lone traveler

fascination in travelling alone

can be felt like I've reborn,

no consideration for giving ear

futile talk of others like I dont hear

planning whole day

not following any way,

and still no regrets

mode of my life as it gets

biggest incentive is that

I can never get lost,

for 'the lost way' and 'the path way'

similar, and taking me away

carefree mind nutures well

hidden thoughts I can tell,

imagination get its awaited wings

aha! here my delighted heart sings

a non-practicing aethist

trying to prove existence of your almighty

is like hearsay of negation

similar is denial to gravity

when abeyance from ground is observation

dont rope your ideology unto me

for i may bow at the moment

bending is requisite of tree

as wind strikes in torment

move on

torch-bearers lamented for mayhem

and disappeared in quick succession

leaving afflicted proletariat,

obfuscate in anarchy

what good have they brought upon themselves

oh! but why to repent foolhardiness

for it will bring no pacification

to their melancholy

sanguinary was lead by their malleability

now they have nothing left but vengeance

why i do what i do

i cling onto and i know i am wrong

for every attachment has to end

i fear solitary and at same throng

am i inwardly insufficient to pretend

i say 'you are mine' and i possess you

do i have nothing deeper, more vital

i was incongruous with my environ

as if i am making a moribund immortal

in search of miragical treasure

why do i travel inconsequent errand

have i no idea of the pain and displeasure

which failure subtend

my first poem..

why dont you come back to my arms

where i feel most secure without any harms

for all sweet memories that stand

to bear them now is beyond my command

your one innocent smile

which vaporizes my anguish

your one serene touch

which soothens my bullish

what a happy happenstance 'tis with you

even scorching sun milds for a few

i hanker for you and i do it often

as my despair doesnt soften

Reinterrograting Savarkar

First comes first. Credit for citing the 1857 Sepoy-mutiny as The First War of Indian Independence - 1857, which was the title of the book written by him, goes to Vinayak Damodar Savarkar. By all accounts it is now a known fact that the insertion of the word "first" is a later interpolation. TheSavarkar Samagra mentions it as Atthharahasau Sattavan Ka Svatantrata Sangram (ie. The War of Independence of 1857). Variuos historians such as Harindra Srivastava and Varad Pande(a Savarkar admirer), writing about Savarkar in a much later period included the words "Indian" and "first". Dhananjaya Keer, author of a hagiographical biography of Savarkar cites the title as The First Indian War of Independence - 1857. Going by the original title, cited in the Marathi(Atthharahsau Sattavanche Swatantrya Samar) and Hindi versions of the Savarkar Samagra, it is clear that the title isThe War of Independence of 1857.

This signifies that the critics of Savarkar are unaware and blatantly add this as a fact while bashing him as a Hindu fanatic.

Savarkar's account of 1857 is replete with instances of "white flesh" being slaughtered. It is a theme that is a constant refrain throughout the text. It is important to note that Savarkar's politics was one that divided the world between 'friend' and 'foe'. It was not material who the 'foe' was as long as an enemy could be found at all times.

While killing was the chosen instrumentality, the essence that circumscribed Savarkar's account of 1857 was the establishment of 'swadharma' or one's own religion and 'swarajya' or self-rule. It has to be pointed out that 'dharma' in this instance means religion and does not have the other philosophical connotations that are also associated with the term.

Savarkar argued that there was an inextricable link between swadharma and swarajya. He further refines the link to argue that "swarajya is worthless without swadharma, and swadharma is powerless without swarajya".

Savarkar strongly admitted that words like revolt, revolution, rebellion and revenge, therefore were legitimate in order to remove injustice and bring about parity and justice. Revolt, bloodshed and revenge were at once the instruments of injustice and of bringing about natural justice. Revenge, therefore, was the establishment of natural law and justice. From this axiom, Savarkar derived a principle of nationalism. He claimed that wherever nationalist wars were fought, in such places revenge for injustices that the nation suffered were taken by killing the prepetrators of injustice of another nation.

Even those who differ from his conception of Hindutva seem to acknowledge his nationalism, patriotism and commitment to the cause of India's freedom, often overlooking the model of retributive violence and its philosophical justification that informs much of his conception of nationalism and patriotism. Along with a critical view of Savarkar, there is also the need to examine the content of such terms as "nationalism" and "patriotism", used frequently these days to justify inflamed states of emotion and violence in the name of abstractions.