changed Now: Truth in the Infamous Streets | author sameer gaikwad review saili marathi book by writer shrikant sinkar zws 70

Sameer Gaikwad

Truthfulness in writing what has happened does not diminish its value just because the color is black; No matter how white and white the color of falsehood is, the darkness becomes a thousand times heavier in front of it. The black dot of ‘Sailie”s truthfulness stands out on the white canvas of morality – just like a thorn on the spear of alleged virility.

The novel ‘Saili : 13 September’ written by Srikant Sinkar is from the time when the Marathi people were being treated with respect. Not only this, such differences also existed in literature. It is well known that Namdev Dhasal has written the most penetrating and influential work on prostitution and prostitution in known Marathi literature. In the writings of others there are sometimes sporadic and sometimes long references to it.

A Marathi writer and his love life in prostitution could not have been the subject of Marathi literature; But Srikanth Sinkar took a new direction by writing ‘Saili : 13 September’. The writing qualities of this novel are of different levels from literary point of view and social point of view. This serialized novel was based on truth. It was Sinkar’s autobiography. The background of these characters and their world is directly related to prostitution.

Srikant Sinkar’s identity remained limited to the writer who wrote police stories, similar crime stories. In fact, his writings were not only about the criminal world and investigations. Sinkars used to be around crime dens, gambling clubs, prostitution, matkawales etc. He did not compose these stories just sitting at home. He himself continued to roam in this world, having various experiences. He held himself responsible for what he did in life. To live like this one has to face extreme loneliness – that was the lot of Sinkar. Some of his contemporaries, writer friends, have made some excellent critical records of what Sinker was like as a person. It brings out his fearless and immense personality. This man was smooth, living in his own haze, lashing out at society with supposed moral cues. His attitude was to speak politely and be hospitable.

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It would be unfair to call him capricious, it would be fair to say that he lived unrestrainedly; Because on some important occasions, they have to live with mental turmoil. One such thing is about ‘Saili’. Sinkar fell in love with a beautiful Nepalese prostitute. ‘Sally’ her name. Her profile is drawn in this book. Relationships with Jagan, Dattu and Jean unfold without Saili. In 1955, at the age of fifteen, Sinker met Dattu, followed by Jagan, Saili and Jean. In 1979, the relationship with Jean ended and this chapter ended. The story of these two penances is the book ‘Saili : 13 September’. 13 September is the date of Sally’s birthday. The passion of the soul which is beyond the physical senses meets Panopani in ‘Saili’. From poverty, Sinkar was drawn to Matka’s ‘fast money’ at a young age. They don’t explain their gambling addiction as being due to poverty, it comes across in the description. It was through this that he met Jagan, who was Vani’s assistant who took bookings for ‘New York Cotton’ Matka. Even though he was friendly with him, his pocket remained empty. Seven decades ago, only those who experienced the joy of getting a 100 note from a 16-year-old boy gambling know! Sinkar traveled all over Mumbai with Jagan. From handicrafts to prostitution, they trod the infamous streets. But it took another five years for physical contact with a prostitute. With Jagan, he did the honor of Haratre. Jagan opened the world of money gambling to Srikanth. All went well for many days. In 1960, Sinkar moved to Pune from Mumbai, in 1961 he returned to Mumbai due to the Panshet flood. Had he stayed in Pune, he would have been a Matka resident. Meanwhile, Sinkar Mumbai Before leaving, Jagan had left his job as a writer to take bookings near Vanya and started his own ‘business’. When Sinker met Jagan after a decade and a half, he was Jaganseth. Srikanth did not like his change, though his friend had changed, he still loved the Moolmantra given by him. From here Sinkar lost contact with Jagan. After returning to Mumbai from Pune in 1961, Dattu came into her life by the grace of her friends from Rakitakeda. At the bottom of the hill adjacent to Vikhroli station, Dattu used to light the furnaces for distilling alcohol in the hand furnace, hence his name ‘Dattu Boiler’. In Sinkar’s life Jagan brought gambling and Dattu brought hand furnace. The friendship between Sinkar and Hatbhattiwala Dattu, who were friends despite working in the company, was extraordinary. After learning how to make hand furnaces, the subtleties etc. with the help of Dattu, Sinkar made liquor himself. In 1963, as soon as Sinkar’s job was terminated, Dattu’s company was also terminated. After a decade and a half, Dattu met again, but his lonely life took a toll on the Sinkars. After gambling and alcohol came into his life, of course the third stage of prostitution also came into his life. In 1960, Sinkar went to Kuntankhana.

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Sinkar candidly says that the reasons behind going to Kuntankhana were to satisfy lust and to soothe the senses. In spite of being involved in this, Sinkar girls in their twenties would convince them and drive them on the hired carriage. In the mainstream world, a man who turns to prostitution is generally considered to be characterless, immoral, and disgraced, but Sinkar does not hesitate to state this fact. They look at themselves and the society in a purely neutral way. They can live as they please without getting into the dilemma of whether it is appropriate, inappropriate or immoral to go from drinking alcohol to Aunties in Baida Galli to women on Falkland Road just to pass the time. It was his daily life and it was during this time that Saili met him in 1964. This young Nepali girl impressed the Sinkars because of her looks and facial expressions. It is special that they never saw her as a prostitute. They loved her. He did have intercourse with a harlot, but he noted that it was not a sloppy indulgence in an inn, but the joy of companionship. As soon as the physical affair was over between Sally and Sinkar, a relationship of affection was born. But Sinkar could not give an answer as to what is the name of this relationship. Because the society does not accept this relationship. Although the love between Sally and Sinker was not ‘platonic’, it was not one of lustful lust, of sensuality. Once Sally’s mistress changed her place of abode, so Sinkar missed her. If the Sinkars were only hungry for flesh, they would have gone to any kuntanakhana in Mumbai they knew and had their kandashaman. But that was not the case. After meeting Sally again, they are happy that her company will again be more than her carnal pleasure. Sinkar does not make bed with the other girls in Saili’s Kuntankhana. They take us unconsciously into the world of relaxation. He goes ahead and proposes marriage to her to get her out of the swamp. While doing this they do not pretend to be enlightened anywhere. Sinker knew the difference between other prostitutes and Sally. Sinkar’s boldness and true unrepentant love comes from his behavior in prostitution. He had framed Sally’s photo in his house and was openly telling her that he was going to marry her. Sinker does not come up with concrete conclusions as to why Sally refuses to marry Sinker. After seven years of hiding that he is a writer from the time he met her, Sally learns the truth one day. She feels that if this good man gets involved, he will deteriorate, straining their relationship. One day Sinkar goes to her after drinking a lot of liquor. Ask her to go out with you. Sally refuses. They understand that she refused marriage earlier and now she is refusing to come with them and insult her round the clock. She also gives them a sharp reply. Enraged, Sinkar files a police complaint against her. It destroys their relationship. In the writings of Sinker after 1971 and before Sinker, there is a difference in thinking! Sinkers who keep themselves away from sex are further drawn to the ‘gene’. Jean’s real name is Arundhati. A highly educated, beautiful, earning, self-centered young woman who seeks the bottom of men’s hearts. Sinkers are drawn to her slender body. There was no question of Jean’s refusal. Jeanne is in a sense a ‘high profile prostitute’ who is ready to live as she likes with the man she loves. Both of them keep playing with each other’s body and mind. Jeanne can play multiple men at the same time. She meets the man she wants. She gets married. She leaves Sinkar’s life. Here Sinkar presents a trikala-afflicted truth quite unmistakably. They cannot evaluate how many times we have slept with Jean and how many times we have had carnal pleasures. Although Jean’s body was dead, Sally’s face was always in his mind. This happens to many men, but few have the courage to say it so boldly. We were going to prostitutes, having relations with her, wanting to get married. Apart from alcohol, matka, gambling and prostitution, they honestly state that they have not become part of the world of crime even after seeing it closely. Most autobiographies are guilty of self-aggrandizement. With exceptions, even if someone writes the exact truth, many tend to hide something else. Here Sinker blows all these symptoms away. Even the reader who reads under the guise of civility is slapped. Many of these characters lurk in the lives of many of us, directly or indirectly, we never express openly how we treat them or what we think about them, because we are secretive people of the highest order. It is their quality that Sinkar was not a brat. In the second version of Sally, Sinkar’s wife, who is a nurse by profession, has more personality. Before getting into a relationship with her, Sinkar made her read ‘Sailee..’. She liked his gentle honesty. Sinkar did not think about how the society would look at Saili even while alive, there was no question after death. A social story in a literary setting often feels stilted, she is allergic to that type of writing. This writing is thrown into the sand by saying that the literature does not tolerate the glorification of addiction, randibaji-prostitution. But the literary world keeps silent about what the writer does about the faults in the society. The society does not even want to express itself on this. Although not a lizard, it changes color as needed. He can’t digest the ‘sinkar’! There is no literary value in the story, no qualities of talent, etc. Bhakad therapy may be lacking in Saili on many levels, but in telling the truth and presenting it as it is, it is many times ahead of many literary works!

The strange sense of remoteness with which he looks at the overall grayness of the sinkers is so effective that one unconsciously sympathizes with the sinkers. Now times have changed. It cannot be denied that the writings of such haircuts are now getting some social recognition, the foundation of which has been laid by writings like ‘Sailee’.

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