He saw the kid who worked the checkout at the convenience store walking down the street, arm in arm, with a girl about his own age, maybe 17. He was a handsome kid. Compared to him, the girl was rather plain, he thought, wondering if people thought the same of him when he was dating his wife, or even now. She was a knockout, his wife. He never asked her if she had dated during their brief separation. He didn’t want to know what they looked like if she had. He wondered if they were sleeping together, the kid and the girl. If we were all contemporaries, he thought, and double dating, people would probably assume his wife, his future wife, was the one dating the checkout kid. He was probably being hard on himself. He was probably a cut above plain.
First Haircut
“The usual,” he told the barber, John.
“Remind me.”
“Number two blade.”
He’d remembered to wear a shirt with a collar. A collar provides a better vehicle than a crew neck for the paper thing they wrap around your neck to keep the hair from falling down your back.
An older man walked into the barbershop. He greeted all the barbers, “Angelo, Vinny, John,” with a nod of the head for each name.
“Have a seat, Tommy,” Vinny, who was available, said, “I’ll be with you in a minute.”
John asked him who he liked in the World Series. Since neither team was local, it wasn’t a big surprise that he and John had different ideas. Tommy chimed in, agreeing with John.
“Put on Sinatra,” Angelo, who was cutting a kid’s hair, yelled over to Vinny, who was at the CD player.
“Eyebrows?” John asked.
“Yeah.” He called them his Brezhnev eyebrows. The barbers were all old enough to get it.
Angelo started singing along with Sinatra, “Come fly with me, let’s fly, let’s fly away,” then said to the kid, “Betcha you never heard that one.” The kid said, “No,” and Angelo laughed.
“Ready to greet the world in style!” John said when the cut was done.
Out of the blue he was struck by a dim memory of his first haircut, his first barbershop haircut. Maybe it was the Sinatra. He remembered sitting in a kid’s barber chair in the form of an elevated red sports car. Or was it a fire truck? He remembered crying.
“What?” he asked John, holding back the tears.
College Days Full of Hope
Reading the obituaries, he discovered one of his favorite college professors had been a Nazi sympathizer. He made coffee, in a French press. As he sipped his coffee, Sumatra Mandheling, which he admired for its boldness, he also read about a man in Cambodia who had won a tarantula-eating contest, the first of its kind. The article conjectured it would become an annual event.
At work that day, he was asked to fill out a self-assessment, an oddly Maoist incursion into American corporate life. He wrote an unqualifiedly rave review of himself, refusing to give his bosses ammunition to use against him. After he had submitted the self-assessment, his thoughts turned to the dead professor. What was that course again? Oh yes, the theatre of cruelty seminar. Looking back, he couldn’t remember anything that hinted at Nazi sympathies.
Wistful for those college days full of hope, he stood up and surveyed a sea of cubicles in which he was but a speck.
Dr. Jernail Singh Anand’s Geet: The Unsung Song of Eternity is a remarkable modern epic that showcases his prowess as a poet, philosopher, and literary innovator. This work is often described as a sequel to John Milton’s Paradise Lost, but it carves its own distinct path by placing Dr. Faustus, rather than Adam, at the center of its narrative. Anand reimagines the Renaissance hero as a prototype of modern humanity, grappling with existential dilemmas in a world marked by spiritual and moral decay.
The epic explores the complex relationship between man and divinity, inverting Milton’s intent to “justify the ways of God to Man” by instead questioning the ways of man to God. It delves into the struggles of contemporary existence, reflecting on how knowledge, ambition, and the passage of time have led to a deterioration of the human spirit. Anand’s Faustus embodies the modern individual—brilliant yet flawed, seeking meaning in a universe that often feels indifferent.
What sets Geet apart is its ambitious scope and philosophical depth. Anand blends Eastern and Western literary traditions, drawing from his Punjabi roots and the broader Indian cultural heritage while engaging with the Western canon. The work is not merely a retelling but a reinvention, offering a fresh perspective on timeless themes such as sin, redemption, and the search for eternity. His use of free verse, honed through his study of English literature, allows for a fluid and dynamic exploration of these ideas, unencumbered by rigid form.
Critics and readers have noted the epic’s imaginative power and its ability to resonate with the challenges of the 21st century. It’s a testament to Anand’s vision—a poet who dares to tackle grand narratives in an age where such undertakings are rare. Geet: The Unsung Song of Eternity stands as a bold contribution to world literature, inviting reflection on humanity’s place in the cosmic order and cementing Anand’s reputation as a significant voice in modern poetry.
Appreciation by Grock
SECTION B
A PAPER ON GEET was presented by Dr Selvin Vedamanickam, a free thinker
The Homo Sacer in J S Anand’s Geet:
A Norm Violated to Establish Another Norm
THE HOMO SACER IN J.S . ANAND’S GEET ;
A NORM VIOLATED TO ESTABLISH ANOTHER NORM
Dr. Selvin Vedamanickam
Unaffiliated Free Thinker
Pondicherry
The paper starts with an attempt to study the current significance of the terms “human being”, “being human’ and “homo sacer” in J S Anand’s Geet. Even though the work claims to be a sequel, it is filled with fresh beginnings and new point of departures. What is astounding is its political, economical, sociocultural and literary relevance to the present day world even when dealing with a special binary of geographical vs. non-geographical space. Often the illusionary nature of representing the world as “good, true and beautiful” has been comfortably forgotten by both literary artists and other art form practitioners. Apart from representing a real and/or imaginary world either it be symbolical/allegorical, literature has to posit a viable(?) world. Even the Library Intellectuals or the Campus Hoppers have talked of the modern man only in the light of the metropolitan hyper-individuals and seem to conveniently omit the existential predicament of the sub-human man whose life is increasingly becoming bare and he himself becoming a rare being at the verge of extinction under the clutches of the privileged, super-civilized races.
The paper also tries to question certain key critical concepts (which are rarefied post-modern issues) such as irony, indeterminacy, self-reflexivity which are mere ‘thought representations’ of ultra-civilized man’. The paper calls for an understanding and literary representation of the equal importance of “an ironic sensibility” and “an empathetic sensibility” in capturing the plight of the sub-human common man, thus leading to empathetic activism to alleviate the sufferings of the bare/rare beings.
Submitted for the Two -Day International Conference on International Seminar on Novel Issues in Indian Writing in English (JKC College, Guntur, 23, 24 Feb 2018)
At thirteen he decided to become a prophet. By nineteen he had died & been reborn five times. Nobody took him seriously. Youth is a hard barrier to overcome.
He then decided to emulate the form of regeneration that seemed to have been most successful for generating prophet recognition & had himself crucified. Unfortunately, one of the nails was rusty, & during the transition period he contracted tetanus. He came back unable to speak, & essentially illiterate since so certain had he been of his destiny he had neglected to acquire much of an education.
Nobody wants a prophet who cannot communicate his prophesies. He spent the rest of his allotted three-score & ten in silence. Alone.