BEING AND BECOMING

It's hard to believe sometimes that human existence itself is a fiction of highest kind! What makes us distinctive is a story or combinations of stories, language driven reality, or technology driven hyper-reality. Here, every writer has various stories to tell; a better story teller is someone who makes his/her stories rational and plausible ones. That's it. How does it make a difference, except it convinces those consumers and their thirst for some new stories to come? The boredom of human's life is filled up by the stories which sometimes amuse us, sometimes appear painful. Every story which shocks us is really a story of innovation which proves this hypothesis again and again that our life has a possibility to transcend from its inherent boredom. Problem is always there when nothing shocks or disturbs us; that is something called a "new normal", Hannah Arendt names it the "Banality of Evil" (Hannah Arrendt, Eichman Trail in Jerusalem). Milgarm

सत्य ख़ुद में गढ़ता मिटाता चरित्र, सत्य गर परिपूर्ण तो सत्य का कैसा चरित्र? सत्य-असत्य के विरोधभास में जन्मा सत्य-चरित्र। सत्य आभाषी भी विरोधाभासी भी, सत्य की परख क्षणिक व निलंबित, सत्य एक नदी-धारा, निरंतर प्रवाहित, असत्य से जन्मा असत्य में पुर्णाहुति!

कुछ सपने कुछ आशाएं अंकुरित हुए थे अभी, भेंट चढ़ गए, नफ़रत की चादर ओढ़े आज फिर से होलिका ने दुस्साहस किया है लहूलुहान, रक्तरंजित, हुआ है आज माँ का आँचल, दानवता का दंश ने आज फिर से आहत किया है वीरों की कुर्बानी से नम है आज हर भारतीय की आँखें मानवता के बैरी ने कुछ ऐसा अट्टहास किया है लड़ने का हुनर तो दिलदारों में होता है भला कपटी ने आज फिर से मर्माहत किया है कुछ सपने कुछ आशाएं अंकुरित हुए थे अभी, भेंट चढ़ गए नफ़रत की चादर ओढ़े आज फिर से होलिका ने दुस्साहस किया है अंधे मन में हिंसा की चिंगारी फ़लित हुई है प्रेमी बसन्त की सृजनशीलता बाधित हुई है हठधर्मिता के शिखर पर बैठा है आज अंध-मानव प्रेम की भाषा सिरे से ख़ारिज हुई है स्वतंत्रता के मोल तो एक बलिदानी ही जाने भटके मुजाहिद्दीन ने खुराफात किया है कुछ सपने कुछ आशाएं अंकुरित हुए थे अभी, भेंट चढ़ गए नफ़रत की चादर ओढ़े आज फिर से होलिका ने दुस्साहस किया है

Sanitisation of language through literature was an epoch-making phenomenon, which produced repression as a rule, a discourse, to develop a science of standard attitude, while personification produced the "maskification" (attitudes to appear better in public), all the violent and aggressive behaviours were denounced for homely affairs, not necessarily captivated for house-holds, but permeated through a science of privacy. Panoptic consciousness of discourse compelled human subjectivity to appear good, to look better, and to behave gently, under the fear of condemnation and rustication from the standard discourse. Such a desire of discursive power was immanently reflected through Victorian morality, whereas love was elevated as blessing while sex was denuded and condemned as sin (See Michel Foucault, History of Sexuality). And power to speak about sex was institutionalised for professional, doctors, theologians; the manly and womanly attitudes were demarcated; their social pr

Why do we desire to be on top in the presettled hierarchical dreams, enlisted through arbitrary pick and choose among the Universities across the Globe? To be unique, is rather something which is disqualified from the very standard vision of University. India has of course not a single University of Euro-centric standard, such a questioning is a wrong question to raise. Any such a question should be reformulated while taking Indian lives into meticulous consideration. And for that matter, the divorce  of imagination from the globalisation of questions is required? I mean, why do we ask standard questions? Where is a one time question without repitition, encompassing something which is "no standard" from the globalization point of view. Scholars in a post-ideological world have all the answers without an authentic question to raise. It is something like we adjust our questions as per our settled answers. In sense, answers have replaced the very place of questions. And questi

Personification of justice, a liberal paradise, which massacred mythical shades of diversified takes on justice. There are many inter-personal systems of law and rituals which emerged for its death. Obviously, when a society values fluctuations in the name of rule; exception becomes the guiding light of its rule. Modernity was not a curse of repetition, in fact, it was a rupture against all the unique continuity. It was the beginning to have the permanence of ideology. Market as an invisible hand cultivated human consciousness of each being. Economization of law made it a mere technology of governance rather than a means to achieve the higher sacred goal. Linguistic jargon and its quantification became the sole aim of legislature, executive, and of course, judiciary. The formalisation of law and justice stripped itself from their ethical contents; the rationality of universal category of justice, and sets of law, with a common feature that a good hierarchical structure, like bureau

बंधन है सपनों का दर्पण, निश्चलता करती मोह-मर्दन सपनों से हर कोई हार जाता है, जीवन आँखों से ही पाता है कोई चलता है कोई बहता है, कोई सोने का महल बनाता है, बातों की खाल को ओढ़ कर वो जग में ज्ञानी कहलाता है कोई मंत्र से वश में करता है, कोई यंत्रों की लड़ी लगाता है चंचलता को गौर से देखो, ये जीते ही मरघट पहुँचाता है वाणी के संगीत मनोहर कभी पत्थर को पिघलाता है बादल का अट्ठहास लिये इस धरा में आ मिल जाता है कुछ बातें ऐसी भी है जो शदियों की ज़ुबान चढ़ जाती है कुछ कारोबार के मंडी में चंद सिक्को में बिक जाता है