Balakrishna Bhagwant Borkar, fondly known as Bakibab Borkar (30 November 1910 – 8 July 1984), was a towering figure in Indian literature, celebrated for his lyrical poetry in Marathi and Konkani that captured the essence of Goa’s landscapes, culture, and spirit.
A poet, freedom fighter, and polyglot, Borkar’s work is a testament to his deep-rooted connection to his homeland and his ability to weave universal human experiences into the fabric of Goan identity. His contributions to literature and his embodiment of “Goan-ness” have left an indelible mark, earning him accolades like the Padma Shri (1967) and the Sahitya Akademi Award (1981) for his Konkani anthology Sasai.
This article explores Borkar’s poetic contributions, the themes and perspectives that define his work, and his unparalleled celebration of Goan identity, interspersed with his evocative quotes.
Poetic Contributions: A Blend of Lyricism and Cultural Resonance
Bakibab Borkar’s poetic journey began at a young age, shaped by the religious and cultural milieu of his ancestral home in Borim, Goa. Raised in a devout Hindu joint family, he was immersed in bhajans, abhangas, and Konkani folk traditions, which instilled in him a natural affinity for rhythm and lyricism. His early exposure to world literature during his teacher training at Escola Normal in 1936, under the guidance of scholar Dona Propercia Correia Afonso, broadened his horizons, allowing him to fuse local sensibilities with global poetic influences, particularly 18th- and 19th-century Romanticism.
Borkar’s oeuvre spans Marathi and Konkani poetry, prose, short stories, novels, translations, and essays, but his poetry remains his most enduring legacy. His notable works include the Konkani anthology Sasai, the Marathi collections Anandbhairavi, Chitraveena, and Gitar, and long poems like Mahatmayan (an unfinished tribute to Mahatma Gandhi) and Tama Hstotra (reflecting on the possibility of blindness due to diabetes).
His poem Mazha Gaav (“My Village”) is a cherished ode to rural Goa, while Painzonnam captures the tender nuances of love and memory. Borkar’s ability to write effortlessly in both Marathi and Konkani showcased his linguistic dexterity, making him a bridge between Goa’s regional identity and broader Indian literary traditions.
His poetic style was marked by spontaneity and emotional depth. As his daughter Mukta Agshikar noted, “Once he wrote a poem, there were never corrections, just one final copy.” His mastery over poetic meters, rich imagery, and conversational diction set him apart from his contemporaries, who often relied on formal structures. In 1934, he received a Gold Medal at the Marathi Sahitya Sammelan for his poem Tethe Kar Mazhe Julti, a testament to his early recognition as a literary luminary.
Themes: Nature, Love, Humanism, and Patriotism
Borkar’s poetry is a vibrant tapestry of themes that reflect both the personal and the collective. His work can be distilled into four primary strands:Nature and Goan Landscapes: Borkar’s deep love for Goa’s natural beauty is a recurring motif. He painted vivid pictures of coconut groves, mango-laden hills, and monsoon rains, as seen in his description: “In this Goan land, there are honeyed coconuts. Milk vats burst through every hill and dale; there are heaps of mangoes and jackfruit. The moon beam returns to her paternal house here and gold-silver droplets play in the front yard during the monsoon…” This imagery not only celebrates Goa’s lush environment but also elevates it to a symbol of divine abundance and emotional resonance.
Love and Romance: Influenced by Romantic poets like Wordsworth and Keats, Borkar’s poetry often explores the “essential passions of the heart.” In Painzonnam, he recalls a romantic encounter with evocative tenderness: “Mond, mond vazot ailim, tujim go painzonnam” (“It was on that day, as I waited under the banyan tree, that the soft tinkling of your anklet bells came to me from the gathering darkness”).
His sensitivity to feminine beauty and the subtleties of human connection made his love poetry universally relatable yet distinctly Goan in its cultural context.Humanism and Divinity: Borkar’s poetry often transcends the material, seeking divine grace in human sacrifice and humility.
In Tethe Kar Mazhe Julti, he writes, “Divyatwahi Jeth pratichi, tethe kar mazhe julti / Yadni Jyani Deoni Nij Shir, ghadile manvateche mandir / Pari jayanchya dahanbhumivar – nahi chira nahi panti – Tethe kar mazhi julti” (“Where the flame of divinity glows, there I join my hands in prayer, those who sacrificed their head everyday, created a humanitarian temple, but at whose funeral site, no great stone was overturned nor even a candle burnt, there I join my hands in prayer”).
This reflects his reverence for unsung heroes and a spiritual humanism that resonates across cultures.
Patriotism and Freedom:
As a fervent supporter of Goa’s liberation movement, Borkar’s poetry became a clarion call for freedom. His 1946 poem Trivar Mangalwar captures the fervor of the movement: “Triwar Mangalwar Ajala Triwar Mangalwar / Swatantryachi Sinha Garjana Ata Ithe Uthanar” (“Thrice Tuesday today is thrice Tuesday / The lion’s roar of freedom will now be heard here”). His Konkani poem “Sat lakh Goemkar ami, yug novem fuloitole” (“Seven lac Goans we are, we shall construct a new era”) galvanized the youth during the struggle against Portuguese rule.
Post-liberation, his disillusionment with the realities of freedom found voice in Swatantrya Nhoi, Swatantrya Nhoi (“This Is Not Freedom”), a poignant critique of unfulfilled promises.
Perspectives: A Goan Romantic with a Universal Vision
Borkar’s perspective was shaped by his Goan roots, his engagement with global literary traditions, and his commitment to social justice. Unlike many Goan poets of his time who adhered to conventional poetic forms, Borkar embraced the Romantic ideal of poetry as an expression of raw emotion and individual experience.
His mentor, the poet B. R. Tambe, hailed him as “a new star on the horizon” in 1932, recognizing his innovative style. Borkar saw himself as Tambe’s successor, blending traditional Marathi lyricism with a modern, nature-infused sensibility.His Goan perspective was not insular but cosmopolitan, enriched by his interactions with luminaries like Mahatma Gandhi, Ram Manohar Lohia, and Pandit Nehru. This anchored cosmopolitanism that allowed Borkar to articulate Goa’s “unique humanism” while engaging with broader Indian and global narratives.
His poetry reflects a balance between pride in Goa’s syncretic traditions and a critical awareness of its challenges, such as post-liberation identity struggles and the threat of cultural assimilation.Borkar’s nationalist fervor was tempered by a reflective critique of independence. His poem on India’s partition, “Dubhanga Zhaali Vaastudevtaa / Dubhanga Zhaali Maayaamamtaa” (“The motherland has been divided / Affection has been divided”), captures the pain of a fractured nation. This duality—celebrating freedom while questioning its cost—underscores his role as a poet of conscience.
Contribution to Goan-ness: The Soul of a Culture
Bakibab Borkar’s poetry is synonymous with “Goan-ness,” a term that encapsulates the region’s unique blend of natural beauty, cultural syncretism, and communal harmony. His work exudes what scholar Veena Patwardhan describes as a “celebration of his Goan-ness, every word drenched in a deep understanding and a passionate enjoyment of all things Goan.” This is vividly illustrated in his humorous yet profound verse: “Please Sir, God of Death / Don’t make it my turn today, not today / There’s fish curry for dinner.”
This playful line captures the Goan love for seafood and the zest for life, making it an anthem of cultural identity.Borkar’s poems immortalized Goa’s villages, rivers, and festivals, preserving their essence for future generations. His Mazha Gaav evokes the idyllic simplicity of Borim, fostering a sense of belonging among Goans. His advocacy for the Konkani language, both through his poetry and his editorial work on periodicals like Amacha Gomatak and Porjecho Awaj, strengthened the linguistic identity of Goa at a time when Portuguese colonialism suppressed local expression.
His contributions to the literary movement, alongside figures like Ravindra Kelekar, helped Konkani literature flourish post-liberation.As a freedom fighter, Borkar risked his life for Goa’s liberation, fleeing Portuguese arrest warrants to continue his poetic resistance. His poems like Goyan Lohia Aaylore (“Lohia came to Goa”) became rallying cries, embedding patriotism in the Goan psyche.
His legacy is further preserved through initiatives like the Bakibab Borkar Smarak Pratishthan, which is developing a Kavi Bakibab Memorial in Borim to nurture young poets.
A Timeless Legacy
Bakibab Borkar’s poetry is a love letter to Goa and a mirror to the human soul. Through his lyrical mastery, he captured the rhythms of nature, the tenderness of love, the divinity of sacrifice, and the fervor of freedom. His ability to weave Goan-ness into universal themes made him a poet for all seasons, resonating with readers across linguistic and cultural divides.
As his grandson Samir Heble reflected, Borkar’s work carries “creative genius, poetic music, and unconditional love for poetry.”Today, as Goa navigates modernity and globalization, Borkar’s poetry remains a touchstone of identity, reminding Goans of their roots and inspiring them to cherish their “unique humanism.” His words, like the Zuari River that flows through his beloved Borim, continue to ripple through time, carrying the soul of Goa to new horizons.
