ALBERT CAMUS AND FRANCOIS MITTERRAND

                                               

ALBERT CAMUS AND FRANCOIS MITTERRAND ..

In my various visits to France, I came to know  that Francois Mitterrand was a great admirer of Albert Camus, often more so than of his rival Jean-Paul Sartre. Mitterrand  liked Camus as a humanist, a moralist, and an author who embodied a conscience in public life. That is why Mitterrand saw Camus as friend and would attend events and functions where Camus was invited . The B&W photo in this post relates to year 1954  when Camus was invited as Chief Guest by Algerian writers in joint Book Release event in Paris. Camus was closely associated with 

Mouloud Feraoun of Algeria. Mouloud Feraoun (1913–1962) was a well-known Muslim writer, educator,  nationalist and a powerful voice against French Colonialism in Algeria He wrote in French language .Although  Camus was against French Colonialism,  he raised his voice firmly and fearlessly against Algerian terrorism and the terrorists who indulged in bomb blasts and killings .

 Francois Mitterrand was a cabinet minister in 1954 . He attended this event as Friend of Camus without being invited. Camus was happy yet  surprised at this visit. Mitterrand was a minister of interior under President Gustave Jules Rene Coty who remained President of the French Republic from 1954 to 1959.Gustave Rene Coty was a right-wing politician who evolved from a moderate republican to a conservative. Rene Coty was followed by Charles de Gaulle as President of the French Republic. Camus and Mitterrand  represented  two different facets of the French left, which experienced significant ideological clashes during that era, particularly regarding the Algerian War. 

Although Camus was not always in agreement with the political left of his time yet Mitterrand's admiration stemmed from Camus's commitment to justice and humanism, even when it meant remaining alone in his position. This admiration became a point of public discussion when a later right-wing president, Nicolas Sarkozy, also attempted to claim Camus's legacy by proposing he be interred in the Panthéon, a move met with some skepticism from French intellectuals who saw it as political point-scoring. In French politics, every act of pantheonisation has  been considered political and partisan. When Charles de Gaulle transferred the remains of the Resistance hero Jean Moulin to the Panthéon in 1964,  people believed him to be buttressing the conservative myth of a nation united against the German occupiers. In a symbolic tit for tat, Francois Mitterrand marked his presidential victory in 1981 by entering the Panthéon alone in order to lay a rose on Moulin’s tomb, reclaiming the legacy of the Resistance for the Left. Mitterrand's connection to Camus, however, is generally seen as a more consistent and personal intellectual alignment. Mitterrand was a right-wing politician in 1954.However, he moved towards the left, opposing Charles de Gaulle after 1958 and becoming the candidate for the socialist and communist left in the 1965 presidential election. After becoming the first secretary of the Socialist Party in 1971, he began a major reorganization of the party that greatly increased its electoral appeal. He remained the President of the French Republic from 1981 to 1995.

It was Mitterrand who abolished the Death Sentence in France in 1981 .

( Avtar Mota )

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CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD .

                                            

CHILDHOOD TRAUMA AND ANGER OUTBURSTS IN ADULTHOOD.

When it comes to childhood trauma, the scars one  carried as a child can quietly resurface years later, often without one  even realising it. For many adults, the impact of painful childhood experiences is evident in their everyday lives, showing up in unexpected ways. Quite often we see  anger being expressed disproportionately to situations by these individuals as  a result of some unresolved childhood trauma . The trauma experienced in childhood can interfere with a person's ability to learn and manage their emotions effectively, leading to frequent outbursts of anger and rage in adulthood. Childhood trauma can lead to being in a constant state of alertness or hypervigilance. This can make a person feel easily triggered and lead to intense startle responses and anger outbursts. Trauma can shape adult relationships in ways that lead to conflict.  Dr Judith Joseph, a board-certified psychiatrist working in a New York hospital writes  this :+

"One of the most common long-term effects of childhood trauma is anger. Individuals who experience childhood trauma may struggle to regulate their emotions, leading to outbursts of anger or other negative emotions. Childhood trauma can also lead to a sense of powerlessness, which can cause individuals to feel angry and frustrated with the world around them. Some adults exhibit Intense reactions to very small issues  resulting in  anger outbursts , quite often uncontrollable. Childhood trauma can take many forms, including , a violent parent( father or mother ) , neglect , sexual abuse,  witnessing  severe violence , persistent exposure to violence in family , significant loss,  etc. These  trauma experiences can disrupt a child’s emotional well-being  , sense of  security often leading to feelings of fear, anxiety, and helplessness. " 

Anger is a complex emotion that can manifest in different ways. It can show up as frequent and intense emotional outbursts, including rage, verbally abusive behavior , shouting, accusing, or using sarcasm.Managing anger in adulthood can be challenging, especially for individuals who have experienced childhood trauma. A leading psychologist in the UK writes this :

" The adulthood problem of frequent anger outbursts in people gets more complex as neither family members / close relatives nor the person himself looks at it as a treatable disorder. These outbursts have a tendency to hit a soft target, which can be a sibling or spouse.  In married life, such individuals make their own life and the  life of  their spouse unhappy and full of stress. Some people with this disorder exhibit arrival-departure anger outburst syndrome. They will exhibit anger outbursts at their target upon their return home or departure from home. Arrival due to pent-up emotions and departure due to a feeling of their subsequent non-availability.They magnify small and frivolous issues so as to justify the anger outbursts. Such persons jump into every avoidable issue to remain relevant and central to it. They observe,comment and try to control people beyond limits, imposing their own preferences and solutions . Rarely will they accept responsibility for how they treat others. Rarely will they agree that the problem lies with them, not with the other person, whom they often blame. Rarely do people close to them muster the courage to tell them that they need treatment, not arguments. The problem is certainly a manifestation of some  childhood trauma ."

 Childhood trauma can significantly contribute to persistent irritability in adulthood. For an angry person, normal stress gets compounded, creating health issues and adjustment problems.Such people need to understand the importance of mindfulness in their lives to manage anger. Mindfulness involves paying attention to the present moment without judgment. Focusing on the present moment can reduce stress and anxiety and start healing. There is no other solution except seeking help or professional counselling. Treatment may involve trauma-focused therapies, mindfulness, or other interventions to develop healthier coping mechanisms. With time, patience, and professional help,  it is possible to heal from childhood trauma and live a fulfilling life.

( Avtar Mota)

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MY POEM, '"THE NIGHT OF PARTING,1990"

                                     

(The Night of Parting ,1990 )

It is 4.30 am ,

pitch dark and freezing January month of  Kashmir ,

The taxi driver knocks  feebly at our door,

A signal to come out, 

We are already waiting for him since 3 am ,

It is  a night of parting,

A night when we left everything behind, 

Our name, our  fame , our address, our deities and  our belongings .

We were advised  to leave immediately to save our lives .

Our names figured in the hit list displayed  outside the Mohalla mosque.

My brother served in BSNL ,

They said we had a 'Wireless Set',

We were  Indian agents; 

Informants ,spies, non-believers and enemies .

We  had to leave or get killed.

As mother comes out  to  board the waiting taxi for a destination  unknown, 

Raja, our neighbour Mohammed  Sidiq's wife and  Sondhar Ded's daughter in law , 

along with her two  little daughters Afroza and  Sarah, comes to see my mother off.

Raja hugs my mother and sobs  , 

She was my mother's third daughter after Suneeta and Lalita , 

She kisses my mother's hand and says ,

"Bhabi , my parental home is dead now.

Hey you Afroza hug Bhabi,.

You Sarah come hug Bhabi ,

You people leave ,

 Leave immediately and save your lives.

Wherever you go , may Allah keep you  happy .

Bhabi , for me , you were  like the  cool shade  of a majestic Chinar tree.

I will miss  you.

Leave, leave otherwise  this rascal,

Mohammad Sidiq will get up from sleep

And pull us inside .

He says no connect with Pandits,

He says let Pandits go to hell, 

He follows the Mujahids.

Leave , leave 

Leave me to Allah's care, 

Allah  will  ruin their families , 

The families of those who made  you leave 

your home  .

I wish I could be born again to pay your debts . 

Leave , leave ,leave Bhabi ......"

The taxi driver takes our  two bags that we packed hurriedly at night . 

He says softly ,

"Come quickly  , don't talk to  me  outside 

till you board the taxi, 

hurry up ,

people are about to go to the mosque ,

I will get noticed,

hurry up ."

As we cross Pampore' s vast saffron fields ,

We see trucks , taxis  with Pandits

moving to Jammu,

Moving to uncertainty ,

Moving  to exile ,

Swarming travellers with sad faces 

Rushing on the highway 

Yet not knowing where to go ,

And  knocking at  the doors  of 

misery, suffering and pain to enter .

( Avtar Mota)

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APPROPRIATION OF LAL DED'S PHILOSOPHY AND PERSONALITY

APPROPRIATING LAL DED'S  PHILOSOPHY AND PERSONALITY 

                                                                     

                                                

Those who don't know, Pratyabhijna , Abhasvada,  Spanda , Anavopaya, Sakthopaya , Sambhavopaya,  Prakasha , Vimarsha , Ardhanarishwara, Shakta-  Tantra, Krama, Kaula, Shunyavada, Argha, Panchbhoota, Ataman, Brahman, Yoga-Kriya, Chit'a, Brahmanda, Chaitanya, Advaita ,Shiva-Tattva, Shiva-Sutras and personalities like Adi Sankara,  Utapaldeva , Abhinavagupta and  Kshemraja  are simply parroting ideas, speaking jargon to impress , focusing on appearances rather than substance and connecting ' Irrelevant or Spurious  Issues'  to appropriate  Lal Ded's core message and personality   . No genuine discourse on Lal Ded is possible unless the speaker or speakers have knowledge of these fundamental issues and personalities. Quite often, we find ignorance speaking to ignorance for appropriation of Lal Ded and her message towards a desired objective.  This act of appropriation makes many persons invent Vaaks and link them with Lalleshwari.

It is equally important to study books like  "Mahanayprakasha ( written in the 13th century by Kashmiri and Sanskrit poet Shiti kantha ) " and "Chhuma Sampradaya/ Chhuma Sanketa Prakasa( written in Kashmir around the 12th century )" to know the Kashmiri dialect, syntax and words used in the  14th century  Kashmiri language and before . 

( Avtar Mota)

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IN A RELATIONSHIP , COMPARISONS CREATE TOXICITY

                                       

IN A RELATIONSHIP  , COMPARISONS CREATE TOXICITY 

Comparisons can be toxic in relationships.  When we compare our partner to others, it breeds unrealistic expectations and lack of appreciation for individuality. It is to be understood that everyone is unique and incomparable.Comparisons are often  a reflection of our own insecurities. When you compare you get  pain because you are  often focussing on what your partner  lacks rather than appreciating what he has . Comparisons can also stem from  low self-esteem and societal pressure to keep up with others.

Comparison is also a result of observing others. When we observe others, it's easy to fall into the comparison trap . We start thinking, "Why can't we be like them?"  It needs to be borne in mind that comparisons are often based on superficial  viewing or surface viewing . We don't  actually get a glimpse of  behind-the-scenes stuff, the struggles, or the imperfections.

The message of this post excludes umbilical cord relationship.

( Avtar Mota )

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TOO MUCH EMPHASIS ON PERFECTION IS FATAL IN EVERY RELATIONSHIP

                                               

TOO MUCH  EMPHASIS ON PERFECTION  IS FATAL IN EVERY  RELATIONSHIP

When we expect perfection ,  we set unrealistic standards which often lead to constant criticism and nitpicking. Perfectionism often  creates resentment and frustration, lack of intimacy and vulnerability, A perfectionist always moves with  fear of  being  judged. A perfectionist keeps himself under constant stress and passes it to everyone around apart from   creating  a  feeling in others that  they're walking on eggshells .

Too much emphasis on perfection can be toxic in a relationship .When we're too focused on being perfect, we can be overly critical, miss the beauty in imperfections  and always forget to enjoy the moment. Perfectionism can lead to anxiety ,stress , a perpetual fear of failure or  mistake or  lack of authenticity. 

A  perfectionist may    develop 'Chaos Personality' often thriving  on drama and impulse  . They can be intense, passionate, and alluring, but  also draining and perpetually passing on stress  . Dealing with them  may become challenging because you  never know what will trigger the next explosion .

Embracing imperfections can foster deeper connections, encourage growth and learning and bring more  happiness while keeping stress away. A survey in an American medical journal pointed out that a good number of couples suffer from hypertension because either of them happens to be a perfectionist .

( Avtar Mota )

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A HUMBLE HOMAGE TO GURU TEGH BAHADUR JI ON HIS SHAHEEDI JAYANTI

                                                                                 

A HUMBLE HOMAGE TO GURU TEGH BAHADUR JI ON HIS SHAHEEDI JAYANTI

Generations of Indians shall remain indebted to him for the supreme sacrifice that he offered for the sake of Dharma and righteousness. Not many of us know that Guru Ji was an accomplished poet and scholar as well. His verses are frequently sung in gatherings. These verses (115 hymns) are included in the Guru Granth Sahib. “Sadho, Rachna Ram banaayi ‘ remains my favourite. I have translated it into simple English

साधो, रचना राम बनाई।

इकि बिनसै इक असथिरु मानै, अचरज लखिओ न जाई॥

काम क्रोध मोह बसि प्रानी हरि मूरति बिसराई।

झूठा तन साचा करि मानिओ जिउ सुपना रैनाई॥

जो दीसै सो सगल बिनासै, जिउ बादल की छाई।

जन नानक जग जानिओ मिथिआ, रहिओ राम सरनाई॥….( Guru Tegh Bahadur Ji )

My translation is as under:-

O Sage! This world was shaped by the Lord himself.

When one individual passes away, the other thinks he is to stay here forever.

Those living fail to understand this wonder of the world.

The amorous desires, anger and attachment hold sway over all mortal beings,

And they forget the formless Lord, the timeless entity.

Think not it to be real, this body is false, like a dream that one witnesses during sleep at night.

Whatever one sees in this moment will also vanish like the shadow of the moving cloud in the sky.

O servant of Nanak, treat this world as false, surrender to the holy refuge of the Lord.

( Avtar Mota )

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SOME LINES FROM MY LATEST POEM," AISSE BHI GHAR AAOONGA"

                                          

To this photo, I add  some lines of my latest poem," 

Aisse Bhi Ghar Jaaoonga"

"बादल का साया बन कर अब अपने शहर में आऊँगा....

जैसे फिर आँधी देखूँगा, सिमटूँगा, उड़ जाऊँगा...

दिन में बनजारों की बस्ती शहर से दूर सजाऊँगा,

रात अंधेरे अपने घर के दरवाज़े पर जाऊँगा.....

मेरे घर आने पर इतनी शर्तें और इतना तकरार,

तुम इक चेहरा  नया  लगाना ताड़ कहाँ मैं पाऊँगा...

लीडर, दफ्तर, अफसर, हाकिम साहब सब अब देख लिए,

राम कहानी अब मैं अपनी इनको नहीं सुनाऊँगा"...

( Aisse Bhi Ghar Jaaoonga )

Baadal ka saaya ban kar ab apne shahr me  aaoonga ....

Jaise phir aandhi dekhoonga  simtoonga  udd   jaaoonga ....

Mere ghar aane par itni shartein aur  itna taqraar,

Tum ik chehra naya lagaana  taad kahaan mein paaoonga ...

Din mein banjaaron ki basti shahr se door sajaaoonga ,

Raat andhere apne ghar ke darwaze tak  jaaoonga...

Leader, daftar ,afsar , hakim sahib sab  ab dekh liye ,

Ram kahaani mein  ab apni   inn-ko nahin  sunaaoonga 

( Avtar Mota)

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JIVEM SHARDA SHATAM...MAY WE LIVE A HUNDRED AUTUMNS (YEARS)

                                           

MAY WE  LIVE   A HUNDRED AUTUMNS (YEARS) ..JIVEM SHARDA SHATAM

 There are many temples in the US built by immigrants from India. Indians from the southern states and Gujarat have done something unbelievable in this area. Over the past few decades, these temples have become powerful symbols of devotion, cultural preservation, and community bonding. These temples are also centres that are engaged in the task of maintaining the continuity of the civilisational ethos of India.  Some temple trusts in the US impart knowledge of Hindi, Sanskrit, Indian classical music, Indian classical dances, and the value system of Indian society at large to young children. In September 2025, we visited Shree Umiya Dham Temple in New Jersey. The priest inside the temple said," Jivem Sharda Shatam”, the moment he put a Tilaka on every visitor’s forehead and gave him some Prasada. As a token of blessings, he put his hand on the head of every visitor.  The vibrations of positive energy and good feelings are always felt by such gestures.

Jivem Sharda Shatam is a common blessing, especially used for birthdays, that wishes for a long, healthy, and prosperous life. Jivem Sharda Shatam has come to us from Atharva Veda .A prayer Mantra from Atharva Veda (19.67) says this:-

पश्येम शरदः शतम्

जीवेम शरदः शतम्

बुध्येम शरदः शतम्

रोहेम शरदः शतम् 

पूषेम शरदः शतम् 

भवेम शरदः शतम्

भूयेम शरदः शतम्

भूयसीः शरदः शतात्

(A hundred autumns may we see.

A hundred autumns may we live.

A hundred autumns may we know.

A hundred autumns may we grow.

A hundred autumns may we thrive.

A hundred autumns may we be.

A hundred autumns may we bide.

A hundred years and even more....)

 

There are some more Mantras in the Atharva Veda where prayers for a life of a hundred years are made. The common Vedic understanding is that the natural or full span of human life is one hundred years. While one hundred years is the standard measure, some verses in the Atharva Veda include prayers to live "even more than a hundred autumns," suggesting the possibility of a longer life. There is a verse in the Atharva Veda (17.1.27) that uses the phrase "a thousand years, "Sahasra Ayuh sukritah chareyam"  (For all thousand years of our life, may we be doing good work).

The sentiment "May you live a hundred years" is also found in the Upanishads. This is often expressed in the Sanskrit phrase "Shatāyur vai purushah" (A man's life is indeed a hundred years). The Isha Upanishad (Verse 2) states that one should desire to live a full human lifespan of one hundred years while performing one's duties or actions (karma):

"In the world, one should desire to live a hundred years, but only by performing actions. Thus, and in no other way, can man be free from the taint of actions."

The Chandogya Upanishad, in one specific interpretation (Purusha Vidya), describes a person's life in terms of oblations, which can total up to a lifespan of 116 years.

This lifespan of approximately 100 years is generally considered the full potential for a human being, provided they live a healthy life and follow their dharma (duty). The ancient Hindu scriptures often divide this life into four stages (Ashramas) of approximately 25 years each:

 

Brahmacharya (student life)

Grihastha (householder life)

Vanaprastha (retirement/forest dweller)

Sannyasa (renunciation)

                                               

According to Hindu mythology, time is divided into four great ages known as Yugas, each with distinct characteristics. These are:

1.      Satya Yuga – The Golden Age of Truth and Purity

2.     Treta Yuga – The Age of Righteousness with a Gradual Decline

3.      Dwapara Yuga – The Age of Doubt and Conflicts

4.      Kali Yuga – The Age of Darkness and Corruption

According to Hindu  scriptures, Kali Yuga began in 3102 BCE, meaning over 5,000 years of Kali Yuga have already passed. According to the Bhagwat Purana and the Garuda Purana,  in the Kali Yuga, the life span of human beings will be a maximum of 100 years, and it will show a declining trend as the Yuga progresses, and at the end, it shall be just 12 Years.

Once a Muslim friend took me along to  a well read   and  progressive Muslim scholar .  When we left , he said , " sadd sii saal zinda rahein " or 'may you live for one hundred thirty years' . Kashmiri Pandits used to say "lachha trogun aay " ..And Persian knowing elders in Kashmir would say " Sadd bees Saal ". Sadd bees Saal means may you live for 120 years . What is meant by "laccha trogun aay" ? My mother used to say it frequently to all who came to our house . She would also say it to our vegetables seller, the milkman , and many more people everyday .In Kashmiri Lachha means one Lakh and Trogun means three times. It could mean 3,00,000 years .I am not sure..

 

(Avtar Mota )

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BARAMULLA MOVIE MADE ME WRITE THIS POEM

                                                                          

    

( The Tented Colony of Kashmiri Pandits at Mishriwala in Jammu )

BARAMULLA MADE ME WRITE THIS POEM 

Saw the Baramulla movie yesterday. It is a different movie. I will see it again and then write a review. My mind was instantly flooded with memories of 1990. And I wrote this:-

( A Day of June 1990   and the  Tented Colony of Exiled  Pandits in Jammu  )

In the sweltering heat of Jammu's June,

Bansi Lal sleeps inside his Tent without a fan,

Sweating yet snoring,

While the world outside is busy and engaged.

Perhaps he has nothing to do ;

His bank accounts have not been transferred yet,

His children have no school to go, 

The water tanker from PHE didn't arrive today.

No salary,

No office,

Nothing in the bank,

Sleep comes without effort.

Lakshmi Nath died  yesterday from heatstroke, 

Rupawati   died after being stung by a deadly snake,

Death has rituals, 

The dead need  space to mourn them, 

And rituals don't know harsh weather.

Pinkoo is shivering with a high fever,

His mother doesn't know what Malaria is.

The sun rains fireballs from the sky as some  politician comes in a Jeep,

He distributes pamphlets, and the speaker blares:

" Desh ke gadhaaron ko

Jail mein bhejo saaron ko"

And  tents don't have windows, 

The residents just listen to this noise,

And stay inside.

Unafraid of heatstroke,

The greedy brokers from Kashmir move  through the tented colony with deceit and treacherous intentions, 

seeking power of attorneys from the exiled and hapless victims to grab their properties for peanuts.

Greed is a chameleon;

It visits its victims with gifts that they miss,

A bunch of nadru and some green leafy haak, 

with enough of  saam,daam,dhand and bhed, 

Tarsem, the vegetable seller, drags his cart 

through the rugged and rough path inside the colony.

He cries," kadam, nadru, haak ' 

He knows he will sell everything in one round.

 The vegetables that the hapless consume 

don't need special soil, seasons or manure to grow.

The Relief Tehsildar and  his Naib move through  the tented colony, 

They talk to some young women, making promises of green pastures.

The women look disdainfully at both,

And spit at them in anger 

as they go back inside their tents.

The Katha Upanishad says,

"Suffering puts you on the path of Sat-karma (righteous deeds) ", 

And wolves don't always succeed.

Forgetting their Shiva,

Every day, the exiled now  pray to  the Vedic gods;

Indira for  early Rain,

Surya for  relief from the blazing sun,

Vayu for some  cool breeze,

Varuna for shelter and refuge,

Mitra for  being kind and just,

And Ushas for dispelling darkness. 

( Avtar Mota )

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