मानवीय पीड़ा का ज़िगुरत

59 At times you do not need light to see a thing; rather darkness is necessary to elucidate it. To see things like stars we have to remove the spotlights. To delve deep into the inner interweaving of meanings of Analhatu poetry, it is necessary to ward off all the spot light and stop asking how much of his work is published and what literary awards make his poetry visible. Actually to read in to inner world of Analhatu we have to enter the silent world of being. His poems have stories to tell about Maklu Murmu, the maid servent, Babri Mosque,Babar, Peasants of Mohanjodaro. So the epithet the Poet Like Star which cannot be visible in sunlight. To see them dimness, an area of silence, a sense of intangible is required. One may be tempted to assign them reading which may allude of Sufi mysticism or any mysticism for that matter. But unknowables in his poetry are totally different from the Mystique of sufi. For example Maklu Murmu is unknowable not because of his extraordinariness but on contrary that is ordinariness. We cannot   know Maklu because she is not famous. Our habit of knowing the Famous only is like a blinding dazzle which prevent us from knowing Maklu. We cannot know her because she is invisible..so invisible. What makes Analhatu’s poem important is the fact of the space created by the poetry, the dark space which makes the existence of Maklu visible. His words train, rather de-train us from our bourgeois sensibilities to feel the dark world of Maklu. He makes Maklu transparent. He creates the darkness which confers meaning to the spaces within which the existence of Maklu is written. He creates a whole new semiotics of nothingness. He creates a Zero (Shunya). Maklu is there but not there. “Between being and non-being She exists” Analhatu de-familiarise the familiar and thus creates a Heidegerian world where Images are pronounced like painting of Van Ghogh in which by painting the shoe of a peasant woman Ghogh creates HER.   Ziggurat of human suffering is an archetype which makes the suffering of Maklu visible otherwise Ziggurat and its sacrosanct existence are the very reason which has rendered Maklu to her vegetation. The very Rule of Brahmins , the clergymen is symbolised by Ziggurat and Maklu is just opposite of the piety,  the Ziggurat commands. She is profane and her suffering is profaner. By making it parallel to that of Ruling class Analhatu tenses the meaning within which the ideology of God is situated. Maklu is anti-God. By comparing her suffering to the piety of Ziggurat Analhatu shatters the whole chimera of the sacrosanct images made in to one piece through notion of God. The heresy of poet here is the most important thing. It makes him unique among contemporary poets. They can not afford to be anti-religious like Analhatu. The primitive existence of Maklu which allotropes into Regoberta and spans from Andes to Godda-Dumka and end up at our wash rooms is contrasted by poet to our own bourgeois being. Maklu threatens our whole corpus of Ethics. As long as Maklu exists whole mass of our ethics, morals, godheads are farce. Complete Sham. The empty words which crowd our religious scriptures fail to explain the existence of Maklu. Maklu  life is endless toil, meaningless labour because she sweats to protects our comfort and dreams .These dreams of ours are immoral and hence the whole labour put by Maklu is not only waste but ironically food for our immoral dreams and immodest comfort. The Ziggurat like suffering is in the service of most heinous dreams and comfort of ours. IT IS HORRIBLE. Analhatu has been successful in making the horror audible through silences in his poem. There is no prince charming or any dream in her morose oblong face and eyes. But there is this stubborn yearning for life. This makes Maklu so poignant. Maklu translates our language into Order to be followed or Whining to be scared about. A smile on her lips is impossibility. The smile of Maklu has been used up to create ours. So whenever we smile we leeches out some fresh juvenile happy blood out of Maklu’s jugular veins. We have every right to make the life of Maklu miserable for our comfort because we are more civilised than clan of Maklu, that is,  we are more powerful. Analhatu does not object to our cruelty or exploiting Maklu because it is “natural”. The point poet brings home  is altogether different. He wants to deny us any claim to Morality, any claim to piety. He wants to show the game behind our success of  civilised life.  The beautiful bodice of our charming valentines are made of dried leaves of Maklu’s lips. Limp breasts of Maklu are so because she is in service of our mistresses, wives . Her feminine but hard palms protect the delicate body of our wives . She has been in our washrooms for past infinitum so that we may get wives with spotless marble arms. She has facilitated Wali Dakkani, Galib, Mir, Shelly, Jayashankar Prasad  et al .She has provided them with Beloved  to pen about whose body is untouched by sun and is blemish free because Maklu has worked in our washrooms all these years. Maklu is what makes our world run. We need rose like lips of our wives/lovers and Maklu is sacrificing jiffy by jiffy to make it possible. The onus lies on us to civilise the clan of Maklu and she has to pay for it. We have put her in our washroom for it to leech out the blood of Maklu as a cost.  

मकलु मुर्मू के बहाने तमाम शोषित दमित और पीड़ित मानवता के पक्ष में लिखी एक महत्वपूर्ण कविता है।यह हमें सोचने पर मज़बूर कर देती है।ज़िगुरत का रूपक बड़ा मर्मस्पर्शी बन पड़ा है। कवि को बहुत बहुत बधाई।

"उसके होठों पर हँसी देखना...एक लंबा उबाऊ इंतज़ार है"...भीतर तक दोलित कर जाने वाली पंक्तियाँ। कोमल दुःख भरी अनुभूति से परिपूर्ण कविता। 5/5 ??