“In these my words that have caressed
The orchards of my dream
Is the grace of a life style,
The intimate warmth of time.
I have no inventions of my own.
I am like a farmer,
I roll words on my tongue;
To see how each one tastes;
Hold them in my palms to see how warm.
I know words are the lusty offsprings of man’s noble creation;
A mere poet am I
In these words that I have relayed
From other shoulders
Is man’s cruel experience,
And the maulings of history”
(Hiren Bhattacharya/Translated by Pradip Acharya)
I am no writer, nor I have any passion, skill or rhythm. Still, the exploratory psyche is overwhelming. I know, the analytical boundary of my inner self is my own home. I often come out to the gateway and see him inside. I search in the paddy fields – the warmth of my mothers lap.
Indeed, the objective analysis of social science is tiresome. The analytical perimeter itself is one’s own laboratory. No one denies the historical substance of various ideological traits evolved in the various stages of social evolution. However, the lavish propensity to fixity in the laboratory by eulogizing doctrinal ideologies cannot enslave humanity. The perpetual inquiry by humanity is a dynamic process. The observational limitation of humanity certainly creates uncertainty, but it does not wipe out the possibilities of the objective truth and investigation of it. The materialistic transformation of the universe is the objective truth. The human thinking process has only relative, not the absolute freedom. It is not an entity completely free from the environment. The relation between the thinking and the environment is always dialectic. However, the scientific realization of the relativity of human thinking itself is the dialectical materialism.
The observational limitation is not the reason behind ideological eccentricity, but only the dynamic socioeconomic forces compel one to discard the realization of the inner self and the objectivity. Without realization of the inner self and objectivity in every human endeavor, the socioeconomic analysis cannot be secluded from ideological eccentricity. Otherwise, there is every possibility that the consequence of human enterprise can be translated into mere romanticism like a tale or fable. The only endeavor to draw a line between a happening and fable or history and tale can flourish human reason; otherwise every criticism can be constrained by the ideological eccentricity.