. I'd be very happy to hear from you!

2 thoughts on “Let’s Not Tell a Single Soul (ಯಾರಿಗೂ ಹೇಳೋಣು ಬ್ಯಾಡಾ)”

  1. Master is commonly used in the region of Dharwad as well as in southern Maharashtra. It is the equivalent of “buddhire” used in Mysore. Note also that both are used in reference to men only.


    1. I see. I didn’t know that. But it’s not very surprising, is it? What is now Maharashtra was once Kannada country through and through. And with all the give and take that’s occurred since the Marathi language took form, such overlap seems very natural, I’d say.
      However, I didn’t know that “maastra” was used the way “buddhi” is. It’s a rather interesting equivalence.
      By the by, might I ask how you’re acquainted with Bendre? Do you know him through Kannada or through Marathi? I ask because your last name sounds Marathi. 🙂


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