Ek Mod Aaya Tha Zindagi Mein

Ek mod aaya tha zindagi mein
Mohabbat jab huee thee mujhey
Saath choot gaya kuch pal mein phir
Tanhaai rah gayee saath mere

Waqt beeta, zakhm bhar gaya judaai ka
Zindagi sey samjhauta kar liya meiney
Ek haseen khwaab raat ki neend mein samajhkar
Doosra sawera dekh liya meiney

Phir ek hawa ka jhonka aaya
Le aaya saath usey…
Zindagi mein roshni si huee
Tanhai khatam si lagney lagi

Wohi hansi, wohi chehak, wohi pyaar uski nazron mein tha
Wohi kasak, wohi tadap, wohi dard mereliye aaj bhi tha

Mein bhi chup tha, who bhi chup thi
Dil mein magar dono key baat wohi thi
Kuch na keh saka, baat hothon pey thee
Kuch na kar saka, kuch na kar saka

Bereham nikla hawa ka jhonkan
Voh jhonka na tha ek zarra tha
Kuch pal ki hansi thi, kuch pal ki khushi thi
Baad mein uskey phir wohi gam tha

Waqt aur haalat ney phir cheen liye usey mujhsey
Saath rah gaya wohi bereham sannata, wohi beraham tanhai

My Dream…

My dream of a day when I say goodbye…
Goodbye to the life that gave me all but peace
A peace so elusive that it took my life to find
A peace so necessary that I lost my life

My dream of getting the laughter back on my face
The face that was so different than the one which now says goodbye

My dream of finding myself
That ME which got lost in the life that went by
That ME which I cannot find when I stand before a mirror
That ME which was full of love, life and meaning

My dream of finding LOVE…
The love that did not become mine
That love that was so near me always
Yet…love never seemed mine

My dream of being an ideal
The ideal, full of principles, full of values
Life brought me in situations
Where values gave way to practicality
Practicalities brought me to look at
Things with a different attitude
I lost the values, the values, which defined ME

OHHHH!!! Why did I ever dream of all these things…
For the unfulfilled dreams no bring me…
To the point of no return…
I pray to God…forgive me for my sins, the sins that I did all my life..and…
The Sin that I now do
I come to thee with hope and prayer
A prayer…for fulfillment of all my dreams
Which in life I could not fulfill…
Which in death…I ask for fulfillment

Make my Death go not a waste
As my life went by
Make my Death a realization
For those who helped in failing my dreams
Make my death offer peace to those
Who wanted to see me but alive

Oh God, help me, help me in fulfilling at least this dream
For death seems more meaningful than life
I have failed in life…let me succeed…at least in Death

My dream…was not this…for sure
My dream…ends…now…now…as I close my eyes…as I move to you…Oh God

Treading Miles and Keeping Promises

How many miles do I still have to tread
Don’t I yearn for the woods, lovely, dark and deep

How many promises do I still have to make and keep
Don’t I have a promise for myself to keep

Was not my life full of promises to me
Was not I meant to find solace in the silence of the woods

Why then do I still have to tread?
Why then do I still have promises to keep?

Give me one just one ray of hope
That at the end there’s light
Light in the darkness of the depth where thou shall put me to lay

Make me a promise that the miles I tread, the promises I keep
Will give me peace…eternally….eternally

Religion and Philosophy

Philosophy is a viewpoint held by an individual on how he believes life should be lived or the mannerism which according to him is more appropriate. Philosophy is a theory which evolves out of the desire to move away from a set way of doing things or a set way of leading life.

 

Often with passage of time and out of religious, ethnical and cultural beliefs, certain things are done in a certain manner and over a period of time such mannerisms and such beliefs are passed on and followed by generations down the line. A person who may not necessarily be someone wanting to bring about drastic changes in traditional beliefs, but who may dare to think differently and dwell upon the basic issues of traditional beliefs comes out with his own theories and thoughts. He dares to question the rationale of tradition which according to him were not born out of religious beliefs but seem to be the application of the thought process. He comes out with his own interpretation of why he believes traditional approach needs to be improved upon with the change in time or why he believes that he would rather discard tradition and take an approach which is not identifiable with the existing traditional way.

 

In certain cases, new theories, new beliefs and new approaches are not looked upon favourably by the society and the people who dare to think differently become untouchables. In some cases however, where the philosophy professed is not totally against the set principles or where there is no challenge to the divinity or religious beliefs but is more in the form of seeking independence from forced practices not relevant in the age when the theory is devised, certain sections of the society tend to take a positive approach, though such acceptance is bound to be slow and gradual.

 

Before accepting or rejecting new theories and new approaches which are directly connected to way of life and tradition, what needs to be analysed is whether the philosophy is directly targetting the fundamentals of the society and the religious faith, beliefs and practices of the society. If the philosophy does in any way, directly or indirectly target the basics of religious faith and belief, then such theories are liable to be rejected. Religious faith is the basic fundamental of human existence and any attempt to negate, disprove or blemish the religion needs to be dealt with firmly.

 

However, if the theory targets the traditional approaches which are purportedly derived out of wrong interpretation of religion by unscrupulous elements, who when devising traditions did it mainly for the benefit of their types, if there is any attempt to bring about awareness of the follies of such wrong traditional approach, then such philosophies, theories and thought processess need to be heard, analysed and accepted if found correct. Rather than distancing the thinkers, the traditional followers should try to understand why the modern thinker has come to a situatation which led him to interpret things differently. Were they wrong in imposing beliefs which they thought are correct? Were they wrong in promoting things which they inherited from their elders without questioning the rationale? Do they feel that what they followed without questioning needs to be followed by their succeeding generation without raising any objections?

 

What needs to be understood is except the fundamentals nothing is constant. If certain beliefs and approaches are not in sync with the change is generation, it would be futile to force their application. It is best to instill the fundamentals and leave the application to the generations to come. If the fundamental beliefs are strong no generation would dare to question the very existence of divinity and there will not arise a breed of preachers, theorists and philosophers who end up creating a distinct cult of followers who forget the original beliefs and start practising the theories of the modern day preacher who may have his own reasons of creating a different thought process.

With an increase in such philosophers and theorists, there will eventually come a time when the original followers would stand the risk of extinction and there would arise a number of groups with their own different beliefs, all purportedly under the umbrella of a common faith. All such groups shall eventually strive to achieve supremacy over the other groups which may lead to conflicts, disputes and situation of strife.

It is therefore best to consolidate beliefs by instilling the basic faith strongly within the followers and allowing them the liberty to be liberal in approach rather than imposing rigidity. This will ensure harmony and a purposeful existence of humanity.

Lokpal Bill turns Indian Parliamentary system into a big joke, courtesy Anna Hazare

The latest media poster boy, Anna Hazare is enjoying his new found fame at the cost of visible unease in the Congress and the hidden unease within the main opposition BJP.

 On the one hand the core issue of corruption as a deep entrenched menace to the society is well appreciated, the method or approach adopted by the Anna to flush it out from the system leaves much to be desired.

When the government of the day buckled under pressure of Anna’s 5-day fast and agreed to the setting up of a committee of 10 people to draft a bill for tackling corruption, it took the unprecedented step of giving an equal say to the non-elected persons to have a say in formulation of a future law.  This act was the begining of belitling the electoral process, degrading the position of elected members and allowing non-elected people to frame laws.

 What transpired during the life of the committee where politicians deftly brushed aside the diktats of the non-political members was a natural result of excessive use of public hype against seasoned members of the political and administrative system.  At this point, I must say that the general public, especially the youth who have jumped on board the Anna team are unaware of the darker sides of this campaign.

 Corruption is not merely the act of undue gratification by way of monetary benefits or benefits in kind, either directly or indirectly, to a person associated with political system or with the system of administration and governance of affairs in a country.  A corrupt act encompasses a wider definition, which covers all such acts, deeds and motives which aim to get around to do something which in normal circumstances is either not easily doable or something immoral, illegal or beyond the capacity of execution of a person of ordinary means.  Considering this, all those joining Anna Hazare’s movement need to first do a reality check on themselves and on those whom they are following and joining in the movement.  They need to analyse as to why suddenly one man and his ‘coterie’ has come up with so much of morality and goodness in life as to attempt to bring a law, which according to them, is the effective mean of ending corruption in public life. 

 As an individual, Anna Hazare may have had a non-corrupt public life, but then at 74 years of age, he has had not much credible achievement within the limits of the state of Maharashtra, except of course forcing certain ministers and a powerful leader of a political party at the Centre having its root in Maharashtra to concede ground to him at certain points in time.  Such a person arousing hysteria amongst the masses at the national level is something which may not bode well for the future of democracy in India.

 Now, going beyond the level of the drafting committee which ultimately ended up inconclusively with two sets of bills, the next level in this process shifted to the Government’s authority to draft a legislation to be presented to Parliament for discussion, approval and subsequent enactment.  However, no sooner has the Government introduced the bill in Parliament, this gentleman has again resorted to arousing mass hysteria and indulging in act of burning the copies of a bill which is introduced in Parliament.  These acts were more prominently done during the British Raj where the existence of Parliament controlled by the British was not acceptable to the Indian public.  In the present times, the Parliament is India’s supreme body authorised by the Constitution to make and amend laws and the act of burning a bill placed before the Parliament is a direct challenge to the existence of this august body.

 What is surprising is the silence of the Government and the judiciary in taking to task such acts.  If today, one Anna Hazare is allowed to dictate what laws should be framed by Parliament, then the very existence of a democratic system is at risk and in future there may not be any need for a Parliament to legislate.  This responsibility may be forcefully taken up by more of such Hazares, Kejriwals, Bhushans and their likes.  And to support them will be the ignorant Indian public, who may eventually suffer at the hands of such people.

 If the bill in its present form is not acceptable, the recourse is wide open to the members of Parliament to debate, oppose and bring amendments.  If the Anna is being supported by any political party, then his recourse is to use their services rather than indulge in openly degrading Parliament and the democratic system.  The Constitution has granted the right to protest, but not at the cost of challenging the Constitution itself, for any act against Parliamentary democracy is a challenge to the principles laid down in the Constituion.  Mr. Hazare and his coterie may well be advised to contest elections and voice their opinion in Parliament rather than resorting to pressure tactics at Jantar Mantar or the Ramlila Grounds.