Beyond the Textbook: How Prof. Dr. Jolly Jose is Leading a Real-World Research | Professor & Chair, Strategic Development, Research & Innovation, St. Aloysius University | Global TV

By NV Paulose, Chairman, Global TV +91 98441 82044

Much of academic learning stays inside classrooms and research papers end up in bookshelves. But the real study connects directly with people and their everyday lives. Here, the community becomes the classroom, their problems become the lessons, and real change is the only result that matters. Prof. Dr. Jolly Jose, Professor & Chair, Strategic Development, Research & Innovation at St. Aloysius University shares long stories about real research that had created impact at the very ground they have been conducted and implemented.

Across the world, there are plenty of research works that had impacted the society positively. The problems are many times addressed by the people themselves. Dr. Jolly has many stories to share about real studies conducted in scorching sun in Noida, on migrant labour issues during Covid – 19, Children got lost in online life or searching the true meaning of Synodality with real time study at the hamlets of faraway stakeholders. Her work is simple in spirit yet powerful in action. It is not about theories or trends. It is about people, their voices, and their realities.

The Problem with “Mimicry”: Be Real, Not Repetitive

Prof. Dr. Jolly Jose has a clear observation about the academic research framework in India: “Real practice is not happening these days. People mimic what they want.” The reason is in lack of commitment to education and society she says. People are to be empowered and encouraged to do true work in the area of research. They should get exposure to real essence of research, its role in contributing to real knowledge and  practice.

She points out that many researchers simply follow what is ‘trendy’ instead of connecting with the real world. For her, research is not for recognition or publication alone. It is for the society and its progress. True research, she says, must go beyond the classroom and touch human life in every form. When we move out of comfort zones, The people at the receiving end will become partakers of your research.

She often says that “football is much more expansive than the football itself.” It may sound unusual, but it carries a deep truth. Every subject, whether it is sports, economics, science or culture, opens doors to a larger understanding of life. It helps us see the links between people, society, and the wider world around us. There is scope for research everywhere there is a scope for improvement. It is plenty in Indian Context.

The Law of Participation: Knowledge Belongs to Everyone

Prof. Dr. Jolly Jose strongly believes in participatory research. She calls it the. a powerful methodology” In her words: “ It is executed on the grounded reality that ‘Every person has knowledge.” This means that everyone has something valuable to share. The researcher is not the only expert. The real knowledge comes from people who live the situation every day. This method begins by asking simple questions such as, “What is your major concern?” This question helps the community identify what truly matters to them.

She listens deeply and creates a map of the community’s reality. This map is not made through surveys alone, but through real conversations and mutual respect expressed by the community. This participatory approach is time consuming and the process leads the community to find solutions for their concerns. The community focused researchers task is to make them think in the right direction and often it can lead them to  think that “You have to build it.” Building means forming trust, understanding people’s needs, and finding answers together. She also reminds us that even children can contribute to the participatory research significantly. They often reveal truths that adults may hide for various reasons. Their honesty and fresh perspective can bring light to issues that others choose to ignore.

Impact in Action: From Child Labor to Personal Purpose

Dr. Jolly Jose does not turn away from difficult subjects. She speaks about the issue of child labour. While many say there is no space for children, she observes that they are already working. She listens to what they say. “The children will say that, you know, there is one there.” She values their voice because it holds truth and insight that others may overlook. Her way of working also helps people discover purpose in their lives. She often uses three simple questions:

• What is the purpose of this?
• What do you want to do with it?
• How are you doing it?

These questions help people take responsibility for their own growth. She tells them to “sleep with your reality.” In other words, face your truth honestly before deciding whether to change it or stay with it.

Real Outcomes, Real Change

Dr. Jolly Jose is a guide whose work leaves visible marks on people and places. Her success is not in how many papers she publishes, but in how many lives she helps improve. She believes that research must always lead to real outcomes that people can see and feel.

Her message is clear. Stop copying. Start building. Live your passion for research. Listen to people and the surrounding. They have the knowledge. And always make sure that research walks the right path, the one that leads to a better life for all.

For Global TV, this story is a reminder that the most powerful revolutions do not happen in headlines. They happen quietly, where people like Dr. Jolly Jose continue their steady and sincere work; turning knowledge into action and action into outcome.

The Sociologist of Systems | How Professor V. Sujatha Illuminates the Soul of Indian Medicine

NV Paulose, Chairman, Global TV +91 98441 82044

There are people who heal through medicine. And then there are those who heal our understanding of medicine itself. Prof. V. Sujatha belongs to the second kind. She has spent her life exploring how India thinks, feels, and practices health. Her questions go far beyond hospitals and laboratories. She listens to the heartbeat of society, to the ways people make sense of illness, to the quiet trust that keeps ancient healing alive.

In Indian healthcare, where modern clinics stand beside traditional healers, Professor Sujatha has built a bridge of understanding. She does not draw lines between science and spirituality. Instead, she studies how both coexist in the same cultural soil. Her work shows that health in India is not a single road but a living network of many paths. Each path carries memory, faith, and meaning.

Listening to the Many Voices of Healing

At Jawaharlal Nehru University, where she teaches at the Centre for the Study of Social Systems, Professor Sujatha has created a unique space for dialogue. Her research is deeply rooted in the field. She listens to patients, practitioners, and healers who live far beyond the reach of city hospitals. Through their voices, she uncovers a truth that healing is beyond our basic understanding. It is the restoration of the confidence.

In her studies on medical pluralism, she reveals that Indians often move between many systems of healing. A person may take allopathic medicine for one illness, visit an Ayurvedic doctor for another, and still keep faith in a spiritual healer for comfort. To some, this might look like confusion. But Prof. Sujatha see it as an advantage of wisdom.

Our wisdom is built from generations of lived experience. People do not simply choose medicine. They choose meaning. They seek care that understands their story. Her book Sociology of Health and her paper Health Beyond Medicine explore this subtle dimension of care.

She writes about homeopathy not as an alternative science but as a conversation between healer and patient. What attracts people, she says, is not just the medicine itself but the time, attention, and empathy offered during consultation. Healing here is emotional as much as physical. It is personal, patient, and profoundly human.

The Healer’s Touch: Fieldwork as a Way of Seeing

Professor Sujatha’s scholarship is remarkable because it lives in the field, not just in libraries. She walks with traditional healers and listens to the quiet rhythm of their work. Her study on indigenous bone-setters is one such example. She does not write about them as curiosities of the past but as custodians of a living science. These practitioners work with inherited knowledge, guided by intuition, observation, and community trust. Their practice is not a rejection of modern medicine but a reminder that there are many ways of knowing the body.

Through her research, she gives dignity to professions that history has forgotten. She explores their ethics, their sense of responsibility, and their struggles for recognition. In doing so, she also raises larger questions about power and knowledge. Who decides what counts as medicine? Who has the authority to define healing? Her study on Merchants of Spiritual Medicine takes this inquiry further, showing how healing today is often entangled with commerce, media, and modern aspirations. Yet even in this changing space, she sees the enduring human desire for meaning and care.

Her writing carries the intimacy of storytelling and the depth of sociology. It reflects her belief that understanding people requires walking beside them. By entering their worlds with empathy, she turns observation into participation and research into relationship.

The Politics of Health and the Loss of Belonging

Perhaps the most moving part of her work is her concern for those left behind by progress. She has written powerfully about how development often uproots traditional communities and destroys their ways of living. When farmers, healers, or craftspeople lose their land, they also lose their identity, their food systems, and their natural sources of medicine. What disappears with them is not only livelihood but a way of life that once kept both people and nature in balance.

Prof. V. Sujatha calls this a silent epidemic; a form of social illness that affects entire communities. When the rhythm of local life is broken, health itself becomes fragile. She reminds us that wellness cannot exist apart from justice. Good public health depends not only on hospitals and vaccines but on land, food, and dignity. It depends on whether people are allowed to live with respect and continuity.

Her work, therefore, connects sociology with ethics. It challenges policymakers to see that healthcare is not just a system of delivery but a reflection of social values. When we measure success only in statistics, we miss the invisible wounds; the loneliness, the loss of belonging, and the erosion of community wisdom.

Bridging Traditions: The Future of Indian Healing

In her studies of Ayurveda and Siddha, Professor Sujatha examines how ancient systems of medicine adapt to the modern state. She looks at how they are taught, standardized, and integrated into national health programs. This process, she observes, is both necessary and risky. It brings traditional knowledge into the modern framework but can also strip it of its living essence.

She encourages scholars and practitioners to protect the spirit of these systems; the idea that health is harmony, not just the absence of disease. Ayurveda and Siddha, she reminds us, are not merely collections of herbs or techniques. They are philosophies that link the body to nature, and the individual to the cosmos. To keep them alive, they must be understood as ways of seeing, not just methods of treatment.

By bridging traditional wisdom and modern institutions, her work invites us to imagine a more inclusive healthcare model. A model where old and new do not compete but converse. A model that treats healing as a shared heritage, not as a divided field.

Seeing the Invisible: The Legacy of a Thinker

Professor Sujatha does not offer easy solutions. She does something far more valuable; she teaches us to see what has always been around us. Through her research, she reveals the invisible threads that connect knowledge, culture, and care. She shows that health is not a private matter but a mirror of society. It reflects how we relate to one another, how we value our elders, and how we listen to our environment.

Her writing has inspired many young scholars to approach research with compassion and courage. She has proven that sociology, when done with honesty, can become a form of healing. It can restore what modernity often forgets; that knowledge must serve humanity.

Through her eyes, we learn that true health is not only about the body. It is about belonging, memory, and meaning. It is about a society that remembers how to care; not just to cure.

Beyond State and Culture: Reimagining the Nation with Professor V. Sujatha | Seeing the Nation as a Living Act of Imagination

What is a nation?

Is it a piece of land, a border drawn on a map, or an idea that lives in the hearts of people?

For Prof. V. Sujatha, it is none of these alone. She believes that a nation is not a finished creation but a living process. It keeps growing, shifting, and reshaping itself through time. Every generation reimagines it, and that imagination gives it life. To her, imagination is not fantasy. It is a form of collective thinking, a way in which people give meaning to their shared world. Through this idea, she invites us to look at India not as a fixed structure of government or culture, but as a continuous story shaped by its people. The nation, in her eyes, is not a monument to be guarded but a conversation that never ends.

Two Views that Shaped Indian Sociology

In her reflections on Indian sociology, Professor Sujatha studies how scholars have understood the nation. She identifies two major views that shaped the field over time, both powerful but both limited.

The first is the view that places the state at the centre. This way of thinking treats the modern state as the main engine of progress. It sees governance, law, and order as the foundation of national life. In this picture, citizens become the primary actors, and the state becomes the symbol of modernity. Yet, Professor Sujatha points out that this idea often borrows heavily from European experiences. It assumes that every society must follow the same path from tradition to modernity, from emotion to rationality. In doing so, it overlooks the unique rhythm of Indian society. It fails to see the living layers of community and culture that make India what it is.

The second view emerged as a reaction. It placed culture at the centre. This school of thought argued that India’s strength lies in its traditions, its diversity, and its many ways of life. It saw the state as an artificial construct and culture as the real foundation of society.

But this too has its limits. When culture is treated as something pure and unchanging, it becomes another kind of cage. It forgets that cultures also evolve. They learn, borrow, and grow through time. For Professor Sujatha, both views stop short of seeing the whole picture. One makes the nation mechanical. The other makes it frozen. What is missing is the sense of flow, the sense of movement, the sense that a nation is an ongoing act of imagination.

The Cost of Frameworks and the Power of Labels

Prof. Sujatha is known for her fearless questioning of accepted theories. She uses a vivid image from Greek legend to explain her concern. In the story of King Procrustes, every traveller was forced to fit into an iron bed. If the person was shorter, he was stretched. If taller, parts were cut off to make him fit. She compares this to what happens when scholars try to fit the reality of Indian society into rigid theories. When life does not fit the model, it is trimmed to suit the theory. In this way, entire traditions, crafts, and forms of knowledge are dismissed as outdated or pre-modern. Generations of artisans, farmers, and healers are pushed out of the story of progress.

For her, this is not only an intellectual error but a moral one. It is a way of erasing living experiences because they do not fit a borrowed idea of modernity. It is an act of cutting away the richness of life to make it look neat. She finds strength in Professor Anand Kumar’s idea that every democracy is born with its own disabilities.

This simple thought holds great wisdom. It means that no nation is ever perfect. Each one begins with its flaws, its wounds, and its contradictions. Democracy, therefore, is not a finished goal but a continuing effort to grow, correct, and imagine better.

The Nation as a Living Process

Professor Sujatha offers a different way of seeing. She asks us to think of the nation as a living imagination. It is not something created once and for all. It is something people recreate every day through their work, their art, their struggles, and their hopes. She reminds us that the life of a nation does not only flow through government offices or parliaments. It flows through the hands of the farmer, the voice of the teacher, the craft of the artisan, and the songs of the common people. It is in these small acts of living that the real imagination of a nation grows. To understand India, she says, sociology must begin from the ground. Theories must arise from experience, not from imported categories. Knowledge must grow from listening, not from imposing. A true understanding of the nation should make room for every story, every language, and every form of life. She believes that we must accept the imperfections of our democracy and still continue to nurture it. The flaws we inherit are reminders that we are still in the process of becoming. The nation is not an object to be preserved but a journey to be continued.

A Call for a More Human Vision

Through her work, Professor V. Sujatha offers a fresh language for understanding India. She moves away from rigid debates about state and culture, and instead speaks about the nation as a living space of imagination. She sees it as a conversation between reason and compassion, between policy and experience, between tradition and change. In this vision, every person becomes part of the nation’s story.

The scholar and the street vendor, the artist and the farmer, the city and the village; all share a role in shaping the idea of belonging. None of them need to be trimmed or stretched to fit a single model.

Her view is not romantic. It is deeply realistic. It accepts that nations are built in struggle, and that imagination can be both fragile and powerful. But it also carries hope; the hope that understanding can heal what divisions cannot. Prof. Sujatha reminds us that sociology, at its best, is not only the study of society but also a form of care. It helps us see what is often ignored. It helps us imagine what we might still become. The nation, in her vision, is not just a system or a symbol. It is a living idea; shaped every day by the choices, voices, and dreams of its people.

Power of Collective Media Action | HE is not a problem. He is a possibility. What is HE? A combination of Hunger and Employment.

NV Paulose, Chairman, Global TV +91 98441 82044

Students are architects of the future. Practice makes them perfect. We should mentor them to practice on collective community development models. Community development is nothing but addressing the issues in the society. Two major issues are Hunger and Employment. The first is in plenty and the second is very scarce. Hence, let us add another phrase saying Practice with a Purpose Makes you Perfect.

HE is not a problem. He is a possibility. What is HE? A combination of Hunger and Employment. We are using the student power to address the major issues in the world. We are doing it district wise and also area wise. Let us do it in smaller teams. Then club the teams.

Give the Salt Magic a new meaning to fit to your local realities. Here, the primary idea is to give practical exposure for students in community development initiatives. Take them batchwise. Place them in teams of five. Let them practice art of appreciation at free times.

Art of appreciation transforms their approach towards life. The process includes self-appreciation and appreciation to others. The process starts with storytelling. Let people breath positive, think positive and speak positive. This is a basic principle in the Salt Magic. The first session for a batch of students will set the tone. Meanwhile, they are explained about the other four components in the process.

One side, there are Mentors to Guide them. On another side, there are women in team to support them. On another side, there are successful people to Connect with 4 Questions. On another side, there are people at the bottom-line, like the security guards and housekeeping staff at small building to benefit from the entire initiative cycles.  

Come Back and Revisit the whole process in the practice perspective.

Collective practice makes us a force for the social good. This project is a live internship for students. It helps them learn important life skills while solving two big problems in the society: hidden hunger and the need for meaningful jobs. Let us see the process once again;

We collectively enter a cycle of learning and giving back. This journey is built on four steps called the Four Cs.

1. Concentration

The journey starts with concentration on positive memories. This is where we build our foundation for success. You will learn to focus your mind and to stay away from distractions. Concentration will train us to stay focused. Your mind will get into work while you experience calm within. It is the first and most important practice. It teaches you mental discipline, which is the key to mastery. (Practice Pole Exercise)

2. Communication

Once your mind is focused, you move to communication. This is where you learn to share your ideas clearly. Practice positive story telling and keen listening.  This will connect you with others. Every conversation becomes a chance to grow. Interact with great people; direct, online or through four questions. Slowly, you move from being a learner to a leader who can inspire people through words.

Save time with digital repetitions | Professional Management for Purposeful Action | Do it to know it

Professional management means systems are results driven, digitally enabled, and evaluated transparently. It demands skill over favouritism, delivery over declarations, and measurable work over empty promises. It places quality and result at the centre of every decision. Professional management ensures that every effort made in service and innovation give measurable outcome guided by clarity, discipline, and concern.

3. Connection

Now you take your skills into the real-world practice. This is the heart of the Salt Magic Mission. You will connect with successful people and learn from their journeys. You will ask them four important questions:

1. What were your turning points?
2. What challenges did you overcome?
3. What success stories do you value the most?
4. What is your main learning from life?

At the same time, you will connect with your community. You will meet educated women who are looking for purpose and work. You will also meet people like security guards and housekeeping staff who often face hidden hunger. You will bring these two groups together. The women will prepare healthy snacks. The successful people whom you have featured in Global TV will support them in the process. Students will facilitate the process of connecting between the three components.

4. Celebration

This is the final step and the most joyful one. It is where your efforts turn into visible results. The women you helped are now working and earning with pride. The people you reached out are receiving nutritious food. Together, you have created a community that supports and uplifts each other. Successful people feel so joyful that their support reached real beneficiaries and helped someone in a meaningful engagement.

This is not charity. It is a celebration of shared humanity. It shows how right engagement can fight hunger and connection lead to happiness.

Compact Collective Models

The Salt Magic promotes a new culture that is compact, targeted, and purpose driven. All are encouraged to joint initiatives that are small in size but deep in value. This approach promotes local collaboration and collective action. Everyone in the process is in a giver and a beneficiary as well. This is the power of Collective Media Action (PCMA). Media can keep everyone connected with positive stories.  

The Circle of Excellence | Let it Cycle around you

Let your journey comes to a full circle. Begin with Concentration and communication; These are the basic skills you need to practice.

Connection and Celebration are for practical exposure. This change that you bring to the society also transform your life entirely.

Let your internship becomes a real initiative. Your learning creates jobs and fights hunger. You do not just grow as a student or professional. You grow as a change maker. This is the new circle of excellence. Your practice finds its purpose. Your effort helps perfect the world around you. Step into the circle. Your practice awaits its purpose.

”സ്നേഹിക്കയില്ല ഞാൻ നോവുമാത്മാവിനെ സ്നേഹിച്ചിടാത്തൊരു തത്വ ശാസ്ത്രത്തെയും.” | മനസ്സിൽ നിറഞ്ഞുതുളുമ്പുന്ന വരികൾ | ചിന്തകളും

Dr. Joslet Mathew

ഇന്ന് ഒക്ടോബർ കേരളത്തിൻ്റെ പ്രിയ കവി വയലാർ രാമവർമ നമ്മെ വിട്ടുപിരിഞ്ഞിട്ട് ഇന്ന് അൻപത് വർഷങ്ങൾ പൂർത്തിയാകുന്നു. ഈ സ്മൃതി ദിനത്തിൽ അദ്ദേഹത്തിന് ശ്രദ്ധാഞ്ജലി അർപ്പിച്ചുകൊണ്ട് ഒരു കവിത ആലപിക്കുകയാണ്. ഒരുപക്ഷെ വയലാർ തൻ്റെ കവിതകളിലെ ഏറ്റവും അർത്ഥവത്തായ വരി കുറിച്ചിരിക്കുന്നത് ഈ കവിതയിലാണ്. ”സ്നേഹിക്കയില്ല ഞാൻ നോവുമാത്മാവിനെ സ്നേഹിച്ചിടാത്തൊരു തത്വ ശാസ്ത്രത്തെയും.” വയലാറിലുള്ള അദ്ധേഹത്തിൻ്റെ സ്മൃതി കുടീരത്തിലും രേഖപ്പെടുത്തിയിരിക്കുന്നത് ഈ വരികളാണ്. കവിത, മാ നിഷാദാ…

https://drive.google.com/file/d/1nD2msD9fFY1E2RmT_OJr5HmX_vZe8zhR/view?usp=sharing

മാനിഷാദാ

ഒന്നാം കൊമ്പത്ത് വന്നിരുന്നന്നൊരു
പുന്നാരക്കിളി ചോദിച്ചു …
കൂട്ടിന്നിളം കിളി ചങ്ങാലി പൈങ്കിളി
കൂടും വിട്ടിങ്ങോട്ടു പോരാമോ …

അങ്ങേ കൊമ്പത്തെ പൊന്നില കൂട്ടിലെ
ചങ്ങാലിപ്പെണ്ണ് മിണ്ടീല…
അങ്ങേ കൊമ്പത്തെ പൊന്നില കൂട്ടിലെ
ചങ്ങാലിപ്പെണ്ണ് മിണ്ടീല…

തൂവൽ ചുണ്ടിനാൽ ചീകി മിനുക്കിയ
പൂവൻ ചങ്ങാലി ചോദിച്ചു …
മഞ്ഞു വീഴുന്നു മാമരം കോച്ചുന്നു
നെഞ്ഞത്തെങ്ങാനും ചൂടുണ്ടോ …

അങ്ങേ കൊമ്പത്തെ പൊന്നില കൂട്ടിലെ
ചങ്ങാലിപ്പെണ്ണ് നാണിച്ചു …
പൊന്നിൻ താലി കിലുങ്ങുന്ന ശബ്ദത്തിൽ
ഒന്നാ കാമുകൻ ചോദിച്ചു …
അങ്ങേ കൊമ്പത്തെ പൊന്നില കൂട്ടിലെ
കെനെ കൂടി വിളികാമോ
വെട്ടം മങ്ങുന്നു സന്ധ്യ മയങ്ങുന്നു
മുട്ടിക്കൂടി ഇരുന്നോട്ടെ …

നീളന്‍ ഗര്‍ഭ കതിരുകള്‍ തിങ്ങിയ
നീലകാടുകള്‍ പൂമീട്ടി …
ചുളം കൊത്തിപതഞോഴുകും
കാട്ടുചോലകെന്തൊരു പുന്നാരം …
ചായചെപ്പും തുറന്നും കൊണ്ടെതിയ
സായം സന്ധക്ക് രോമാഞ്ചം …
ആറിന്‍ തീരത്തെ ആ മരകൊമ്പുകള്‍
ആകെ പുഞ്ചിരി പൂ കൊത്തി …
കൊക്കും ചാചിരുനോമന കണ്‍കളില്‍
സ്വര്‍ഗ്ഗ സ്വപ്നങ്ങള്‍ കാണുന്നു …
അങ്ങേ കൊമ്പത്തെ കാമുകി ജീവനില-
ഞാനുടൊരു രോമാഞ്ചം …
ചെന്നു കൂട്ടതിലോനിചിരിക്കുവാന്‍
ചെന്നു കാമുകന്നനേരം …
തമ്മില്‍ കൊക്കും ചിറക്കുമുരുംമി
തമ്മില്‍ സ്വപ്നങ്ങള്‍ കൈമാറി …
മുട്ടി ചേര്‍ന്ന് കരളില്‍ ഞരമ്പുകള്‍
പൊട്ടിച്ചങ്ങനെ മേവുമ്പോള്‍ …
ജീവന്‍,ജീവനില്‍ പൂക്കുമ്മാ രംഗങ്ങള്‍
ജീവിപിക്കുന്നു ചൈതന്യം …
കണ്ടു താഴത് നോക്കിനിന്നാ കവി
കണ്ണില്‍ തന്‍ കരള്‍ പൂവോടെ …
ആറിന്‍ തീരത്തെ സന്ധ്യതന്‍ മുന്തിരി-
ചാറില്‍ കല്പന നീന്തുമ്പോള്‍ …
ഏതോ ദിവ്യനുബൂതിയില്‍ ലങ്ങനെ-
ചേതോമണ്ഡപം മോകുമ്പോള്‍ …
നിന്നു നിശ്ചലം ആദിമഹാകവി
നിന്നു തപാസന്‍ വാല്മീകി …

മേലെ മാമല കൊമ്പിലെ പ്രേമയ്ക
ലീലാലോലിത സ്വപ്നങ്ങള്‍ …
ഒന്നായ് തമ്മിലലിഞ്ഞലിഞ്ഞാ-
ത്മാവിലൊന്നായങ്ങനെ താഴുമ്പോൾ
നിന്നൂ നിശ്ചലം വില്ലും കുലച്ചും കൊണ്ടന്നും
കാട്ടിലെ കാട്ടാളൻ !!!
വേട്ടകെതി വിശന്നുതളര്നായാല്‍
കാട്ടാബോനെയിതു ദൂരത്തില്‍ …
അബിന്‍ ഉന്നം പിഴച്ചില്ലമാമര-
കൊബതെകത്ത്‌ ചെന്നെത്തി

പച്ചപ്രാണനിൽ കൂരമ്പേറ്റൊരാ
കൊച്ചോമൽക്കിളീ വീണല്ലോ …
മണ്ണിൽ വീണു പിടയ്ക്കുകയാണത്
കണ്ണാ കൊമ്പിലുടക്കുന്നു …

ഞെട്ടിപ്പോയ് കവി ദിവ്യ ദിവ്യമാം അനുഭൂതി
തൊട്ടിലാട്ടിയ കരൾക്കൂമ്പിന്നു മുറിവേൽക്കേ
പൊന്നിണകിളികളിലോനിനെ
കൂരബെയ്തുകൊന്ന വേടനെ നോക്കി
അദേഹം ആജ്ഞാപിച്ചു …

”മാ നിഷാദ പ്രതിഷ്ഠാം ത്വമഗമ ശാശ്വതീസമാഃ
യത് ക്രൗഞ്ച മിഥുനാദേകമവധീഃ കാമമോഹിതം”

പ്രാണനില്‍ ശരമേറ്റ് പൈങ്കിളിയുടെ
മിഴി കോണിലെ ശോകത്തിന്റെ നീരുറവോപ്പും മുന്പേ
അബെയ്ത നിഷാദനോടരുതെന്നാഞ്ഞാപിക്കാന്‍
അങ്ങനെ ആദ്യത്തെ പ്രേമഗര്‍ജനം കേട്ടു
ഈ വിശ്വപ്രക്രിതിയെ പൂക്കൂടയാക്കി
പ്രേമഭാവനയുടെ കോണില്‍ തിരുകി
തമ്മില്‍ തമ്മില്‍ കരളും ചുണ്ടും ചേര്‍ത്ത്
സ്വപ്നമണ്ഡലമൊന്നില്‍ അരുളും കിളികളിലോന്ന്
വേര്‍പിരിഞ്ഞപോള്‍ വേദന വിങ്ങി കീറും
ആത്മാവില്‍ പ്രേമോഷ്മളാചേതനയമാര്തിയ
കാവ്യശില്പതിന്‍ നാദം ..
പ്രേമത്നെതിരായ നിര്‍ദയ വികാരത്തിന്‍ പ്രേരണകളെ
തട്ടിമാറ്റുവാനല്ലേ പൊങ്ങി ..
വേടന്റെ കൂരബുള്ള കയ്യിലും പിടയുന്ന
പേട പൈങ്കിള്ളിയുടെ നെഞ്ചിലും
തലോടുവാന്‍ കഴിഞ്ഞില്ല അന്നാദ്യത്തെ
പ്രേമഗായകനായ കവിക്കും
ദ്രോഹിപ്പോനെ ചെറുത്തു പാട്ടും പാടി
ദ്രോഹിപ്പോനെ ചെറുത്തു പാട്ടും പാടി

കേള്‍പ്പുനാം ചരിത്രത്തില്‍ സംസ്കാര ചരിത്രത്തിലാ
പെരുംപറയുടെ ഉഗ്രമാം ആനജ്ജാ ശബ്ദം
പാവമാമൊരു ഗ്രാമ പെണ്‍കിടാവിനെ
രാജ്യപാലകന്‍ വഞ്ചിച്ചൊരു രാഷ്ട്രിയ ചരിത്രത്തെ
കാലത്തിനു ഒരുനാളും മായ്കുവാന്‍ കഴിയാത്തൊരു
കാവ്യശില്പമായ് വാര്താ കാളിദാസനെ നോക്കു
ആ നെടും നാരായത്താല്‍ രാജനീതിയെ ചൂണ്ടി
മാനിഷാദകളെത്ര പാടിയിട്ടുണ്ടാം അങ്ങോര്‍
ആ നെടും നാരായത്താല്‍ രാജനീതിയെ ചൂണ്ടി
മാനിഷാദകളെത്ര പാടിയിട്ടുണ്ടാം അങ്ങോര്‍
തങ്ങളാലാവും പോലെ സ്നേഹത്തിന്‍
മാനവ സ്നേഹത്തിനായ്‌ അങ്കമാടിയ നാളില്‍
ചെറുത്തു ദ്രോഹിപോരേ
മാനിഷാദകളെത്ര മാനിഷാദകൾ പൊങ്ങി
മാനവസ്നേഹത്തിന്റെ മണിനാവുകൾ തോറും

കേരളത്തിലും ജനകോടിയെ സംസ്കാരത്തിന്റെ
ധീരനൂപുര നാദം കേള്പിച്ച കാവ്യത്മാകള്‍
മാനിഷാദകള്‍ പാടി മാനിഷാദകള്‍ പാടി
മര്‍ദകവര്‍ഗ്ഗത്തിന്റെ മാരക ശ്രമങ്ങളെ എതിരിട്ടില്ലേ
ദൈവവും ,വാളും ശ്രുതിസ്മൃതിയും വേദാന്തവും
കൈവശം നേടിപോന്ന സംസ്കാര പെരുമാകള്‍
മാനവ സ്നേഹത്തിന്റെ സിംഹഗര്‍ജ്ജനം കേട്ടു
മാനിഷാദയിലൂടെ കാലഘട്ടങ്ങള്‍ തോറും

ഞാനുമാ ശബ്ദമാണേറ്റു പാടുന്നത്
ഗാനങ്ങളിലൂണ്ടതിൻ കാൽ ചിലമ്പൊലി
പിന്നിട്ടു പോന്ന യുഗങ്ങളിൽ നിന്നതിൻ
ധന്യ സന്ദേശം ശ്രവിപ്പൂ ഞാനന്ന്വഹം
ചൂടുന്നു രോമാഞ്ചം ഈ വിശ്വമാകെ
ചൂടുന്നു രോമാഞ്ചം ഈ വിശ്വമാകെ ഞാൻ
പാടും മനുഷ്യാകഥാനുഗാനങ്ങളീൽ

നാടിന്‍ അഭിനവ സംസ്കാര ശൈലികള്‍ നേടി
ചരിത്രം തിരുത്തി പിടിക്കുവാന്‍
വേദനിക്കുന്ന ഹൃദയങ്ങളോന്നിച്ച്‌
വീഥികള്‍ തോറും വെളിച്ചം വിതയ്കവേ
ആ വെളിച്ചത്തില്‍ കിനാവുകള്‍കുളിലെ
ജീവിത സ്പന്ദങ്ങള്‍ ചുണ്ട് വിടര്‍തവേ
കാണുന്നു ഞാനതിന്‍ കുംബുകള്‍കുള്ളില്‍
കാണുന്നു ഞാനതിന്‍ കുംബുകള്‍കുള്ളില്‍
ഒരോണം വിടര്‍ന്നു വിടര്‍ന്നു വരുവതായ്‌
മണ്ണിനത്മാവ് കുളിര്‍ന്നു കുളിര്‍ന്നു അതില്‍നിന്ന്
ഉയിര്കൊള്‌ുമീ പുത്തന്‍ കുരുന്നുകള്‍
മണ്ണിനത്മാവ് കുളിര്‍ന്നു കുളിര്‍ന്നു അതില്‍നിന്ന്
ഉയിര്കൊള്‌ുമീ പുത്തന്‍ കുരുന്നുകള്‍
നുള്ളികളയാന്‍ വരുന്നവരോടെനികുള്ള താക്കിതിലുണ്ട്
ആ മാനിഷാദകള്‍

”സ്നേഹിക്കയില്ല ഞാൻ നോവുമാത്മാവിനെ
സ്നേഹിച്ചിടാത്തൊരു തത്വ ശാസ്ത്രത്തെയും.”