(PDF) TRANS-DECONSTRUCTION : THEORY ON MONISM

TRANS-DECONSTRUCTION TRANS-DECONSTRUCTION TRANS-DECONSTRUCTION

THEORY ON MONISMTHEORY ON MONISMTHEORY ON MONISM

PRAMOD AMBADASRAO PAWAR

Nyaa Publishers

Text is the body, the centre is the mind and the textual super-

consciousness is the soul, the truth or singularity of all the discourses

in human sciences. The body has a soul and the intellect is the critic.

There is a spiritual mingling of the mind and the soul to have a

spiritual communion with God. In a critical sense, there should be

a mingling of the centre and the text to reach the transcendental

signiﬁ ed. The reader is a human being and the entire multiple or plural

circulatory meanings are illusions prior to the spiritual communion

with the absolute truth. Despite all the theoretical diﬀ erences between

structuralism and post-structuralism, my newly coined term Trans-

deconstruction arrests your attention for the reemergence of Monism.

Post-structuralism is nothing but a continuation of structuralism

in guise of rebellion against the notion of structuralism. The focus

of the theory is primarily on a meaning rather meanings for all the

discourses, that is singularity of the discourse amidst the labyrinth of

multiplicity or plurality of meanings.

Dr. Pramod Ambadasrao Pawar is an Assistant

Professor of English, Research Guide and Head

of the Department of English, Sant Dnyaneshwar

Mahavidyalaya, Soegaon; Dist. Aurangabad MS,

aﬃ liated to Dr. Babasaheb Ambedkar Marathwada

University, Aurangabad, Maharashtra State, India. He is

the Director of Internal Quality Assurance Cell (IQAC)

of the institution. In addition, he is the Editor-in-Chief

of Epitome : International Journal of Multidisciplinary Research

(ISSN:2395-6968). A poet, writer and critic, he has presented

numerous papers in various national and international seminars in

India and abroad in country like Maldives. He has been invited as a

guest faculty twice in Ramanujan College, University of Delhi, India.

He has also been invited to deliver lectures on language, literature,

Critical Theory in various colleges and universities in India and

abroad. He has written ten books to his credit and edited more than

twenty ﬁ ve books.

ISBN: 978 - 9 9 5 6 - 4 5 4 -7 6 - 1

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7

8 9 9 5

6 4 5 4 7 6 1

Cover design: Nyaa & Partners - Cameroon

i

TRANS-DECONSTRUCTION

THEORY ON MONISM

ii

iii

Dr. Pramod Ambadasrao Pawar

TRANS-DECONSTRUCTION

THEORY ON MONISM

Nyaa Publishers

Yaounde

iv

Published in Cameroon by

NYAA PUBLISHERS

P.O. Box 1467- Yaounde

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Assistant Professor & Head, Dept. of English,

Sant Dnyaneshwar Mahavidyalaya, Soegaon,

Dist. Aurangabad(MS), India

First published, 2021

transmied in any form: electronic, electrostac, magnec tape, mechanical, photocopying,

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v

PREFACE

I fundamentally believe in the ultimate redemption of all the human

souls in the universe from the cyclic pattern of birth and death. Human

being is the only life through which the nal redemption of all the

souls is conceivable. The plural meaning is a symbolic manifestation

of a singular text within and without. A meaning begets meanings,

meanings lead to further interpretations and interpretations demand

much more interpretations. In this manner, a chain of signs is formed

which demonstrates only one signied, the Truth, the Absolute. Life is

a text. It spreads its octopus like tentacles all over the universe through

dierent ideologies at dierent times. The varied religious inclinations,

dierent opinions about the existence of individuals, God and Nature will

ultimately take us to the only one being for all the entities. Who Am I?

The amalgamation of individuals, God and Nature will let you know the

crux of life. It is a spiritual union of the soul with the super-consciousness

which can lead us to attain Samadhi, a deep meditation of the self with

the supreme soul.

Trans-deconstruction is a critical literary theory about the centered,

stable, singular meaning-oriented reading practice beyond the theories

of interpretation and analysis of the text. It makes us think about the

word, text and meanings beyond the realms of theories. Oneness

begets multiplicity or plurality in the interpretations of the text wherein

ambiguity is the stubborn nature of language without any signication.

All the signs lead to only one signied where all the meanings reside

into the ultimate Truth, Absolutism or the nalization of the text. For

vi

instance : A text is like a pendulum. It is xed in one place while rotating

immovably shading dierent meanings. As it comes to its prior position,

it is manifested as one with multiple imaginary shades or threads of

interpretations. Its centre is like a text, often xed but functional. Trans-

deconstruction believes in the existence of only one Supreme Being. It is

a rational-cum-spiritual theory on Monism, based on oneness of all the

signs and beings in this universe. This is the cessation of an incessant

chain of signication. It is beyond the interpretations laid down by the

deconstructive reading of the text. It denies the existence of duality of

meanings in the text, such as between God and the world, presence and

absence and darkness and light. There exists only a single thing, the

Universe which is arbitrarily divided into many things. A multiplicity of

existing things can be interpreted in terms of a single reality.

This book is about Trans-deconstruction, Theory on Monism that brings

out the notion of stability, singularity, xed centre, transcendental signied,

absolute meaning and truth and reduces all stereotyped phenomena of

interpretative work of the critic, multiplicity and the non-centered text.

vii

ACKNOWLEDGEMENTS

Thanks a million to Nyaa Publishers, for the acceptance of my book for

publication. I specially thank Hon. Shri. Rangnath Kale, the President

and Hon. Shri. Prakashdada Kale, the Secretary, Ajintha Education

Society, Aurangabad for their constant motivation.

I also thank my dear parents, my better half, teachers and readers for their

moral support and supervision.

viii

Dedicated to,

The Most Charming Daughter &

Beloved Son

Aashna & Parth

ix

Content

Sr.

No.

Chapters Content Page Nos.

1. CHAPTER I

TRANS-DECONSTRUCTION

1-38

2. CHAPTER II TRANSCENDENTALISM 39-55

3. CHAPTER III WORD AND THE WORLD 56-70

4. CHAPTER IV TEXT WITHIN AND

WITHOUT

71-81

5. CHAPTER V READING FOR THE

MEANING : ONLY ONE

SIGNIFIED FOR ALL THE

DISCOURSES

82-85

1

TRANS-DECONSTRUCTION

THEORY ON MONISM

I

Text is the body, the centre is the mind and the textual super-consciousness

is the soul, the truth or singularity of all the discourses in human sciences.

The body has a soul and the intellect is the critic. There is a spiritual

mingling of the mind and the soul to have a spiritual communion with

God. In a critical sense, there should be a mingling of the centre and the

text to reach the transcendental signied. The reader is a human being

and the entire multiple or plural circulatory meanings are illusions prior

to the spiritual communion with the absolute truth.

Despite all the theoretical dierences between structuralism and post-

structuralism, my newly coined term Trans-deconstruction arrests your

attention for the reemergence of Monism. Post-structuralism is nothing

but a continuation of structuralism in guise of rebellion against the notion

of structuralism. The focus of the theory is primarily on a meaning rather

meanings for all the discourses, that is singularity of the discourse amidst

the labyrinth of multiplicity or plurality of meanings. Language as a system

is often challenged and further demands debated interpretations in the

discipline of singularity of meanings which is ultimately embedded into

the text within and without. The linguistic system is trans-deconstructed

wherein language seems to be in great suspicion to retain its oneness

of meanings while the reader gets drenched in the shower of meanings

ingrained into the text. Language is a manifestation of the world through

2

words. Word is the prime utterance of uniformity which is generated into

the universe spreading like its octopus like tentacles all over the text.

Is there any centre in the text? Of course, it is in the text. In addition,

the centre in the text is always xed and operational in creating various

shades of meanings within and without the text. All the meanings nally

reach onto the signied, the Absolute, the Truth. Trans-deconstruction

is like a seed bearing its sweet fruits hanging all over the branches of

the tree. All the diverse discourses in every discipline of knowledge

head towards profundity and in-depth analysis of a singular mother

discourse. Even the world is full of uncertainties in the interpretation of

meanings in the text; the nal meaning is xed, stable and productive.

There is a language beyond linguistic structure which needs to be trans-

deconstructed. Word, Text and a Meaning / Meanings have been the

essence of literary theory and practice. All that is moving is stable and all

that is stable is moving. This is something like an unmoved mover, which

rotates round its own axis. The multiplicity of meanings is like a wheel

rotating all around the centre in a rhythmic pattern. By and large, all

the discourses uniquely merge into one meaning. The singular meaning

is like Newton’s gravitational force within the earth that takes back the

stone thrown high in the sky or the apple falls down instead of going up

– all is due to xed, stable and operational gravitational magnetic force

in the earth. In this story, Newton just thinks over the whole process of

falling apple on the ground with a conclusion what trans-deconstruction

makes you do so. The dichotomy between the centre and the margin is

a symbolic manifestation of uniformity, singularity and uniqueness. To

sum up, a centered-universe needs to be decentered. Deconstruction

3

begets trans-deconstruction when a reader is haunted by his endless

search for one meaning in the crowd of the multiplicity of meanings.

The binary oppositions like presence-absence, light-darkness, day-night,

hen-eggs, and seed-tree are all merged into the Absolute, the Truth where

no entity is privileged over another. All rests in silence! There are major

distinctions between structuralism and post-structuralism. Language

is a system of communication. It is a stimulus response between the

speaker and listener. This is simply a process of coding decoded words

and decoding coded words. There is a language of intuitive perception

beyond the language of senses which can be termed as a Trans-language.

Structuralism is a product of Linguistics which disciplines a scientic

study of language. In this context, knowledge is bifurcated as objective

knowledge and subjective knowledge. It will be exaggerations if one says

that he or she reach trustworthy conclusions regarding the interpretations

of word and the world. The mere collection of data, observations and

logical interpretations are not enough to measure the absolutism in the

text. The text thus needs to be trans-deconstructed to reach the signied.

Post-structuralism is a product of philosophy where the ceaseless chain

of interpretations demands further signs of interpretations. However, no

interpretation dares to claim for a stable, statistic and nalized meaning

of the discourses. This philosophy needs to be trans-deconstructed to

uproot the roots of plurality/multiplicity in the interpretation of all the

discourses. Knowledge has never been postponed; in fact, it is a web of

linguistic complexities inherent in the text. No facts form the originality

but only interpretations. The text is full of ambiguities, paradoxes and

unconscious by nature. The reader unconsciously trans-deconstructs

4

the text within and without. Philosophy is an organized study to

achieve knowledge about the universe. It interrogates the theoretical

assumptions in a skeptical mode for the existed and non-existed things

what they really are. What I know is Science and what I do not know

is philosophy. The uncertainty, irony, ambiguity, paradox and extreme

human reasoning make many questions of interpretations unsolved in

the text. Structuralism is valid, scientic, rational and particularized in

the study of the text whereas post-structuralism becomes skeptical by

temperament, emotive, illogical and mostly generalized on account

of embedded words within the text with the unproven facts aiming at

the Truth in all its singularity. Thus, a study of trans-deconstruction

is essential to prove the unspoken and recurrent facts in the universe

by taking us to the unresolved issues of deconstruction, that is, trans-

deconstruction. The text is always unconscious ingrained with the

notions of plurality underlining singularity in all the discourses of human

sciences. Trans-deconstruction deals with enigmatical, etymological and

transcendental singular meaning of all the human discourses. The world

needs to be trans-deconstructed through Word in a language. The ultimate

aim of all the human discourses is to know the unknown. The world

is full of uncertainties, ambiguities, irrationalities wherein no human

discourse seems to be destined to deeper understanding of absolutism

and existentialism. The text needs to be trans-constructed in a ubiquitous

manner by all the critics to reach up to the ceaseless chain of all the signs

moving randomly without any signication ultimately head towards the

Absolutism and merge into the Truth. All the discourses are in pursuit

of reality, but it is dicult to fathom reality by means textual analysis,

5

interpretations, experimentations, observations, relativism, individual

perceptions and human senses. This is to be fathomed through the

internalized experience of the self through the innate powers of intuition

within. The externalized reality without is the same within. Therefore,

within and without has no dierentiation. Without any dierentiation,

no debate is prolonged to know the xed centre in a text. The world

is constructed through language, but can we have any access to the

language to the reality through the linguistic formulation held in the text?

Are we satised with whatever the linguistics expressions are given to us

by God in order to understand reality? How do we really need intuitive

powers to understand the reality? The oneness of all the meanings for

all the discourses makes us directionless. In understanding the true

essence of the text, everybody wants to know the facts which are later

analyzed, debated and augmented because something lies beyond human

comprehensibility. Why is the language used to ascertain the general

function of language? Is it to make us think and perceive what is to be

embedded in the text or remain systematized to nd ourselves in one

situation where the sense of orderliness becomes the systematic way of

language, independently existed without ending in a asco?

It is important to us to understand exactly where the reality lies. Is it in

the text or outside the text? This is the crux of the matter to know the

reality within and without. Most of the times, the reality becomes textual,

does it lie within or somewhere else? This seems to be quite frightening

in a techno-digital world today. The possibilities of language demand the

accessibility of ideas. That is of language and the extension of knowledge

is beyond human perception, comprehensibility and cognition. Language

6

is made of the signs. Signs are only symbols embedded with meanings.

These signs are simply images with a general sense of objects. These

objects are the verbal images in its perception and one can nd the

free ow of these images in the text and outside the text. To enrich the

reality, the centre of a text is slippery. But, it is found nowhere. Every

time, the meaning is either being postponed or stabilized. It’s awesome

to distinguish the dierences of meanings from the original. This is the

reason why the reader is on horns of dilemma due to the slippery nature

of meanings. It is constantly getting slipped and speedy in interpretations

of the text. This unpredictability and incomprehensibility of the textual

reality marks vulnerability of all the textual images imbedded into the

signs. The meaning is stationary once it reaches its absolutism where it is

singular in the midst of plurality, multiplicity and incessant signication

within the text. Here is the example of the seed and the owering plant

to uphold singularity in the text. The owering plant demonstrates the

abundance of meanings in its scattered branches of meanings. So, all

these branches oer the seeds in fruits which get unied and merged

into the seed the meaning. The singular meaning is egged in the seed

which further begets meanings. A plant with multiple branches bearing

fruits is seedy again. A single seed in the fruit begets many meanings

ending into the abundance of seeds. One can give another example that

is of a chemical bond of H2O which means water. It means there are two

molecules of hydrogen and one molecule of oxygen and then there is the

formation of water. In this context, one can state that the two molecules

of hydrogen are unied into one and oxygen gets merged into hydrogen.

Finally, there is the formation of H2O with a chemical reaction, that is,

7

water. In Chemistry, there are many dierent bonds. They are nothing but

the emergence of divergence of bonds strengthened from a single point of

energy. All these bonds rotate around its axis. Despite their dierences,

all chemical bonds unite themselves into oneness in the formation of a

new structure. One can give another example, that is, in Physics; there is

a simple experiment that one can still remember about pendulum. There

is a single point of moving pendulum like the centre in a text. There is the

centre in a text around its axis. All the meanings rotate like a pendulum

in a text without signication. If we keep moving the pendulum from one

side to another, it goes in a linear motion in a systematic way. It reaches

up to the point in which it cannot return back to its original state again.

It then gets rotated in this way till all the oscillations pave way to the

multiplicity/ plurality of meanings. All these meanings nally get into

one meaning, that is, the absolute meaning, the truth. The crux of the

matter is that the centre in a text is xed and functional.

The textbook is made up of signs which have a systematic grammatical

structure with a complete sense of meanings. This linguistic notion leads

to the unique structure within the text generating multiplicity of the

meanings. The interaction of the meanings generated by words within

cannot be guaranteed unless it reaches unto a certain point where the

complete meaning is preserved and the meaning becomes non-referential

and non-contextual. The relativity is a great hindrance in the interpretation

of the text. No knowledge is relative unless it is thoroughly received.

Up to some extent, the meaning is a product of dierence, relative in

the context from person to person. The same object means dierently

8

to dierent words in the context. The words are interdependent and

interconnected. The meaning has to be understood on the basis of the

combination of other words. The absence of one word is the presence

of another word and presence of the one word refers to the absence of

another. The bizarre dichotomy and extreme polarization of meanings

is the essence of the interpretation of words in a text. It’s very dicult

to understand the presence without understanding the absence. It’s

dicult to know the day time without the conception of night. Even it’s

dicult to sense good without understanding evil. The level of meanings

is understood on the basis of history, etymology and concept of a text.

The senses generate meanings, but no meaning is ultimate till it demands

further interpretations ceaselessly in the continuous chain of meanings.

The weighing process of signication and ctional debate in the text makes

one misinterpret the text. No presence is understood without absence in

this context. The dierent layer of interpretation with the literal sense is

the prime concern in its philosophical and literary interpretation of the

text. Supercially, meanings have integrity of meanings in the linguistic

formulations held in the text. They do not generate the meanings in a

real sense. If generated, all is ctional till it reaches the Absolute, the

Truth. Yes, it generates meanings in a post-structural perspective.

Structuralism unmasks the meaning in a text whereas the text masks the

structure in a post-structural sense. The meaning is being asked by the

structure because everything is being structured and analyzed in a logical

interpretation. The categorical distinction is inherent in the text and this

categorization problematizes the true comprehensibility of the objects.

The word formation is the root cause of multiplicity in the text in a

9

linguistic way. The structure thus generates ideas beyond ideas struggling

to cope with the plural meanings. Post-structuralism is the most basic

way of understanding the true essence of the text despite all multiplicity

of meanings. The meaning is circulatory is not the ultimate solution of

any textual analysis in the interpretation of the text. There should be

the concrete ndings of any textual analysis where the meanings got

codied in signs and tangible in the text. The meaning is a product of

a continual chain of signs leading to nal signication within the text.

The ultimate meaning is unpredictable and invalid in its fullest sense in

a post-structural world. No meaning is determined without the context,

but there may be many ways out of the context to know the meaning.

The meaning is an inherent portion of the text which is often ultimate

and stable after long debated discourses in the human sciences. All the

discourses nally rest in a motionless way in this context wherein the

reason is questioned and the intellectual ability of critics is dishonored

and distrusted. In fact, all the human beings are independent entities. Text

is a product of human understanding and experience. There is a clear-cut

deeper understanding of the essence of things by every individual. The

text is endless, based on the meanings generated in the context. All the

meanings nally lead to the singular meaning. This skepticism challenges

the intellectuals across the world. The intellectuality is broken into pieces

once the Western civilization demands for the further interpretations. The

emergence of post-structuralism is found in France in the late 1960s. It’s

crucial to us for exactly understanding the paradigm shift in the structural

to the post-structural point of view. The dierence between them plays

a crucial role in the interpretation of text despite all eorts is made by

10

critics. The question of meaning has not yet been resolved and satised

us in its real interpretation and analysis of the text. Every critic is an

individual who expresses his old ideas about the text. It doesn’t mean

that the text never demonstrates the status of the nality in meanings.

Is there any nality of meanings in the text? It has been simply stated

that the author is dead is not the solution of the problem. In fact, the

close study of a text, its understanding through the structural and post-

structural mode is not enough and nalized. In a simple way, it requires

peeping into the absenteeism, the nal meaning is o. All the meanings

are necessary to nalize the meaning. Do all the meanings in the text

demand further interpretations? The text is not complete; meaning of the

text is merely a compilation of coded recollected signs on the page. A

page is the text. By and large, the author is studied by the critic, the

critic is sensed by the reader and the reader is interpreted by the text. The

text is further embedded with the interrelated meanings by the author.

The author has engrained with multiple images within the text. The

text is incomplete to the fullest sense of absolutism. It demands for the

context for the completion of meaning. No text is perfect in itself. It is a

scrupulous question, why does the text mistrust the absence of the centre

within it? The meaning is found within or without the text. How can one

trust and relay much more on all the questions of circulatory meanings

in the text ending in a asco? The heated debate on the text is not

paramount at all the times sensing the centre within it. The methodology

of reaching the centre decenters the text and throws us in the labyrinth of

uncertainties and ambiguity. The linguistic system necessitates us for the

textual analysis to channelize the hidden meaning rapport within the text.

11

Do you really understand the text once you fathom the science behind

things? Do we really understand the essence of the text once we get the

science behind it? Is it really necessary to comprehend the center in the

text, embedded by the writer in the text? All these questions are relative

to one and all. Belief and science are the two sides of rationality to screen

the essence of objects. Belief is thought to be irrational whereas science

is a disciplined scientic approach for the interpretation of things. There

are some notions unique ideas for interpretations, for example, intuition.

It’s very dicult to dene what intuition is, how it functions. Nobody

has ever understood where it lies and how it monitors the system. Its

reference is with the biological system in the human body. Man hardly

knows about the interrelated functioning of all the entities in the body. The

body has emotions, air, mind, intuition, soul within it, but none of these

are present if the body is detected. The absence of all these things marks

their presence. In a sense, the body is the text and soul is the meaning.

The text is full of ambiguities inherent in the text, beyond denition,

interpretation and analysis. Can anybody conrm that the ideas which

are beyond human understanding are disbelief and wrong in conception?

Can we assume that the science behind all sciences is illogical? Do

we agree with the notion that things which are unknown to the human

mind are not trustworthy and genuine? The human mind can dier the

meaning linguistically, but not a philosopher and a transcendentalist.

The mind is equipped with restrained, constrained and stereotyped

notions of life. The text is full of the meanings without clearing what the

text says about itself. There is a method behind the theoretical approach

of a critic that every discourse denes the precise position of human

12

mind and natural demarcation of human reach to know the signied. It

doesn’t mean that there is no signied at all! Yes, the signied which

is understood experientially cannot be experimented. For instance : in

music, the harmony infatuates us spiritually and the rapture is felt within

experientially, not experimentally. To analyze and interpret the text, what

the text means to itself is a case of introspective comprehensibility where

the words can justify the exact interpretation of the text unlike music.

Similarly, there are many objects in the nature, for example, air as the

natural element can be felt, but not expressed in words. The emotions

and feelings in the body, shifting nature of mind can only be experienced,

but not experimented. This is what I mean through transcendentalism

and trans-deconstruction that there are many views beyond human

comprehensibility. Can we call them invalid, fake and non-scientic?

In fact, the true essence of the truth carries the absolute meaning of all

meanings for all the discourses. The discourses we are talking about lead

to heated debates again as it makes us peep into the unresolved issues

of the text and meanings. No immaterial thing can be material unless it

is proven. The author is dead, how can we say the author is dead? What

makes us study a critique of the text from the authorial point of view?

To study the meaning closely is to get into the real essence of the text.

This is absolutely not a justied way of the interpretation of the text. To

study generated meanings in the absence of another is not the concrete

interpretation of a text. The interpretation incorporated with almost all

the shades of meanings are recurrently interrogated with dierences. The

demarcation about the subjective and objective analysis of the text is still

questioned. No text is subjectively analyzed till the objectivity becomes

13

an inherent part of textual interpretation. Therefore, the text can never

be studied in a biased and prejudiced way. Many critics turn to post-

structuralism from structuralism at the end of the study because they

started thinking again and again for the nalization of meanings. The

meaning in a text functions like the circulatory axis of the wheel merging

into the centre. The meaning is nowhere but a moving body of the text

and it moves with the wings of plurality without the signication in a

wheel for the signied.

There is the death of the author because the text is in the hand of the

reader. The biographical sketch of the author is no more existed in the

text. Does it mean that the authorial meaning is completely absent from

the text? How can we say that his absence makes the text study in-depth?

The analysis of the literary text is independent in isolation. It’s true that

the focus of the study is made by keeping the author away from the

written text. But, making the author dead is not enough to avert his

presence in the text. His views are codied in objectivity in guise of

subjectivity in the text. Every reader is pleased to be in pursuit of

understanding what text is all about. Is there any absolute meaning for

what was written by the author in the text? The answer is a big no. His

work is not a product of intention, biography and history. His literary

experience which is subjective by nature is internalized with the essence

of the text. The text is independent in carrying its own meanings. In fact,

there should not be any restriction upon the text because the text is not

always free from all prejudices and biased meanings within the text. The

text is always independent, enigmatical and magical in nature. This

ubiquitous note of the text makes the readers study in isolation for the

14

sake of upholding singularity for all the meanings in all the discourses.

The text is free from all the restraints and external forces of pressurization.

The death of author means the birth of reader. The meaning is nothing,

but futile in nature due to its dependence and interrelatedness. The author

and reader stand poles apart in the interpretation of meanings in the text.

The text is an artifact; it is neither of the authors not the readers. One can

reach the reconstruction of the meaning emerged from the text. In the

reading, the death of the author signies that the author is no more in the

text. Is it really worth-considerable to talk and assume about the death of

the author in the interpretation of the text? The meanings have never been

stationery in the text. Text is often plural and multiple in meanings. There

is, of course, a free play of meanings. Such endless free play of meanings

demonstrates the textual vulnerability to reach the signied. Although

deconstruction is not all about the abandonment of all restraints, it is in

fact the disciplined identication for the sources of textual power. It is a

systematic dismantling of the sources of textual power. These days,

almost all the critics are desirous to achieve the intellectual event to be

discussed and debated at length. It is a disastrous norm about decentering

of ideas. It is concerned about decentering of the intellectual universe.

But before that the centre was acceptable and the existence of a centre in

almost all the things was taken into consideration for the interpretation.

However, deconstruction comes into the existence as a theory and the

centre gets decentered. Man is at the centre of the universe because he

thinks much. Most of the times, the intellectual perspectives, social

behavior and architecture have centers. Whenever I think of the centre in

the text, I think of the presence of author as marginalized and oppressed.

15

The relativity in textual interpretation thus perishes the notion of time

and space as xed and central absolutes. There are again the intellectual

rulers for an artistic regulation of the textual powers. The harmony in

music, the chronological sequence in narrative representation of visual

world has been discarded in the interpretation of the text. It’s interesting

to know whether the centre in a text is xed or not. There has been a great

debate on this issue to ascertain the presence of the centre in a text or not.

Presenting the literary theory of trans-deconstruction, I claim that the text

has the centre around which the meaning rotates like a pendulum sharing

dierent shades of multiple meanings. Finally, they are tied up to only

one point, that is, a singular point for all the discourses as a scientist does

in the practical experimentation in Physics. The debates and ceaseless

argumentation and discussions mistrust the text. This is interesting to

know the fact that the text has a centre and it can be understood once the

textual super-consciousness meets with the absolute on the xed point.

This can be claried on the basis of a very common example that all the

human beings have. Here I think how the dierent religions worship the

same absolute, the invisible power. In this context, one can state that

there is the unity in all its diversity. The unity is nothing but a symbolic

manifestation of the unication of all the diverse religious spiritual

contemplations. Finally, all the diversied approaches of discourses in

human sciences rest into ultimate oneness. The centre in a text is like the

presence of God in the body. God symbolizes generation, operation and

destruction of the entire universe. To know the centre in the text is like

the spiritual union of the conscious and unconscious mind of a man

merging nally into the super-consciousness state of absolutism. It thus

16

means that there is a spiritual union of the mind, the body and the soul

with the super-consciousness. In this context, I simply mean that the text

has a centre, a xed point from which all these shades of meanings are

generated. The entire text with nuisance rests into utter silence in the end.

It is something like how dierent rivers struggle to rest into the ocean.

Despite the clarication, such examples are hardly taken into consideration.

The linguistic analysis, textual interpretations search for the centre in the

text persistently. Such considerations are valid, authentic and trans-

deconstructive in nature. The theory of trans-deconstruction relates to the

notion of textual super-consciousness engrained with meanings where

the text is in its subconscious state aspiring for its textual union with the

centre. The critic raises the textual super-consciousness in order to fathom

absolutism, the truth of all the discourses. The multiplicity of meaning is

something like the dierent shades of colours perceived in a rainbow. It

looks beautiful from a specic distance and remains uniformed. But still,

there is uniformity in all its diversity. We live in the centered universe

where the relative centre in a text makes all the dierences to the critics.

It leads us to the diversied and intuitive approach to fathom the reality

inherent in the text. However, no reality is diversied in totality. All the

realities get unied into one entity at last unless it is assumed that reality

is a not relative term diering from person to person. Such relativity

about the reality cannot be understood unless the human experience and

experiment are unied into oneness in order to fandom the singularity of

the text. One thing is very conspicuous that every text is structured,

ordered and centered. However, the structure becomes logical and

scientic once it gets a scientic base on which centered ideas of all

17

diversity are unied for singularity. The center in a text is xed but

functional. The center is trans-deconstructed hierarchically in the unique

structure of the text in which there is no discrimination and dierences

for the generated meanings. The light and darkness, for instance, are the

same, but the binary opposition is made them distinctive and diverse in a

post-structural point of view in the interpretation of the text. To be precise,

the same distinction is trans-deconstructed and demonstrative as a single,

centered, stable and unied entity for the interpretation of the text. Such

a uniformed approach with the authorial point of view is justied to

ascertain a centre in the text. Trans-deconstruction analyses decentered

approach to reach absolutism, an inherent part of all the discourses. All

these discourses, discussions, debates head us nally towards singularity

of the text. One becomes directionless in understanding the centre in a

text. We are removed from the textual reality and the reality is not the

formation of relativity. Such reality should not be understood in parts, but

it should be understood in wholeness. A free ow of ideas in the text is a

symbolic manifestation of unied approach to textual super-consciousness.

Human mind is not able to understand the things beyond his intellectual

sphere, therefore whatever he does not understand is not written in the

text. The search is in vain for the absences in the text which are not yet

understood by human beings. The centre in the text is like a centre in the

human body. Like the centre in the text, the centre in the body exists in

an invisible lotus form, in which someone dwells, that is, the Soul, the

truth, beauty. We believe in such concepts or not, that is again the theory

of relativity and the reality is not relative in a sense. It is dierent from

person to person. All experiences are relative and distinctive from the

18

post-structural point of view for the objects we see, perceive and sense.

There is a very famous story about the elephant and four blind men

sensing the same object dierently. The story is the best example of

relative reality. The partial reality cannot be whole or vice versa. The

blind men diversely interpret the elephant as the same object based on

their sensing, physical touch of hands to the same object. They simply

understand and explain what they have experienced through touch. Even

the experience varies for the same object can be trans-deconstructed in

terms of understanding the whole truth of four blind men that the relative

reality is fragmented in four parts. All these parts can be unied to sense

the same object as the whole in trans-deconstruction. On the whole, this

experience is considered to be partially valid for the wholeness of the

four parts dispersed relatively. If you combine all the parts and put them

together, the entire reality can be sensed again. It becomes a relative

aspect of the perception but the perception of reality is not relative in

terms of absolutism. The perception of reality is unconsciously analyzed,

textually debated and verbally misinterpreted. One can attain complete

immersion of the mind with the word in the text to reach the central idea

embedded in the text. The author is dead or alive is the thought of

relativism. How can one make the author dead in the interpretation of the

text? And what dierence it makes to declare him dead for the

interpretation of the text. It’s true that text should be objectively studied

rather than subjectively. But, the subjectivity in the textual analysis

cannot be removed by simply declaring the author is dead. The author

has retained his presence in every word of the text written and uprooting

the author from the text is injustice in the interpretation of the text. The

19

deeply rooted base of the text is emerged from the supreme power. You

believe it or not! And from which the multiplicity of the meanings are

generated from one seed of stable singularity in meaning for all the entire

discourses in the human sciences. The centre of the text has not yet been

erased from the trans-deconstructive point of view. Trans-deconstruction

can be understood by visualizing a picture of the seed grown up in

multiple fruits. The presence of the author simply does matter in the

interpretation of the text to know much more about textual super-

consciousness embedded into the text. The text means images that cannot

be ignored. His biographical sketch marks his unconscious presence into

the text that can help a critic in assimilating the desired centre of the text.

Is the author not subconsciously reected and engrained his views into

the text? And this sub-consciousness helps to attain super-consciousness

of the text. All the texts where the centre can easily be had are ubiquitous.

The demise of the author is not the absence of the author from the text.

The author is still alive in the text either subjectively or objectively. His

either presence or absence does matter in the interpretation of the text.

Super-consciously, every reading trans-deconstructs the text for a stable

singularity central meaning inherent in the text. It means that every text

underlines textual super-consciousness. The author is unconsciously

present in the text despite critic’s ceaseless interpretations without any

guaranteed facts. The text has guaranteed facts from which the meaning

is generated. The textual interpretations are made by critics in moderation.

There is no demarcation for the textual super-consciousness in trans-

deconstruction to ascertain the xed centre in the text for generating the

multiplicity of meanings. Along with the demand for the intellectual

20

conformity, the limited reach of textual interpretation hardly takes a stew.

The validation of the interpretation peeps into mostly neglected

subconscious portion of the text. It becomes dicult for us to prove

absences in the presence of the text. Trans-deconstruction is the critical

reading of the textual super-consciousness in-built in the text. The text

demands no further interpretations as the center underlines its singularity,

stability and uniformity in the process of interpretations. Trans-

deconstruction is not merely a philosophical or transcendental analysis of

the text, but a ubiquitous analysis of the textual super-consciousness

undermining the multiplicity and open-endedness of the text. Its reading

process is like breathing in what the text is truly said. It is the critical

reading against the text itself along with deeper consideration of textual

conscious, unconscious and super-conscious nature centering on the

singularity for all the diversied discourses at the end. On the whole, its

process of reading wears the crown of the centre which is often xed and

functional after every analysis of the text. The centre in the text is always

identied and remains justied forever for every reader. Trans-

deconstruction is not a simple reconstruction of the deconstructive

readings, but a major focus on the singularity of textual super-

consciousness in-built in the text for all the discourses in human sciences.

In this theory, the binary opposition never makes the dierence of

privileged and sub-ordinate meanings and postpones them. In fact, all the

discourses are uniformly settled down with the justied conclusions

made by the eminent critics of the text.

Trans-deconstruction is mostly used as a reading practice of literary

works in which the text is ultimately justied and singularity of the text

21

is assessed from diverse critical point of view. The centre in the text then

gets transferred to the analysis for the ultimate conclusion of the text.

Any construction of the text has never been the object to the practice of

reading. In fact, the central unied artistic literary product is not

fragmented, dismantled and divided for the free play of meanings within

the text. After this free play, the nality of the meaning presented as the

conclusion is never asked for further interpretations. The reach of the

absolutes and the identication of the centre should be properly made in

analysis from the critic’s point of view. If the reading is properly made,

all the binary opposition held in the text seemed to be binary or dual in

nature. However they are not binary or dual, but the text is observed to be

one, unied. There is a ubiquitous quality of the text having the centre

xed and functional. The reality gets embedded into the text which has

to be understood in its context and references. It is outside of the essence

of the text where the authorial nomination is unconsciously felt in the

text. Even it is not the part of critical analysis, the author is not dead. He

is still alive in the text in guise of centre or interpretations. Through his

experience and sensory perceptions, he ingrains ideas into the text. There

is something outside the text. Most importantly, we deal with the text on

the contextual, biased and prejudiced mode for the interpretation of the

text. We make continuous references to sum up and mean the text with

reality. The centre of the text despite all the multiplicity/plurality in

meanings points out the singularity of the text for all the discourses. All

the reality is not linguistically formulated. Sometimes, it is essential to

read between the lines for the absolute interpretations. The binary

oppositions pose the problems of diversity in the interpretation of text. To

22

sum up, it is dicult for the writer to know the real world and therefore

the text is nothing but the reection of what the writer encoded in the

text. If the real world is not with the author, how can it be then reected

in the text? I am very little in the real world without linguistics and

grammar. The questions please the text and underline the best method for

the interpretation of text. It is clearly stated that any text can be wholly

understood once the centre in the text is comprehended from a critic’s

point of view. Where exactly can anyone nd out the real world? It is

assumed that the real world is not linguistically formulated. It lies beyond

the language. A critic is in pursuit of gaining the complete knowledge, a

detailed knowledge of the text. It is found to be failed even through the

extensive reading of the text applying many methods. A critic is not

satised with text because he is on the horns of dilemma and puts himself

into the labyrinth of circulatory meanings without any signication. He is

in a chaotic state like the astronaut which has lost himself in Einstein’s

space forever. Hence, a critic is lost amidst the continual chain of signs,

signiers, and the uncertain signied. What is the perfect method for

interpreting the text? The absolute signied in the text is unknown to

many scholars, academicians and critics. Although there is much debate

over this, still the problem has not yet been solved. The language needs

supplements, replacement as an additional assistance for the completion

of the meaning. The reality in parts never forms the complete truth.

Language and reality stand poles apart in the interpretation of the text.

Language is not the means to know the reality in the text, but reality does

exist in the text. It is relative and partially known to the text, but not as a

whole. The partial implication of the language to detect the reality in the

23

text is highly debatable. On the other hand, the text needs to know its own

digestive system to know the signied and the centre. The reality can be

known through the real world penned by the author subconsciously into

the text. How can one say that the role of the writer is over and he is

dead? He is alive forever in the guise of the text. It is the writer who

writes unambiguously and logically about his own presentable life. The

theory of trans-deconstruction can be studied through the analysis of the

experiences of the author ingrained into the text in terms of words,

grammar, syntax and semantic structure. How can a critic declare that he

is dead even after having his inevitable presence in the text? The author

has his subconscious nature reected in the text and therefore a critic is

to reveal the author and separate him from the sub-consciousness of the

text in the absence of the biographical self. The linguistic system is

governed by the biological sketch of the author. The system talks about

the relationship of the author and the text. If the text is structured for the

centre to fathom the absolute reality, the reader is interested in the textual

analysis. The author is there in the text that anyone can distinguish his

binaries of the self and the text, the duality of linguistic nature. Language

is in its non-ambiguous nature. Its unique structure is systematic to

demarcate the binaries of the day and the night which seem to be totally

dierent from each other semantically, but both are the same. Once

history, biography and culture are critically read by the critic, the text is

dismantled in parts through the signifying structure. The text is a literary

product of the author and the text demands critical readings and stable

interpretations till the nalized meaning is reached. Reading doesn’t

mean understanding what the writer said in the text. It never means what

24

language the writer has used in the text. It doesn’t mean how the writer

presents his ideology through the text. It doesn’t mean how the writer has

expressed his experiences through the text, but in fact reading is a deeper

understanding of the content through the context and references. Reading

is between the lines that can be transparent for every reader. It leads us

beyond the existed words on the page. It is not simply a reproduction of

the ideas which have already been thought and expressed in the text. In

fact, reading is the amalgamation of the recollected memories of the text.

The text is critically read and represented for analysis. The integration of

ideas demands for further interpretations to reach the signied. The

interpretation is always complete in itself. The critic asks for much more

interpretations in order to reach the signied that is the only reason why

the integration of ideas through multiple discourses needs the textual

interpretation. Interpretation is not just a commentary on the text, but it is

a decoding process of the meaning at the deeper level. It is nothing but

the reconstruction of the existing text for the revival of the reality already

embedded in the text. Reading for the bio-interpretation means the

revelation of writer’s point of view and thought already engrained into

the text. The critical reading is necessary to understand the text. The

author has already produced the text. This is the reason why it is said that

there is nothing behind it. This can only be said when the text has the

absolute meaning and the signied is reached with all its singularity for

all the discourses in the human sciences. The reading of the text can be

reached to its destination through the theory of trans-deconstruction.

There is everything outside the text, but one thing is clear that whatever

is found in the text is outside and inside realities. Inside and outside truths

25

are the same. The outside truth can be understood in a philosophical

sense. However, a clear cut linguistic method helps the critic fathom the

reality in parts. The relativity of the meaning is found in the text and the

reality that lies outside the text can be had through the language as the

best medium of revelation. What is felt by the human beings is expressed

through the language? That’s why; the content of the expression in the

text by the author is the content of revelation for the reader. The content

of revelation is nothing but the content of signication outside the text.

Absence in the text is obviously noticed in reading through which a critic

reaches the transcendental signied. One comes to the conclusion that

something is there outside the text. In fact, the transcendental signication

is a key to the theory of trans-deconstruction. It can be studied through

the inside and outside realities of the text. The centre lies in the text and

relates with outside dichotomy to reach the signied. The text is at war

with the inside and outside super-consciousness to reach the absolutes.

The text is thoroughly considered to be the core study of its subconscious

for unconscious state. The discourses declare themselves that all their

eorts are in vain to reach the signicant. The critic sums up that the

transcendental signied can be termed as the centre in the text. He can

meet the absolute, the truth and the ultimate reality of the real world

through the known facts of textual super-consciousness. The unending

debate of speech privileging over writing or writing speech is the

manifestation of textual incompleteness and intellectual demarcation to

fathom the ultimate truth as a whole. Speech-writing is a debatable point

to nalize what comes rst in the sequential order of prioritization. The

hierarchy of speaking and writing symbolizes the concretization of

26

textual absences and human moderation. There is abrupt disappearance

of textual presence amidst the domination of absences linguistically

conned into the text. The priority of presence and absences in the text

can be termed as the textual disaster. The unication of all the binary

oppositions ultimately results into oneness or absolutism of textual super-

consciousness. Speech replaces writing or vice versa merges into divinity.

Speech is of spirituality and writing human. Speech is textual silence

whereas writing is verbal transformation. The speech privileges over

writing or vice versa causes the subordination of textual sub-consciousness

in the theory of trans-deconstruction. Speech is primarily the part of the

writing or vice-versa. Applying the theory of trans- deconstruction, the

textual coherence can be concluded the fact that both speech and writing

are essentially one and the same underlining the textual super-

consciousness emerged out of the meaning of the subconscious nature of

the text. The super-consciousness of the text is very crucial in

understanding the relationship between the word and the world. It’s the

word that represents the world. In other words, the world represents the

text and it’s a word that constitutes reality of a specic time. To sum up,

the word is in the sub-conscious nature of the relative reality stuck in

between the text and the reader to get into the transcendental signied.

There is much dierence between structuralism and post-structuralism

once you study the theory of trans-deconstruction that often claims for

the stable, singular, central and absolute meaning for all the discourses in

the human sciences. The trans-deconstruction mostly reects an attitude

of the mind in the critical interpretation and analysis of the text. It is a

critical unique orientation to the critic’s mind to spread the octopus like

27

tentacles all over the text aiming at the nalization of the text. The critic

often looks for the central idea rooted within the text and understands the

text linguistically. The method is scientic for analyzing the veiled

mystery of the literary works. The centre in the text is ultimately detected

by a critic in the textual orientation towards class, gender, morality and

stereotypical hierarchical structure of the binary oppositions linguistically

held in the text. The text is nothing but the absolute representation of

reality implanted into the text. Trans-deconstruction is the theory of a

critical approbation of the text rested in super-consciousness with a centre

integrating its own simplied approach towards the unication of the

transcendental signiers at war and silenced textual sub-consciousness to

reach the truth. The literary critic is often engaged in the task of trans-

deconstruction without the textual meddling. It is a high time to trans-

deconstruct the text because this process can be used as the applied theory

to the text for the better nalized interpretation of the text. The text is

against itself in order to reach the signied construction in the text. The

analysis of the text from the critic’s point of view can be bettered as the

text has already unsaid itself. The generalization of the text is the unveiling

of the unconscious nature of the text. It is a linguistic method through

which the reading of the text unconsciously xes the centre in the text

and transfers the construction to the state of super-consciousness. The

unstable meaning of the text leads to the complexity and extreme level of

interdependence within the text. The centre in the text declares its gravity

in its semantic structure. However, it often waves like a string of the

pendulum to stabilize its oscillations forever. The singularity in the

textual analysis symbolizes a xed point where all the multiple meanings

28

are like the disturbed waves in the ocean nding out the way to silence

and rest them in peace at the centre. The centre is an output presented in

the conclusion of every textual analysis. The critic consciously studies

the suppressed unconscious nature of the text. He nally leaves all the

discourses behind at the crucial point of conclusion and disciplines the

chaotic, entangled and suspended meaning of the text as the nalized,

absolute and conclusive. The dierent languages have dierent words,

abundant in the potentialities of the multiplicity of meanings. Man has

left with no alternative with him except his blind faith and relying on the

language as a medium of expression. Linguistic formulations are not

enough to talk about the nalized essence of the text. The words that are

subjective in nature are consciously structured by the author as a text and

silently rested as an object for further study and critical analysis. The

unconscious nature of the text demands much more interpretations

interrogating the centrality and nality of meanings for all the discourses

in the human sciences. For all the discourses, the text after construction

manifests its ubiquitous revelation of the unconscious portion of the text.

The critic distinguishes the syntactic and semantic structure to reach the

signied. The nality of all the discourses is mostly involved in the

interpretation of the text. This cannot be averted as an optional

undisciplined reading practice. It is not the rebuilding of ideas already

existed for the text or re-interpretation or re-analysis of the text. This is

essentially an analytical critical approach to reach at the nalized

conclusion. The arbitrariness of the language at a deeper level of study

acts as an antidote to meet the transcendental signied within the text.

The interpretation of invisible forces within the text by a critic postpones

29

the meaning and looks for a systematic approach to avert the meaning

deferred and postponed. This is the point of textual demarcations from

where the theory of trans-deconstruction is originated.

The reader is behind the text as the textual super-consciousness has yet to

be experienced by him. The centre has already been placed in the text.

However, the centre has yet to be made as a single, unied, stable, singular

entity. The critic works out the dierent resources to know the signied

in the text by applying the diversied approach to many discourses in the

human sciences in the interpretation of the text. His trans-deconstructive

approach may encompass a very wide spectrum of the subjects including

history, culture, arts, philosophy and science. The plurality and multiplicity

of the text shades dierent rainbow-colors of meanings in the text. The

textual trans-deconstruction is a symbolic manifestation of undoing in

the text. Its purpose is not to end up abruptly in the multiplicity of

meanings, but to remain centered in a free play of meanings in the text till

the nal meaning is reached. It aims at reaching the absolute truth in the

form of conclusion reviewed by many critics through intellectual

discourses in the dierent disciplines of studies. The reading is a deeper

understanding of certain natural relationship between the text by the

author and the center that monitors the complete text. There is a xed free

play of signs. This may be the concrete perception of the author which

cannot be made dead in the actual analysis of the text. He is to be studied

at a certain point of objectivity in the text. The style of his language,

competency and patterns has unconsciously imbibed into the text. The

mystic knowledge which is not accessible for the textual analysis is

studied through trans- deconstruction. This is a reading practice for

30

attaining the ultimate signication of the text giving a vent to fantastic,

imaginary and illusionary world. Trans-deconstructive reading to the text

is complete in itself. There is no need of any supplement or other

additional information for the attainment of perfection in the textual

analysis. The text is complete in itself as it is an honest work produced by

the author along with the centre of the text. The whole content of the

poem, for instance, moves around the singularity of the text. The prime

plurality that a critic observes inside the text depends on the outward

perception of plural meanings. The text is studied critically in pursuit of

the centre and the nalization of conclusive meaning. The trans-

deconstructive critic’s point of view is that the plurality has been

transformed into the singularity of the text. The text carries the plural

signication in the text in the guise of singularity. This is quite a

fundamental feature of the language to undo the meaning which is

absolute to the text. The supercial contradiction in the text is linguistically

produced that every meaning is at war in itself. The prime concern of any

textual analysis is to point out a single, xed, stable singular meaning in

the text. There is no any sort of battle in the text. But, the justication of

the text matters in this regard. The trans-deconstructive reading is a

further critical reading for meeting the textual super-consciousness,

silently rests in the text. There is the internal contradiction underneath the

text. It also studies the inconsistencies disturbing the coherence in the

text. This marks the frailty of the text symbolizing the multiple linguistic

construction and ambiguity. Trans-deconstruction not only studies the

unity at the deeper level but also justies how the text is central to the

singularity. The singular presence of the seed in the text is important to

31

beget sweet fruits of absolution. The absence is prioritized to presence,

darkness to light and female to male. This is done to bring out the

prioritization of the subordination and the nal equity of all the binary

oppositions for all the discourses in human sciences. This is simply not a

reversing of ideas but the priority is made to bring silence over nuisance

in the text leading to the attainment of the transcendental signied, the

truth, the Absolute which is basically beyond the reach of human

comprehensibility. The theory of trans-construction supports the view

that the study of the unknown facts in the text is crucial in the interpretation

of the text to get to the transcendental signied at the end. To the surprise

of all, who comes rst, a hen or eggs? A hen begs eggs and eggs beget the

hen. Giving priority to eggs rather than a hen is what a critic of trans-

deconstruction does. He then studies both and comes to the nal

conclusion that they are not dierent entities but a unique stable singular

entity of the text. The domination of the text over human mind interprets

the textual super-consciousness to fathom the absolute meaning. No

reading is introspective and intuitive in nature to reach the desired goals.

Textual novelty in interpretation is a step towards the partial understanding

of the textual sub-consciousness. The combination of all the partial

understandings of the text leads to the nality of meanings. To conclude

the text, a critic studies dierent points of view emerged from the

discourses assimilated as a nalized textual meaning to all. There should

be the inclusion of dierent textual reections unknown to the text.

Instead of pursuing logic, uniformity in all its diversity in the beginning,

the critic needs to know the well-built textual linguistic patterns for the

study of all the structured meanings. As the partial meaning has already

32

been skipped out the authorial reign, the reections on the text after each

reading hardly manifests the objective analysis of the text. In the textual

interpretation, no text knows itself unless it is revealed for the nalized

meaning. It requires no any other means to meet its completion for its

conclusion. The text is at war with itself. This is true to the failure of a

reader to meet its textual sub-consciousness. A reader fails to reach the

transcendental signied if the textual super-consciousness is not

experienced and analyzed as the conclusion. However, this assumption

seems to be illogical and tensed as the words in the text create conict

within itself to reach the absolute meaning. The splitting up of unied

text creates much awareness to the study of centre by applying a trans-

deconstructive reading. This is quite dicult to produce evidences for

everything the text says, critics discuss and readers think for the absolute

truth of the text. However, the truth lies here as a fruit for the endeavors

made by each component for the nalization of the stable singular

meaning for all the discourses. The text has gaps, brakes within itself.

Knowledge of interpreting the text does matter for the revelation and

expression of the text. What exactly a structural approach does to the

study of the textual analysis and the same for post-structuralism is a

matter of high consideration for the nalization of the absolute meaning

in the theory of trans-deconstruction. The trans-deconstructionist views

the text as a complete, centered, singular and absolute artifact. Any

linguistically structured text is faithful to itself even if it deals with awful

paradoxes, contradictions rooted in the text. On the contrary, trans-

constructionist thinks that the text celebrates uniformity in diversity. The

centre of the text is enigmatical and illusionary to the common readers.

33

To look for a perfect balance in the text is a great injustice to the text. The

reason is that every text is balanced on the axis of its own centre. The

viewpoints expressed about the text are mostly governed by tense, time,

person and attitude. Trans-deconstructionist studies the dichotomy in the

text within and without. The author’s views about the text are untraceably

sub-consciousness to the critic of the text. However, the theory of trans-

deconstruction urges the critic to critically know the point of view of the

author outside the text. Through the analysis of dierent critical

approaches to the text, singularity of the meanings can be traced by

critics. The critic needs to work for textual reections and limitations in

the context of relative reality embedded into the text. The trans-

deconstructionist relies on the inner conicts and contradictions at war to

nalize the singular meanings of the text. It studies for the reunion,

ultimate conclusion for all the textual analysis made by critics. The text

is an amalgamation of the semantic and syntactic structure for its nal

interpretation. It often prefers absences and omissions in the text for a

deeper intervention into the text. Trans-deconstructionist studies the

textual absences with its high priority and preferences to know the

unknown about the centre in the text. The theory underlines the textual

super-consciousness in contrast, comparisons and patterns.

It works for the opposing dierences within and without the text to unveil

the centre in the text. The critic studies the centered text with the unity of

singularity in meanings in all its impressions causing disunity in the text.

The trans-reconstructionist believes that the text is read against itself to

reach the transcendental signied or the truth. The textual sub-

34

consciousness is the primary stage to undergo the textual super-

consciousness. It is understood and expressed in silence. However, super-

consciousness is dierent from textual sub-consciousness. The

unconscious state of the text is consciously studied by the critics. He also

studies the unconscious reection of the author’s point of view in the

text. The critics of trans-deconstruction believe in the presence of the

centre in the text which is xed and functional. In addition to this, the

reality of the text lies within the text and without too. Such dichotomy is

the same where the supercial meaning is subverted and the deeper level

of meaning is trans-deconstructed. The critics of trans-deconstruction

never believe in the supercial meaning of the text. The surface features

of the text include syntactic and semantic structure, phonology, vocabulary

which helps in dening the deeper structure textual super-consciousness.

The centre is the nalized meaning with transcendental signication. The

truth is inside and outside as well. The main focus is on the unity rather

than disunity of the text wherein oneness of binary oppositions justies

the text. To nd out the truth of the text, a critic simply works for the

centered singularity of the text. The critics of trans-deconstructionist

sincerely reach the signied after all the eorts made by the critics of

diverse discourses. Trans-deconstruction is a practice of reading which

consciously exposes the textual super-consciousness centered in the text

with all the singularity of meanings for all the discourses. The multiplicity

of the meanings is a product of singularity. Its emergence causes the birth

of trans-deconstruction by setting the text in all its uniformity. The critics

search for the abstract evidences in the text to retain the pin drop silence

in the text. The text works further on the biographical culture of the

35

author. This study helps the critics undergo the text analytically and

transcendentally. The text has the centre which is revealed in the form of

uniformity. Trans-construction is a method of reading which goes in

search of the ultimate and absolute meaning of the text carrying the

textual singularity within itself. The trans-deconstruction is categorized

linguistically for the author-free internal textual analysis and author-

intrusion for the external analysis of the text. The reading is made for the

author’s point of you that has unconsciously engineered the structure of

the text. The cultural, historical and experiential aspects are taken into

consideration for the analysis of the text. It highlights the uniformity of

the binary oppositions, ambiguity, paradoxes, conicts and contradictions

within the text. The critique of the text reaches the culmination point of

analysis from where no further interpretations are necessitated to reach

the signied at the end. The appropriate textual conclusions should be

made analytically to reach the transcendental signied. The text may not

be sequential in its presentation, so the critics need to properly make the

sequence of the text. The textual innocence surmounts over textual sub-

consciousness wherein apparent presences seem to be mere illusions in

the trans-reading of the text. All the literary interpretations are taken into

consideration amidst the free play of signs forming the plurality within

the text. The centre is a unication of the sub-conscious and conscious

spirit of the text. The incomplete analysis of the text often contradicts

within itself. The variability and slipperiness all over the text defaces the

text demonstrating the unreliability of the text. The general features of

the trans-deconstruction theory include confusion and fusion of the text,

the postponement and procurement of the meaning, the orientation and

36

destination of the text, centering and decentering of the text…etc. Such

singular, unique, xed and centre-oriented meaning brings in the

rationality in the text. Any poem, text or drama can be analyzed through

trans-deconstruction theory in order to reach the nal signication. The

analytical conclusion of the text is supposed to be the destination of the

textual analysis. The conclusion makes the readers peep into the dierent

points of view expressed through discourses. The study of culture, history

and bio-note are necessary to listen to the inner and outer voices of the

text. It also studies the inner and outer perception of the reality portrayed

in the text. The text believes in the fact that the text is a complete entity

which needs no further interpretations beyond itself. All the reality is not

linguistically arrested into the text. But still, the text is full of binary

oppositions such as male-female, day-night, presences-absences…etc.

Female is much more important than male; night is privileged over the

day and darkness is prioritized to light. This natural alteration on the

reversed study of the established norms is shown as one and the same in

the trans-deconstruction study of the text. The reader is to study the

super-consciousness of the text which is the product of all these parameters

for actual analysis of the text. In this context, the meaning is stabilized

and binary oppositions are settled down as one and the same. The analysis

of the text is a main concern of the study which the author wanted to

engrave into the text. The biographical sketch is essential in the

interpretation of the text. A critic should study the author’s point of view

especially the creative work, the style of writing, places and things,

characters, experiential truths. His status must not be made dead for the

analysis of the text. The trans-deconstruction makes interpretation of the

37

text lively through the nalized, meaningful and complete images and

phrases embedded into the text. It works for textual stability as the mark

of xedness and uniformity. The contextualization and multiplicity of the

meaning nalizes the singularity in the text. It works for biography and

intention of the author for the reliability and trustworthiness of language.

The unsteady misinterpretation of objects in the text deepens the thematic

approach of the author in the text. The reason behind the theme is the

crux of the matter in the study of text. The reunion of lost relations of the

text and the reader is assimilated. The rapport in such relations never

contradicts the textual misinterpretation. The critic needs to know the

strength and weaknesses of the text for the detailed analysis. The text

shows its own disintegration and undone structure as a drawback to itself

for the nalized textual analysis. The strength of the text overcomes

weaknesses in the textual super-consciousness. The irrational thoughts,

indeterminacy with the text, rigid construction of ideas, unending plurality

form the various features of the text. It mainly works for the meaningful

gaps, discontinuities and breaks in the text. The critic of trans-

deconstruction points out the textual unity and consistency in the absences

of the text. It celebrates the presence of absences as the linguistic quality

for securing meaning to stability. The ideas embedded by the author are

tested to be a crystal clear textual register. The text produced by him is

complete in itself as it acts like a mirror. The critic objectively mirrors his

own reection from author’s point of view. No text is biased and

prejudiced. The literariness of the language works as textual conicts.

The multiple meanings are generated through the text like wavering

dierent strings are tied up to a single stable point of oscillations. The

38

textual contradiction weakens the text by creating opposite embarrassment

within itself. Trans-deconstruction theory advocates the fact that

contradictions, paradoxes are the literary ornaments to the study of the

text to better the textual content. The centre in the text is the unmoved

mover. It moves the textual wheel of analysis on the track of absolutism

after reaching the nalized meaning. Singularity of the meaning is a key

to unlock the doors of textual super-consciousness. The grammar, patterns

and linguistic structures generate a sense of coherent unity in the text.

The text engages the readers to experience its super-consciousness as the

nal conclusion made by critics. The readers are least interested to study

conicts and put themselves into a asco in the interpretation of the text.

To sum up, trans-deconstruction is the best reading practice of any

literary text to ascertain the xed but functional centre in the text, to meet

the singular, stable meaning for all the discourses, to know the textual

super-consciousness, transcendental signied as the truth or the absolute

meaning for all the discourses in human sciences.

39

II

What does Literature apply? It applies sense to the readers. Theory gives

us sense by inculcating the practice of reading into the mind of the reader

where the text is read with a centre in the text within and without. How it

changes radically as per the perspectives of the readers and multiplicity

of the meanings engage the readers to reach the signied to fathom

the essence of the text. There is a centre in the text which is xed but

functional. The essence of the text is ubiquitous by nature all over the

world. It prevails everywhere within and without the text. No reading is

misreading to the readers. It reads what is meant. Reading is an exercise

of the mind resulting into the accumulation of knowledge and revelation

of truth. It is an endless process of decoding encoded words within the

text. The text is a mute speaker of its endless miseries and concerns. The

text is full of signs; signs are simply embedded with meanings and all the

meanings head towards only one meaning. A few can understand this;

others might debate on the issue till they get immersed into the world

of uncertainties, ambiguities and multiplicity. They become directionless

and nd themselves in utter darkness of impossibilities, suspicion and

material. The text is interpreted, re-interpreted to fathom the meaning.

But, it demands further interpretations. There is an incessant chain of

interpretations by scholars, critics till the discourses end into the essence.

The essence is never multiple or plural. It is mono-lingual. That is the

essence of the text, truth and the Absolute.

Trans-deconstruction is a reading practice in a philosophical and literary

40

sense. It is principally derived from the incomplete work left out by

previous theories. I simply question the conceptual distinctions or

oppositions in the Western philosophy through a minute examination of

the language and logic of philosophical and literary texts. The term trans-

deconstruction is emerged from the ultimate presence of the centre in the

text, is of high appreciation during the year of 2020s, the year known for

the epidemics of Covid-19, Corona Virus. It deals with radical, theoretical

enterprises in the eld of humanities and social sciences in the 2020s. It

also encompasses the eld of philosophy, literature, law, psychoanalysis,

architecture, anthropology, theology, feminism, gay and lesbian studies,

political theory, and historiography and lm theory. Trans-deconstruction

was used approvingly to suggest absolutism, singularity of meanings and

presence of the centre, the transcendental signied in the text and bouncy

skepticism. The term means a critical indebtedness of culture, tradition and

traditional modes of thought. It challenges so-called binary oppositions

which have been inherent in the Western philosophy since the time of the

ancient Greeks. These oppositions are usually binary and hierarchical

in nature. Both of the terms are equally essential that carries a balanced

approach of equity to fathom the centre in a text. For examples : presence

and absence, inside and outside, literal and metaphorical, intelligible and

sensible, nature and culture, speech and writing, mind and body and form

and meaning. In these binary oppositions, the second term is privileged

and prioritized to ascertain the absence of the presence in the text.

To trans-deconstruct the binary opposition in the text is to celebrate the

inconsistencies between the hierarchical ordering assumed in the text

and its meaning. It works on the indirect or implicit meanings which

41

depend on gurative uses of language. In analysis, the opposition is a

product of subconscious construction in the text which needs to be trans-

deconstructed. For instance, society and culture are dened as repressive

forces in the studies which progressively develop out of a relaxing

state of nature wherein humans exist in self-sucient and peaceful

isolation from one another. Nature is prioritized to culture and the

culture undeniably unveils the nature. The notion of nature is a product

of culture or vice versa. In this context, the nature/culture opposition

should be inverted and demonstrated as one and the same which helps

culture to remain equal to nature. No binary term is treated as biased and

prejudiced in the interpretation of the text. The textual analysis should

be objective and centre-oriented. The trans-deconstructive analysis is to

unify the binary oppositions held in the text rather than simply reversing

them. In the theory of trans-deconstruction, the binary oppositions are

homogeneously unied within the linguistic structure of the text to reach

the transcendental signied. The opposition treats writing as primary and

speech as secondary to bring in the equality of the binary opposition in

the linguistic structure of the text. The words emerged from the centre or

the soul within comes out as spoken words outside. These spoken words

are written and treated as the linguistic signs for the interpretation of the

text. The texts describe speech as a form of writing or vice versa. The

speech/writing opposition should be inverted and shown as one. Writing

is prior to speech or vice versa. Both are merged into one without any

dierences between the binary oppositions between speech and writing.

Most interestingly, no term seems to be primary or secondary, but a

combination of both the things. The speech and writing are emerged

42

from only one source and must be treated as unied, stable, super-

conscious and singular entity in the interpretation of the text. Despite

all the debates about the binary oppositions, such forms encompass

all of natural languages and have become the source of multiplicity,

complexity and indeterminacy in the text. The solo source for any system

of representation in natural languages is ubiquitous in the discourse of

human sciences. The privileging of writing over speech is based on what

trans-deconstruction studies a centre as the soul and a text as a body in

the interpretation of the meaning in the natural languages. The linguistic

signs and their meanings are homogenously combined, but logically

interpreted by readers. They are interrelated to the structural reality

relatively within the text based on the language. Hence, the meanings can

be sorted out on the basis of the specic contrasts and dierences in a text

amidst the plurality of meanings. All these multiplicity and complexity

of meanings rest into absolutism. The linguistic meaning is determined

by the free play of dierences between words. It is an unending play of

words with the transcendental signied. Both the words as innite and

indenite merge into singularity of the text. There is no dierence and

an act of deferring in the text because the text is emerged from the centre

with absolute meanings and ends into singularity. The meaning is created

through the play of dierences between words. The meaning of a word

is always a free play, plural. It is indeed an endless chain of signication

rested in the absolute meanings. It is deferred in meanings linguistically

but congregated in the text in conclusion. Each text demonstrates the hints

of the ultimate meanings smothered within the text super-consciously.

The binary opposition between speech and writing is unied into oneness.

43

This is a manifestation of the singular entity for all the discourses. There

is the truth that correlates with the representation of the linguistic signs.

Truth makes linguistic signs unique and centered in the interpretation of

the text. The conception of the truth and reality exists within and outside

the text without any biased and prejudiced presence. This is the natural

propensity of a literary critic to regard the philosophical concepts such as

truth and being are one and the same in the context of presence, essence,

identity and origin. Trans-deconstruction theory never disregards the

crucial role of absence and dierence in the interpretation of the text.

What is transcendentalism? Is there any idea that strikes your mind to

ascertain the meaning of transcendentalism? Can you unfold the notion

of transcendentalism, romanticism and how it relates to each other?

What is individualism? Individualism relates to the spiritualism, the

“Spota” theory, the existentialism, absurdity and absolutism ultimately

reaches onto the invisible existence of God. The critic needs to focus on

a delicate link among the Nature, individuals and God and distinguishes

the theme of perception and deception in human reasoning. The trans-

deconstructive ideas frequently strike the mind to unravel the meaning

of transcendentalism. Can you explain what you think about God,

the existence of God? These are the transcendental things which are

unfathomable to us. The incomprehensibility of God is true as the

accepted belief of human beings despite all the scientic eorts. God

is dicult and an incomprehensible entity. God is worshipped by many

religions dierently, but the ultimate destination of all is one and the

same. Do you believe in God?

44

A says : “God exists.”

B says : “There is no God.”

A is used to call every person and explains how God never dwells and B

explains how God dwells. There is a debate on this every day.

A says : “God is.”

B says : “God is not there.”

Then, the person who says God dwells, God is, God exists. In the course

of time, the same person begins to distrust the existence of God.

A says : “God does not exist.”

And the person who says, “God does not exist.” He begins to believe in

God.

B says : “God exists.”

When hydrogen is treated with oxygen in presence of sunlight, there is the

formation of H2O which means water. Looking at a single drop of water,

a chemist starts dancing in his laboratory out of ecstasy and curiosity due

to the success of a chemical reaction in Chemistry laboratory. You just

look at the ocean, how many chemical reactions go on there? What does

it mean to you all? There is something and someone behind everything.

What is it there beyond human intelligence, human capabilities, human

45

understanding and human perception? This is the point where the notion

of intuition is emerged. To understand exactly what something is beyond

your understanding, you can need to know something existed beyond

the things. To dene the things is very easy, but it is dicult to interpret

what they really are. We all know what air means, but we do not know

what it is. In the same way, we know what darkness means, but we do

not know what it is. In fact, it is very dicult to fathom what and where

something really exists. That’s why; the dierent religions interpret God

in dierent ways to the unmoved supreme power, the religions such as

Hinduism, Buddhism, Christianity…etc. Therefore, the study of the ideas

of transcendentalism and the way it reects in the literary works of art

matters.

First of all, let us focus on the concept of transcendentalism. What is

transcendentalism? It means to go beyond the limits of independence

of the physical universe. We go beyond the human limits means where

exactly we go. The questions often bae me as “Where does God exist? It

is interpreted that there is the Light after darkness. Darkness then follows

the Light again. There is Darkness again, extreme Darkness! Again there

is the Light. And that Light is the Light of God. Transcendentalism means

to know the relationship between God-Man, Man-Nature and Nature-

God. Transcendentalism is critical discourse on the existence of God,

Man and Nature and how these three things relate with each other. This

is a philosophical movement that rmly stands as a reaction to protest

against the general states of intellectualism and spiritualism. Nature is

worshipped for its benevolence and abundance. Nature is a teacher, either

wrathful or generous to mankind.

46

Poetry is the soul of human body, ourished forever in the realm of

Eternity through human emotions, feelings and senses. It is an output

of internalizations and externalizations which is produced in silence,

dispersed in human chaos.

Poetry is a unication of the worldly ideas within and without, outburst

in verse. It is a sensitization of human mind and body to merge into the

soul forever.

Poetry is not of the mind and the body, but of the soul in silence!

Poetry is a textual reality to spiritually mingle with the transcendental

signied.

Poetry entices you with the mystery of nature, tranquility, the super-

consciousness of emotions and feelings.

Poetry is an unintentional free play of signs on the text reaching the

transcendental signied.

47

Poetry is like music appealing to both reason and sentiments in the world

of curiosity.

Poetry is the super-consciousness of your mind, body and soul which

awakens the ambience of ecstasy within and without.

Poetry is a spiritual contemplation to meet with the Absolute.

Poetry manifests the true reality which transcends or exists beyond the

physical world

What is transcendentalism in view of the denitions of Poetry? This is a

philosophical movement which exhibits the true essence of the reality

transcending or existing beyond the physical world. The text is full of

absences rather than presences for a critic to interpret the content. The

reading is a unique rational process to bring in the misread text read in the

context of the absolute meanings. How will you prove your existence

here? How do you know that it’s a red light among all other colors? Why

the red color is not called blue or the green yellow at the trac signal?

The answer to these questions is trans-deconstructed that the presence is

marked by the absences occupied by the hall. This is the abstract notion

of absences over the concrete presence in the text. Let’s know the use of

48

yes over no or vice versa. When will you say yes or no? You say yes if

something is there and you say no when nothing is present. Yes exists in

the text because of the presence of no and no is present due to the presence

of yes. It means the absences in the text often seek for the presence of

objects. On the ground of spiritualism, there are two types of worlds

called Brahmandas, one is in you and one surrounds you. The individual

carries the inner world within himself as he manifests the world. Human

beings are with immense knowledge of each and everything in life. The

accumulation of knowledge is the prime concern of each individual.

Knowledge is of two types : Physical Knowledge and Spiritual

Knowledge. What kind of knowledge do we gather in life? Knowledge is

absorbed for the truth to which we have not yet imbibed within ourselves.

Through numerous experimentation and experiences, it is believed that

the achievement of the ultimate absolute knowledge is possible, not

transcendental. I mean the Universal Knowledge which is beyond the

reach of human beings. Knowledge is beyond human perception and

understanding. Transcendentalism is known to the individual if the center

is revealed within him. Where is the center? There is a center in every

individual as the trans-deconstructionist nds the centre in the text. The

center can be revealed where it is located. It is said that in a holy person’s

body at the center, there is a lotus and the lotus is in its invisible form.

Someone dwells inside the lotus, that is the Truth, God, Shivam. It means

that the individual carries God within himself as the text diuses the

centre within itself. Whenever he undergoes Samadhi through his super-

consciousness, he goes beyond the human senses and sense perception in

pursuit of the spiritual union with the supreme power, God. However,

49

God is omniscient, omnipresent and omnipotent as the centre in the text.

It dwells everywhere; it’s in the air, everywhere! The transcendentalists

think that God exists in every particle of the universe. The comprehensibility

of God can be had through transcendentalism. The seed is the origin of

life inspired by divine soul. Divinity is the major realm of the

transcendentalists. The expressions about the ideas of transcendentalism

bring in varied opinions about existentialism, naturalism and absolutism.

Transcendentalism is the major strength for the critics to analyze the

dierent points of view about Romanticism, Theatre of Absurdity and

Gothic literature. Gothic deals with the supernatural ambience whereas

romanticism highlights some elements on Gothic literature and

supernatural atmosphere. It encompasses the study of the Nature,

individuals and subjectivity. Romanticism is the amalgamation of the

Gothic literature, the elements from the Gothic literature and romanticism.

The notion of transcendentalism can be measured through the centrality

of intuitive self by the individual, the hegemony of the God and the

mystication of Nature. Individual and Subjectivity are the fundamental

aspects to cognize transcendentalism. Idealism, Gothic literature and the

basic beliefs of Romanticism need to be focused while analyzing

transcendentalism. Nothingness is the crux of matter in the interpretation

of both physical and spiritual world. Nothingness is a product of no-

thing-ness of the physical and spiritual world. First you know yourself,

awaken the soul and get absolutely merged into nothingness. Everything

in the world including people is a reection of god or the divine soul.

Things existed everywhere is not the physical world, but a spiritual one.

God dwells in every soul, every particle either living or non-living one.

50

God resides in every individual and particle in the universe. Religions

worship God through dierent beliefs and devotion, but religious people

are right in their own places in the interpretation of God. Every religion

is a doorway to the spiritual world through good karmas. Whatever exists

in the world is nothing but the replica of a divine soul. It means innity;

each particle is a non-destructive entity in the universe. The force of

divinity moves around the world in the name of humanity. Existence and

divinity never stand poles apart, but an inseparable entity, extreme

oneness of living and non-living things. Human beings animated things

which are found meaningless everywhere. Absurdity surmounts human

capabilities to experience God within and without. In a sense, human life

is the only chance to you to redeem the soul from the cycle of birth and

death. The physical world is enigmatical whereas the spiritual world

seems to be an illusion to one and all. Having had many punyas in the

previous births, God has bestowed upon us the life of human beings. Past

sin is the root cause of human birth. It means that the person has done

great works in every life and therefore, he is born as a human being in

this present life. Dreams are transcendental and hence they are dicult to

interpret illusions, allusions, images, irrelevant sequences of events, the

experience of the unknown world and inexplicable phobia of suppressed

things in the mind. Can you see God in dreams? God appears in the dream

and talks to the devotees about the righteousness and morality. It can be

experienced by the great devotees of God who have had many punyas in

the past lives and then only they are blessed and stayed blessed forever.

Quite interestingly, it’s not easy for the devotees to experience God within

and without. Having had numerous punyas in each life, the human life

51

has been gifted to release from the cycle of birth and death. The human

life is the only one chance and the way to the ultimate redemption of

souls, that is, mukti. It is the only way to redeem you from the cyclical

pattern of birth and death. God can be experienced within. Those devotees,

who are very eager to feel God within, have to undergo a deeper spiritual

meditation on the time and eternity in the form of Samadhi. The experience

to experiment God within is the absolute mingling of the sub-consciousness

of the soul with the super-consciousness of the God. The devotees dare

not experience God due to the extreme luster of divine presence to the

human eyes open. This is only perception which cannot be deception at

all. Thus, all the perception is deception and vice versa. Things are

perceived, analyzed and written what is seen. The perception is deception

and the deception is illusion. Every illusion is a glimpse of true reality

within and without. However, where exactly does the true reality exist?

Where is the reality? Is it twice removed from reality or thrice removed?

Where does the reality exist? It demonstrates that all of us are in pursuit

of reality. We are in pursuit of realism, Truth and God. Can things be

interpreted exactly what they are? Can anybody show me your emotions?

By mistake, if I step on a thorn, the tears will roll down my cheeks. My

eyes should say, “Why am I crying if something goes wrong with the

legs?” This happens due to the organic sensibility and oneness of the

biological system within the body. The whole organism is unique and

ubiquitous in the body like a textual uniformity within and without.

Lord Hanumana lifted the mountain in his hands in the Ramayana. A few

critics may call it as an exaggerated activity in the Indian Epic. The belief

in you is to awaken the self to do the righteous things in life.

52

A says : Can you do this?

B says : Yes, I can.

If you think, you can drink the whole ocean through the power of the self

within. You can do anything anytime anywhere. This is the manifestation

of spiritual hegemony that makes the individual do anything anytime

anywhere. The word Hanumans is derived from a Sanskrit word Marut

which means the air. Maruti is the son of the air, also means the air. The

whole body functions due to Oxygen, the air. We are alive on the earth

only because of breathing in the air. If the air is stopped in the body, we

will be like objects. The existence will be no more than a concrete non-

living entity. The text carries the centre within itself like the individual

contains the supreme power within himself. The transcendentalists

can closely experience life. The text has the centre within itself as the

body carries the soul in it. The centre in the text is like a soul placed

in the body. The critic de-centers a xed centre in the text, which is

functional in nature. The transcendentalists peep into the xed meaning

of perceived life. They seek for the nalization of meanings, illumination

and enlightenment. The supreme power is embedded into the soul like the

centre in the text within itself. Everything comes from within is a source

of enlightenment. The soul of the divinity enlightens and empowers us.

The critic needs to unravel the singular stable centered absolutism in the

text. The devotees can use intuition to experience God. Nature is what

intuition makes you see within and without. You are simply crossing the

road where the knowledge acts as a divine force to cross the road in time

53

safe and sound. Why don’t you calculate the speed of a car before you

cross the road? What type of knowledge is it? It is cognitive knowledge

that automatically calculates the speed while crossing the road. There

is another sort of knowledge called intuition. It is the intuition through

which one can view the whole universe within and without. You have the

spiritual power within to drink the whole ocean if the soul is enlightened.

Is it possible in reality? It means that you have hardly studied the self

within yourself.

For instance, I have a mobile in my hand but the mobile is dierent from

me. Two dierent entities get connected with the possessive pronoun

my. In order to connect the mobile with myself, I use the possessive my

as the mobile is mine. In this way, I say, “This is my body. Then, who

are you?” You are absolutely dierent from your body. You keep your

body, mind and soul unied to know the centre in you. To unify them

is to experience the oneness of organism within and without. Someone

dwells there inside you and be alive forever. Therefore you nd your

own life and existence within yourself. You are born alone, live alone

and go alone. The next thing is that the person is the best authority to

understand God. In the same way, the critic unfolds the mystery of the

centre by means of plural signication in the text. The authority is neither

the society nor the government, but the person himself is the authority in

all its totality. Here are two things, that is, the feelings and intuition. Out

of the reason and the intellect, which is superior or inferior? Through the

trans-deconstructive reading of the text, the feeling is superior to reason,

wisdom is superior to intellect and absence is superior to presence. Even

these binary oppositions seem to dierent entities, they are one and the

54

same. Intuition is superior to knowledge. Mind is superior to body. Soul

is superior to body. This superiority is the product of the hierarchies made

by human beings, which needs to be subverted and merged into oneness

that is, the soul, the Absolute, the Truth. This unication is the symbolic

manifestation of equity in the text. Mam (my) vedana (pain) plus (addition)

tavavedana (your) is equal to sanvedana (sensation). My agonies plus

your agonies are equal to sensations. Sensations can be dened as the

sense-in-motion. If a child cries, the mother feels the sensations of her

child crying where the distance never stands as an obstacle in sensations

in the human body. If the child cries in London, mother can feel the

sensations of the child being in India. Mother can inwardly experience

the feelings of the child who is in London. The suering plus the suering

is equal to sensations. The suering is ubiquitously felt and experienced

across the world. There is an intuitive understanding between two people

across the world. Unfortunately, there is no proper word for sanvedana

in English? The sensation only means the sense-in-motion. How do

you acquire such knowledge? You can acquire knowledge through your

senses. Five Senses mean the body organs such as eye (see), ear (hear),

nose (smell), tongue (taste), skin (touch). Through eyes we see, ears hear,

nose smell, tongue taste and skin touch. We accumulate knowledge of

the physical world that surrounds us. However, the spiritual world and

the physical world stand poles apart in the interpretation of the text. The

senses may help us accumulate the knowledge of the known things rather

than unknown things. In fact, the awakening of the soul makes you enter

into the world of spiritualism. The feelings and intuition are superior to

reason and intellect. It is very crucial to know that no individual is born

55

good or bad. It is the nature which makes it so. Text like life needs to be

interpreted and thoroughly studied. The meaninglessness, absurdity of

life is the prior stage to absolutism. Life leads us to nothingness about the

interpretation of life.

56

III

Transcendental signied never betrays the centre in the text in contrast

to life. Text is a tapestry of the complex meanings, full of pluralities

and inconsistencies, signifying an endless chain of signiers to release

them from the labyrinth of plurality to singularity, stability, stillness and

absolutism. Text acts like the unmoved mover. Precisely, like the text,

life is a tale of adventure, full of fury and despair, signifying our karmas

to release us from the cycle of the birth and the death. The Puritan life

is thought to be sinful. The socio-cultural portrait of life demonstrates

everything in a crystal clear way. To the Puritans, the life is sinful as

the story of Adam and Eve is taken into our serious consideration. The

forbidden fruit of apple is eaten, guided by Eve led to a total damnation.

Your suering is a product of disobedience to your parents, teachers

and elders. It’s a sin that begets the suering, that is, a product of your

disobedience. If you disobey your elders, it means you are destined to

suer in life. The suering is good, because the suering leads us to

redemption. Many people in the world pray to God. The suering is

expected to redeem from the cyclical pattern of birth and death. No births,

no deaths symbolize the stillness of the Eternal Truth. The impermanence

of human souls is the root cause of all the suerings. Nobody is permanent

and still in the world of sinners. Penance liberates the souls from the sins

to which they have been suering since long. No man is still in this world

as the stillness is devastated by his mandatory life assignments. Text is

an action for the interpretation of the centre. Likewise, life is an action to

reach the Absolute. The mind is full of wavering thoughts which needs

the perpetual silence of divinity and the spiritual communion with the

57

supreme soul. God never lets any individual sit calm and quiet without

any works because the invisible power drags him onwards to perform

his karmas or actions. Life is transitory, temporary and irrational to the

fragile minds. There are three types of individuals namely -

1. Individuals of the Body

2. Individuals of the Mind

3. Individuals of the Soul

The individuals of the body think about the physical world and have

demarcations. They end up their life for sensuous pleasure, worldly

happiness and material things. They are always worried about the decay

of the body due to the wrath of time. Secondly, the individuals of the

mind are intellectuals, critics and scientists. They are scientic, rational

and observant for everything they perceive. They hardly believe in the

existence of the soul and its supreme power within. Last but not least,

there are the individuals of the soul. They believe in the redemption of

souls through good karmas, 84 crores lives of each living and non-living

objects in the nature of God. They are poets, writers, rishis, philosophers

and gurus. They believe that the soul is the centre of the universe and has

the supreme power to make impossible things possible. To the Puritans,

life has been sinful. Secondly, life is tabula rasa meaning that life is like

a blank slate and you decide what shape you wish to give it. Whatever the

shape you give to it, its formation becomes like that. It’s a high time to

practice sanskaras in life. In Christianity, there is a story that you might

have studied before. A poor labor used to work at the construction site.

58

All of a sudden, he came across the biggest stone at the construction site.

He became extremely ecstatic and hurriedly rushed to his master with the

hope that he would be rewarded with money for the search. However, his

master scolded him that he was wasting his precious time as the stone is

of no use to anybody. The stone is shapeless and robust. As a result, he

did not feel disappointed and depressed at that time. He came back to the

site and put the sanskaras on the shapeless stone which means he simply

put sanskaras on it by eradicating the unwanted portion of the stone and

shaping the stone appropriately. Through his creative art and intelligence,

he carved the great artistic portrait in the sculpture about Mary milking

Lord Jesus Christ. To the surprise of all, the name of the artist is

Michelangelo, an Italian sculptor, painter, architect and poet. Therefore,

you can also create many things by putting sanskaras on the objects and

shaping objects the way you like. You can use your intelligence to make

your life better. That is the enlightenment to better knowledge through

spiritual consciousness. The transcendentalists think that life is good.

Whatever you have suered is for a good cause. Whatever you have done

is also good. Whatever you have done wrong or good things in your past

life are also good. Everything is pre-planned by the supreme power.

That’s why, you suer endlessly and the suering will redeem you from

the cyclical pattern of birth and death. It means that whatever has

happened is good. The Bhagvatgeeta manifests all the notions of

transcendentalism. Focusing on the Nature and the Soul, a talk about

semi-religious feelings towards Nature is quite conspicuous. The writer

expresses semi-religious feelings towards Nature. Transcendentalists are

not religious in its fullest sense. They are not talking completely about

59

Hinduism, Buddhism and Christianity. Every individual has the natural

inclination of his views about God which are revealed in the tune of his

religious doctrines in a sentimental, rational and spiritual manner. God is

what has been repeatedly expressed by dierent religions about the

existed invisible supreme power. There is the diversity of the perception

of God in religions, but the rm unity in the destination and the incarnation

of the Absolute. In this context, the trans-deconstruction theory states

that the text has plurality in the sematic structure, but its destination is to

reach the transcendental signied, truth, centre in the text. The

transcendentalists seek to nd out a direct connection between the

universe and the individual soul. The universe and the individual souls

you connect with yourselves are with the universe. Where do you live on

the earth? We are in pursuit of God? The world of perception is smaller

than the world of experience. The world of incarnation is greater to the

world of experience. Therefore the enlightenment cannot be experienced

and expressed. The world of perception is a demonstration of the innite

solar systems in the sky and many objects oating in the whole cosmos,

the entire universe you encompass in your mind is beyond human

perception. The universe within and without is beyond human imagination,

vast and unpredictable. To perceive the universe without, one needs to

enlighten the self within. Who am I? Where is the human existence in the

world of chaos? Is it without or within? Both the worlds within and

without are profound in the universe. The world within and without are

the same. What is within is without and what is without is within. What

you nd within is God, Truth, Atma, that is, the same is found without.

Therefore, what you nd without is the same you nd within. Within and

60

without are the same for the seekers of God, the centre, the Absolute, the

Truth. Whatever you think about God is always a dierent experience to

the devotees who are searching for God here and there in the clouds,

stones and trees. The same notions of beings are dicult for you to nd

yourself within. If you nd yourself who you are, you thus experience the

same internally and externally, that is, the existence of God. The dignity

permitted to all the objects may animate and in-animate in nature. What

is the ultimate purpose of life? That is the spiritual union with the supreme

power. The ultimate spiritual union with the over-soul is a sort of

conversions of the individual, God and Nature into oneness. Three factors

are there namely individual, God and Nature. If you bring three things

together, you will understand everything. Is it easy to bring three things

together? All these things are unied together to meet the over-soul. Is it

possible to meet the over-soul? Can you interpret it in words? Can you

bring yourself very close to the Nature and prove your true being to it?

What is the Nature? There are two types of nature namely, Nature and

Srushti, another Nature. Human nature is the same within as the Eternal

Nature with dense forests, trees and mountains without. Lord Bramha,

Lord Vishnu, Lord Mahesha are absorbed into the Nature of their own

selves. Lord Bramha is in deep meditation with the own self. He is God,

and then whom is he meditating in the deep Samadhi? Whom is he

praying to? That is the root questions about the unraveled mystery of the

universe. Lord Vishnu is found in his deep meditation, whom is he

worshipping to? Lord Mahesha is seen in the deep meditation, Samadhi,

for whom is he doing so? To whom, is he worshipping? All these Gods

are worshipping their own Nature, that is, Srushti. They love themselves,

61

the vast nature within them. If you love yourself, you love God. Every

individual carries God within. God is the beauty which remains forever

in the eyes of the beholder. Once Lord Rama was asked one question by

a rishi, “What is the most beautiful thing in this world?” Lord Rama

answered that woman is the most beautiful thing in the world. What is the

most beautiful thing in the woman then? Rishi asked another question to

Lord Rama that her eyes are the most beautiful thing in woman. There is

the rapid development of science and technology nowadays. However,

the progress seems to be incomplete today as we fail to fathom a number

of fundamental things. The techno-progress and rapid urbanization and

industrialization lead us to disaster and despair within and without. Why

can’t both of the human hands articulate words as the tongue does so?

The function of the organs in the system of the human body has already

been destined to perform the set work. Eyes are supposed to perceive

things in the Nature. It can behold the concrete things only. What’s about

the abstract ones? For this, the Third Eye super-consciously operates in

all the human beings. However, the third eye opens from within in the

human body. You cannot see things if your eyes are not with you. If you

think of Sanjay in the Mahabharata, you can understand what intuition is.

He can visualize many things sitting in one place. You can perceive things

even after death. You can feel it and can visualize things in reality. The

gurus teach about divinity, spiritualism and human redemption. There are

anti-transcendentalists who hardly believe in the notion of unifying all

the individuals, Nature and God together. Human life exhibits both the

brighter and the darker side of human nature. You can feel two things in

your life, that is, good and evil. Where is evil? It’s in the mind. The mind

62

is an uncontrolled entity, swift, exible and omnipotent. Mind is in its

own place forever. Life is placed in a tragic dimension with a combination

of both good and evil. You can come across the darker sides of life. The

nature has also been depicted in same way as the text by the author. The

author of the text means the creator has been declared to be dead in the

interpretation of meanings like the creator of the universe is questioned

by human beings. You can understand how the writers depicted both the

things such as the brighter and darker side of life in their literary works

of art. What is transcendentalism? The transcendentalists believe in the

notion of humanity as divinity. What follows the religion is humanity, the

centre for all the religions. If you talk about humanity, you will survive

yourselves on every stage in the world. Nobody will object you if you

talk about humanity in all its totality. Life is meaningful to all as all the

religions love humanity. Everything is for us and we are not for the things.

It is very important that you are here, everything is there. If you die,

nothing is there. All the theories and human possessions will perish with

your existence. Humanity is God-like and sees the world in which only

good things exist. Looking at the peculiar ideas of transcendentalists,

they talk about only good things. Transcendentalists often think of the

sunny side of things in life. For them, humanity is the only religion in the

world. They usually think of the optimistic side of things rather than

pessimistic, evil and dark. The roots of transcendentalism need to be

uprooted by the means of trans-deconstruction. Idealism, Puritanism,

Romanticism make the base for the emergence of transcendentalism.

Idealism is a philosophy wherein the true reality will be found in the

ideas rather than in the physical world. The idealist itself reects to the

63

fact that the true reality lies in our ideas, not in physical world. There is

the combination of idealism and transcendentalism in the course of time.

The transcendentalist claims that transcendentalism was idealism which

has been rediscovered, reconstructed and trans-deconstructed. The

rediscovery of idealism itself is transcendentalism to the critics of all

times. We talk about ideas only. Who claims that my idea is correct? Who

will claim that whatever I think is a relative reality, not the reality of the

life? Whatever I think may be the truth to you in all its totality. The

transcendentalists share the belief that the power of all-encompassing

spiritual reality is known to each individual. Whatever exists in this world

is a symbolic manifestation of the spiritual reality. The application of all

the perspectives of idealists is essential to human life for their perfectibility

and the achievements of the ultimate goals in life. Do you believe in

human perfectibility? Why makes you think that human beings are not

perfect? First of all, let us know the denition of perfection. If you really

rely on the reason, you are imperfect. If you rely on the reason, intelligence

and comprehensibility, you are not perfect. To know the world within and

without is the means of human perfection. If you rely on your soul, you

will think that you are perfect. If you think that you have a center and the

over-soul within, you think that you are perfect. If you think everything

intellectually, rationally and interpret everything in the nature with the

help of your logic, experimentation rather than experiences, you are not

perfect. In this way, one can categorize the idea of perfection. Puritanism

seeks religion as a personal inter-experience which should not be ltered

through clergy or government. The majority of humans are destined to

damnation. Religion is a personal inner experience of an individual.

64

Secondly, people should be self-reliant. Thirdly, God’s presence reveals

itself primarily through the holy book, the Bible. The scientic methods

are insucient and strictly restricted to the physical world is unreachable

to God and human salvation is the target of every individual. Romanticism

is all about imagination, feeling, Nature or reason, logic and civilization.

They champion individualism re-elected on the Nature to attain the

spiritual wisdom. It takes the romantic belief that the spiritual wisdom

can be found in the Nature. Everything in the physical world includes

human beings as the reection of the Supreme Being. The transcendentalists

believe that human beings are the part of the divine soul. They are capable

of perfection as it’s a rediscovery of perfection. The transcendentalists

believe in the possibility of human perfection and the spiritual practice of

the goals for improving people’s lives. They develop spiritual plans for

creating a perfect or a utopian society worked for a social change.

Transcendentalism is inuential to the new writers of the soul and social

reformers. Transcendental ideas need to be trans-deconstructed to reach

the signied, the truth or the absolute reality. The transcendentalists

inuence the writers and artists with the eyeball through which the world

is perceived. The transcendental eyeball simultaneously absorbs and

observes information. This is a part of information which is nothing, but

a symbolic manifestation of ideas. In literary terms, transcendentalists

and romanticists forge distinctively, American literature and philosophy

that value the power of the individual. The crux of the matter is that every

religion is absolutely transcendental. The notions of transcendentalism,

romanticism, absolutism, sphota theory can be applied to the text and

trans-deconstructed to reveal the center, truth and absolute meaning in

65

the text. The centre in a text seems to be like the perception of God, the

Nature and the Soul in the individual. Super-consciousness is an in-built,

absolute meditative approach of the human soul to transcend the stagnant

position of sub-consciousness in the body to go beyond the senses to

reach your own center and have a spiritual communion with the Truth,

the Absolute, Beauty and God. The same is applied to the text in the

theory of trans-deconstruction to reach the desired goals. To approach the

centre is the dream of every critic in the interpretation of the text. To

bring out a complete, centered, unied text as an artifact for a critique is

what the author dreamt for, in the revelation of the truth.

All dream to meet God in reality. However, a scientist tests it on the basis

of experimentations, proofs and evidences. The perception of the truth

should be complete, but not partial. This is not the sense perception of the

truth. Can we say that the things which are beyond the senses are untrue?

Of course, it’s not. Can we believe that the things which are in human

reach are true? Of course, it’s not. We believe neither in the presence nor

absences in pursuit of the transcendental reality. Truth is the amalgamation

of the presence or absences held in the text. The reading is an approach

to the centre within the text. Like the textual super-consciousness, the

super-consciousness is a spiritual union of the soul with the Absolute. If

you go deeper and deeper in order to ascertain the existence of God, you

will often experience it within.

What is God? Every individual wants to know about God. The term

God is a product of our over-thinking about the existence and non-

existence of things in the Nature. Whatever man has perceived is

66

being theorized. The theorizing aspect of the human nature brings in

the numerous notions about the incomprehensible perception of God.

God is the creation of the human mind to fathom the incomprehensible

things. God is incomprehensible, dicult to understand to all of us. He is

beyond human perception and understanding. If you think rationally, our

notions will be like that. If you rely on the spiritual things, God is with

us, within. He is the center of the universe and this is the interpretation

that is talked about God. He is nowhere; it’s the part and parcel of the

human personality. God is within us that make us be alive forever. It is

God who takes us to the nal redemption (mukti). It’s a God who takes

us to have a spiritual communion with the Absolute, the Truth, that is,

the God itself. In the Ayurveda, the concept of God is dierent. In the

Yajurveda, the existence of God is stated that God is in the form of Lotus

in every sacred human body. It is seen in your body. It is in the invisible

form and someone dwells in the Lotus and that is God, the Truth, that

is, Lord Shiva. Every man has his own wit. He thinks and attempts to

understand God through his religion inclinations and many more. Here

I cannot force you to accept what I say. If a person accepts it, it’s good.

If he doesn’t accept it, it’s better. No signs! No signied! The state of

the mind needs to be changed in the perception of things. Age never

matters in doing things and the perception should be taken away about

the ineciency of actions. Anybody can do anything anytime anywhere

and change is a must. The positive, visible changes need to be brought

in the actual interpretation of the text. The transcendental consciousness

and meditation can be referred to the literature in transcendentalism that

can be further analyzed and trans-deconstructed. Trans-deconstructive

67

critical readings of the text expect the critics to undergo the critique

of the transcendental aspects portrayed in the genuine literary work of

art. Transcendentalism is deeply ingrained within literary studies. The

Eastern and the Western aspects of transcendentalism fascinate the

critics to study in depth. There is an equally important Indian and the

Eastern part of transcendental thoughts going back to the Vedas and its

evolution of its own. The Trans-deconstructive theory thus seeks for the

transcendental meditation of the textual super-consciousness to reach the

absolute meaning in the text.

Trans-deconstructive theory analyses the Word and the World as the key

factors in the interpretation of the literary text. The Word is a symbolic

manifestation of the universe and the world is the demonstration of

presence and absence inherent in the text. Ideas are existent within

and without the text representing the centre and the universe. Trans-

deconstruction is neither of the speech nor writing, but an amalgamation

of both entities. It deeply studies the living and non-living beings

emerged as the souls in the universe. All the languages merge into the

self and spring out subsequently in the guise of sound and writing. The

Word is the universe demonstrating the sound within and without. It is

not a mere sound within which can be easily sensed, heard, experienced.

You close your eyes; put your hands tightly on the ears and listen to the

grinding sound within. That sound is called Nada, the Nada-brahma. It

is the rotating sound of the universe which continues to sound within till

the hands are removed and eyes opened. The sound within and without

is the one and same. There are two Brahmandas I experienced at dawn

in the body, one is within the body and another surrounds us. The way to

68

the Brahmandas within the body is as dicult as the way to the universe

outside. I experienced the universe within and without at 3.00 a.m. at

dawn. This is ultimately truth to me – You believe it or not! I was in a

sound sleep when I had experienced the mysterious sound of the Nada

rotating rhythmically within me till I woke up from the sleep. I was in

a super-conscious state when I had experienced the universe within me.

Later on, I was conscious with the same vision in reality all around me.

All my senses were frozen with hands numb, hair got straight on the

body, I was not out of fear but fully conscious with open eyes to re-

conrm that I was not dreaming at all. This is the experience that fetched

me all the precise answers of the directionless questions about life. Is it

illusion or a dream of overthinking or the extreme level of perception? I

do not know what exactly the experience meant to me and you.

Trans-deconstruction theory is very crucial and of prime importance to

interpret the literary text in a crystal clear manner. For instance : Who

am I? Who cries within me? What makes us suer in life? What happens

after the death of human beings? Where do the souls go once they quit

the body and enter into extreme darkness of human imagination? There

are many unsolved questions about life. Who am I? This is the question

of enlightenment. You are the soul as I am, perpetually chained and stuck

in the cyclical pattern of birth and death. You and me need redemption,

stillness, permanence and to have a spiritual union of the self with the

super-consciousness.

I say, ‘This is my body.’

Then,

69

‘Who am I?’

When Hydrogen is treated with Oxygen in presence of sunlight, there is the

formation of H2O which means water. Looking at a single drop of water,

a chemist starts dancing in his laboratory undergoing experimentations

of Nature, resources and then comes up with the nal conclusion that he

has created the drop. Just look at the ocean, how many chemical reactions

go on incessantly in the ocean and who does them after all? In God, G

stands for Generator, O= Operator and D= Destroyer which means Lord

Brahma, Lord Vishnu and Lord Mahesha respectively. The sound AUM is

made up of three sounds A, U and M. The sound ‘A’ springs from within,

that is, the beginning, creation. The sound ‘U’ looks after the universe,

omnipresent and the sound ‘M’ is the destroyer. God has a ubiquitous

presence which is always omnipotent, omniscient and omnipresent. The

human mind has demarcations wherein the divinity cannot be surpassed.

Everything is to be internally experienced. What comes rst? Is it a hen

or an egg? A hen comes from an egg and vice versa. Who cries within?

What makes us cry? There are many questions of human introspection

about the self. If we step on the thorns, tears roll down the cheeks. Why?

It is all about the organic senses. Sensation means sense in motion. Mam

vedana plus tav vedana is equal to sanvedana. It means that I suer and

you suer is equivalent to sensations. If a mother is in America and a

child is in India, the mother senses the cry of the child.

What makes us suer?

The suering is deeply rooted into disobedience which emerges out of

ignorance of the self. If we disobey our elders and parents, we are bound

70

to suer. It is a product of sin committed by the individual in each life.

Suering is good as it redeems the individual from the cyclical pattern of

birth and death. To have a human life is a great chance for redemption.

This is not easy to get a human life. It is a fruit of benevolence and

philanthropy. One is born as a human being on account of punyaj gained

in each life. Evil and greed are the most destructive entities in life which

makes us suer incessantly. What happens after death? After death, a

man goes on taking rebirths till his soul is redeemed from the cyclical

pattern of birth and death. Human life is the only life through which

man can redeem himself from the birth-death cycle. Things do exist

beyond the entities which are perceived and often more powerful than

the non-destructive Word. The Word is the world which is an enlightened

experiment for the one who experiences the Absolute, the ultimate Truth.

This is essentially felt rather than expressed.

71

IV

There is an ancient story about the Sanskrit philosopher Bhruhtrahari,

the king in the early 11th Century. It’s important to know about the reasons

for his enlightenment and inner transformation of being a rishi from

the King. The story has been orally transmitted from one generation to

another generation. He used to love his subjects and family very much.

One day, a sage entered into the kingdom and asked to meet the king to

oer him the gift. The king welcomed the sage and asked him what the

matter was. The sage oered him an apple stating that it was an immortal

apple in his hand. Anyone who eats it will remain immortal, beautiful

and stay blessed forever. The king had the apple and thought over it for

the whole night and came to the conclusion that the fruit was of no use

to him. Next morning, he oered the same to the queen as he loved her

very much and wanted to see her immortal, blissful and beautiful forever.

But, she was not in love with the king, she, in fact, loved the doorman and

therefore she oered the immortal fruit to him. However, he is not in love

with the queen. He fell in love with the prostitute and decided to oer her

the fruit. The prostitute had the fruit and thought that the fruit was not the

end of her suering but an addition to it. Thus, she decided to meet the

king and oered him the immortal fruit. She met the king and asked him

to have it and become immortal forever to serve his subjects. The king

had the apple from the prostitute. He thought over it and came to know

the whole story about how the apple reached the prostitute. The king

felt disappointed to know about the unfaithfulness of his wife. He was

fed up of life and therefore he left for the attainment of Samadhi in the

forest. Prior to this, he wrote about the Word, Sentences and Meanings

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in his books entitled Vakyapadiya, Shrungarshatak, Neetishatak. This

is the spiritual journey of the king from human incompleteness to the

absolutism, from the sub-consciousness of human imperfection to the

super-consciousness of perfection.

A Word is not a word, but it is the world within. The Word is Shabdabrahma,

the Absolute. Bhruhtrahari was fed up with the material life and therefore

he experienced the self within by means of his deep Samadhi, a spiritual

union of the self with the Absolute, the Truth. The Word ‘AUM’ is made

up of three sounds A, U, and M. This is the most vital thing to know that

the sound ‘A’ represents the Lord Brahma, the originator of the universe.

The sound ‘U’ signies the Lord Vishnu, the protector of the universe

and ‘M’ connotes the Lord Mahesh, the destroyer of the universe. All the

planets in the universe rotate in a rhythmical pattern creating Nada, the

sound. This rotation of the universe can be internally and externally felt

and experienced. The sound of Nada is immense that is the loudest one

than the sounds we hear. There are two Brahmandas, the one is inside

our body and the second one surrounds us. The human reach at these

Brahmandas seems to be almost impossible for those who never feel the

inside and outside universe. To enlighten ourselves internally is equally

dicult as the external one. One can simply feel and listen to the sound of

Nada within us by keeping our both hands on our ears tightly and closing

our eyes rmly. The sound we listen to and feel is nothing but Nada. We

cannot express Nada, the sound externally which leads to Sphota theory

demanding further interpretations of the text.

This is a high time to assimilate the Eastern and the Western critical

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perspectives about the literary studies for applying and practicing the

theory of trans-deconstruction in the interpretation of the text. The trans-

deconstructive theory is an innovative practice of reading having its

own methodological procedures to interpret the text. This is a critical

reading approach to justify the central, nal, stable, singular and absolute

meaning of the text in a rational sense. However, the meaning becomes

stable, singular or possible in the interpretation of the text. It needs a

deeper level of the re-construction and re-interpretation to reach the

transcendental signied. How can the interpretation be plural or it rests

in a decentered complex meaning demanding much more clarication

and assumed justication? The question remains solved in the theory of

trans-deconstruction as a reaction to globalization, post-modernism and

post-structuralism or deconstruction.

Science and Literature are the species of Philosophy or vice versa. Why

is it not possible for all of us to bridge the gap between Literature and

Philosophy? All the absences in the text always attract us. Hence, we had

better understand what something is not rather than what it is. In fact,

it is easy to dene Trans-deconstruction. It is not a method, a critique,

an analysis or a dismantling of the structure of a text, but simply trans-

deconstructing itself.

Every text has a centre with the absolute meaning. The externalizations

of the internals and internalizations of the externals uniform the text in all

its diversity. The singularity despite all the diverse meanings is a central

feature of trans-deconstruction. The nal meaning is still, absolute and

often transcendental. Each signier takes us to the ultimate signied in the

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textual super-consciousness. Trans-deconstruction is a critical analytical

method to search for a single, transcendental signied within the text.

This theory is applied to the literary texts for the nalization of meaning

based on textual super-consciousness in the form of conclusions. There

is no demarcation to the application of the theory to literary texts as it

has already crossed all the limits of textual interpretations. The theory

celebrates a free play of signs proving supercial indeterminacies in the

text. The critics invite the dierent critical approaches to the literary

texts with reference to history, myths, folk tales, science, philosophy,

culture and socio-economic contexts in the interpretation. The text trans-

demonstrates itself for what it is not. What is the ultimate meaning in the

text? To reach at the ultimate meaning of the text is as dicult as reaching

at the centre within the text. It simply shows that both text and centre

are the inseparable entities produced by the author. Hence, the meaning

belongs to the Word and the text is full of the meanings. However, the

text has the ultimate meaning for all the meanings. What is the meaning

or meanings? Every interpretation is always given for the absolute

meaning. The interpretation aims at the ultimate meaning in the form

of conclusion. The interpretation begets another interpretation creating

the world of chaos within the text. Therefore, the trans-deconstruction of

the text is essential to prove that every text is absolute. The textual sub-

consciousness seems to be unknown and unidentied till it is revealed.

The textual super-consciousness can be made through the unication of

the internalization and externalization of the centre within and without.

One can conclude that the theory of trans-deconstruction bridges the wide

gap between literature and philosophy for the absolutism of the discourses

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in human sciences. Many critical theories such as Structuralism, New

Criticism, Post-structuralism and Gender Studies act as the predecessors

for the emergence of trans-deconstruction studies. Trans-deconstruction

oers a unique centre for the literal and non-literal meanings in the text.

It focuses on the exposition of the paradoxes and irony in the artifacts

for the harmonious fusion of literal and gurative meanings. The text

is full of the inner conicts within itself for reaching the absolute

meanings of a number of semantic-oriented discourses. They observe the

individual work as a complete, self-contained artifact rested in textual

sub-consciousness. The singular meaning is a product of the relations

with other texts or discourses outside the text, literary and nonliterary. In

conclusion, the trans-deconstructive reading has a distinct emphasis on

Monism as a reactive key factor to the extreme level of the complexity,

indeterminacies and uncertainties in the text. It deals with the theory

of Monism as a strong reaction against the questions about the nature

of language, the production of meaning and the relationship between

literature and the many discourses that structure human experience and

its histories. Its inuence magnies to incorporate a variety of other

disciplines in the text. The texts are read trans-deconstructively and it’s

time to note it down. In psychoanalysis, the role of language is drawn

towards the formation of the psyche. The psychoanalytic case studies are

outlined by the kinds of psychic mechanisms to analyze the text.

The trans-deconstructive method of reading the text brings the equality

in the male-female distinctions and the notions of gender and sexual

identity. The dierent identities for women are socially constructed,

but not biologically. The social identity is the product of human action

76

rather than the source of abrupt emergence. The concept of identity is

linguistically structured into the text which demands trans-deconstruction

for the equality. Similarly, the binary oppositions create the inner conict

of superiority and inferiority in the text as a hierarchical stereotypical

structure in the interpretation of the text. This is the point where the

necessity of trans-deconstruction is sensed to bring out the singularity

or oneness of all the binary oppositions produced by the discourses

in human sciences. One being for all the entities is the heart of trans-

deconstruction. The perspective would be highly inuential in gay and

lesbian studies, or queer theory. The trans-deconstructive theory seeks

to reveal the inner conicts between the text and the centre and settles

the issue down with appropriate conclusions. The inner self of the text is

studied on the basis of outer forces intertwined with the text. All the reality

is referential rather than relative and reexive in this context. The major

inuence of trans-deconstruction aects the humanities, sciences, social

sciences, arts and architecture. Trans-deconstruction celebrates the textual

conicts, tensions, irregularities, complex and dynamic constructions

in the text. Later on, it super-consciously analyses the text to reach the

transcendental signied. Trans-deconstruction basically inuences all

the disciplines of knowledge. It asks for the super-consciousness of the

text rested in sub-consciousness focusing on the relationship, conicts

it holds. It is a critical reading of what a centre signies in the text and

where it essentially stands for uniformity in the world of disparities.

Trans-deconstruction is the exploration of the unexplored, the revelation

of the unknown aiming at the absolute truth for all the discourses. Its

focus is on the basic oppositions, critical terms and signied goals.

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It appeals to the post-structural and the post-modern thinking relentlessly

interrogating the established intellectual categories and skepticism

about the possibilities of the unique centre in all the discourses. Trans-

deconstruction studies a conspicuous free play of words in the text leading

to Monism, a single entity for all the complexities. The theory is based

on the optimistic relativism, particularized for all the generalization of

meanings, prevalent into the text. Trans-deconstruction thus retains its

intellectual-cum-spiritual super-consciousness transparent to the readers

by relocating the centre in the text xed but functional.

In the theory of Trans-deconstruction, the absolute meaning is still,

centered and unmoved with the innermost consciousness of the self, the

textual super-consciousness. Crying within is ubiquitous, but who cries

within is uncertain. It is also dicult to know who suers within us.

A is the rst Word in the world. Its existence and emergence is from

within to without. All the signiers ultimately lead us to the only one

signied, that is the Absolute, the Truth. The ideas seem to be incredible

and overshadowing in the interpretation of the text because it refers

to the transcendental aspects of the text beyond the human perception

and intelligence. But still it needs to be experienced rather than simply

felt. Nothing can be proved logically, practically and intellectually. All

contradictory meanings take us to more interpretations. Every human

discourse takes us away from the Absolute. That’s why we often argue,

discuss and re-interpret the things. What comes rst is the question of

inquiry, the inquiry into the self. At the centre of a holy person’s body,

there is a sacred place in the form of lotus. Someone lives in the lotus.

That is nothing but the Truth, Atma, the Soul, or the Absolute.

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Dierent languages are embedded with dierent words wherein

it becomes dicult to express the origin of the Word. Grammar is

incomplete. Although there are much heated debates, the grammar of

Vedas is complete in itself. The development of language ceases and

new words hardly get included in the speech and writing. Language

extension can only be possible in Sanskrit. For the same, the knowledge

of Sanskrit is a must. Nothing is possible in any language without words.

After all, what is the origin of words in all the languages? The miracle

of language can only be found in Sanskrit. Vedic language helps us to

develop the language, but never stands as an obstacle in the study of

the language. The science of pronunciation is very essential in Vedic

grammar. Vedic language has a complete sense of meaning to the

Word through pronunciation. Most importantly, the fault in utterance

changes the meaning. Therefore, one should not commit any mistake in

pronouncing words in Sanskrit. Vedic grammar not only stops the change

of grammar, but also the change of meaning. The reading of Vedas is

important in this regard. We can purify the words through many types of

Vedas-reading. Vedas are still widely read and studied even though they

are ancient. Vedic language is the prime language, but it’s not created by

human beings; in fact, it is a divine language, a miracle! The language is

not originated by any exclamations, word-structure or any theory. There

is a scientic relation between Word and alphabet, Word and sentence

and the meaning and sound. Every Word in Vedas keeps the meaning of

every alphabet. Every alphabet i.e. Varnas in the Vedas has its complete

sense of meaning. That’s why; the Vedic language is knowledgeable and

scientic. This is divine, a non-human one. The science of language is

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essential for the critics to know about the language. We still need to know

how the sound is produced expressing thoughts. The roots have become

the signs of generalized ideas? GA means going, DA is giving, MAR is

dying, CHAR is walking, KAR is doing, STHA is standing and SAD is

sitting. Surprisingly, it is dicult to know why and how sound gives a

specic meaning. The Word PITRU in Sanskrit means PIDAR in Farsi,

PITA in Hindi, and FATHER in English. The alphabets in Sanskrit have

their complete sense of meanings. The every particle in the universe has

its own meanings. Similarly, all the alphabets have the complete meaning

in themselves. The meaning of words depends on the sentences and the

meaning of alphabets depends on the words. In the Vedic period, every

word in Vedas has its own meaning. Alphabets are really meaningful

and suggestive. In English, there are 26 alphabets, but what’s about the

meaning of A, B, C, D…..till X, Y, Z? Is there any specic meaning

generated to the sound produced by these alphabets?

It means that every alphabet is meaningful. Ruchaye depends on the non-

destructive words. Every Word is divine, magical and meaningful. How

can a person understand Ruchaye without the knowledge of words, that

is, the Word is not a word but Shabdabrahma. Without Words, there is no

knowledge of Vedas. The word for SATYA is Truth, SA = Amruta, TA =

Martya (Mortal), YA = One who follows these two rules.

Every alphabet in Vedas is very meaningful. Examples of this can be given

as follows: EE = Speed, KA = happiness, KHA = Sky, CHA = Again, GA

= Speed, JA = Produce, THA = Stop, DA = Donate, NA = No, BHA =

Light, MA = Measure, RA = Give, LA = Take, SA= Company, HA=

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Giving a denite meaning. The control of the prexes and the suxes are

crucial to know the science of language. The alphabet in every word does

mean and needs to be focused. Every alphabet in the words has bhavas.

The search for bhavas in each alphabet is a must. All the ancient scholars

have studied and experienced it. Every word is lled with a divine

thought. Hence, the real meaning of a word needs to be experienced.

The meaning of every word in Vedas can be understood through their

formations which are of two types: sound and writing. The rst one is

abstract and oral whereas the second one is concrete and written. The

meaning of a Word is decided on the basis of how the word is pronounced

before it is written. Bhavas, formations, sound, eect and action should

be experienced internally and externally. The Word within is the same

with the Word outside in Vedas. The pictures, bhavas, formations, eect,

the style of words become clear in writing. Word is always complete

in Vedas. There is no need of other suxes and prexes to support the

meaning of a word. The meaning of a word is conned to both internal

and external experience of speakers. The Veda script is Brahma script.

The importance of the nature and grammar of words are important to be

analyzed by the critic. The sound of the word produced is important in

Vedas. The Word GAU: (Cow) once uttered means all physical aspects

and non-physical aspects as well. For example: This is a cow. Which

word is here? In Sanskrit, sound is the Word. The sound determines the

meaning of a Word. When we have the knowledge of some specic thing

after the utterance of words is a sound (Dhvani). The knowledge used to

identify things in the universe is a Word. Truly, only the profound study of

Vedas grammar helps you protect the Vedas in the future. It is signicant

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to recognize the science of dropping words in grammar. The study of

six Upangas in the Vedas is crucial in which the grammar is measured

to be the most essential Upangas. The profound knowledge of Sanskrit

claries all the human doubts. We are baed with the questions lingering

in the minds, what is the nature of the Word? Every text is singular in

interpretation. The plurality of the text nally leads to singularity. All

the signs move onwards in a circular motion along with a xed centre.

For many religions, only one God exists. Likewise, for all the incessant

chain of signiers, there is only one signied, that is, the Soul, the Truth,

the Absolute. It is like a pendulum, which is xed at its one place even

many oscillations of transitory illusions of the eyeballs move from one

side to another. It ultimately rests at one place, that is, the signied. All

the interpretations are like the seed of a tree, nally rests into the seed,

the singularity for all the pluralities in the text.

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V

All the interpretations, discourses and negotiations ultimately march

towards the stable, singular, central, transcendental signied in the text.

Trans-deconstruction emerges into the arena of literary theories when –

• The author is declared as dead in the interpretation of the text.

• The plurality is considered to be the end of every textual analysis.

• There is the absence of the centre in the text.

• The centre in the text is variable but functional.

• The idea of nothingness prevails outside the text.

• There is a debate on the one term supremacy of binary oppositions

held in the text.

• The textual consciousness within is an asset to the textual

analysis.

Trans-deconstruction theory asserts that -

• The author is alive forever in his Points of View in the

interpretation of the text.

• Monism, singularity, absolutism, truth, the transcendental

signied are presented as an output in the form of ultimate

conclusion for every textual analysis.

• There is the presence of the centre in the text, xed but functional

83

like a pendulum.

• There are two centers like two Brahmandas – one is within and

another is without

• The Absolute Truth prevails outside the text.

• One weaker term in binary oppositions is privileged in the text to

bring it to the equality and treat equity as a key factor for textual

analysis.

• The focus of reading is on the textual super-consciousness for

the nalization of meanings.

The trans-deconstruction theory studies the text from two dierent

perspectives, that is, the Word within the text and the World outside the

text. The Word and the World are the same. The truth outside the text

is the same embedded within the text. As there are two Brahmandas in

the universe within and without, the text has also two centers – one is

within and another is without. Therefore, this theory asserts the fact that

the centre in the text is xed and functional. In addition, there is another

world outside of the text. Therefore, the interpretation demands further

interpretations revealing the centre within the text. No author is dead

in the interpretation of the text. He is still alive in his absorbed points

of view in the text. No text should be studied or analyzed in isolation

because every text demands the non-textual references outside the text.

Do you think that the text is thoroughly studied or analyzed through a

number of approaches of the critical theories in the interpretation of the

text? Of course, it is studied partially, but not thoroughly. For a thorough

84

study of the literary text, a theory of trans-deconstruction must be applied

in the interpretation of the text.

The application of trans-deconstruction theory to the literary text is of

high consideration.

• This is a critical reading practice to reach the singular, stable,

transcendentally signied meaning in the text.

• The theory believes in the presence of the xed centre in the text

like a pendulum and the absences are like the ornaments in the

interpretation of the text.

• The focus of the trans-deconstruction theory is on the singularity

rather than multiplicity, complexities or plurality of meanings in

the text like the unity in all its diversity.

• The theory believes in the presence of the author in the text and

refuses the assumption that the author is dead in the interpretation

of the text.

• Trans-deconstructionist states that there is the centre in the text,

the unmoved mover.

• The centre in the text is within and without. It means the centre in

the text is xed and functional.

• The theory practices the fact that there are two centers in the

text, one is in the text and another is in the universe like two

brahmandas – within and without!

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• The trans-deconstruction theory believes in the textual super-

consciousness, absolutism, monism, Truth.

• The trans-deconstruction theory believes in the oneness or the

uniformity of binary oppositions held in the text. The marginal,

suppressed or the subjugated term is privileged over the superior,

dominated or the prime term to strengthen the vulnerabilities

and bring them to the current ow of equality or equity in the

interpretation of the text.

• The trans-deconstruction theory stresses on the nalization of all

the plural meanings in the form of conclusion about the text.