Launching this shabad as part of Guru Nanak's 555th birth centenary celebrations. I also wrote a poem inspired by this shabad while I was visiting New Jersey last week. For me the celebrations continue long after the supposed birthday is over. May the Guru continue to bless you!
Where you belong
Some moments you don’t want to end— standing across the Hudson, Manhattan glowing like a promise, its lights flickering into the water. In your head an old melody on shehnai, curling like smoke through your chest, celebrating the union of words, which ricochet on the waves of your mind, and consciousness of the universe, The stars you cannot see in world light, yet finding the one you’ve sought forever, savoring this as they all hold you still as the ancient bard sings: “Linger on!”
I released a 13 Shabad Album launched to celebrate 555th Gurpurab of Guru Nanak Dev. I have been working on some of these shabads for several years. Hope you enjoy them.
Contemplation Series:
Every Morning From Nov 15 - Nov 28 2024 we will be celebrating Guru Nanak at 7:30am IST / 6:00pm PST / 9:00pm EST. Among other things I will be sharing learnings from my recent album, Hum Ghar Saajan Aye. The contemplation theme for the next few weeks will be how to invite the beloved home or how to go to the beloved's home. invite your beloved home.
After composing Bhai Santokh Singh ji's Raam So Daas, I have been doing some research on this amazing poet. He has been a revered figure in Punjabi and Sikh literature, is most famously known for his epic work Gur Partap Suraj Granth (or Suraj Parkash). His poetry not only captures the essence of Sikh spirituality but also immortalizes key moments of Sikh history.
Although the exact details of Bhai Santokh Singh’s early life aren’t widely documented, his lifelong dedication to the Sikh faith is evident through his writing. Born in the early 19th century, Bhai Santokh Singh's work flourished during a time when oral traditions and religious narratives played a vital role in the preservation of Sikh history. His most significant work, Suraj Parkash, is a monumental text that offers both a historical and spiritual guide to the lives of the Sikh Gurus. This work, written in Braj Bhasha (a dialect used by many poets of the time), combines intricate storytelling with a profound sense of devotion.
For those interested in exploring Suraj Parkash online, you can find translations and explanations of this epic on SikhiWiki, where the entire composition is available with summaries of key chapters. Another valuable resource is Suraj Parkash Katha, a YouTube playlist that features audio recitations of the text for those who prefer to listen to its verses.
The Epic Poem: Gur Partap Suraj Granth
Gur Partap Suraj Granth, Bhai Santokh Singh’s magnum opus, spans thousands of verses and is one of the most detailed accounts of Sikh history. It is divided into two main sections: the Raas, which discusses the creation of the world and early Sikh history, and the Rut, which narrates the life stories of the ten Sikh Gurus. Each verse is imbued with a deep sense of respect for the spiritual teachings of the Gurus while also documenting critical events in Sikh history.
If you're looking to explore this epic further, the Sikh Digital Library offers digitized versions of Suraj Parkash as well as scholarly articles that analyze its historical significance.
Themes in Bhai Santokh Singh’s Poetry
Spiritual Devotion
Bhai Santokh Singh's poetry is centered around a deep devotion to Sikhism. His works often reflect on the teachings of the Gurus, focusing on concepts such as divine justice, faith, and humility. In Suraj Parkash, for example, his portrayal of Guru Arjan Dev’s martyrdom is both a historical account and a spiritual lesson on the value of sacrifice for faith.
For more on Sikh spirituality as expressed through poetry, you can visit SikhNet, which offers an extensive range of articles, podcasts, and videos on Sikh spiritual teachings and literature.
Historical Preservation
Bhai Santokh Singh’s writings also serve as a rich historical record, preserving key events in the Sikh faith for future generations. He documented events like the founding of the Khalsa and the martyrdom of Sikh leaders in verse, creating a form of historical poetry that blends narration with spiritual reflection.
For historical insights, check out the Encyclopaedia of Sikhism, which provides in-depth coverage of key events mentioned in Suraj Parkash and other works of Bhai Santokh Singh.
Ethical and Moral Teachings
Much of Bhai Santokh Singh’s poetry is didactic, imparting lessons on how to live a life in line with Sikh values. His verses remind readers of the importance of virtues such as service (seva), humility, and sacrifice. These teachings are a reflection of the Guru Granth Sahib’s emphasis on living a life of compassion and righteousness.
For a deeper understanding of these moral themes, Sikh Research Institute offers insightful educational resources, including courses and articles that explore the ethical and spiritual dimensions of Sikh literature.
The Legacy of Bhai Santokh Singh
Bhai Santokh Singh’s work has had a profound influence on Sikh literature and remains an integral part of Sikh religious education. His poetry is not only recited in Sikh congregations worldwide but also continues to be a source of inspiration for scholars and devotees alike. Whether through audio recitations, written translations, or live discussions, his works continue to be celebrated across different platforms.
To explore more of Bhai Santokh Singh’s legacy, you can visit Guru Granth Sahib Academy, which features discussions and interpretations of Sikh scriptures and historical texts, including Suraj Parkash.
Raam So Daas
Happy Gurpurab everyone! Raam So Daas. Guru Ramdas! If you ask Bhai Santokh Singh who Guru Ramdas is, this is his answer. The daas is just like raam, the servant is a reflection of the master. Truly in the gurmat spirity of Har Jan Aisa Chahiye, Jaisa Har Hi Hoye (Bhagat Kabir: A true Hari jan is just like Hari).
A couple of weeks ago I was working on Gur Ramdas Rakho Sharnayi in a new raag that is a gift from Guru Ramdas. It is inspired both by Kalavati and komal Ni Asa. As a tribute to the great guru, I am calling it Raag Daas. At one of the live meditations I will cover this raag. There are 2 other compositions that I have landed on me in this raag in the past week or so, and I look forward to sharing those as well.
Thanks to Rajesh Prasanna for recording Bansuri on this track. I only composed this three days ago, recorded and sent it to him, he sent it back to me today and I mixed and produced this beautiful poem. I shared an earlier version of this poem with the Seekers group and they agreed with me: the spirit of Guru Ramdas is in these words.
This is the first time I have read any poem by Bhai Santokh Singh, and I must say I am blown over. The depth and the gurmat sikhya in each phrase is amazingly beautiful. I tried to share the lines of Gurbani that each phrase reminded me of in the video.
May the spirit of Guru Ramdas reside with you.
Celebrating Guru Ramdas' Gurpurab this year with his beautiful words. He says of all the good deeds, one of the great good deeds is to bow before a Sadhu, a person who is a seeker and is walking on the path of oneness. Despite our tradition of humility we often forget to respect those who are walking on the path of oneness. May we always be inspired to be inspired by them.
Much thanks and gratitude to Ahsan Ali for his beautiful Sarangi and Bhai Rajvinder Singh ji for his inimitable Tabla.
The following are the traditional translations. I will be discussing this shabad later this week in live contemplations. For a more detailed introduction on this shabad please see: 1 hour discussion on Kar Sadhu Anjali
ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੪ ॥
raag gauRee poorabee mahalaa chauthhaa ||
रागु गउड़ी पूरबी महला ४ ॥
Raag Gauree Poorbee, Fourth Mehla:
ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥
kaam karodh nagar bahu bhariaa mil saadhoo kha(n)ddal kha(n)ddaa he ||
कामि करोधि नगरु बहु भरिआ मिलि साधू खंडल खंडा हे ॥
The body-village is filled to overflowing with anger and sexual desire; these were broken into bits when I met with the Holy Saint.
The more they walk away, the deeper it pierces them, and the more they suffer in pain, until finally, the Messenger of Death smashes his club against their heads. ||2||
Google Play: https://play.google.com/store/music/artist/Shivpreet_Singh?id=Aoqsuo6pyrdjdkld6uutbsxty7a
Baba Farid Lecture Series: Magic Mantra of Sweetness
This video was recorded recently with Dr. Asma Qadri, professor of classic punjabi poetry from Punjabi University, Lahore, as part of the Baba Farid Lecture Series. To join these lectures, you can join Seekers and Seers.
Humility is the alphabet, and forgiveness if the virtue that comes from humility, which eventually gives rise to the magic mantra character of sweetness.
In many religious and spiritual traditions, humility is revered as a foundational trait, described as the alphabet upon which all other virtues are built. This metaphor emphasizes the essential role humility plays in shaping one’s character and spiritual journey. From humility springs the virtue of forgiveness, which further develops into the sweetness of one’s words and actions—an attribute described as the "magic mantra" that has the power to transform and captivate.
The verse from Gurbani that asks, "What is that word, what is that virtue, and what is that magic mantra?" invites deep contemplation. It seeks to uncover the core principles that can guide an individual toward spiritual fulfillment. The answer lies in the subsequent lines, where humility is identified as the "akhar" (letter), forgiveness as the "gun" (virtue), and sweetness in speech as the "mant" (mantra). These three qualities together form the essence of a life that resonates with divinity and harmony.
Humility as the Alphabet
Humility, in this context, is likened to the alphabet—the building blocks of language and communication. Just as letters are fundamental to forming words and conveying meaning, humility is fundamental to spiritual growth and ethical living. It is the first step in the journey of self-realization, where one acknowledges their smallness in the vastness of the universe. By embracing humility, one begins to dismantle the ego, which is often the greatest barrier to true understanding and connection with the divine.
Humility is not just about lowering oneself but recognizing the interconnectedness of all beings. It’s about seeing oneself as part of a larger whole, where the well-being of others is as important as one’s own. This perspective naturally leads to the next virtue: forgiveness.
Forgiveness as the Virtue
Forgiveness is the direct outcome of humility. When one is humble, they can see beyond their own pain and grievances, recognizing that others, too, are fallible. Forgiveness becomes a way of releasing the burden of anger and resentment, allowing both the forgiver and the forgiven to move forward. In Sikhism, forgiveness is not merely an act but a state of being—a constant readiness to let go of grudges and embrace others with compassion.
This virtue is powerful because it breaks the cycle of vengeance and hostility, replacing it with understanding and peace. It is through forgiveness that relationships are healed and communities are strengthened. This virtue also paves the way for the next transformative quality: sweetness in speech.
Sweetness as the Magic Mantra
The culmination of humility and forgiveness is sweetness—both in speech and in demeanor. Sweet speech is described as a "magic mantra" because of its ability to soothe, comfort, and bring joy to others. It is a reflection of inner peace and contentment, qualities that are nurtured by humility and forgiveness.
Sweetness in communication is not just about being polite; it is about speaking with sincerity, kindness, and a genuine concern for the well-being of others. It is the outward expression of a heart that has been softened by humility and forgiveness. This sweetness has a transformative effect, creating a ripple of positivity that can touch everyone it encounters.
The Divine Connection
The verse concludes by advising the "wearing" of these three qualities—humility, forgiveness, and sweetness—as garments that will captivate the "Husband Lord," a metaphor for the divine presence. This suggests that these virtues are not merely moral guidelines but spiritual practices that bring one closer to the divine. By embodying these traits, one becomes aligned with the divine will, living in harmony with the universe and experiencing a deep sense of fulfillment.
In essence, humility, forgiveness, and sweetness form a triad of virtues that are foundational to a life of spiritual richness. They are interdependent, each reinforcing the other in a cycle that leads to greater understanding, compassion, and joy. These qualities are not just ideals to aspire to but practical tools for daily living, guiding one toward a more peaceful and meaningful existence.
ਕਵਣੁ ਸੁ ਅਖਰੁ ਕਵਣੁ ਗੁਣੁ ਕਵਣੁ ਸੁ ਮਣੀਆ ਮੰਤੁ ॥
kavanu su akhar kavan gun kavanu su maneeaa ma(n)t ||
What is that word, what is that virtue, and what is that magic mantra?
ਕਵਣੁ ਸੁ ਵੇਸੋ ਹਉ ਕਰੀ ਜਿਤੁ ਵਸਿ ਆਵੈ ਕੰਤੁ ॥੧੨੬॥
kavanu su veso hau karee jit vas aavai ka(n)t ||126||
What are those clothes, which I can wear to captivate my Husband Lord? ||126||
ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥
nivanu su akhar khavan gun jihabaa maneeaa ma(n)t ||
Humility is the letter, forgiveness is the virtue, and sweet speech is the magic mantra.
ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥੧੨੭॥
e trai bhaine ves kar taa(n) vas aavee ka(n)t ||127||
Wear these three robes, O sister, and you will captivate your Husband Lord. ||127||
Bhagat Sheikh Fareed Ji in Salok Fareed Jee - 1384
Notice what Guru Nanak says about sweetness in this shabad in Raag Shri:
ਕਰਤਾ ਸਭੁ ਕੋ ਤੇਰੈ ਜੋਰਿ ॥
karataa sabh ko terai jor ||
O Creator Lord, all are in Your Power.
ਏਕੁ ਸਬਦੁ ਬੀਚਾਰੀਐ ਜਾ ਤੂ ਤਾ ਕਿਆ ਹੋਰਿ ॥੧॥ ਰਹਾਉ ॥
ek sabadh beechaareeaai jaa too taa kiaa hor ||1|| rahaau ||
I dwell upon the One Word of the Shabad. You are mine-what else do I need? ||1||Pause||
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਤੁਸੀ ਰਾਵਿਆ ਕਿਨੀ ਗੁਣਂੀ ॥
jai puchhahu sohaaganee tusee raaviaa kinee gunee(n) ||
Go, and ask the happy soul-brides, ""By what virtuous qualities do you enjoy your Husband Lord?""
ਸਹਜਿ ਸੰਤੋਖਿ ਸੀਗਾਰੀਆ ਮਿਠਾ ਬੋਲਣੀ ॥
sahaj sa(n)tokh seegaareeaa mittaa bolanee ||
"We are adorned with intuitive ease, contentment and sweet words.
ਪਿਰੁ ਰੀਸਾਲੂ ਤਾ ਮਿਲੈ ਜਾ ਗੁਰ ਕਾ ਸਬਦੁ ਸੁਣੀ ॥੨॥
pir reesaaloo taa milai jaa gur kaa sabadh sunee ||2||
We meet with our Beloved, the Source of Joy, when we listen to the Word of the Guru's Shabad.""||2||
Guru Nanak Dev Ji in Siree Raag - 17
Next up in the series:
ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥
fareedhaa je too akal lateef kaale likh na lekh ||
Fareed, if you have a keen understanding, then do not write black marks against anyone else.
ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨਂੀਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥
aapanaRe gireevaan meh sir nee(n)vaa(n) kar dhekh ||6||
Look underneath your own collar instead. ||6||
Bhagat Sheikh Fareed Ji in Salok Fareed Jee - 1378
Yeh Waqt Kya Hai - Read by Dr. Manpreet Khemka
Lyrics and Translation -
yeh waqt kya hai?
yeh kya hain aakhir ki joh musalsal guzar raha hain yeh jab na gujara thaa, tab kahan tha? kahin to hoga... gujara gaya hain to ab kahan hain kahi to hoga kahan se aaya kidhar gaya hain yeh kab se kab tak ka silsila hain yeh waqt kya hain?
What is this time? What is this thing that goes on without pause? If it did not pass, Then where could it have been? It must have been somewhere. It has passed. So where is it now? It must be somewhere. Where did it come from? Where did it go? Where did the process start? Where will it end? What is time?
yeh vaakye (Ghatnao), hadse (aksmato) tasaadum (takrav), har ek gamor har ek masrat (khushi) har ek aziyat (taklif) har ek lajjat (aanand) har ek tabssum (smit) har ek aansu, har ek nagmahar ek khushbu woh jakhm ka dard ho ki wo lams (sparsh) ka jaadu khud apni aavaz ho ki mahol ki sadayen yeh jahannm main banti aur bigadti hui fizaye wo fikr main aaye zalzale (earthquake) ho ki dil ki halchal tamaam ahesaas, sare jazbeye jaise patte hain bahte paani ki satah par jaise tairte hain abhi yahan hain, abhi vahan hain aur ab hain auzal dikhai de te nahi hain lekin ye kuchh to hain jo ki bah raha hain ye kaisa dariya hain kin pahado se aa raha hain ye kis samandar ko jaa raha hain yeh waqt kya hain?
These events Incidents Conflicts Every grief Every joy Every torment Every pleasure Every smile Every tear Every song Every scent, It may be the pain of a wound Or the magic of a tender touch, Or lonely voice or cries around; Success and failures assailing the mind; The upheavals of care, the tumult of the heart. All feelings All emotions Are like leaves Floating on the surface of the water. As they swim along Now here, Now there, And now they disappear, Gone from site, but There must be something Flowing along. What is this river? What hills has it come from? To what sea is it going? What is time?
kabhi kabhi main ye sochta hoon, ki chalti gaadi se ped dekho to eisa lagta hai doosri samt (disha) ja rahe hain magar haqikat main ped apni jagah khade hain to kya yeh mumkin hain saari sadiya katar andar katar apni jagah khadi ho yeh waqt sakit (sthir) ho aur hum hi gujar rahe ho is ek lamhe main saare lamhe tamam sadiya chhupi hui ho na ko aainda (future), na gujishta (past) jo ho chuka hain woh ho raha hain jo hone vaala hain ho raha hain main sochta hoon ki kya ye mumkin hain such ye ho ki safar mein hum hain gujarate hum hain jise samajte hain hum gujarata hain woh thama hain gujara hain ya thama hua hain ikai hain ya banta hua hain hai mujmind (freezy) ya pighal raha hain kise khabar hain, kise pata hainye waqt kya hain
Sometimes I think When I see trees from a moving train, It seems They go in the opposite way. But in reality The trees are standing still. So can it be That all our centuries, Row upon row, are standing still? Can it be that time is fixed, And we alone are in motion? Can it be that in this one moment All moments, All centuries are hidden? No future No past. What has gone by Is happening now. I think - Can it be possible That this is true, That we are in motion? We pass by, And what we imagine Is moving Is really motionless. Moving, not moving? Whole or divided? Is it frozen, Or is it melting? Who knows? Who can guess? What is time?
ye kainaate azim (vishal brahmand) lagta hain aapni ajmat (greatness) se aaj bhi mutmain (satisfy) nahi hain ki lamha lamha vasiitar aur vasietar (vishal) hoti jaa rahi hain yeh apni baahen pasarti hain ye kehkashao (aakashgangao) ki ungliyon se naye khalao (antriksho) ko chhu rahi hain agar ye such hain to har tasvvur (kalpana) ki had se bahar magar kahi par yakinan eisa koi khala hain ki jis ko in kehkashao ki ungliyo ne ab tak chua nahi hain khala, jahan kuch hua nahI hain khala ki jisne kisi se bhi 'kun' (shrushti rachvano ishvariy aadesh) nahi suna hain jahan abhi tak khuda nahi hain vahain koi waqt bhi na ho gaye kainaate azim ek din chuyegi us unchhue khalako aur apne saare vajood se jab pukaregi 'kun 'to waqt ko bhi janm milega agar jamam hain to maut bhi hain main sochta hoon, ye such nahi hai ki waqt ki koi ibtida (aadi) hain n intaha (aant) hain ye dor lambhi bahut hain lekin kahi to is dor ka sira hain abhi ye insanulaz raha hain ki waqt ke is kafs (cage) main paida hua yahi voh pala badha hai magar uses elm (bhaan) ho gaya hain ki waqt ke is kaft ke bahar bhi ek fiza hain to sochta hain, puchhta hain yeh waqt kya hain?
This glorious universe It seems Even today is not content With all its glory. At every moment It becomes wider and more vast. It stretches out its arms And with its fingers like galaxies Touches other parts of space. If this is true, Outside the bounds of all we can imagine Somewhere there will certainly be a part of space, Which So far it has not touched With its fingers like galaxies, Where nothing has happened. A part of space, Which has not heard the Creator's command, 'Be!' Where God does not yet exist. And in that place There will be no time One day This glorious universe will reach This untouched part of space. And then with its whole existence It will cry: 'Be!' Time will be born there also. If there is birth, then there is death. I think It is not true That time has no end and no beginning. The thread is very long But Somewhere the thread will have an end. Now mankind is confused Because it was born in this cage of time. It was brought up and raised here. But now man has discovered That outside the cage of time There lies another part of space. So he thinks, He asks, What is time?
ये वक़्त क्या है
ये क्या है आख़िर कि जो मुसलसल गुज़र रहा है
ये जब न गुज़रा था
तब कहां था
कहीं तो होगा
गुज़र गया है
तो अब कहां है
कहीं तो होगा
कहां से आया किधर गया है
ये कब से कब तक का सिलसिला है
ये वक़्त क्या है
ये वाक़िए
हादसे
तसादुम
हर एक ग़म
और हर इक मसर्रत
हर इक अज़िय्यत
हर एक लज़्ज़त
हर इक तबस्सुम
हर एक आंसू
हर एक नग़्मा
हर एक ख़ुशबू
वो ज़ख़्म का दर्द हो
कि वो लम्स का हो जादू
ख़ुद अपनी आवाज़ हो कि माहौल की सदाएं
ये ज़ेहन में बनती और बिगड़ती हुई फ़ज़ाएं
वो फ़िक्र में आए ज़लज़ले हों कि दिल की हलचल
तमाम एहसास
सारे जज़्बे
ये जैसे पत्ते हैं
बहते पानी की सतह पर
जैसे तैरते हैं
अभी यहां हैं
अभी वहां हैं
और अब हैं ओझल
दिखाई देता नहीं है लेकिन
ये कुछ तो है
जो कि बह रहा है
ये कैसा दरिया है
किन पहाड़ों से आ रहा है
ये किस समुंदर को जा रहा है
ये वक़्त क्या है
कभी कभी मैं ये सोचता हूं
कि चलती गाड़ी से पेड़ देखो
तो ऐसा लगता है
दूसरी सम्त जा रहे हैं
मगर हक़ीक़त में
पेड़ अपनी जगह खड़े हैं
तो क्या ये मुमकिन है
सारी सदियां
क़तार-अंदर-क़तार अपनी जगह खड़ी हों
ये वक़्त साकित हो
और हम ही गुज़र रहे हों
इस एक लम्हे में
सारे लम्हे
तमाम सदियां छुपी हुई हों
न कोई आइंदा
न गुज़िश्ता
जो हो चुका है
जो हो रहा है
जो होने वाला है
हो रहा है
मैं सोचता हूं
कि क्या ये मुमकिन है
सच ये हो
कि सफ़र में हम हैं
गुज़रते हम हैं
जिसे समझते हैं हम
गुज़रता है
वो थमा है
गुज़रता है या थमा हुआ है
इकाई है या बटा हुआ है
है मुंजमिद
या पिघल रहा है
किसे ख़बर है
किसे पता है
ये वक़्त क्या है
ये काएनात-ए-अज़ीम
लगता है
अपनी अज़्मत से
आज भी मुतइन नहीं है
कि लम्हा लम्हा
वसीअ-तर और वसीअ-तर होती जा रही है
ये अपनी बांहें पसारती है
ये कहकशाओं की उंगलियों से
नए ख़लाओं को छू रही है
अगर ये सच है
तो हर तसव्वुर की हद से बाहर
मगर कहीं पर
यक़ीनन ऐसा कोई ख़ला है
कि जिस को
इन कहकशाओं की उंगलियों ने
अब तक छुआ नहीं है
ख़ला
जहां कुछ हुआ नहीं है
ख़ला
कि जिस ने किसी से भी ''कुन'' सुना नहीं है
जहां अभी तक ख़ुदा नहीं है
वहां
कोई वक़्त भी न होगा
ये काएनात-ए-अज़ीम
इक दिन
छुएगी
इस अन-छुए ख़ला को
और अपने सारे वजूद से
जब पुकारेगी
''कुन''
तो वक़्त को भी जनम मिलेगा
अगर जनम है तो मौत भी है
मैं सोचता हूं
ये सच नहीं है
कि वक़्त की कोई इब्तिदा है न इंतिहा है
ये डोर लम्बी बहुत है
लेकिन
कहीं तो इस डोर का सिरा है
अभी ये इंसां उलझ रहा है
कि वक़्त के इस क़फ़स में
पैदा हुआ
यहीं वो पला-बढ़ा है
मगर उसे इल्म हो गया है
कि वक़्त के इस क़फ़स से बाहर भी इक फ़ज़ा है
तो सोचता है
वो पूछता है
ये वक़्त क्या है
Today I re-read a poem by Walt Whitman and was reminded of Guru Arjan's Rakha Ek.
I exist as I am
-Walt Whitman
I exist as I am, that is enough, If no other in the world be aware I sit content, And if each and all be aware I sit content. One world is aware, and by the far the largest to me, and that is myself, And whether I come to my own today or in ten thousand or ten million years, I can cheerfully take it now, or with equal cheerfulness, I can wait.
Singing oneness!
