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Shrivastva MK Jun 2015
Sare jahan se pyara ye hindostan hamara,
Na ruke the hum na rukenge kabhi,
Badhate chale jayenge lekar yahi nara,
Sare jahan se pyara ye hindostan hamara,

Geet gate chalenge, hath milate chalenge,
Raksha karne ka pran lekar hum apna sar katate chalenge,
Na jhukaye the hum, na jhukayenge kabhi
Mita denge khud ko apne desh ke liye yahi hain pran hamara,
Sare jahan se pyara ye hindostan hamara,

Dekhlo ai dusmano hum pith pichhe war karne wale kayar nahi,
Hum sher hain apne desh ka tum jaise kayar nahi,.
Uncha rahega sda ye TINRANGA hamara,
Sare jahan se pyara ye hindostan hamara,

Kaise bhula de wo sahidon ki purani yaadein,
Jinhone khud ko mita di es desh ki suraksha ke liye,
Chhod chale gye wo khun se latfath yaadein,
Etihas ke panno me likhenge dobara,
Vishwa me sabse uper rahega
Ye hindostan hamara,
hindostan hamara......
IT IS DEDICATED FOR ALL FREEDOM FIGHTERS OF INDIA. EVEN THEY ARE NOT ALIVE BUT THEY WILL ALWAYS ALIVE IN MY HEART.
Shrivastva MK Sep 2015
MAA

Maa mamta ki phool hai,
maa pyaar ka samundar hai,
badal de dhukh ko bhi sukh mein,
Maa ke andar karuna ka wo bhandar hai,

Maa duniya ki janani hai,
Maa surya ki raushani hai ,
jinke paas maa hai wo nirdhan nahi ,kyoki
maa wo khushio ki lakshmi hai,

Maa in othon ki muskurahat hai,
Maa baccho ki taqdeer hai ,
Maa hai hamare path nirmata ,
maa us devi ki tasveer hai ,

                PITA

Pita ghar ka anushashan hai,
pita maa ka sindoor hai,
baccho ko sahi galat ki siksha dene wale ,
pita Wo shikshak ki tasveer hai ,

pita ghar ka maan hai ,
Pita us devta saman hai ,
baccho ke bhavishya ujwal karne wala ,
Pita wo takatwar vartamaan hai,

Pita maa ki muskurahat hai ,
Pita maa ki bindiya hai ,
jahan  bashta baccho ka jahan,
Pita ghar ki wo khushia hai ,

maat pita jinke paas wo sabse dhani hai,
na ** kabhi inhe dukh ye pran hume karni hai,
inka Sahara bankar kare inka samman ,
yehi hamare pooja yahi hamare bhagwaan..
Dedicated to my parents
Joe DiSabatino Jan 2017
late last night i walked alone along the desolate shore
of Monet’s pond at Giverny the pale moon
sometimes obscured by impasto clouds
the waterlilies those treacherous waterlilies
screaming in agony
Saskia, Rembrandt’s wife, was there
naked and weeping, her hair and body
wet and slimy draped in orange pond algae
Cezanne crouched nearby cursing and slashing canvases
with a butcher’s knife before tossing them into a fire
when he finished he made fierce love to Saskia
who sang an old Dutch love song as he did
Rembrandt was in deep conversation with Monet
in a puddle of passing moonlight
and didn’t seemed to mind, anything
to stop her endless wailing I heard him say
Monet says Titian’s mistress is now a mermaid
who lives beneath my betraying waterlilies which is why they cry
and why I keep painting them no one makes love like her
just look at Titian’s Madonnas
Van Gogh stumbles in from a dung-filled alley, bleeding badly
from the bullet wound in his abdomen,
where the rich kids from Auvers tormented and shot him
just for the fun of it, Vermeer bankrupt and gaunt
steps from behind a tree and asks if it’s suicide or the new art
Vincent says let the people believe that tragic ending
it’s a dramatic final brushstroke to my life even if untrue
but I love the blackbirds and my wheat fields and blue irises
way too much to spill my guts on them cadmium red maybe
my left ear lobe maybe but never my guts
where’s de Kooning anyhow he yells the *******
borrowed my paintbrush and never returned it
now I’ll have to paint with the tongue of Gauguin’s old shoe
Caravaggio floats by face up caressed by the wet palms of the weeping lilies
he’s burning up with fever delirious screaming
where’s my ship where’s my ship
they’re all on the ship my paintings
my paintings will redeem me the Pope knows
I only killed one man
Monet strokes his beard like Moses Rembrandt
says it happens to all of us even our wives and
mistresses perhaps it’s the lead in our *****
it’s not suicide it’s not homicide it’s the madness of living too much
Rothko appears, a translucent ghost inside a mist salving his slashed wrist
with Monet’s pond water Mark washing washing
the healing water the Giverny water dancing with pran the giver of life
that’s what Monet was painting at the end
using the palette from the other side
pran transmitted through the wailing
of the waterlilies the siren’s song
that lures artists to their death
and then washes them clean for the next go
to pick up where they left off, alone
with his whiskey bottle Jackson ******* hurls paint clots
at Rembrandt’s Still Life with Peacocks
those two dead peacocks they’re all dead peacocks
floating belly up under Monet’s footbridge
all the color gone from their plumage
drink the water Jackson or better yet
let Cezanne rip out your diseased liver
and wrap it carefully in a weeping waterlily
and float it out into the middle of the pond
where the forgiving moonlight and the mermaids
and Monet’s eyes now dim with cataracts
can help it filter out the poison of living
too much and then you too Jackson
will make painterly love to Saskia and she will
daub your diseased body in Titian’s blue
and her husband’s gold and Vincent’s sunflower yellows
and send you back into the world
where you will continue to splash us all  
as we lie flat on the ground hands and legs intertwined
our faces and bodies your canvas more willing than ever
Jackson, you’ll turn us into a unified field of smashed hues not just from here but from where you stand one foot on the other side
get us all raging drunk Jackson in that myth you longed for
splatter us in the tinted mess of the mystery you raged at
and had to settle for drunken oblivion instead
drink deeply the mystic-hued water of Giverny
Vincent and Paul and Mark and Jackson
and when you come back
spit it out on our parched souls
(An mémwa granfré an mwen Dodo, frè jimo a Roderik, ki disparèt an *** lanmè koté Sentlisi lé disèt maws démildisèt anbo kanno ay, In God we Troust, menm jou ti frè an mwen Toto fété swasantkatran ay)

Lè Manzè Frégat, on vyé zwazo épi tèt a sizo lan mè, rivé

Konpè Dodo té ka ba dé kudmachwa adan on ponm arak kon i té ni vyé labitid fè

Dépi lé i té ti manmay chak trwazyèm vandrèdi a mars o pipiri chantan

Sété on sèl pélrinaj pou y té pran gou a sé prèmyé ponm malaka ki té vinn friktifyé

Vyé zwazo la diy konsa: « chaben, apakonsa zafè ka fèt ! avan ou té sèvi kow, avan menm ou té comansé manjé plen vant aw, ou té dwèt ban mwen lajan an mwen, ban mwen sa anfwamenm »

Konpè Dodo pa enmé pon vyé zwazo diy pon vyé biten ! I wondi bouch, i toufé, i manké tranglé :

-Ki pawol a foumi fou ki la ? i taw ?

-i tan mwen. ban mwen lajan an mwen, man, ou alo, ranjé zafè aw byen pas dènyé vandrèdi aw rivé !

ou pé kriyéy jan ou vlé malaba, malaka, kwachimelon, otaheite, pomme d’amour, ponm tayti, manzana malaya, séw ki sav, ou pa papay

sé mwen ki mèt ay, ou tann ! Ou tann byen !? Pa fè mwen trapé dézod épiw

Pa fè mwen jiréw, avan ou ay pran zafè a moun prokiré sav ki moun ki mèt a kann la

mwen ja las jouwé domino épiw, kouté sa byen, wouvè gran zorey aw ! An ja diw sa, yo ka kriyé mwen an lot koté Jambo, Prensès Scisour Lanmè

mwen pa vlé sav si ou métodis si ou advantis si ou ka fè penti

si ou rosikrisyen si ou catolik ou si ou ka trasé lèt asi olivetti

si bon dyé aw vodou, endou, ou témwendjéova, fwa aw sé taw, tan mwen sé tan mwen,

Non an mwen pa Séza non an mwen pa Bondyé sé Jambo

ponm arak ta la sé tan mwen, sé awryè granpapa granpapa mwen ki té arawak

ki plantéy, si ou vlé sav, ban mwen diw on ti biten malgré vyé mannyé érétik ou ni dépi toupiti. ou ka ékri tout koté « In God we Troust » sé pousa ou dwèt ka vinn trousé mwen ! foutémwa likan, espèce de malélivé

manjé kénèt aw ou chenet aw ponmsitè aw fé sa ou vlé épi yo mé pa mannyé vyé pyé ponm arak an mwen

sa ja ka fè plis ki katvensètan ou ka fé la fèt asi pyé ponm arak ta la

Ou pa sa li fransé , chaben ? espèce en voie d’extinction! An ké diw li on lot fwa an nanglè si ou pa vlé tann fransé

Endangered species !

Mé Kompè Dodo pa té vlé tann march ! Kompè Dodo mété koy ri ! I pa té pé rété ! Telman i té ka ri i té ka pléré !

Ki jan i té kay péyé pou on ponm arak pou on vyé frégat malkadik, dapréy non ay té « Prinsès Scisour Lanmè »

Manzè Frégat ou ni on jan dapréw ou sé yen a dan lé trwa Moiw, on Manzé Atropos

Konsidiré séw ki mèt a bobiné é débobiné

Mé apa mwen ou ké kouyoné, sé pa jodi jou disèt mars pon vyé zonbi ké koupé filsèvolan mwen

Banw diw sa, Tiré gran zèl nwè aw anba la pli la é ay pozé kow anba on pyé kowosol

Demen samdi avan jou ouvè mwen ké vinn kué ti ponm arak an mwen

Manzè Fregat pa pèd tan, vitman i poté mannèv, i anki ouvè gran gèl ay, bèk ay té ka parèt sizo

I vorey i varéy i valéy, i wotéy – zyé a zwazo la té ka sanm on sèl fé dartifis woz fichyia –

A las siete y media de la mañana, eran las siete y media en punto de la mañana

Kompè Dodo bat dènyé ti domino ay, a las siete y media de la mañana

Manzè Frégat comansé ranjé tou dousman sé domino la an bwat a domino la

Epi rès a ponm arak la i préparé pouy on ponch ponm malaka.

Sé pa pou ayen ni on proverb ki ka i konsa:

Pa jen jouwé domino épi on frégat si ou ka dwouéy on biten.
The meaning of the trustees and the ablution of the signs respectively were based on the word ficare "in the proportion of providing signs and building", as a complement to the concept, in the case of Zefian's Virola, it is given to the ring that rotates in its elliptical as a virtual particle, similar to the Muon. But always in a semantic ring or circle look. Linguistics will attribute both the Virola and the Fero; in this case "leading or leading" The dissociation here is the semantics in the object not entrenched to be used as a common kind of language, but rather as "Virolifero", it is understood that this word will forge the Zefian Arrow into the amalgamation of the ring that leads, to abduct all energies towards a Central Whole. The product of all this energy will be called channeling of the mental representations of the "sign" of signifying, evoking independence in each terminology by itself and represented, rather in the theological physical elementality, associated with the Virolifera plane.

As the treatise of this codex suggests, a term between terms, to assign mnemonic and etymological chaining of meaning most of the appropriation of terminologies attached to a properly vernacular word. The horizon that is stipulated is of a Vernathian nature, where the average life-turning receptacle is of enormous proportions in its multi dynamics, especially in the moral, ethical and theological, especially in matters of emotional articulation associated with a significant meaning. Vernarthian dreams are of Speed of Quantum Physics, therefore they are pure metaphysical and meta-biological, appending to restricted spaces of stimulus and impulse speed, hiding in the residual mass of the unknown, to attribute to them chromatics that is settled in the Corpus Callosum of both hemispheres. Neuroscience yes, but that deposits physical values in the concentration of rest and active energy in areas of the cerebellum, to unleash a choice of names or anthroponyms. Where all the names with a certain alacrity of reason, meaning is attached according to their toponymy, in this case, Virolifero, could be a factor of canceling choices and adaptation of higher energies, on the universe, as a patronage of the Universe "called Rings of Zefian ”endowed with electron elliptical Muon particles.

The signifier of Virolifero will be its phoneme, perhaps more associated with the subject being the ring, associated with its mental representation. This force of Vernarthian thought indicates semantics and phonetics of speculative endowment, for becoming of building rings associated with an eco-physical and eco-environmental scheme. The entire philosophical Vernarthian range has a Sacred Geometry in its verbal and numeral composition, either in the connotation of concepts-ideas and of signs that represent the mental cultural heritage.  Literality will advocate the chronology of gap and verbal-linguistic space, contributing figurative, Greco-Latin barbarisms, such as Virolifero's verbal vigor if we place it in the reference of a building ring, being able to be figurative as a ring that makes or leads according to its practical verbal use dialectical. And in context, it would appear as something sacred in what will be referred to in this Codex of Nuraga Complexes, where each fold of lithosphere will be of the geological relationship between Stonehenge or Nuraga in Sardinia, each one appropriating age in what could be more or less an archaeological conflict of origins, or of comparative aspects of the referenced union, for the end of times, nations, civilizations, political states, and generations of socio-economic persistence. Making an archaeological contextual fact as in these terms, of such references of reception or political exile, but also cultural, adding the terminology of the intracultural contribution of the region. In the argument of Pythagoras and his self-exile in Italy, it is said that he had been condemned to exile from Samos because of his aversion to the tyranny of Polycrates. Around 530 BC settled in Crotona, a Greek colony in southern Italy, where he founded a movement with religious, political, and philosophical purposes, known as Pythagoreanism, and which generated duplicity of context in his sacred mathematical pilgrimage, towards a process of exercise contrary to his own Pythagorean School, expropriating a persona non grata in internal conflicts with personalities from Crotona itself, where he had to flee later. Here ipso facto the verbal exercise exemplifies his transliteration by an unfailing fact, in favor of what emerges from a coercive task, abandoning the same in what placidly sheltered him, and virtually ostracized as an immigrant from Samos.

Hosted the Pythagoreans in Sardinia, Italy.  Being in the colorimetry of the 6th century BC. He was peering into a universe that wasted infusion, clinging to the unknown roots themselves, with undulating harmonies in what we inhabit as an ethical and religious wave and vibrational entity. The prefix Vilori will indicate sacred mathematics, adapting to the numeral and algorithmic harmony of three plus three + 1, which would be the suffix, Fero. The external exaltation of numerical sensations will lie in human sensations already pre-established as a socio-environmental existential order, towards a divine-human being. What is strictly formative is a sacred legacy, since its equivalence is composed of mathematical formulas and figures that all point to the creation of an ambivalent whole, upward and downward proportionate. Focusing on originality of thought and work, embodying the prose, prophecies,  and intensely solid parables.

Vernarth and Etréstles began the attached Rituals in these megalithic complexes. On each Solstice, they arranged sectarians related to this phenomenology, in such a way as to incorporate them into this millenary civilization. They always attacked the archaeological area of Orroli, which is in the center of the soft plateau of Pran'e muru, in a strategic position to control the territory along the middle course of the Flumendosa River. Normally here they performed twilight liturgies similar to those perpetually held in La Mandragora, Sudpichi, Horcondising Region - Chile. Vernarth, always got all the provisions and utensils off the sailboat. Pyramid Torches, Oil Fuels, Sacred Drums, Proved Firewood, Stonework for Obsidian Workshops. Mapuche  wind instruments such as Trutruca, Cultrún and trompe. Buzzers to repel zoomorphic beings of the Bestiary, Alchemy, and Esotericism. Etréstles, coordinated content and other related duties by illuminating all the souls who once lived here. To which Vernarth masterfully adhered, filing them with impressive themes of the prehistoric world. To consider more than five volumes by concept before departure, to then break into the sacred space and meaning, limpid and originating from the session of totem animals and trance with Navajo drums. Each oar looked like a Karibu daunting a maple or a conifer that wanted to change its bark skin for those of the goring of the Karibu or the Moose him. While the eagle with its claws dropped crashing down on the Rehue line to Gnegechen, on the Cultrun, whose plural palpitations of the mandrake wanted to seem to be more than a hallucinogenic thrilling herb.

Describes Vernarth in Regression of him: Theater and Aeschylus, Dance and Athena, gifts from Stonehenge and Borrehaugene in Norway on Viking ships. They walked over the suspicious stones of the Nuragas.  In each ritual in these sets, they concelebrated next to the gorges, through which said river ran, being globally submerged in two artificial lakes until today. A territory deeply marked by man since prehistory, confirming the extraordinary concentration of remains found; from the Neolithic to the Bronze and Iron Ages, Roman times, and the Middle Ages. The Arrubiu was the main bastion, around it, satellite Nuragas gravitated, dominating strategic points and access roads. Near the complex is the tomb of Giants from the Sword, here they would consecrate their dynamics of the Xiphos Hoplite sword, to develop the bronze rites,  as a heritage from the linear insertion of Sardinia with Patmos,  to which they will go after the Solstice from the Nuraga complex. In his prehistoric speeches, he always had to stand out and go back to years prior to 1000 BC. Today it has become the symbol of Sardinia and its distinctive culture. The typical Nuraga is located in a panoramic place and has the shape of a tower with a geometric shape of a truncated cone or divided in half, some higher, others very low, reminiscent of a Tholos (Ancient Greek circular construction). Right here Vernarth, they poured milk and Pranayama, to delineate the points of the Sun to align them with the whims of Brahma and Xifos; swords that are gleaming over the eyes of a stingray. Vernarth, as post-frontal poetry, in treachery that decorated such a hendecasyllable, undertook to rescue the largest real estate fire, from where his own subsistence will hang. In the main protocol, in a drumming trance, he pierced the brains of all those present. Fragments remained everywhere ever imagined, on the timeless Nuragha ruins under the treetops and their Templum. Misleading beings that attacked the underworld of Persephone, and the Nuragic Gods who were elemented, by prevailing in this ceremony that they did not know if it was their own, not knowing that they were included.

Isaías sings (bis): “The presence in the corresponding versed folio makes it relative to the prophecy of the Immanuel born of a ******, which is associated with a similar Virgilian prophecy of Cumana, justifying its prophetic symbolism. Here is the warning that blackens the skies where the light retracts, thousands of attendants in the Nuragas are chained during the announcement of a thousandth that climbs abysses like the fateful Strigoi, and only tribulated pasture will have to transplant rebellions, which lie asleep for the wind of the ideal of incipient spiritual ******* dressed in execration. Has the conflagration of the heart that resists death and agonizes several times in the Templum ritual been unleashed ... The conditions await for the apostates when they refuse the water that does not make them optimal, and makes the radius of obedience of the Vernarthian heart elliptical, full of granules of lumpy Physconia, whose frequency will become embedded in bodies of treacherous, kingdoms and fungal lineages. The reign of the saints will judge diversity on the thrones with devastation in the fatuous beatifications in Pergamum, already admonished by me also in Sardinia”
Codex XIX -  Ultramundis  Nuragas

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