Monthly Archives: March 2021

::आमसूत्र – न्यू एन्ड अनसीन::

।।होली पर विशेष।।


अपनी करारी सी स्माइल
ओढ़े
तुम्हारा कसमसाता सा बदन
जब अंगड़ाई लेता है
फ़िज़ाओं में ऐसी खुशबू
छा जाती है
जैसे
कड़कड़ाती धूप में
लंबा सफर चलने के बाद
मुझ राही को
मीठे फलों से लदे
आम के बगीचे की ठंडी छांव
दूर से ही दिख गयी हो।

आम के बगीचे के
पास पहुंच कर
जैसे ही मैं सुकून की
चंद साँसे भरता
अपनी आँखें खोलता हूँ
तुम अपनी लचकती कमर
मटकाते हुये
कहीं दूर कुएँ से
मीठा पानी
अपने कूल्हे से सटे मटके को
टाइट से पकड़कर
चली आ रही हो।

थोड़े करीब आने पर
तुम्हारे पायल के झनझन की
मधुर संगीत
और भी करीब आने पर
तुम्हारी ठंडी साँसों की खुशबू
से जैसे
तन-बदन में आग लग गयी हो।

मेरी प्यास बुझाने के लिये
तुम मटके से ही
मीठा पानी
मेरे अंजुल पर
पतली धार से
उड़ेलती हो।

मीठे पानी की धार
मेरे अंजुल में समाकर
मेरे होठों को छूती हुई
मेरे सूखे गले को
ऐसे तृप्त करती है
जैसे दिन ढलते
दुनियाभर के कामकाज
निपटा कर
बेफिक्र
मैं तुम्हारे आगोश में
समाकर
झूम उठता हूँ।

तुम्हारे कसमसाते से बदन
की आग
कड़कड़ाते धूप के
उस
मीठे पानी की धार
की तरह
जैसे तुम्हारे होठों को
छूती हुई
मेरे अधरों से
लिपट कर
मेरे गले से नीचे
उतर रही हो
गले की प्यास तो
बुझ जाती है
कितने मौसम
बदल जाते हैं।

कुएँ के ठंडे पानी
की वो मिठास
तुम्हारे तन-बदन की
चिलमिलाती आग में
लंबा दूर चलने के बाद
मुझ राही
को यह अहसास
दिला जाता है
की
मिठास पानी में नहीं
कड़कड़ाती धूप से
चलकर
बारिश पतझड़
और फिर
ठिठुरते कंपाते सर्द में
तय किये गए
उस लंबे सफर में है।

उसी तरह जैसे
वसंत ऋतु से
लू नहाती गर्मी का
लंबा सफर तय करने के बाद
मंजरियों में भी
मादक मिठास आती है।

जब मधुमास के रसों-परागों को
चूसते-बिखेरते
मदमस्त भंवरों से संभोग कर
वसंती हवा में
थिरकते-झूमते
उन मंजरियों जैसे
तुम्हारे महुआ से
महकते बदन से
आ रही हो।

पता ही नहीं चला
कब
तुम्हारे मटके से
मीठा पानी पीते हुये
उन भंवरों की तरह
मद-मस्त होकर
नशा सा छा गया।

कितने मौसम
बदल गये
आम के पेड़ों पर
अब तक
नयी मंजरियाँ
सज चुकी थीं।

वहीं उन मंजरियों से
शराबोर
पेड़ों की छाँव में
अपना गमछा बिछाकर
मैं लेट गया।

लंबा सफर तय करने के बाद
जब बारिश की हल्की-हल्की
बौछारें
आम के पत्तों से
टकराती-छनती हुयी
मेरे आँखों पर भी पड़ी।

जोरों की भूख लगी हुयी थी
लेकिन लंबे सफर की
थकान में
आँखें लग गयीं
बारिश में नहाये
भीगे बदन से
झूमती-नाचती-गाती
मीठे आम के फलों के टोकरे को
अपने सर पर सजाये
मेरे सामने खड़ी हो।

मैं इस सपने से
जागना नहीं चाहता था
मुझे डर था
की
आंख खुलते ही
पलक झपकते
तुम मुझसे दूर
चली जाओगी।

भूख प्यास
मिलन की आस
बिछड़ने का डर
सोना जागना
प्रेयसी प्रेमी
प्रकृति पुरुष
जीव परमात्मा
शिव महामाया
क्या सोता है
क्या जागता रहता है?

कौन है जो ये
सपनें दिखाता है?
कौन है वो जो ये
सपनें देखता है?

कौन जाने?

  • चंद्र विकाश
    29.03.’21

मुझे मेरा शहर लौटा दो

इंसान की जरूरतें
सिर्फ
रोटी कपड़ा और मकान
नहीं हो सकते
जहाँ मैं सुकून की साँसें
ले सकूँ
मुझे मेरा शहर लौटा दो।

कहते हैं कि
आज
दुनिया मुट्ठी में है।
हकीकत है कि
मुट्ठी में रेत की तरह
फिसल रही है ज़िंदगी
बंध रही हैं
चारों ओर
नफरतगर्दी की
ऊंची कंटीली दीवारें
मंदिरों में
घंटे और शंखनाद की जगह
गूंज रही है
प्यास बुझाने आये
किसी पथिक के
मुंह पर पड़े
तमाचे की चीत्कार
मुझे मेरी ज़िंदगी लौटा दो
मुझे मेरा शहर लौटा दो।

सिसक रहा है
घुटनभरे
बंद कमरों में
कैमरे पर कैद
अकेला इंसान
जहाँ सामने
इंसाननुमा
कुछ लोग तो हैं
परदे के पीछे
हैवानियत
सर पर
चढ़कर बोल रही है
इंसानियत
दर दर की ठोकरें
खा रही है।
मुझे इंसानियत लौटा दो
मुझे मेरा शहर लौटा दो।

किसे कहूँ
अपना शहर?
पूछता हूँ
अपने आप से
जहाँ परिचित तो
बहुत हैं
संबंध उथले हैं
तेज रफ्तार के
भगदड़ में
पैसे का बोलबाला है
सच्चाई और ईमानदारी का
मुँह काला है।
जहाँ
बीमारी का
भौकाल है
ज़िंदगी फटेहाल है
जहाँ सच्चा इंसान
फिर से
सर उठाकर जी सके
मुझे वो तहजीब बाईज्जत लौटा दो
मुझे मेरा शहर लौटा दो।

चंद्र विकाश
15.03.2021

Agenda For Genuine Progress


Chandra Vikash / 20 yrs ago

Unlocking India’s potential by rediscovering ancient insights

The current spate of events of terrorism and the attempt to throttle it, lead us to a challenging juncture in human history. We in a linear extrapolation of our popular behavior cannot accept that we have reached a blind alley in our quest to discover the ultimate reality of our existence. That the response to terrorism, for instance, has to be to dissolve its basis and not its overt manifestations. Technology and the market alone have no answers, this is a reality; deeper inroads into the human consciousness and the laws of nature hold the key to solving many of our problems.

In the words of Sri Rishi Kumar Mishra whose work on scientific interpretation of Vedas inspires this article: “A creative response to (such) challenges could open up an entirely new era, in which the search for knowledge and the pursuit of peace, harmony and happiness could be closely intertwined. A breakthrough would enable mankind to disentangle itself from the frustrating situation in which the more solutions are found to problems, the more it is confronted by new ones. We have reached this stalemate because the vast potential for discerning profound truths hidden in the forgotten labyrinth of history has remained untapped.”

Overawed by the intoxicating advances of modern science and spellbound by the efficiency spewing mechanism of the market, we have missed out on the exhilarating results of the incisive enquiries made earlier in our history and their practical applications. The efficiency brought by the market at present is confined to the industrial system and does not account for costs incurred in the overall natural system. Inquiries into the complex workings of nature and its cyclicality hold insights for better-informed business decisions and consumer choices leading to overall efficiency, much to the customer’s delight.

Revisiting a golden era

To place and time the events in our context, these secrets — which include enquiries into the mysteries of nature and the processes and forces that create, sustain and ultimately subsume us — were unraveled and some of the eternal laws of nature discovered several thousand years ago by the great scientists of the Saraswati civilization. This civilization flourished in the catchment area of the gigantic river Saraswati, which dried up and disappeared underground following a prolonged spell of drought and natural calamities.

This society in the Saraswati basin enjoyed a rich culture. Great minds devoted themselves to the pursuit of knowledge. These seer-scientists — rishis — so called because they could see the reality of the workings of the cosmos, bequeathed to posterity an invaluable heritage of knowledge and insights, blending theory with carefully devised practices.” (Mishra, 2000)

Different from popular perception, the Vedas — the body of this knowledge — are no mere exertions in metaphysics, philosophy or spirituality that did not find place in the conventional scheme of commercial and consumer interests. Ironically, it has been even shunned, as a distraction to the ‘worldly pursuit’ of higher profit and personal income and in meeting our consumption needs.

In reality, this “corpus of knowledge include subjects like anatomy and medicine, architecture and town planning, meteorology and astronomy, language and linguistics, music and dance, statecraft and economy, social engineering and jurisprudence, psychology and physiology.”

Unlocking India’s potential: A beginning

Furthering and widening these lines of thought and practice, blending them with our current preferences and choices; processed and managed by our software and knowledge management skills, should be the focus of our attention at a national level. This holds the key to unlocking India’s potential to not only bail out of its current financial, social and political crisis but to drive genuine progress as a role model for modern civilization.

Interestingly, this creates a convergence with a parallel quest for a ‘new’ story that leading management thinkers in the west such as Peter Senge and a host of cognitive scientists and cultural historians are groping for as well, deemed as the sustainability story, that can be positively described as the story for genuine progress.

Work on innovation and change in organizations reveal how stories become a carrier of culture. In empirical studies a common approach has been to identify artifacts of a culture, such as the unique symbols, heroes, rites and rituals, myths and ceremonies, that are embedded in the stories that the organizations tell themselves, and then to explore, to a greater or a lesser extent, the deeper meanings of these artifacts (Deal & Kennedy, 1982; Trice & Beyer, 1984; Wuthnow & Witten, 1988, Hofstede, 1991; Martin, 1992).

According to cultural historian Thomas Berry, “We are in trouble just now because we do not have a good story. We are in between stories. The old story, the account of how the world came to be and how we fit into it…sustained us for a long period of time. It shaped our emotional attitudes, provided us with life purposes and energized our actions. It consecrated our suffering and integrated our knowledge. We woke up in the morning and knew where we were. We could answer the questions of our children.”

“…sustainability (genuine progress) requires letting go of the story of the supremacy of humans in nature, the story that the natural world exists as mere ‘resources’ to serve human ‘progress’. But most of us grew up with this story, and it is still shared by the vast majority of the modern society. It is not easy to let it go, especially when we are uncertain about what the new story will be.”

Elements of the new story are emerging: We are just beginning to explore (from a western viewpoint) what it means to be part of a universe that is alive… not just cosmos but cosmogenesis… Moreover, the new universe story “carries with it a psychic-spiritual dimension as well as a physical-materialistic dimension. Otherwise, human consciousness emerges out of nowhere… an addendum [with] no real place in the story of the universe.”

Such a story is essential if we are to make real changes in our practices — in our production decisions and in consumption choices and their overall experience. Stories are a set of deep beliefs and assumptions that develop over time by our repeatedly telling them. New stories emerge as we gradually see and experience the world anew. As author Daniel Quinn says, these stories become the carriers of culture.

Our cultural roots in the Vedic stories — suffused with such artifacts — embedded in our way of living hold further promise for our genuine progress. It demands that we dig deeper in the goldmine of our practices and the rituals to comprehend the deeper beliefs, motivations and assumptions that underline these stories in our present context.

These beliefs need to be reinforced by their wider acceptance and pronouncements at the highest levels of leadership, intelligentsia and celebrities. Media coverage in print and in television with its wide reach, carrying endorsements and the practical significance of these stories can seed the stories in our imagination. Storyboards — cinema, soaps and theater — can take it further to wider sections of the masses with a telling effect.

Simultaneously, the new stories have to find prominent place in well-researched curriculums right at school. Research in management, social sciences and engineering on how these stories can impact consumption choices and patterns, and waste reduction with positive impact on corporate bottomlines, need firm government support before they are lapped up by corporates, who are at present smarting from the adverse impact of the earlier take-make-waste stories. The downward spiraling effect on their bottomline and in their market prices reflect the unsustainability of the earlier stories and the pressing need to develop a new one.

We are sitting on a goldmine of our cultural heritage. During this financial and economic crisis that is likely to percolate deeper into the socio-political arena without an end in sight, we should not make the mistakes that cave dwellers made as they froze to death on beds of coal. Coal was right under them, but they couldn’t see it, mine it, or use it.


http://coral.sulekha.com/common/loadblogeditor.aspx?objecttype=donotcall&rtype=nestedcomment&cnttype=blog

Comments

Mona Vijaykar /  / 11 yrs ago

Ohmygod!! Vikash namaste! Where have you guys been? THIS is ABSOLUTELY what I have envisioned….cannot wait to brainstorm with you….with my limited knowledge, however.
Thank you for bringing me into the loop! Comment


Chandra Vikash /  / 11 yrs ago

As a friend just pointed out to me, the second part of Prakash’s comments refer to “noscreenname” and not to the author. Readers may like to read it accordingly. 🙂 


P Dp /  / 19 yrs ago

i think your article illustrates an important point. living in the west tends to stifle one’s ability to investigate history that is accurate. westerners are so far behind, they think they are ahead! as for our friend chandra vikash; before criticizing others, perhaps you should learn to spell correctly. there is nothing more comical then to have a smart *ss trying to flex his pathetic muscles! please do indulge us if you have any relevant criticizm; ie. some that actually relates to the subject of the article.

The Derailment Of Western Civilization – Does It Need A Bail-Out?

By Chandra Vikash / 13 yrs ago / 

Western civilization is no longer about geography – it’s a stereotype for greed, addiction and overt and covert forms of white-collar crime; or perhaps, of a debauched asylum, taken over by its inmates.

This doesn’t need no BAIL-OUT. That’s a serious misdiagnosis of the real problem. It needs REHABILITATION.

The Western World – its leaders, proponents and denizens spread across the world need a proper treatment regime to return to normal life. In good measure, that calls for compassion. But, in proportion to the nature of their illness, it needs good doses of  censuring, punishment and even rude shocks to jolt them out of their delusions.

In the part of the world that I come from, though, they are still playing the old tunes. A powerful section of “educated” people in politics, media, business continue to be weak on their knees (or even salivating in their private rooms) over the lures and lucres of the western civilization. They are still talking about bail-outs. Pumping in more steroids to treat the addiction – further worsening the condition.

A Global Epidemic – filings from India

If you follow some of the most recent comments of the Indian Finance Minister, the Prime Minister, the Industry Clubs, Media and the coterie, they are still willing to bend and stoop lower and lower…until maybe the back starts hurting.

They still bravely but dishonestly hold that the “fundamentals of the economy are strong” – and continue to pander to the greed and addictive deprivation of a small section of affluent classes – called as the EMI class in various discussions and analysis – siphoning away money from development and social sector in the country and pushing large sections of people deeper into poverty, hunger and mal-nourishment, school-drop outs and loss of livelihood opportunities.

Drunken with his delusions, the Indian Finance Minister Palaniappan Chidambaram evangelised his countrymen with a new gospel in an important address last year in the Indian Parliament:

” Times have changed today. Today the only reason that matters is pragmatism. The only hard truth is development. We must become pragmatic, development-oriented and we must do all that is possible to attain high growth. High growth will lead us to prosperity in the long run. I am confident about my country. I am confident that within my lifetime, within the lifetime of most people here, we will abolish poverty, the abject poverty, as we have known it for 5,000 years. We may not become a rich country like Switzerland or Japan or we may not have that kind of income but the abject poverty, the kind of poverty that sends the children to dustbins, the kind of poverty which sends our women before dawn and after dusk to answer calls of nature, that kind of poverty will be abolished if we grow at eight per cent or nine per cent.”
Source: http://www.parliamentofindia.nic.in/lsdeb/ls11/ses4/1520039704.htm

(To further assess how serious his affliction is, refer to Annexure on how he hallucinates and misrepresents facts out of their historical context)

Does he need a bail-out?

The answers are blowin’ in the wind

If you wonder, why these poor people haven’t just died-off bearing the brunt of 5000 years of poverty, as the Finance Minister seems to believe; how in spite of government apathy and extortion in recent times of stupendous GDP growth – to fuel the greed and addiction economy, a good number of them manage to happily survive, here is the answer:

Large sections of people in India and perhaps, in a number of other countries around the world have been doing all the while, what is being prescribed by the multi-billion dollar cottage industry of economic experts, self-help counsellors and soothsayers in the western world in face of the distress, disorder and frustration caused by the economic meltdown – to live within your means, to balance your books and to work with nature – and not against it. Over the centuries they have harbored powerful survival instincts and have evolved innovations and improvisations to adapt and tide over the multiple crises forced upon them by destruction and encroachment of their habitat.

They have certainly benefited from various government initiatives on poverty alleviation, education and health, women empowerment and employment generation. Hiding behind a maze of goverment files and blow-ups of their actual impact as posted in various media is the harsh reality. More people are poor and deprived today, than were even 5 years back based on realistic yardsticks as documented by the UNDP, World Bank, Asian Development Bank and scores of reports from various NGOs from the field.

This holds as well to a great extent for a significant but silent (or muted) section of the educated population – in India and so in most other countries – that continues to go with the tide so far and is still held together by traditional values. Many of them are speaking out and beginning to act in small ways. Hope lies in their ability to rise up to the occasion and turn the tide.

What holds hope?

A lurking possibility is that with more intensive efforts, they are able to sway international opinion and call for deep political reforms.

One, to allow every child – the right to vote through their natural or rightful guardian.

Two, political candidates must be screened and appraised on their competency for the job, based on systemic enquiry – to make obvious complex cause and effect relationships, transparency and effective communication. The scores must weight in good proportion with the popular vote for the final outcome.

In parallel,we need another set of reforms.

As the dust settles down over the tremors of the economic meltdown, the world must calmly and quietly decide to allow free movement of people across the world. The resulting cultural exchange will calm the nerves and prevent a much-dreaded psychological melt down and uncontrollable eruption of crime and fascist epidemics in much of the western world, as well as allow more judicious utilisation of infrastructure, universities, research and other well-evolved institutions in the advanced countries.

This is a Win-Win for all of us.

“Human progress is neither automatic nor inevitable. We are faced now with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late…We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residues of numerous civilizations are written the pathetic words: Too late.”

As we explore the Win-Win opportunity, we may well remember some timeless advice from Martin Luther King Jr., as quoted above, in another such time.

***
Annexure: Delusions and Derelictions of The Indian Finance Minister

Delusion #1: Reiterating his stance on His Economic Growth as an antidote to Poverty Eradication

(seen in the picture, sitting on the dias – third from left – in a traditional white dress at
journals.copperstrings.com/UserConsole/ViewArticleMedia.aspx?ArticleID=1304 )

Further to his address in the Indian Parliament, the Finance Minister reiterated his conviction in his new path to a group of agitators opposing an industrial project in his home state of Tamil Nadu:
“The path followed by us for the past 5,000 years didn’t help to eradicate poverty. But, the new path being followed has liberated crores of people from poverty. There are still crores of people to be set free from poverty. Following the new path is the only option.” http://www.hindu.com/2008/06/30/stories/2008063055200500.htm

Facts:

“The intellectual father of India’s freedom movement was a British MP of Indian origin – Dadabhai Naoroji. His seminal work on the British colonial loot of India cut away the legs of the Raj – and thereafter, the Raj could not stand. Statistical analyses by Angus Maddisson, Groningen University showed India with a world trade share of 25% for much of the 500 years during 1400-1900. India’s loss of wealth is a recent phenomenon. This trend of increasing poverty was halted only with Indian independence and subsequent growth of the Indian economy.
India’s rapid economic decline in the first half of the 20th century is what Chidambaram refers to as the 5000 years of poverty.”
Source: http://2ndrelook.blogspot.com/2007/10/chidambaram-says-he-wants-to-end-5000.html

Delusion#2: Emphasizing the historcial context for Reservation of seats on the basis of the caste system at a Seminar on Social Justice –> Below the belt politics to “secure” vote bank –> Justify his enlightenment path on His Economic Growth

“Everyone is saying Quota system is a new bear (karadi). This is wrong, Reservation is not a new bear (karadi) at all – it is a 5000-10000 year old bear (karadi)”

Facts:

10,000 years ! Now, thats a first. The best we have heard so far is 4,000 years. So PC is really pushing the envelope here. The harappa civilization is only 3500-4800 years old. ” http://en.wikipedia.org/wiki/Harappa But who cares for facts and figures.”

Source: http://realitycheck.wordpress.com/2006/06/09/a-5000-10000-year-old-issue-p-chidambaram/ The original source in Tamil is http://thatstamil.oneindia.in/news/2006/06/09/pc.html


centre

instead of a bailout they should be flogged and made to pay up for all the miscalculation done by them.this is no way to while away the hard earned money of the countrys taxpayer.this amounts to treason and should be dealt with severely .it pains me to see all this grinning and hooing and humming in the tv about how to help out these greedy scoundrels.is there no justice for the honest common man who is treated like a piece of meat to be picked and chewed and discarded as and when the greedy rich desire.








Announcing the Six Seasons GAIA Poetry+Artbook Collection Series – Spring Festival Edition (in English and हिंदी)

Update: 2nd April 2021

I have been sharing on this novel experiment to bring poets and artists together for the Gaia Six Seasons Poetry+Artbook Collection series. This was an invitation to collaborate based on ~ 14 poems + 6 more assorted for the Spring Edition. The last date for submission is extended to Saturday 1st May 2021 at 6pm.

Though the poems have been well-received, the collaboration idea found few takers among the artists. What do I do next?

As usual I make it many times bigger. Small might be beautiful but unless you make it Big and rise above the clutter and the din and banger for attention, it doesn’t get a life of its own. Nicholas Nasem Taleb describes this as Extremistan vs Moderastan in his book Black Swan.

Making it Big, along with the Poetry+Artbook, I now plan to bring together an ensemble of musicians dancers actors choreographers cinematographers directors and many many more for a 12-episode web series on OTT called Noida Haat. The story revolves around the lives of 7 people who I happened to meet in course of a visit to an Art & Craft expo and cultural programs along with excellent pan-indian cuisine at this venue on 14th of March. It is another novel experiment where the endeavor is to create a new reality out of the reels. Next on card is a full length feature film titled “Devil lies in the details. God is in the essence” that takes off from my recent interview and interesting people I came across in this course. This is all part of the even BIGGER campaign for GAIA – global assembly for indigenous and autonomous Comunity-states to replace the undemocratic and obsolete UN and the Nation-state system prevailing today.

If anyone of you would like to participate or refer someone to join this campaign, you are most welcome.

GAIA – Global Academy for Indigenous Activism announces the launch of an Open Source Collaboration of poets and artists from around the world. The entries will be evaluated and selected by a panel of poets artistes and eminent folks from various walks of life. The selected entries will be published as a GAIA Poetry+Artbook Collection Series in 6 editions every year – for every of the six seasons. The 3 best entries will be felicitated in an award function in the subsequent season based on a combination of panel and reader responses. Poets and artistes whose entries are selected in 3 editions will also be awarded the GAIA Art Fellowship of Rs. 25,000 /- per month. This will be renewed every 2 years. Along with poetry and visual arts we shall also be including dance performances on the same themes starting from the 3rd edition in Monsoon.

(हिंदी के लिए नीचे स्क्रॉल करें)

  • Spring (Vasant Ritu) – Mid Feb to Mid April
  • Summer (Grishma Ritu) – MidApril to Mid June
  • Monsoon (Varsha Ritu) – Mid June to Mid August
  • Autumn (Sharad Ritu) – Mid August to Mid October
  • Pre-winter (Hemant Ritu) – Mid October to Mid December
  • Winter (Shishir or Shita Ritu) – Mid December to Mid February

Inaugural Edition – Spring Festival

Starting this spring season, as a new experiment, we are inviting entries for artworks based on a collection of Twelve poems with links further below. These are in English and in हिंदी with 120 stanzas in all. We are looking for artwork corresponding to every stanza of a poem from an individual or group of artistes. In a 21-days challenge, the last date for sending entries for the Spring Festival ’21 edition is Saturday 3rd April 2021 by 6pm IST. Participants should email their entries at poetry.artbook@gmail.com.

Watch interview here

Guidelines for Participation:

  1. Send a brief profile (~200 words) with contact details on email. Mention the poems (max 3) you are sending your entry for.
  2. Once you receive a confirmation email, we shall assign you to a panel with artist for guidance.
  3. Send entries for more than one poem on separate emails (file size of each mail should be less than 2MB). On each mention the first two words of the title of the poem in the subject of the email. Also attach small size images of your artwork at midway stage. The last date for sending entries for the Spring Festival ’21 edition is Saturday 3rd April 2021 by 6pm IST.

4. The artwork should be in color on A4+ size paper and scanned as a pdf file. It should carry the signature of the artist. The name of the file must carry the first two words of the poem.

5. The award winning entries will be required to be sent by post. The formats for subsequent editions will be improvised based on learnings from the inaugural edition.

6. The Twelve poems along with their links are as follows:
i. Spring is in the Air
ii. Unmasked
iii. Back to the Future
iv. The Matrix – Reality Bytes
v. The Great Reset
vi. समय का पहिया
vii. करुणावायरस – अभिशाप या वरदान
viii. सभ्यता का पानी
ix. शहर की दास्तान
x. मेरे सपनों का भारत
xi. हार और जीत
xii. विश्वगुरु भारत

For any queries or clarification, kindly mail at poetry.artbook@gmail.com with Query/Clarification in the subject of the email.

षड ऋतु गइआ कविता + आर्टबुक संग्रह श्रृंखला – वसंत महोत्सव संस्करण की घोषणा

ग्लोबल एकेडमी फॉर इंडीजेनस एक्टिविज्म (GAIA) दुनिया भर के कवियों और कलाकारों के साझा मंच के शुभारंभ की घोषणा करता है। इस कार्यक्रम में कवियों कलाकारों और जीवन के विभिन्न क्षेत्रों के प्रख्यात लोगों के एक पैनल द्वारा प्रविष्टियों का मूल्यांकन एवं चयन किया जाएगा। चयनित प्रविष्टियों को हर साल 6 संस्करणों में – प्रत्येक छह ऋतुओं के लिए गइआ (GAIA ) कविता + आर्टबुक संग्रह श्रृंखला के रूप में प्रकाशित किया जाएगा। 3 सर्वश्रेष्ठ प्रविष्टियों को पैनल और पाठकों के प्रतिक्रियाओं के संयोजन के आधार पर अगले ऋतू सत्र में एक पुरस्कार समारोह में सम्मानित किया जाएगा। जिन कवियों और कलाकारों की प्रविष्टियों को 3 संस्करणों में चुना जाएगा , उन्हें 25,000 / -रुपये प्रति माह की GAIA कला फैलोशिप से सम्मानित भी किया जाएगा। यह प्रोत्साहन वृत्ति हर 2 साल में नवीनीकृत किया जाएगा। कविता और दृश्य कला के साथ-साथ हम वर्षा ऋतु (मानसून) संस्करण से समान विषयों पर नृत्य प्रदर्शन भी शामिल करेंगे।

वसंत ऋतु – मध्य फरवरी से मध्य अप्रैल
ग्रीष्म ऋतु – मध्य अप्रैल से मध्य जून
वर्षा ऋतु – मध्य जून से मध्य अगस्त
शरद ऋतु – मध्य अगस्त से मध्य अक्टूबर
हेमंत ऋतु – मध्य अक्टूबर से मध्य दिसंबर
शिशिर या शीत ऋतु – मध्य दिसंबर से मध्य फरवरी

प्रथम संस्करण – वसंत महोत्सव

इस सांस्कृतिक अभियान के प्रथम वसंत ऋतू संस्करण से एक नए प्रयोग के रूप में, हम नीचे दिए गए लिंक के साथ बारह कविताओं के संग्रह के आधार पर कलाकृतियों के लिए प्रविष्टियाँ आमंत्रित कर रहे हैं। ये अंग्रेजी में और हिंदी में 120 छंद/stanza हैं। हम व्यक्तिगत या कलाकारों के समूह की कविता के हर छंद के अनुरूप कलाकृति की तलाश कर रहे हैं। इस 9-दिवसीय आमंत्रण में, वसंत महोत्सव ’21 संस्करण के लिए प्रविष्टियाँ भेजने की अंतिम तिथि शनिवार 20 मार्च 2021 के शाम 6 बजे IST तक है। प्रतिभागी अपनी प्रविष्टियां poetry.artbook@gmail.com पर ईमेल करें।

भागीदारी के लिए दिशानिर्देश:

  1. ईमेल पर संपर्क विवरण के साथ एक संक्षिप्त प्रोफ़ाइल (~ 200 शब्द) भेजें। उन कविताओं का उल्लेख करें (अधिकतम 3) जिनके लिए आप अपनी प्रविष्टि भेज रहे हैं।
  2. एक बार जब आप एक पुष्टिकरण ईमेल प्राप्त करते हैं, तो हम आपको मार्गदर्शन के लिए कलाकार के साथ एक पैनल को सौंप देंगे।
  3. अलग-अलग ईमेल पर एक से अधिक कविता के लिए प्रविष्टियाँ भेजें (प्रत्येक मेल का फ़ाइल आकार 2 एमबी से कम होना चाहिए)। प्रत्येक में ईमेल के विषय में कविता के शीर्षक के पहले दो शब्दों का उल्लेख है। साथ ही मिडवे स्टेज पर अपनी कलाकृति के छोटे आकार के चित्र लगाएं। स्प्रिंग फेस्टिवल ’21 संस्करण के लिए प्रविष्टियाँ भेजने की अंतिम तिथि शनिवार 20 मार्च 2021 शाम 6 बजे तक है।
  1. कलाकृति को A4 + आकार के पेपर पर रंग में होना चाहिए और एक पीडीएफ फाइल के रूप में स्कैन किया जाना चाहिए। इसमें कलाकार के हस्ताक्षर होने चाहिए। फ़ाइल के नाम में कविता के पहले दो शब्द होने चाहिए।
  2. पुरस्कार विजेता प्रविष्टियों को डाक द्वारा भेजा जाना आवश्यक होगा। उद्घाटन संस्करण से सीखने के आधार पर बाद के संस्करणों के प्रारूप में सुधार किया जाएगा।
  3. बारह कविताएँ – लिंक के साथ

i. Spring is in the Air

ii. Unmasked

iii. Back to the Future

iv. The Matrix – Reality Bytes

v. The Great Reset

vi. समय का पहिया

vii. करुणावायरस – अभिशाप या वरदान

viii. सभ्यता का पानी

ix. शहर की दास्तान

x. मेरे सपनों का भारत

xi. हार और जीत

xii. विश्वगुरु भारत

किसी भी प्रश्न या स्पष्टीकरण के लिए, कृपया ईमेल के विषय में Query / Clarification के साथ poetry.artbook@gmail.com पर मेल करें।

शहर की दास्तान

शहर बीमार है
कारों की भरमार है,
“सेल” का दरबार है
ठप्प कारोबार है।

बुझे बुझे से अनार हैं
जहरीली बयार है,
चेहरों पर शिकन है
मुरझाये से बदन है।
कैसी ये लगन है ?

बस कमाई में मगन है,
इमारतें चूमती गगन हैं
रफ़्तार पागलपन है।

सीने में एक टीस है
करते रहते डिसमिस है,
आँखों में जलन है
स्मार्टफोन का चलन है।

जो सामने है अनजान है
मोबाइल पर भगवान है,
इअरप्लग लगा बतियाते हैं
जैसे नींद में बडबडाते हैं।

शहर की दास्तान है
इंसान हैरान है,
रिंग टोन के शोर में
आँखें बेजुबान हैं.

-चंद्र विकाश

सभ्यता का पानी

जब तक निर्मल
पानी है,
बचपन है
जवानी है.

बुझती तभी
प्यास है,
जीने की
आस है.

सीमेंट-कंक्रीट का
जंजाल है,
जहां दूषित
हर ताल है.

बिन पानी सब सून है
जाड़ा है कि जून है
दरिंदगी का जूनून है
पानी से सस्ता वहां खून है.

जीवन वहाँ
कुपोषित है,
मानव वहीं
शोषित है.

यह बात कोई नयी नहीं
सदियों पुरानी है,
नदियों की धारा से जुड़ी
हर सभ्यता की कहानी है.

– चन्द्र विकाश

हार और जीत

जीतना वो भी चाहते हैं और हम भी
फर्क सिर्फ इतना है की
वे डर और दहशतगर्दी से हुकूमत जीतना चाहते हैं
हम प्रेम और सौहार्द से दिलों को जीतते हैं।

.उनकी जीत में वह स्वयं से भी हार जाते हैं
हम तभी जीतते हैं जब कोई भी नहीं हारता।

जीतना वो भी चाहते हैं और हम भी
फर्क सिर्फ इतना है की…

वे अपनी नाकामियों को छिपाने के लिए जीतना चाहते हैं
हम काम का उत्सव मनाते हुए जीतते जाते हैं
खौफ और आतंक के साये में उनकी हसरतें पलती हैं
खुले आसमान में हमारे अरमान उमंगभरी उड़ान भरते हैं।

जीतना वो भी चाहते हैं और हम भी
फर्क सिर्फ इतना है की…

हुकूमत के ताकत से वे हमें दबाना कुचलना चाहते हैं
हम हरी घास बनकर थके चोट खाये तलवों को सहलाना चाहते हैं
वे सत्ता के मद से चूर सबकी नींद उड़ाना जानते हैं
हम थके हारे पथिकों की सेज बनकर गाढ़ी नींद सुलाना जानते हैं।

जीतना वो भी चाहते हैं और हम भी
फर्क सिर्फ इतना है की…

अपने अहंकार के बोझ से
वे देश डूबाना चाहते हैं
हम हर डूबते के लिये तिनके का सहारा बनकर
उनकी नइया पार लगाना चाहते हैं।

जीतना वो भी चाहते हैं और हम भी
फर्क सिर्फ इतना है की
वे डर और दहशतगर्दी से हुकूमत जीतना चाहते हैं
हम प्रेम और सौहार्द से दिलों को जीतते हैं।

समय का पहिया

जब कभी इत्मीनान से साइकिल चलाता हूँ
खेत-खलिहानों से गुजर फ़िज़ाओं से आंखें सेंकता हूँ
चहचहाहती चिड़ियों के मधुर धुन में मस्त होकर
घूमते हुये पहिये को टुकुर-टुकुर देखता हूँ.

मेरी नज़र पहिये के वाल्व ट्यूब पर पड़ती है
जो हर बार ज़मीन से उठकर मेरी ओर मुड़ती है
फिर मुझसे दूर होती हुयी ज़मीन से जा टकराती है
उठती है गिरती है सम्हलती है फिर उठती है.

कान में फुसफुसा कर सर्द हवाएँ कुछ कहती है
बार बार जब यही सिलसिला दोहराता है
समय का पहिया भी क्या यूँ ही नहीं घूमता?
उठता है गिरता है सम्हलता है फिर उठता है.

जब जंगल घने होते हैं तो इंसान उन्हें काटकर
अपने जीने-बसने लायक बनाता है
जंगली जानवर साँप-बिच्छु से दूर होता हुआ
संरक्षित आबोहवा में अपना घर बसाता है.

जंगल के कंद-मूल और शिकार से थक कर
खेत-खलिहानों के ठहराव का उत्सव मनाता है
खूंख्वार जानवर और नरभक्षियों से सुरक्षित
गाय घोड़े भेड़ बकरी ऊँट के साथ सुकून से जीवन बिताता है

दूध और शहद की नदियों में नहा-नहा कर
हस्तशिल्प कला संगीत उसे खूब सोहाता है
तीज त्योहार रीति रिवाजों के उत्कर्ष में सनकर
मानव जीवन का उल्लास आनंद उठाता है.

लेकिन नये आविष्कारों के चपेट में आकर
आश्रम का स्वातंत्र्य मेहनत-मजदूरी की ग़ुलामी बन जाता है
मानव अपने पार्थिव जीवन की दहलीज को तोड़कर
इठलाता है इतराता है खुद ही खुद से ठगाता है.

धरती पर सहज जीने के नियम बने हैं
जहाँ हर पेड़-पौधा जीव-जंतु अपनी परिधि में जीता है
अपने जीवन को और भी बेहतर बनाने के लिये
धरती से बलात्कार का अपराध करता जाता है.

चमक-दमक शोर-शराबे से जीवन को लैस कर
मानव और भी तेज रफ्तार से भागता है
उसे अपने ही पसीने से आने लगती है बदबू
जब वह कारखाने की बनी कृत्रिम चीजें खाता है.

जब जंगल में बाँस झाड़ लकड़ी बहुतेरे होते
उन्हीं से वह सुंदर मकान घर के सामान बनाता है
जंगलों के तेजी से कटते जाने से ही
सीमेंट कंक्रीट काँच के कृत्रिम घुटनभरे भवनों के भँवजाल में फंसता जाता है.

तन को ढकने के लिए छाल खाल रेशे हो या रेशम
जंगलों एवं खेत खलिहानों से ही पाता है
जंगलों के विलुप्त होने और कृत्रिम सस्ते धागों के आने से
तन को टिकाऊ चमकीले लेकिन हानिकारक वस्त्रों से सजाता है

.जिस जंगल के भय को वह पीछे छोड़ आया था
उससे हासिल हर साधन का कृत्रिम विकल्प बनाता है
अपने ही आप से होता हुआ दूर
अंततः स्वयं ही नरभक्षी बन जाता है.

मद मत्सर के इस काले घने रात का अंत
पौ फटते एक नए प्रभात से होता है
साईकल के पहिये के वाल्व ट्यूब की तरह
उठता है गिरता है सम्हालता है फिर उठता है.

– चंद्र विकाश
स्वदेशी विचारक
27.01.2021



चित्र: क्या बीसवीं सदी का गांधी का चरखा आज साईकल है?

क्या बीसवीं सदी का गांधी का चरखा आज साईकल है?

The Matrix – Reality Bytes

Waking up from my afternoon siesta
As I open my eyes
Smile in utter bliss
At a thought that comes and goes
It leaves my mind bewildered
On how unreal the “reality” is.

Lots more interesting and fascinating
Than a period drama on the screen
Or a nail-biting psycho-thriller
A virtual cliff hanger
That keeps us on our toes
Till the last scene.

For the eternal observer
This is business as usual
The story starts
From before the “beginning”
And carries on and on
Till even after the “end”.

As the unbounded wholeness 
Of the cosmo-genesis
Keeps unfolding eternally
In its layered and mired epochs
With the short lifespans
Of our mortal bodies
Limitations of our senses 
And the mind warped
The “reality” is not always
What it seems
We can’t see with our naked eyes
What lies hidden and behind the scenes.



This is where a new game begins 
Of erroneous realities that we popularly believe in
And the unpopular truth of the real real
Of checkered memories
Shaped by the folklores of the indigenous
And history convoluted by the conquerors’ moles.

To keep a long story short
Let us cut to the chase
And zoom in to the present
Discerning through its labyrinthine maze.

Barbarism now dons
The cloak of “advanced civilization”
Littered with fiscal sorcery and techno-wizardry
Iced with slogans of liberty freedom and development
Behind the veil of “independent” nations however
A Deep State lurks behind.

First, the Commons are plundered
And the rights are taken away
The Community is divided to be ruled
The resisters are butchered and imprisoned
The colluders are kept on pay.

There is a semblance of justice system too
As a safety valve to let out the steam
The burden of proof
Lies heavily on the commoners
To sift the truth
From the cobweb of lies 
That interpret the cleverly drafted Constitutions
And the thick volumes of legal precedence
That keeps growing ream upon ream.

The library of knowledge is now controlled
By a delusional Illuminati
Which controls the internet 
It discredits the anti-library
Of indigenous traditions and knowledge.

“Reality” is now a puppet show
Where the perpetrators control 
With invisible purse strings
And mock at the truth
With a thousand lies
Bombarded thru’ the propaganda machine. 

Civilizations rise
And civilizations wane
Truth always prevails
Time and again.

  • Chandra Vikash

10.03.’21

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