Between horizon and horizon
Twilights rising and fading simultaneously
Long day passing into oblivion
Only the stars over the night are twitching their eyes.

Gods have shed their daily tears
A turning point into the ages oblivious of antiquity
Human souls are upholding the glory of times.

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Whenever I try to find you you are elusive
Still I see your face in the distant horizon
Light blzes your way, I see you in my dream
Are you are dark unto light?
Whenever I try to know you in my existence
I do not get the right answer to follow you
But I know you always as you sing hymns to me
You are the known and the unknown
You sail by the day into night
You are the sole enbelm of time into space
Your are the past guiding the life into tomorrow.

We are the believers of mankind
We look forward to your unblemished blessings
Without you we are lost unto void of the world
You are the sacred footsteps of life
As life passes and melts in your soul.

Still I beg your wisdom of eternity
Still I want to touch your omniscience
But all I beg to reach the depthless void of the known
And the blessings of the unknowable.

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I can very well remember what I have done and not done during the very early period of my childhood. I could vividly remember that I would have participated in some religious rites like going to offer pray, reading religious scriptures, following some religious strictures, bowing at the feet of high priests at the shrine etc. etc. At that time I did not understand anything of anything, I just followed parental advice and urge. I did not know much about God or religion. Even then I would believe in all these and follow them obidiently. And I would have offered prayer religious ly.

Then when I grew up in true sense and learnt to learn many things of life, society and the world, I started imbibing scientific temper and a sense of rationality nestled in my ideoverse. From then onwards, I stopped doing anything and thinking anything that are simply non-sense and superstitious, irrational and unscientific. From then on there was no looking back for me. And I became irreligious, non-believer, atheist and agnostic, to say the least.

Now I have attained the right discretion to not to do anything that is not compatible with my scientific temper. Scientific temper is the backbone of my life and existence. Without this pulpit to fall back upon, I think I cannot survive. A momentary from this is like a slip from my daily agenda. And why should I lapse or default from this? There is no reason to be unreasonable. There is no reason to let myself fall an easy prey to dirty cheap idea or sentiment. Sentiment do I have but no dirty cheap senti ment.

Overmore, by sticking to my guns has come in good stead in the long. On the other hand, my disbelief in God or God's existence has backed up my confidence. That confidence is very much necessary to lead life in a fruitful and meaningful way. And I have not suffered in any way. When I suffer from any problem or crisis, I have fought them out confidently. And I have not asked for God's blessings. That blessing oozes out of my confidence.

So, why should I unnecessarily brek my own backbone?

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VD Savarkar was a true-blue Hindu protagonist. He dedicated his whole life to propagate Hindutva all over India so that Hinduism could strongly establish its indluence over all Indians irrespective of caste creed and religion and Hindu religion could become the universal religion of India. With that view in mind he studied ancient literature and texts to fortfy his claim.

V D Savarkar in his pamphlet titled 'Hindutva : Who is a Hindu' proclaimed ceremoniously that "Hindutva is not a word, but a history." In what sense Hindutva is a history but not a word? In his version of Hindutva, Hindutva is Hindu plus a sovereign Hindu state whereas "Hinduism is only a derivative, a fraction, a part of Hindutva." Then it is clear from his claim that, terminologically "Hinduism" is not synonymous with "Hindutva", both are of different origin conceptually. Hindutva is a different paradigm or ideology as a whole and Hinduism is fractured version of Hindutva. Is then it a part of his proclaimed history, just an event written in the annals of history? But does our history speak volume for such an idea? Does it not distort and vulgerise history itself?

Let us turn a few pages in history. A true conception and representation of a Hindu is the most fundamental of all national identities. Historically we see that the river "Sindhu' (Indus) is sparsely and prominently uttered in different slokas in the Rigveda. The Sankskrit letter 'S' got changed and transformed into 'H' in Prakrita language. Savarkar speaks highly of Rigveda. Vedic Aryans' nomenclature of Rigveda's river Sindhu was Hindu to the aboriginals speaking their vernacular Prakrit so as to say that Hindu in actuality a most ancient word not invented thereafter. So, historically Hindu is not a concept or idea perse, rather it is a common name that denotes a particular area or community at most and it has got nothing to do with Savarkar's pet ideology of Hindutva.

Accordingly, those who lived on the bank of Indus popularly came to be known as Hindu, that is, it denotes a community of people who locally resided on the bank of Sindhu river and in that sense those who lived out this location are not historically Hindu, they are non-Hindu. To accept the notion of Hindu as a community otherwise is far from the historical authenticity. Savarkar says that the Hindus had been there since time immemorial, since the birth of time and the creation of the universe. But is this way of his thinking historically relevant in any way. Not only that, he claims that the Aryans were indigenous people of India. They were neither immigrants nor invaders into Hindustan from outside. So, if we have to concede to his claims, there was no Aryan invasion. The opponents of this claim say that by the time the Vedas were composed, the chances of the Aryans' migration from the central Asia as remote as all memory of it had been obfuscated.

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I am hapless
Having nothing to give you in love
Love and love only can give you the solace
To embrace my life with you alone
When you ask for the moon
How can I reach the sky
How can I suspend you in your dream?

When you come to me with steely pains
I can give you a crumbling of desire
When you look at me as a hidden dream
I can let you fly to your desired destination
You only follow me to my way of untrodden path.
When you spread your wings against the spirit
Your dream meets your desire of love
But you never ask for more for nothing
As if your desire has stopped revolving in your dream
You never come back to your desired destination
It only rubs off the road of salvation
It is a short journey from heaven to hell
And it will touch me at my shore
When I lie agrounded all alone
If you walk along my love's very desire
And I will give you what I dream in my love.

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A man does not just live in his flesh and blood, a man lives as much in his ideas and with his identity as well. Identity is a trademark of his whole existence. It bears his own unique characteristics and character traits that differentiate him from others. As such, without a unique identity of his own a man gets lost in crowds of people or feels averse to himself.

Political ideologues say that certain valued identities of a person are always carried with the person concerned and they in a way dominate all other identities of his. Those dominated identities remain dormant in him but they are the logical extension of the dominant identities and in no way come into conflicts with the overall attitudes of the person concerned.

As for example, you cannot believe that a person belonging to Muslim community and having allegiance to his religion would in no way be ready to let his other identities to get the better of his long cherished faith as a true Muslim. And being Muslim in his total attitude and following the unique cultural idioms are his way of life and that way he holds aloft his flag of identity which might not be in sync with others’ cultural idioms.

Other identities are wont to toe the line of prevalent code of conduct of our social life. But they are most likely change on the occasional demands of the situation. For instance, our food, clothing and our personal preferences keep on changing and that we take for granted. And it is also there that some identities come in the way of others and prevent to go through. For instance. A Hindu most likely would be averse to taking beefs. And generally in cases of such events, a man fears of losing his identity and that fear creates identity crisis in that person.

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