Listening to the great Rababi from Pakistan, Bhai Lal today:
Ratri Suktam of the Rig Veda (10:127:1-8)
This reminds me of "Bhinni Rainariye" a Chhant composed by Guru Arjan Dev; the language is beautiful and Punjabi, but the meaning remains very similar.
RATRI SUKTAM
om raatree vyakhya daayatee purutraa devyakshabih
vishvaa adhi shriyo-dhita (1)
Om the night of duality comes forth in many forms and times perceivable by the divine power of sense.
orvapraa amartyaa nivato devyudvatah
jyotishaa baadhate tamah (2)
Omnipresent, immortal, the Goddess of places high and low; darkness is repelled by the Light.
niru svasaara maskritoshasam devyaa yatee
apedu haasate tamah (3)
She gave definition to Her sister, the Dawning Light, the Goddess who comes. And the darkness departs.
saa no adya yasyaa vayam ni te yaamanna vikshmahi
vrikshe na vasatim vayah (4)
She is ours now. May we see Her effortless, unimpaired movements upon the earth as a bird sees from its dwelling in a tree (remaining only the witness).
ni graamaaso avikshata ni padvanto ni pakshinah
ni shyenaa sashchidarthinah (5)
For all of humanity, for animals who traverse by foot, or birds who fly in the air, She is the object of desperate search.
yaavayaa vrikyam vrikam yavaya stena moormye
athaa nah sutaraa bhava (6)
Drive away the wolves of confusion, dispel the wolves of egotism, the thieves: hunger, thirst, greed, illusion, grief, and death. Then be to us the excellent crossing to Wisdom.
upa maa pepishattamah krishnam vyaktamasthita
usha rineva yaataya (7)
The all-pervasive darkness is near me, existing as individual forms in the blackness. O Dawning Light, dismiss this ignorance.
upa te gaa ivaakaram vrimeeshva duhitardivah
raatri stomam na jigyushe (8)
O Daughter of the Heavens, I have recited this to gratify you. O night of duality, may this hymn be victorious.
This reminds me of "Bhinni Rainariye" a Chhant composed by Guru Arjan Dev; the language is beautiful and Punjabi, but the meaning remains very similar.
RATRI SUKTAM
om raatree vyakhya daayatee purutraa devyakshabih
vishvaa adhi shriyo-dhita (1)
Om the night of duality comes forth in many forms and times perceivable by the divine power of sense.
orvapraa amartyaa nivato devyudvatah
jyotishaa baadhate tamah (2)
Omnipresent, immortal, the Goddess of places high and low; darkness is repelled by the Light.
niru svasaara maskritoshasam devyaa yatee
apedu haasate tamah (3)
She gave definition to Her sister, the Dawning Light, the Goddess who comes. And the darkness departs.
saa no adya yasyaa vayam ni te yaamanna vikshmahi
vrikshe na vasatim vayah (4)
She is ours now. May we see Her effortless, unimpaired movements upon the earth as a bird sees from its dwelling in a tree (remaining only the witness).
ni graamaaso avikshata ni padvanto ni pakshinah
ni shyenaa sashchidarthinah (5)
For all of humanity, for animals who traverse by foot, or birds who fly in the air, She is the object of desperate search.
yaavayaa vrikyam vrikam yavaya stena moormye
athaa nah sutaraa bhava (6)
Drive away the wolves of confusion, dispel the wolves of egotism, the thieves: hunger, thirst, greed, illusion, grief, and death. Then be to us the excellent crossing to Wisdom.
upa maa pepishattamah krishnam vyaktamasthita
usha rineva yaataya (7)
The all-pervasive darkness is near me, existing as individual forms in the blackness. O Dawning Light, dismiss this ignorance.
upa te gaa ivaakaram vrimeeshva duhitardivah
raatri stomam na jigyushe (8)
O Daughter of the Heavens, I have recited this to gratify you. O night of duality, may this hymn be victorious.
The Rig Veda is the oldest of the Vedas. All the other Vedas are based upon it and consist to a large degree of various hymns from it. It consists of a thousand such hymns of different seers, each hymn averaging around ten verses. The Rig Veda is the oldest book in Sanskrit or any Indo-European language. Its date is debatable. Many great Yogis and scholars who have understood the astronomical references in the hymns, date the Rig Veda as before 4000 B.C., perhaps as early as 12,000. Modern western scholars tend to date it around 1500 B.C., though recent archeological finds in India (like Dwaraka) now appear to require a much earlier date. While the term Vedic is often given to any layer of the Vedic teachings including the Bhagavad Gita, technically it applies primarily to the Rig Veda.
The Rig Veda is the book of Mantra. It contains the oldest form of all the Sanskrit mantras. It is built around a science of sound which comprehends the meaning and power of each letter. Most aspects of Vedic science like the practice of yoga, meditation, mantra and Ayurveda can be found in the Rig Veda and still use many terms that come from it.
While originally several different versions or rescensions of the Rig Veda were said to exist, only one remains. Its form has been structured in several different ways to guarantee its authenticity and proper preservation through time.
The Rig Veda is the book of Mantra. It contains the oldest form of all the Sanskrit mantras. It is built around a science of sound which comprehends the meaning and power of each letter. Most aspects of Vedic science like the practice of yoga, meditation, mantra and Ayurveda can be found in the Rig Veda and still use many terms that come from it.
While originally several different versions or rescensions of the Rig Veda were said to exist, only one remains. Its form has been structured in several different ways to guarantee its authenticity and proper preservation through time.
"The teachings of Sankara can be summed up in half a verse: "Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah" —Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman. This is the quintessence of his philosophy."
The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, Sankara overpowered them all and restored the Vedic Dharma and Advaita Vedanta to its pristine purity in the land pure knowledge and spirituality.
Sankaracharya occupies a very important position in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.
Who is Sankaracharya?
Jagadguru Sri Adi Sankaracharya was the greatest exponent of the doctrine of Advaita Vedanta and a savior of Vedic Dharma. Salutations to Sankara, who is an ever shining star on the sky of Indian philosophy.The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, Sankara overpowered them all and restored the Vedic Dharma and Advaita Vedanta to its pristine purity in the land pure knowledge and spirituality.
Sankaracharya occupies a very important position in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.
Listening to Raag Lalit this morning. My favorite Raag Lalit pieces:
Do you know what love at first sight feels like? I know it. Everytime I read a new poem from Kabir, it happens to me. For hours I am lost in the mystery of a wedding song; more I sing the more beautiful it becomes. Nobel prize winning poet from Poland, Wisława Szymborska explains it this way:
Beautiful is such a certainty,
Mystery is more beautiful.
Here is the full poem:
Both are convinced
that a sudden surge of emotion bound them together.
Beautiful is such a certainty,
Mystery is more beautiful.
Because they didn't know each other earlier, they suppose that
nothing was happening between them.
What of the streets, stairways and corridors
where they could have passed each other long ago?
I'd like to ask them
whether they remember-- perhaps in a revolving door
ever being face to face?
an "excuse me" in a crowd
or a voice "wrong number" in the receiver.
But I know their answer:
no, they don't remember.
They'd be greatly astonished
to learn that for a long time
chance had been playing with them.
Not yet wholly ready
to transform into fate for them
it approached them, then backed off,
stood in their way
and, suppressing a giggle,
jumped to the side. There were signs, signals:
but what of it if they were illegible.
Perhaps three years ago,
or last Tuesday
did a certain leaflet fly
from shoulder to shoulder?
There was something lost and picked up.
Who knows but what it was a ball
in the bushes of childhood.
There were doorknobs and bells
on which earlier
touch piled on touch.
Bags beside each other in the luggage room.
Perhaps they had the same dream on a certain night,
suddenly erased after waking.
Every beginning
is but a continuation,
and the book of events
is never more than half open.
-translated by Walter Whipple
Beautiful is such a certainty,
Mystery is more beautiful.
Here is the full poem:
Both are convinced
that a sudden surge of emotion bound them together.
Beautiful is such a certainty,
Mystery is more beautiful.
Because they didn't know each other earlier, they suppose that
nothing was happening between them.
What of the streets, stairways and corridors
where they could have passed each other long ago?
I'd like to ask them
whether they remember-- perhaps in a revolving door
ever being face to face?
an "excuse me" in a crowd
or a voice "wrong number" in the receiver.
But I know their answer:
no, they don't remember.
They'd be greatly astonished
to learn that for a long time
chance had been playing with them.
Not yet wholly ready
to transform into fate for them
it approached them, then backed off,
stood in their way
and, suppressing a giggle,
jumped to the side. There were signs, signals:
but what of it if they were illegible.
Perhaps three years ago,
or last Tuesday
did a certain leaflet fly
from shoulder to shoulder?
There was something lost and picked up.
Who knows but what it was a ball
in the bushes of childhood.
There were doorknobs and bells
on which earlier
touch piled on touch.
Bags beside each other in the luggage room.
Perhaps they had the same dream on a certain night,
suddenly erased after waking.
Every beginning
is but a continuation,
and the book of events
is never more than half open.
-translated by Walter Whipple
Paul Laurence Dunbar was the first African-American to gain national eminence as a poet ... and here is a poem about true Christmas spirit ...
Christmas In The Heart
The snow lies deep upon the ground,
And winter's brightness all around
Decks bravely out the forest sere,
With jewels of the brave old year.
The coasting crowd upon the hill
With some new spirit seems to thrill;
And all the temple bells achime.
Ring out the glee of Christmas time.
In happy homes the brown oak-bough
Vies with the red-gemmed holly now;
And here and there, like pearls, there show
The berries of the mistletoe.
A sprig upon the chandelier
Says to the maidens, 'Come not here!'
Even the pauper of the earth
Some kindly gift has cheered to mirth!
Within his chamber, dim and cold,
There sits a grasping miser old.
He has no thought save one of gain,--
To grind and gather and grasp and drain.
A peal of bells, a merry shout
Assail his ear: he gazes out
Upon a world to him all gray,
And snarls, 'Why, this is Christmas Day!'
No, man of ice,--for shame, for shame!
For 'Christmas Day' is no mere name.
No, not for you this ringing cheer,
This festal season of the year.
And not for you the chime of bells
From holy temple rolls and swells.
In day and deed he has no part--
Who holds not Christmas in his heart!
Christmas In The Heart
The snow lies deep upon the ground,
And winter's brightness all around
Decks bravely out the forest sere,
With jewels of the brave old year.
The coasting crowd upon the hill
With some new spirit seems to thrill;
And all the temple bells achime.
Ring out the glee of Christmas time.
In happy homes the brown oak-bough
Vies with the red-gemmed holly now;
And here and there, like pearls, there show
The berries of the mistletoe.
A sprig upon the chandelier
Says to the maidens, 'Come not here!'
Even the pauper of the earth
Some kindly gift has cheered to mirth!
Within his chamber, dim and cold,
There sits a grasping miser old.
He has no thought save one of gain,--
To grind and gather and grasp and drain.
A peal of bells, a merry shout
Assail his ear: he gazes out
Upon a world to him all gray,
And snarls, 'Why, this is Christmas Day!'
No, man of ice,--for shame, for shame!
For 'Christmas Day' is no mere name.
No, not for you this ringing cheer,
This festal season of the year.
And not for you the chime of bells
From holy temple rolls and swells.
In day and deed he has no part--
Who holds not Christmas in his heart!
I heard this beautiful poem ...
this has to be in the granth sahib. So I looked, and I found it. Its a little different (some words are different), but strikingly similar.
Meanings of words in punjabi
http://www.gurugranthdarpan.com/darpan2/0482.html
5 elements
body is made of 5 elements: air, water, earth, fire and ether
Guru Tegh Bahadur says:
Paanch tat ko tan rachio, janio chatar sujaan
je te upjeyo Nanaka, leen tahi mai maan
The five elements that have made you
Says Nanak thats where you go back to
"maan" is translated usually as "understand;" I think its ego.
Raini is the "coloring" agent used by weavers like Kabir.
Bedi - to bind, could also be the pandit who reads the mantras
Bhaavar = Phere
http://www.ptlutchmidath.com/vivaha_sanskaar.htm
LAAWAA BHAAWAR or AGNI PRADAKSHINA – The laawa from both sides is mixed and with the help of the dulahin’s brother. The couple now make offerings of specially prepared grains symbolizing fertility and prosperity to the fire. This is done while circling the fire seven times, with the dulahin leading the first four, signifying her promise to always be the first person by the dulaha’s side.
Found on the internet:
Kamal Nabhi Temple is located near Thanesar, in Kurukshetra District of Haryana. The highlight is a sacred tank named Kamal Nabhi within the temple premises. According to Hindu mythology, this tank enshrines a sacred lotus, which is believed to be the abode of Lord Brahma and the lord is said to have manifested from the navel of the lotus. The images of Lord Vishnu and Lord Brahma can be seen in the temple.
http://www.eaglespace.com/spirit/brahma.php
Accounts of creation differ in many respects. As per Hindu mythology, Brahma was born from a (kamala) lotus springing from Vishnu's navel and created the world through his daughter Saraswati.
Brahma, according to Hindu mythology, created the Vedas.
tan rainee man pun rap kar ha-o paacha-o tat baraatee.
I make my body the dying vat, and within it, I dye my mind. I make the five elements my marriage guests. raam raa-ay si-o bhaavar laiha-o aatam tih rang raatee. ||1||
I take my marriage vows with the Lord, my King; my soul is imbued with His Love. ||1|| gwau gwau rI dulhnI mMglcwrw ]gaa-o gaa-o ree dulhanee mangalchaaraa.
Sing, sing, O brides of the Lord, the marriage songs of the Lord. myry igRh Awey rwjw rwm Bqwrw ]1] rhwau ]mayray garih aa-ay raajaa raam bhataaraa. ||1|| rahaa-o.
The Lord, my King, has come to my house as my Husband. ||1||Pause|| nwiB kml mih bydI ric ly bRhm igAwn aucwrw ]naabh kamal meh baydee rach lay barahm gi-aan uchaaraa.
Within the lotus of my heart, I have made my bridal pavilion, and I have spoken the wisdom of God. rwm rwie so dUlhu pwieE As bfBwg hmwrw ]2]raam raa-ay so doolahu paa-i-o as badbhaag hamaaraa. ||2||
I have obtained the Lord King as my Husband - such is my great good fortune. ||2|| suir nr muin jn kauqk Awey koit qyqIs aujwnW ]sur nar mun jan ka-utak aa-ay kot taytees ujaanaaN.
The angles, holy men, silent sages, and the 330,000,000 deities have come in their heavenly chariots to see this spectacle. kih kbIr moih ibAwih cly hY purK eyk Bgvwnw ]3]2]24]kahi kabeer mohi bi-aahi chalay hai purakh ayk bhagvaanaa. ||3||2||24||
Says Kabeer, I have been taken in marriage by the One Supreme Being, the Lord God. ||3||2||24||
qnu rYnI mnu pun rip kir hau pwcau qq brwqI ]
The importance of 33 crore or kot tetees
rwm rwie isau Bwvir lYhau Awqm iqh rMig rwqI ]1]
this has to be in the granth sahib. So I looked, and I found it. Its a little different (some words are different), but strikingly similar.
Meanings of words in punjabi
http://www.gurugranthdarpan.com/darpan2/0482.html
5 elements
body is made of 5 elements: air, water, earth, fire and ether
Guru Tegh Bahadur says:
Paanch tat ko tan rachio, janio chatar sujaan
je te upjeyo Nanaka, leen tahi mai maan
The five elements that have made you
Says Nanak thats where you go back to
"maan" is translated usually as "understand;" I think its ego.
Raini is the "coloring" agent used by weavers like Kabir.
Bedi - to bind, could also be the pandit who reads the mantras
Bhaavar = Phere
http://www.ptlutchmidath.com/vivaha_sanskaar.htm
LAAWAA BHAAWAR or AGNI PRADAKSHINA – The laawa from both sides is mixed and with the help of the dulahin’s brother. The couple now make offerings of specially prepared grains symbolizing fertility and prosperity to the fire. This is done while circling the fire seven times, with the dulahin leading the first four, signifying her promise to always be the first person by the dulaha’s side.
Found on the internet:
Kamal Nabhi Temple is located near Thanesar, in Kurukshetra District of Haryana. The highlight is a sacred tank named Kamal Nabhi within the temple premises. According to Hindu mythology, this tank enshrines a sacred lotus, which is believed to be the abode of Lord Brahma and the lord is said to have manifested from the navel of the lotus. The images of Lord Vishnu and Lord Brahma can be seen in the temple.
http://www.eaglespace.com/spirit/brahma.php
Accounts of creation differ in many respects. As per Hindu mythology, Brahma was born from a (kamala) lotus springing from Vishnu's navel and created the world through his daughter Saraswati.
Brahma, according to Hindu mythology, created the Vedas.
tan rainee man pun rap kar ha-o paacha-o tat baraatee.
I make my body the dying vat, and within it, I dye my mind. I make the five elements my marriage guests. raam raa-ay si-o bhaavar laiha-o aatam tih rang raatee. ||1||
I take my marriage vows with the Lord, my King; my soul is imbued with His Love. ||1|| gwau gwau rI dulhnI mMglcwrw ]gaa-o gaa-o ree dulhanee mangalchaaraa.
Sing, sing, O brides of the Lord, the marriage songs of the Lord. myry igRh Awey rwjw rwm Bqwrw ]1] rhwau ]mayray garih aa-ay raajaa raam bhataaraa. ||1|| rahaa-o.
The Lord, my King, has come to my house as my Husband. ||1||Pause|| nwiB kml mih bydI ric ly bRhm igAwn aucwrw ]naabh kamal meh baydee rach lay barahm gi-aan uchaaraa.
Within the lotus of my heart, I have made my bridal pavilion, and I have spoken the wisdom of God. rwm rwie so dUlhu pwieE As bfBwg hmwrw ]2]raam raa-ay so doolahu paa-i-o as badbhaag hamaaraa. ||2||
I have obtained the Lord King as my Husband - such is my great good fortune. ||2|| suir nr muin jn kauqk Awey koit qyqIs aujwnW ]sur nar mun jan ka-utak aa-ay kot taytees ujaanaaN.
The angles, holy men, silent sages, and the 330,000,000 deities have come in their heavenly chariots to see this spectacle. kih kbIr moih ibAwih cly hY purK eyk Bgvwnw ]3]2]24]kahi kabeer mohi bi-aahi chalay hai purakh ayk bhagvaanaa. ||3||2||24||
Says Kabeer, I have been taken in marriage by the One Supreme Being, the Lord God. ||3||2||24||
qnu rYnI mnu pun rip kir hau pwcau qq brwqI ]
The importance of 33 crore or kot tetees
Devata (god) is not same as Ishwar (God, Supreme Entity). The Vedas refer to not 33 crore Devatas but 33 types (Koti in Sanskrit) of Devatas.
They are explained in Shatpath Brahman very clearly. These include -
8 Vasus (Earth, Water, Fire, Air, Sky, Moon, Sun, Stars/ Planets) that form components of universe where we live, 10 Life Forces in our body or Prana (Prana, Apana, Vyana, Udana, Samaana, Naga, Kurma, Kukala, Devadatta) and 1 Soul called Rudra, 12 Aditya or months of year, 1 Vidyut or Electromagnetic force that is of tremendous use to us 1 Yajna or constant noble selfless deeds done by humans. The master of these 33 Devatas is the Mahadeva or Ishwar who alone is to be worshipped as per 14th Kanda of Shatpath Brahman. The concept of 33 Devatas is a great research based subject in itself and requires in-depth study for proper understanding. However, it has been made very clear in all Vedic texts that they are NOT Ishwar and hence NOT to be worshipped.
*****They are explained in Shatpath Brahman very clearly. These include -
8 Vasus (Earth, Water, Fire, Air, Sky, Moon, Sun, Stars/ Planets) that form components of universe where we live, 10 Life Forces in our body or Prana (Prana, Apana, Vyana, Udana, Samaana, Naga, Kurma, Kukala, Devadatta) and 1 Soul called Rudra, 12 Aditya or months of year, 1 Vidyut or Electromagnetic force that is of tremendous use to us 1 Yajna or constant noble selfless deeds done by humans. The master of these 33 Devatas is the Mahadeva or Ishwar who alone is to be worshipped as per 14th Kanda of Shatpath Brahman. The concept of 33 Devatas is a great research based subject in itself and requires in-depth study for proper understanding. However, it has been made very clear in all Vedic texts that they are NOT Ishwar and hence NOT to be worshipped.
rwm rwie isau Bwvir lYhau Awqm iqh rMig rwqI ]1]
Mahatma Gandhi's favorite Gujarati hymn and its translation ...
The Original Hymn:
Vaishnov Jan to taynay kahyeeye
Jay peerh paraaye janneyray
Par dukkhey upkar karey teeyey,
man abhiman na anney ray
Sakal lokma Sahuney bandhey,
Ninda Na karye kainee ray
Baach kaachh, Man nischal Raakhey,
dhan-dhan jananee tainee ray
Samdrishi nay trishna tyagee,
par-stree jaynay mat ray
Vivihva thaki asatya na bolay,
par-dhan nav jhaley haath ray
Moh maaya vyaayey nahin Jeynay,
dridth vairagya jana manma ray
Ram-nam-shoom taalee laagee,
Sakal teerth seyna tanma ray
Vanloohee nay kapat rahit chhay,
Kaam, Krodh nivarya ray
Bhane Narsinhyo tainoo darshan karta
kul ekotair taarya re.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/hinduism/32384-khushwant-singhs-translation-bapus-favorite-hymn.html
Mr. Singh's translation:
A godlike man is one,
Who feels another’s pain
Who shares another’s sorrow,
And pride does disdain.
Who regards himself as the lowliest of the low,
Speaks not a word of evil against any one
One who keeps himself steadfast in words, body and mind,
Blessed is the mother who gives birth to such a son.
Who looks upon everyone as his equal and has renounced lust,
And who honours women like he honours his mother
Whose tongue knows not the taste of falsehood till his last breath,
Nor covets another’s worldly goods.
He does not desire worldly things,
For he treads the path of renunciation
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=32384
Ever on his lips is Rama’s holy name,
All places of pilgrimage are within him.
One who is not greedy and deceitful,
And has conquered lust and anger
Through such a man Saint Narsaiyon has a godly vision,
Generations to come, of such a man, will attain salvation
The Original Hymn:
Vaishnov Jan to taynay kahyeeye
Jay peerh paraaye janneyray
Par dukkhey upkar karey teeyey,
man abhiman na anney ray
Sakal lokma Sahuney bandhey,
Ninda Na karye kainee ray
Baach kaachh, Man nischal Raakhey,
dhan-dhan jananee tainee ray
Samdrishi nay trishna tyagee,
par-stree jaynay mat ray
Vivihva thaki asatya na bolay,
par-dhan nav jhaley haath ray
Moh maaya vyaayey nahin Jeynay,
dridth vairagya jana manma ray
Ram-nam-shoom taalee laagee,
Sakal teerth seyna tanma ray
Vanloohee nay kapat rahit chhay,
Kaam, Krodh nivarya ray
Bhane Narsinhyo tainoo darshan karta
kul ekotair taarya re.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/hinduism/32384-khushwant-singhs-translation-bapus-favorite-hymn.html
Mr. Singh's translation:
A godlike man is one,
Who feels another’s pain
Who shares another’s sorrow,
And pride does disdain.
Who regards himself as the lowliest of the low,
Speaks not a word of evil against any one
One who keeps himself steadfast in words, body and mind,
Blessed is the mother who gives birth to such a son.
Who looks upon everyone as his equal and has renounced lust,
And who honours women like he honours his mother
Whose tongue knows not the taste of falsehood till his last breath,
Nor covets another’s worldly goods.
He does not desire worldly things,
For he treads the path of renunciation
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=32384
Ever on his lips is Rama’s holy name,
All places of pilgrimage are within him.
One who is not greedy and deceitful,
And has conquered lust and anger
Through such a man Saint Narsaiyon has a godly vision,
Generations to come, of such a man, will attain salvation
FROM PTI -
Prime Minister Manmohan Singh lost the Lok Sabha election from South Delhi in 1999 but he immediately returned Rs 2 lakh he had taken from writer Khushwant Singh for hiring taxis saying he had not used it.
This act of the Prime Minister's integrity finds a mention in a new book "Absolute Khushwant: The Low-Down on Life, Death and Most things In-between" written by the 95-year-old author Khushwant Singh.
In the book written along with Humra Quraishi, a columnist, the eminent author says Manmohan Singh is the best Prime Minister India has had even rating him higher than Jawaharlal Nehru, the first Prime Minister.
"I really got to know him at the election he lost from South Delhi. This was in 1999. I was surprised and impressed because the son-in-law (of PM), whom my family knew, came to borrow some money-just two lakhs-to hire taxis that were needed for campaigning. They didn't have even that much to spare. I gave the money in cash," recounts Khushwant Singh.
But days after the election, Manmohan Singh called him and asked for an appointment. He went to see him with a packet.
"'I haven't used the money' he said and handed me the packet with all the cash I had given his son-in-law. That kind of thing no politician would do," he said.
Khushwant Singh said "When people talk of integrity, I say the best example is the man who occupies the country's highest office."
Giving the reasons for rating the Prime Minister higher than Nehru, Khushwant Singh says Nehru had vision and charisma but he had his faults.
"He (Nehru) was instinctively anti-American and blindly pro-soviet and socialist. He could also be impatient with people and had favourites.
"Manmohan has a free and extremely good mind. He can't be accused of nepotism. Nehru could. Indira could. No one would say that of Manmohan Singh," he writes in the book published by 'Penguin Books'.
The author known for his popular column 'malice towards one and all' says the economist-turned-politician had "the courage to disagree with Nehru's socialist vision and turn away from Mrs Gandhi's legacy".
"He (Manmohan Singh) pursued a pro-America policy. he opened India to the world, championed the private sector and set us on a path of economic progress without compromising India's interests.
"He has completely turned around our sick economy," Khushwant lauded adding that the former Professor has "remained grounded" even after assuming the top post of the country.
Khushwant says Manmohan Singh is also very humble and simple. He grew up in small village in a family of very modest means and struggled to get an education.
"Initially his ambition was to be a college professor, find a small flat and settle in Chandigarh then chance changed the course of his life and took him to Cambridge and Oxford, the UN and the highest positions in India's financial institutions, and now he is Prime Minister. But he remained grounded," he said.
प्यार किसी को करना लेकिन
कहकर उसे बताना कया |
अपने को अपर्ण करना पर
और को अपनाना क्या |
गुण का ग्राहक बनना लेकिन
गाकर उसे सुनाना क्या |
मन के कल्पित भावों से
औरों को भ्रम में लाना क्या |
ले लेना सुगन्ध सुमनों की
तोड़ उन्हें मुरझाना क्या |
प्रेम हार पहनाना लेकिन
प्रेम पाश फैलाना क्या |
त्याग अंक में पले प्रेम शिशु
उनमें स्वार्थ बताना क्या |
देकर ह्रदय ह्रदय पाने की
आशा व्यर्थ लगाना क्या |
Reminds one that love is about giving, not receiving.
कहकर उसे बताना कया |
अपने को अपर्ण करना पर
और को अपनाना क्या |
गुण का ग्राहक बनना लेकिन
गाकर उसे सुनाना क्या |
मन के कल्पित भावों से
औरों को भ्रम में लाना क्या |
ले लेना सुगन्ध सुमनों की
तोड़ उन्हें मुरझाना क्या |
प्रेम हार पहनाना लेकिन
प्रेम पाश फैलाना क्या |
त्याग अंक में पले प्रेम शिशु
उनमें स्वार्थ बताना क्या |
देकर ह्रदय ह्रदय पाने की
आशा व्यर्थ लगाना क्या |
Reminds one that love is about giving, not receiving.
Some of you asked me whether I wrote the poem "Reverbnation Honey" from a dream yesterday. No, I really "reverbnate" with sweet music ... and here is my selection from today ...
One of the best Christmas songs I have heard in a while ... "If it felt like Christmas" from Pauline ...
One of the best Christmas songs I have heard in a while ... "If it felt like Christmas" from Pauline ...
Не ты ли душу оживишь?
Не ты ли ей откроешь тайны?
Не ты ли песни окрылишь,
Что так безумны, так случайны?..
О, верь! Я жизнь тебе отдам,
Когда бессчастному поэту
Откроешь двери в новый храм,
Укажешь путь из мрака к свету!..
Не ты ли в дальнюю страну,
В страну неведомую ныне,
Введешь меня - я вдаль взгляну
И вскрикну: "Бог! Конец пустыне!"
Google Translator:
Hast thou not revive the soul?
Hast thou not uncover her secrets?
Hast thou not inspire the song,
What's so insane, so random? ..
Oh, believe it! I'll give you life,
When wretched poet
You open the door to a new church,
Lead it from darkness to light! ..
Hast thou not in a distant country,
In a country unknown to this day,
Shalt bring me - I have a look into the distance
And shouts: "God! " The End of the wilderness! "
Vladimir's Interpretation: "only God will revive the soul, reveals the secrets, songs gives wings. And the poet is ready to give life to God, who opens the door to a new temple, from darkness to light. And when God leads him in this unknown country, he (the poet) shouting - God! over the desert!"
Reminds me of "Your Sanctuary"
Не ты ли ей откроешь тайны?
Не ты ли песни окрылишь,
Что так безумны, так случайны?..
О, верь! Я жизнь тебе отдам,
Когда бессчастному поэту
Откроешь двери в новый храм,
Укажешь путь из мрака к свету!..
Не ты ли в дальнюю страну,
В страну неведомую ныне,
Введешь меня - я вдаль взгляну
И вскрикну: "Бог! Конец пустыне!"
Google Translator:
Hast thou not revive the soul?
Hast thou not uncover her secrets?
Hast thou not inspire the song,
What's so insane, so random? ..
Oh, believe it! I'll give you life,
When wretched poet
You open the door to a new church,
Lead it from darkness to light! ..
Hast thou not in a distant country,
In a country unknown to this day,
Shalt bring me - I have a look into the distance
And shouts: "God! " The End of the wilderness! "
Vladimir's Interpretation: "only God will revive the soul, reveals the secrets, songs gives wings. And the poet is ready to give life to God, who opens the door to a new temple, from darkness to light. And when God leads him in this unknown country, he (the poet) shouting - God! over the desert!"
Reminds me of "Your Sanctuary"
We, unaccustomed to courage
exiles from delight
live coiled in shells of loneliness
until love leaves its high holy temple
and comes into our sight
to liberate us into life.
Love arrives
and in its train come ecstasies
old memories of pleasure
ancient histories of pain.
Yet if we are bold,
love strikes away the chains of fear
from our souls.
We are weaned from our timidity
In the flush of love's light
we dare be brave
And suddenly we see
that love costs all we are
and will ever be.
Yet it is only love
which sets us free.
Night, street, lamp, and pharmacy,
A meaningless and misty light.
Live on a quarter century—
The same. There is no hope of flight.
You will die, rise from where you fell,
All be repeated, cold and damp:
The night, the wavering canal,
The pharmacy, the street, the lamp.
10 October 1912
—Translated from the Russian by Leo Yankevich
In Russian ...
Ночь, улица, фонарь, аптека,
Бессмысленный и тусклый свет.
Живи еще хоть четверть века—
Все будет так. Исхода нет.
Умрешь—начнешь опять сначала
И повторится все, как встарь:
Ночь, ледяная рябь канала,
Аптека, улица, фонарь.
10 октября 1912
For my experiments with Russian poetry see: Russian inspired poetry
Beautiful poetry showing loneliness without love (friendship) ...
Envying the Crows
A cold winter day spent
reading, collecting tinder.
But, my god, the loneliness
of the hours was overwhelming.
With age it becomes more and
more apparent that I need to be
among people. I have to stop living
like a monk. Although, it is true,
monks do live with other monks.
They pray, take their meals together,
and perhaps life at the monastery
is not such a burden. I would never
have to eat alone in such a place.
Earlier, I stood eating a can of sardines
and a piece of unbuttered bread.
I envied the crows. From the
kitchen window I had seen them pecking
at the leftover rice I had thrown out.
The crows, that had arrived in a group
and that had left in a group.
Same as the sardines.
– Ronald Baatz
Envying the Crows
A cold winter day spent
reading, collecting tinder.
But, my god, the loneliness
of the hours was overwhelming.
With age it becomes more and
more apparent that I need to be
among people. I have to stop living
like a monk. Although, it is true,
monks do live with other monks.
They pray, take their meals together,
and perhaps life at the monastery
is not such a burden. I would never
have to eat alone in such a place.
Earlier, I stood eating a can of sardines
and a piece of unbuttered bread.
I envied the crows. From the
kitchen window I had seen them pecking
at the leftover rice I had thrown out.
The crows, that had arrived in a group
and that had left in a group.
Same as the sardines.
– Ronald Baatz
Inside us there is something that has no name, that something is what we are.
- José Saramago
A poet, novelist, playwright and essayist born in Azinhaga in the province of Ribatejo, Nobel Laureate José Saramago made his international breakthrough in the 1980’s with his satirical novel Memorial do Convento. The novel is set in the first half of the 18th century. Saramago is the author of some 30 volumes of prose, poetry, drama and essays, and has won several major literary awards, in addition to the Nobel Prize.
- José Saramago
A poet, novelist, playwright and essayist born in Azinhaga in the province of Ribatejo, Nobel Laureate José Saramago made his international breakthrough in the 1980’s with his satirical novel Memorial do Convento. The novel is set in the first half of the 18th century. Saramago is the author of some 30 volumes of prose, poetry, drama and essays, and has won several major literary awards, in addition to the Nobel Prize.
A story from allspirit maillist ... beautiful! Shows how a person can come out of a broken relationship smiling, and being grateful. Reminds me of Guru Arjan Dev saying "Whatever I want, I receive."
When my second marriage fell apart, I tasted the rawness of grief, the utter groundlessness of sorrow, and all the protective shields I had always managed to keep in place fell to pieces. To my surprise, along with the pain, I also felt an uncontrived tenderness for other people.
I remember the complete openness and gentleness I felt for those I met briefly in the post office or at the grocery store. I found myself approaching the people I encountered as just like me—fully alive, fully capable of meanness and kindness, of stumbling and falling down, and of standing up again. I'd never before experienced that much intimacy with unknown people. I could look into the eyes of store clerks and car mechanics, beggars and children, and feel our sameness. Somehow when my heart broke, the qualities of natural warmth, qualities like kindness and empathy and appreciation, just spontaneously emerged.
~Pema Chodron, Shambala Sun
When my second marriage fell apart, I tasted the rawness of grief, the utter groundlessness of sorrow, and all the protective shields I had always managed to keep in place fell to pieces. To my surprise, along with the pain, I also felt an uncontrived tenderness for other people.
I remember the complete openness and gentleness I felt for those I met briefly in the post office or at the grocery store. I found myself approaching the people I encountered as just like me—fully alive, fully capable of meanness and kindness, of stumbling and falling down, and of standing up again. I'd never before experienced that much intimacy with unknown people. I could look into the eyes of store clerks and car mechanics, beggars and children, and feel our sameness. Somehow when my heart broke, the qualities of natural warmth, qualities like kindness and empathy and appreciation, just spontaneously emerged.
~Pema Chodron, Shambala Sun
__,_._,___
I had posted a link to my poem "Thanksgiving Prayer" on my facebook account, and my friend Meeta wrote this encouraging comment:
"Shiv. I love this poem. It is perfect! It is absolutely perfect and so deeply humble and human. So sincere. I can feel the yearning which is so universal. I love the stanzas. The realization that we only have Baba Ji, Wahe Guru as our... guide. And I love that you refer to the Gurus as your angels. Okay. I'm motivated to send you something now. You made my day!! I keep reading it over and over and over again. Wow -- I wish I started reading your stuff earlier! :) A++++++++ My friend. A+"
I didn't understand it as well before, but now I understand how Bhagat Kabir would explain her reaction. Sometimes, as fruits and flowers, conditioned manipulations of our Creator, we and our poems taste and smell delicious; that happens when both the writer and reader are connected to our roots, the essence of Truth (Satnaam), through the branches of pure knowledge (in this case the pure knowledge is Guru Tegh Bahadur who wrote the shabad "Ab Main Kaun Upao Karoon").
Here is the definition of Satnaam by Kabir: Kabir - What is "Satnaam", Our True Identity
So thank you, Meeta giving me a richer understanding of Kabir's beautiful poem, and in the process reminding me of our One common father.
"Shiv. I love this poem. It is perfect! It is absolutely perfect and so deeply humble and human. So sincere. I can feel the yearning which is so universal. I love the stanzas. The realization that we only have Baba Ji, Wahe Guru as our... guide. And I love that you refer to the Gurus as your angels. Okay. I'm motivated to send you something now. You made my day!! I keep reading it over and over and over again. Wow -- I wish I started reading your stuff earlier! :) A++++++++ My friend. A+"
I didn't understand it as well before, but now I understand how Bhagat Kabir would explain her reaction. Sometimes, as fruits and flowers, conditioned manipulations of our Creator, we and our poems taste and smell delicious; that happens when both the writer and reader are connected to our roots, the essence of Truth (Satnaam), through the branches of pure knowledge (in this case the pure knowledge is Guru Tegh Bahadur who wrote the shabad "Ab Main Kaun Upao Karoon").
Here is the definition of Satnaam by Kabir: Kabir - What is "Satnaam", Our True Identity
So thank you, Meeta giving me a richer understanding of Kabir's beautiful poem, and in the process reminding me of our One common father.
I was writing about how spirituality is multidimensional, and how I have in the past missed its dimensions; so I was reminded of this Chinese Fable I recently heard. I think it is good material for a dinner table story tonight. Here it goes ... - Shiv
Once upon a time there was a Frog who lived in a shallow well. The shallow well is the only place he has ever come into contact with, as well as a puddle of murky waters. Whenever he looks up through the opening of the well above, he would exclaim excitedly: “Wow! The world is so big!” Little did the Frog know the real world that lies outside of his well.
One day, the Frog met a Turtle, who came from the East Sea, at the edge of his well. The Frog boasted of his perfect little biding: “I am so happy! When I go out, I can jump about along the edges of the well. When I come home, I can rest in the holes inside the well. I have the water which comes up to my armpits, and the mud to play with. When I look at the small worms, crabs, and tadpoles, I realize none of them can compare to me. I am the lord of this well, and I am very, very pleased!”
The Frog then said to the Turtle:”I know this is the best place in the world. You are welcome to stay here if you like.”
The Turtle shook his head, “Even a distance of a thousand miles cannot give you an idea of the sea’s width; even a height of a thousand meters cannot give you an idea of its depth. In the time of the great floods, the waters in the sea did not increase. During the terrible droughts, the waters in the sea did not decrease. The sea does not change along with the passage of time and its level does not rise or fall according to the amount of rain that falls. The greatest happiness is to live in the Sea.”
After hearing the story, the Frog of the Shallow Well was shocked and became suddenly aware of his ignorance.
Personal LESSON (by Shiv)
Lesson for the kids: This story reminds us that we should not ignore what we don't know and just be satisfied with what we have. Because the world has better things in store for us. For example, I know you like Pizza the best, but you should try some other foods as well; you may not know what you might like sometime!
My lesson: This frog is actually quite likable -- he is happy with what he is, and he is willing to share his happiness with others. However, he is ignorant of what lies outside his world. Somewhat like me before I started reading books from all around the world, I thought what I had read was enough. Expanding my reading has geometrically increased my understanding of even what I had read before. So, to myself I have made a promise: "Lest ignorance happiness curtail, let the light of wisdom prevail."
Even the chilly winds of time cannot freeze the essence of love's rose in one's heart. Beautiful metaphors used by Victor Hugo in this poem about love ...
Since I put my lips
Since I put my lips to your still full cup;
Since I have placed my pale forehead in your hands;
Since I sometimes breathed the sweet breath of your soul,
perfume buried in the shadow;
Since it was given to me to hear you say to me
the words in which the mysterious heart spreads;
Since I have seen tears, since I saw your mouth smile
on my mouth and your eyes on my eyes;
May I see a shining beam on my delighted head
from your star, alas! Veiled always;
May I see a rose petal torn from your days
fall into the wave of my life;
I can now say to the swift years:
"Pass away! Always! I no longer have to grow old!
Go away with your faded flowers;
I have in my soul a flower that no one can pick!”
If your wing strikes it - it will not spill anything
from the vase where I drink and have well-filled.
My soul has more fire than you have ashes!
My heart has more love than you have oblivion!
In French
Puisque j'ai mis ma lèvre à ta coupe encore pleine;
Puisque j'ai [dans tes mains]1 posé mon front pâli;
Puisque j'ai respiré parfois la douce haleine
De ton âme, parfum dans l'ombre enseveli;
Puisqu'il me fut donné de t'entendre me dire
Les mots où se répand le coeur mystérieux;
Puisque j'ai vu pleurer, puisque j'ai vu sourire
Ta bouche sur ma bouche et tes yeux sur mes yeux;
Puis-que j'ai vu briller sur ma tètê ravie
Un rayon de ton àstre, hélas! voilé toujours;
Puis-que j'ai vu tomber dans l'onde de ma vie
Une feuille de rose arrachée à tes jours;
Je puis maintenant dire aux rapides années:
- Passez! passez toujours! je n'ai plus à vieillir!
Allez-vous-en avec vos fleurs toutes fanées;
J'ai dans l'âme une fleur que nul ne peut cueillir!
Votre aile en le heurtant ne fera rien répandre
Du vase où je m'abreuve et que j'ai bien rempli.
Mon âme a plus de feu que vous n'avez de cendre!
Mon coeur a plus d'amour que vous n'avez d'oubli!
Thanks to my friend Declan for translating a couple of my poems to French. She has really put her heart and soul into it. Declan lives in France and is a meditation teacher, a Biosynergist Relaxologue, and a Taï Chi Chuan Teacher. Her own writing describes her lightful personality ... "We connect ourselves to our dear friends, the ones who care and love us. And we foculize only on their inside light, their deep being. These lights are going to make for us a real coat of light." I am thankful for her friendship!
You can find her videos here: http://www.youtube.com/user/declan31329
Her translation of "Your Sanctuary" can be found here: http://shivpoetry.blogspot.com/2010/12/votre-sanctuaire.html
You can find her videos here: http://www.youtube.com/user/declan31329
Her translation of "Your Sanctuary" can be found here: http://shivpoetry.blogspot.com/2010/12/votre-sanctuaire.html
Today I read an email from my friend Sarah Frausto asking me "What is Love?" So I wrote my answer in a poem for her: Drive the Fall to Love
Listening to John Lennon's Imagine today for inspiration.
Imagine there's no heaven
It's easy if you try
No hell below us
Above us, only sky
Imagine all the people
Livin' for today
Ah
Imagine there's no countries
It isn't hard to do
Nothing to kill or die for
And no religion, too
Imagine all the people
Livin' life in peace
You
You may say I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will be as one
Imagine no possessions
I wonder if you can
No need for greed or hunger
A brotherhood of man
Imagine all the people
Sharing all the world
You
You may say I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will live as one
This morning, "Toa Budh" left a message on my facebook page:
Toa Budh: Pass this message ------- Everything will be drown within few months/years. Save yourself by " worship of ethical and moral values. Speak maximam truth. Stop killing of animal/birds/living being. If possible Don't hurt any one. If possible Don't drink alkohole drinks and don't consume drugs,tobeco & smoke. If possible ...Don't eat seeds.(fruit is true food.) Love(innocent love & unconditional care) every human/living being. Help other. Forgive other's bad deeds. In case of wild animal/bird/other wild living being - prevention is good. If possible don't kill wild animal/bird/living being. " New world of peace & love will come soon. Almighty/Divine power will help u. Almighty/Divine Power(VISNU Bhagavan/ALLAH/RAB/GOD/ANY OTHER NAME) bless us all living being.
What I have found to be great in the life and works of Buddha is that he taught not by pontification, but by example. He learned himself, and became "Buddha," the all knowing; that by itself was the lesson, that itself a message. He believed that life's comforts did not bring peace; he gained inner peace in a unique way; and millions of others who follow him have found it as well. That message of peace is passed without being asked to pass.
Learning is the best way of preaching.
Listening is the best way of speaking.
Thanks for reminding me that thats how my Guru's taught. Most of the songs I sing are written in first person. Most of the bhakti saints sang in first person. Most sufis do too.
Father—I bring thee not myself—
Father—I bring thee not myself—
That were the little load—
I bring thee the imperial Heart
I had not strength to hold—
The heart I cherished in my own
Till mine—too heavy grew—
Yet—strangest—heavier—since it went—
Is it too large for you?
- Emily Dickinson
She wrote another version of this poem:
Savior! I've no one else to tell—
And so I trouble thee.
I am the one forgot thee so—
Dost thou remember me?
Nor, for myself, I came so far—
That were the little load—
I brought thee the imperial Heart
I had not strength to hold—
The Heart I carried in my own—
Till mine too heavy grew—
Yet—strangest—heavier since it went—
Is it too large for you?
- Emily Dickinson
This is one of my favorite poems of Emily Dickinson. Light is used as a metaphor for truth here, which is often used. Gwendolyn Brooks uses light and sun to depict truth in her poem Truth and explains what happens if Truth knocks on your door: it is scary. Guru Nanak similarly says in his poem about truth that it is difficult to tell the truth (aakhan aukha saacha nao). Emily Dickinson gives the reason here:
Success in Cirrcuit lies
Too bright for our infirm Delight
The Truth's superb surprise
As Lightening to the Children eased
With explanation kind
The Truth must dazzle gradually
Or every man be blind---
Satnam - Meditation on the True Name
Success is counted sweetest
By those who ne'er succeed.
To comprehend a nectar
Requires sorest need.
Not one of all the purple host
Who took the flag to-day
Can tell the definition,
So clear, of victory!
As he, defeated, dying,
On whose forbidden ear
The distant strains of triumph
Burst agonized and clear!
By those who ne'er succeed.
To comprehend a nectar
Requires sorest need.
Not one of all the purple host
Who took the flag to-day
Can tell the definition,
So clear, of victory!
As he, defeated, dying,
On whose forbidden ear
The distant strains of triumph
Burst agonized and clear!
"All human beings are born free and equal in dignity and rights. Endowed with reason and conscience and should act towards one another in a spirit of brotherhood."
In Portugese:
"Todos os seres humanos nascem livres e iguais em dignidade e em direitos. Dotados de razão e de consciência, devem agir uns para com os outros em espírito de fraternidade."
In Portugese:
"Todos os seres humanos nascem livres e iguais em dignidade e em direitos. Dotados de razão e de consciência, devem agir uns para com os outros em espírito de fraternidade."
This story was told to the kids in my son's club scout pack today. A beautiful way of understanding how to be grateful ...
It was the coldest winter ever. Many animals died because of the cold. The porcupines, realizing the situation, decided to group together. This way, they covered and protected themselves; but, the quills of each one wounded their closest companions even though they gave off heat to each other.
After awhile, they decided to distance themselves one from the other and they began to die, alone and frozen. So they had to make a choice: either accept the quills of their companions or disappear from the Earth.
Wisely, they decided to go back to being together. This way they learned to live with the little wounds that were caused by the close relationship with their companion, but the most important part of it, was the heat that came from the others. This way they were able to survive.
Therefore:
The best relationship is not the one that brings together perfect people, but the best is when each individual learns to live with the imperfections of others and can admire the other person's good qualities.
After awhile, they decided to distance themselves one from the other and they began to die, alone and frozen. So they had to make a choice: either accept the quills of their companions or disappear from the Earth.
Wisely, they decided to go back to being together. This way they learned to live with the little wounds that were caused by the close relationship with their companion, but the most important part of it, was the heat that came from the others. This way they were able to survive.
Therefore:
The best relationship is not the one that brings together perfect people, but the best is when each individual learns to live with the imperfections of others and can admire the other person's good qualities.
"Everything that irritates us about others can lead us to a better understanding of ourselves." ~Carl Jung
On my trip from Denver back to California I was reading Rabindranath Tagore's book, "Songs of Kabir" and I happened to come across a beautiful definition of Satnaam or "True Name" ...
I am reminded of the question the Buddhist monk Matthieu Ricard asks: Look into the deepest part of yourself. Can you sense the presence of a potential for change there?
"Satinam hai sab te nyara"
THE true Name is like none other name!
The distinction of the Conditioned from the Unconditioned is but a word:
The Unconditioned is the seed, the Conditioned is the flower and the fruit.
Knowledge is the branch, and the Name is the root.
Look, and see where the root is: happiness shall be yours when you come to the root.
The root will lead you to the branch, the leaf, the flower, and the fruit:
It is the encounter with the Lord, it is the attainment of bliss, it is the reconciliation of the Conditioned and the Unconditioned.
- Translated by Tagore
I Know Why the Caged Bird Sings
The free bird leaps
on the back of the win
and floats downstream
till the current ends
and dips his wings
in the orange sun rays
and dares to claim the sky.
But a bird that stalks
down his narrow cage
can seldom see through
his bars of rage
his wings are clipped and
his feet are tied
so he opens his throat to sing.
The caged bird sings
with fearful trill
of the things unknown
but longed for still
and is tune is heard
on the distant hillfor the caged bird
sings of freedom
The free bird thinks of another breeze
an the trade winds soft through the sighing trees
and the fat worms waiting on a dawn-bright lawn
and he names the sky his own.
But a caged bird stands on the grave of dreams
his shadow shouts on a nightmare scream
his wings are clipped and his feet are tied
so he opens his throat to sing
The caged bird sings
with a fearful trill
of things unknown
but longed for still
and his tune is heard
on the distant hill
for the caged bird
sings of freedom.
The free bird leaps
on the back of the win
and floats downstream
till the current ends
and dips his wings
in the orange sun rays
and dares to claim the sky.
But a bird that stalks
down his narrow cage
can seldom see through
his bars of rage
his wings are clipped and
his feet are tied
so he opens his throat to sing.
The caged bird sings
with fearful trill
of the things unknown
but longed for still
and is tune is heard
on the distant hillfor the caged bird
sings of freedom
The free bird thinks of another breeze
an the trade winds soft through the sighing trees
and the fat worms waiting on a dawn-bright lawn
and he names the sky his own.
But a caged bird stands on the grave of dreams
his shadow shouts on a nightmare scream
his wings are clipped and his feet are tied
so he opens his throat to sing
The caged bird sings
with a fearful trill
of things unknown
but longed for still
and his tune is heard
on the distant hill
for the caged bird
sings of freedom.
No Man is born to any religion; He has a religion in his own soul.
For being an inspirationally hard working musician and dedicating a holiday song to our troops. Here is the song ... it sounds great:
For sending this email:
Shiv, I was listening to Guru Nanak set in raag baageshri and I had tears in my eyes. It is so spiritual. It is as though Guru nanak ji clad in the white robe is comming to you with his arms open and I went into the folds of his embrace.
http://www.myspace.com/555914554
Shiv, I was listening to Guru Nanak set in raag baageshri and I had tears in my eyes. It is so spiritual. It is as though Guru nanak ji clad in the white robe is comming to you with his arms open and I went into the folds of his embrace.
http://www.myspace.com/555914554
If the dull substance of my flesh were thought,
Injurious distance should not stop my way;
For then despite of space I would be brought,
From limits far remote, where thou dost stay.
No matter then although my foot did stand
Upon the farthest earth removed from thee;
For nimble thought can jump both sea and land
As soon as think the place where he would be.
But, ah, thought kills me that I am not thought,
To leap large lengths of miles when thou art gone,
But that, so much of earth and water wrought,
I must attend time's leisure with my moan,
Receiving nought by elements so slow,
But heavy tears, badges of either's woe.
****
Beautiful Sonnet, if I paraphrase it means: "If I was made of thought, I would travel long distances fast, and come to you, my Love. However, I am made of slow and heavy elements like earth and water; so in your longing, all I can do is use all the elements I am comprised of and cry"
Couplet based on this:
If I were a feather of thought,
To you I would instantly fly
Alas Of Earth n water I'm wrought,
So just heavy tears I can cry
* wrought = created
True religion is a good heart - Dalai Lama 14th
Я считаю, что действительно настоящая религия - это доброе сердце
Далай-Лама 14-ый
Я считаю, что действительно настоящая религия - это доброе сердце
Далай-Лама 14-ый
(24 December 1822 – 15 April 1888)
Come to me in my dreams, and then
By day I shall be well again!
For so the night will more than pay
The hopeless longing of the day.
Come, as thou cam'st a thousand times,
A messenger from radiant climes,
And smile on thy new world, and be
As kind to others as to me!
Or, as thou never cam'st in sooth,
Come now, and let me dream it truth,
And part my hair, and kiss my brow,
And say, My love why sufferest thou?
Come to me in my dreams, and then
By day I shall be well again!
For so the night will more than pay
The hopeless longing of the day.
If music be the food of love, play on
A couple of gems Rumi gems, recently posted to Sunlight:
Love of the dead does not last,
because the dead will not return.
But love of the living
is in every moment fresher than a bud,
both to the inward and the outward eye.
Choose the love of that Living One who is everlasting,
who offers you
the wine that increases life.
Do not say, "We have no entrance to that King."
Dealings with the generous are not difficult.
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
The hearty unripe grapes, capable of ripening,
at last become one in heart
by the breath of the masters of heart.
They grow rapidly to grapehood,
shedding duality and hatred and strife.
Then in maturity, they rend their skins,
till they become one:
unity is the proper attribute
for one who is one with others.
In 1672/73, when Guru Tegh Bahadur attended to his devotees at Anandpur, things in the country were rapidly deteriorating under the tyrannous rule of emperor Aurengzeb. Since coming to power by imprisoning his father and killing his two brothers, Aurengzeb had been consolidating his power base. After ten years he now began to apply his power throughout the country. Aurengzeb was an orthodox Muslim who dreamed of purging India of all ‘infidels’ and converting it into a land of Islam. Aurengzeb had no tolerance for other religions and proceeded on a brutal campaign of repression. Famous Hindu temples throughout the country were demolished and mosques built in their place. Hindu idols were placed in the steps of mosques to be trodden on by the feet of Muslim pilgrims. Aurangzeb issued a number of harsh decrees. In 1665 he forbade Hindus to display illuminations at Diwali festivals. In 1668 he forbade Hindu Jatras, in 1671 he issued an order that only Muslims could be landlords of crown lands, and called upon provincial Viceroys to dismiss all Hindu clerks. In 1669 he issued a general order calling upon all governors of all provinces to destroy with a willing hand the schools and temples of the infidels; and they were told to put a stop to the teachings and practicing of idolatrous forms of worship. In 1674 lands held by Hindus in Gujarat, in religious grants were all confiscated.
In this climate of intolerance the viceroy of Kashmir Iftikhar Khan took to the task of forcibly converting the Hindu population to Islam by the sword. The Hindu Brahmin Pandits of Kashmir were among the most highly learned and orthodox of the Hindu leadership. Aurangzeb felt if they could be converted, the rest of the country would easily follow. He did not want to see the talik (holy mark on the forehead) or janaeu (sacred thread) on any of his subjects. Given this ultimatum, a large delegation of 500 Kashmiri Pandits decided to journey to Anandpur Sahib to seek the help of Guru Tegh Bahadur. This delegation was led by Pandit Kirpa Ram Datt (who would later on become the Sanskrit teacher of Guru Gobind Singh and eventually become a Khalsa and died fighting in the battle of Chamkaur). The Pandits met the Guru and explained their dire predicament to the Guru and requested the Guru to intercede on their behalf. As the Guru was pondering over the issue his nine year old son Gobind Rai walked into the room, noticing the serious and gloomy mood in the room the young Gobind asked his father what was happening. Guru Tegh Bahadur replied, “Unless a holy man lays down his head for the sake of the poor Brahmins, there is no hope for their escape from imperial tyranny.” Young Gobind replied, “Revered father, who would be better equipped for this than yourself?” Guru Tegh Bahadur hugged his son and wept for joy. “I was only worried about the future, for you are far too young”. “Leave me to God”, Gobind replied, “and accept the challenge of the Mughals.”
Even though Guru Nanak had refused to wear the sacred thread when he was young, the Gurus still believed in the freedom of religion and the right of the Hindus, Muslims and Sikhs to live in peace and practice their own religions. With this Guru Tegh Bahadur laid down the gauntlet in the fight for freedom of religion and told the Pandits to inform Aurangzeb that the Brahmins would gladly accept and embrace Islam if Guru Tegh Bahadur can be convinced to do so. Guru Tegh Bahadur made preparations to leave for Delhi. he bid farewell to his family and followers and dictated that his son Gobind Rai should be installed as the next Guru. Accompanying the Guru on his journey and also prepared to accept the consequences of whatever happened were Bhai Mati Das, Bhai Dyala and Bhai Sati Das. As soon as Aurangzeb heard the news he ordered the immediate arrest of the Guru. Guru Tegh Bahadur and his party were arrested soon after they left Anandpur Sahib and taken in chains to Delhi.
When brought before Aurangzeb, he was asked why he was hailed as the Guru or prophet and called ‘Sacha Padsah’ (the True King) and if he really believed in his being one he should perform a miracle to justify his claim. Guru Tegh Bahadur reprimanded the emperor for his blind orthodoxy and his persecution of other faiths, “Hinduism may not be my faith, and I may believe not in the supremacy of Veda or the Brahmins, nor in idol worship or caste or pilgrimages and other rituals, but I would fight for the right of all Hindus to live with honour and practice their faith according to their own rites.” The Guru answered further, “Every ruler of the world must pass away, but not the Word of God or His Saint. This is how people not only call me a True King but have done so through the two centuries before me in respect of my House and also in respect of others who preceded them and identified themselves not with the temporal and the contingent, but with the eternal and the never dying.” The Guru refused to perform any miracles saying, “this is the work of charlatans and mountebanks to hoodwink the people. Men of God submit ever to the Will of God.” Guru Tegh Bahadur refused to embrace Islam, saying “For me, there is only one religion - of God - and whosoever belongs to it, be he a Hindu or a Muslim, him I own and he owns me. I neither convert others by force, nor submit to force, to change my faith.” Aurangzeb was enraged and ordered Guru Tegh Bahadur to be forced to convert to Islam through torture or be killed.
Guru Tegh Bahadur was subjected to many cruelties, he was kept in an iron cage and starved for many days. The Guru was made to watch as Bhai Mati Das the devoted Sikh was tied between two pillars and his body split in two by being sawn alive. Bhai Dyala was boiled alive in a cauldron of boiling water and Bhat Sati Das was wrapped in cotton wool and set on fire. The Guru bore these cruelties without flinching or showing any anger or distress. Finally on November 11, 1675 Guru Tegh Bahadur was publicly beheaded with the sword of the executioner as he prayed. The Gurus body was left in the dust as no one dared to pick up the body for fear of the emperors reprisal. A severe storm swept through the city and under the cover of darkness a Sikh named Bhai Jaita managed to collect the Guru’s sacred head and carried it off to Anandpur Sahib to the Guru’s son. Another Sikh Bhai Lakhi Shah who had a cart, was able to smuggle the Gurus headless body to his house. Since a public funeral would be too dangerous, Bhai Lakhi Shah cremated the body by setting his house on fire. Meanwhile the head was taken to the grief stricken young Guru Gobind Singh and the widow Mata Gujari. On November 16, 1675 at Anandpur Sahib, a pyre of sandalwood was constructed, sprinkled with roses and the head of Guru Tegh Bahadur was cremated by young Guru Gobind Singh.
Thus ended the earthly reign of the ninth Nanak, Guru Tegh Bahadur. Never in the annals of history has the religious leader of one religion sacrificed his life to save the freedom of another religion.
[from sikhs.org]
Guru Tegh Bahadur's Words:
Listening to "Jagoon Main Saaree Rae by Arati Ankalikar-Tikekar. 2 minutes of pure playful bliss of Raag Maru Bihag.
The bhajan reminded me of Guru Arjan's shabad Mohan Neend Na Aavey.
How long will be this wait
In the night its very late
My eyes gaze at the gate
Come home now in a haste
A beautiful story about Guru Nanak ... teaching us how to conduct the business of life:
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
Happy Gurpurab Everyone! Lets remember Guru ji's message today ...
Also sharing a nice article from "The Province" in Canada:
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
Today at the corner of Main and Hastings in downtown Vancouver, this selfless service by Nanak Dev will be reflected in the actions of a group of Sikh-Canadian professionals who will be feeding the hungry and destitute, just like their first Guru did some 500 years ago.
"This is just one way how the teachings of Guru Nanak have influenced the community here in Vancouver," said Sukhninder Singh, a software company project manager, who helped establish the volunteer-run Guru Nanak Free Kitchen four years ago.
Today's event, one of dozens staged regularly by the group which has over 500 volunteers, mainly Sikh-Canadian professionals, is especially special as it coincides with the 541st birth anniversary of Sikhism's founding father, Guru Nanak.
About 400 Indian meals comprising chick peas, chapattis, lentil curries, rice pudding and Indian tea were prepared over the last 24 hours in the communal kitchen or langar of the Sikh temple in New Westminster for the event
"Guru Nanak taught us to honour and respect people from all walks of life and the concept of Langar or the community kitchen provides us, Sikhs and non-Sikhs alike, a vehicle to practice service to humankind," said Sukhninder Singh.
Guru Nanak appeared in India in one of the darkest periods of its history when the human scene was full of religious strife supported by long entrenched superstitions, the rule of invaders from abroad and the zeal for religious persecution.
He preached a religion of compassion, understanding, love and sacrifice, universal brotherhood, equality of women, tolerance and respect for all religions after establishing Sikhism in 1469.
For Guru Nanak, the true religion is the falling in love with God.
His message has become increasingly relevant in the present day world of turmoil, conflict and hatred said Dr. Pargat Singh Bhurji, a pediatrician and neonatologist in Surrey.
"Treat every living thing with respect . . . it starts with that one truth," said Bhurji, who has raised funds for B.C. Children's hospital, founded a pediatric clinic for the victims of the tsunami disaster in Sri Lanka and volunteered his expertise in earthquake-devastated Haiti.
" Sewa or sacrifice by feeding the poor, protecting the weak and defending the helpless is a prosperity cashout . . . The teachings of Guru Nanak tell us that to do good you must go to the needy, not the other way around, where they come to you," he said.
Going out to seek the needy in the footsteps of Guru Nanak is something Giani Narinder Singh, the head priest or granthi of the Gurdwara Dukh Nivaran Sahib in Surrey, does virtually every day.
Born in Punjab, the youngest of eight boys and one girl, the granthi spends his time with inmates of the detention centres of the Fraser Valley, the infirm at Surrey Memorial Hospital and the sick at their home when not conducting the daily morning and evening prayers for his flock.
"This is not about teaching those I visit about Sikhism but the religion of humanity," said the keeper of the scripture at the Gurdwara Dukh Nivaran Sahib.
Over at Surrey's Dasmesh Darbar Sikh temple, the focal point of the mammoth Vaisakhi celebrations every spring in the Lower Mainland, the fundamental concepts of Sikhism -- Kirat Karni, Wand Chhakna and Nam Japna reverberate in a congregation of givers.
"We serve God by serving other people every day," said contractor Babar Singh Tumber, who with his family spends an average of about four hours a day at the temple, cooking in the kitchen and cleaning the floors.
"This is one way we can symbolize our devotion to God, and the sacrifices or sewa we do for all people reflects the diversity and multiculturalism that is Canada," said Tumber
Explaining the basic tenets of Sikhism, Dasmesh Darbar Sikh temple vice-president Major Singh Tumber, said the principal of Kirat Karni means earning a living by hard work and honest labour.
The ideal of Wand Chhakna involves the sharing of one's prosperity to ensure the gap between the haves and the have-nots is closed while Nam Japna means recitation of the name of God in everything you do to in the spirit of universal brotherhood.
"Today is a very big day for the Sikh community . . . a day when these ideals are reaffirmed by words and actions ... If we keep these ideals in our hearts and minds every day, there can be no better tribute to Guru Nanak Dev ji," said Tumber.
Read more:
http://www.theprovince.com/life/pray+give+Sikh+Canadians+celebrate+birth+anniversary+Guru+Nanak/3862143/story.html#ixzz15wVWQgfG
Also sharing a nice article from "The Province" in Canada:
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
Today at the corner of Main and Hastings in downtown Vancouver, this selfless service by Nanak Dev will be reflected in the actions of a group of Sikh-Canadian professionals who will be feeding the hungry and destitute, just like their first Guru did some 500 years ago.
"This is just one way how the teachings of Guru Nanak have influenced the community here in Vancouver," said Sukhninder Singh, a software company project manager, who helped establish the volunteer-run Guru Nanak Free Kitchen four years ago.
Today's event, one of dozens staged regularly by the group which has over 500 volunteers, mainly Sikh-Canadian professionals, is especially special as it coincides with the 541st birth anniversary of Sikhism's founding father, Guru Nanak.
About 400 Indian meals comprising chick peas, chapattis, lentil curries, rice pudding and Indian tea were prepared over the last 24 hours in the communal kitchen or langar of the Sikh temple in New Westminster for the event
"Guru Nanak taught us to honour and respect people from all walks of life and the concept of Langar or the community kitchen provides us, Sikhs and non-Sikhs alike, a vehicle to practice service to humankind," said Sukhninder Singh.
Guru Nanak appeared in India in one of the darkest periods of its history when the human scene was full of religious strife supported by long entrenched superstitions, the rule of invaders from abroad and the zeal for religious persecution.
He preached a religion of compassion, understanding, love and sacrifice, universal brotherhood, equality of women, tolerance and respect for all religions after establishing Sikhism in 1469.
For Guru Nanak, the true religion is the falling in love with God.
His message has become increasingly relevant in the present day world of turmoil, conflict and hatred said Dr. Pargat Singh Bhurji, a pediatrician and neonatologist in Surrey.
"Treat every living thing with respect . . . it starts with that one truth," said Bhurji, who has raised funds for B.C. Children's hospital, founded a pediatric clinic for the victims of the tsunami disaster in Sri Lanka and volunteered his expertise in earthquake-devastated Haiti.
" Sewa or sacrifice by feeding the poor, protecting the weak and defending the helpless is a prosperity cashout . . . The teachings of Guru Nanak tell us that to do good you must go to the needy, not the other way around, where they come to you," he said.
Going out to seek the needy in the footsteps of Guru Nanak is something Giani Narinder Singh, the head priest or granthi of the Gurdwara Dukh Nivaran Sahib in Surrey, does virtually every day.
Born in Punjab, the youngest of eight boys and one girl, the granthi spends his time with inmates of the detention centres of the Fraser Valley, the infirm at Surrey Memorial Hospital and the sick at their home when not conducting the daily morning and evening prayers for his flock.
"This is not about teaching those I visit about Sikhism but the religion of humanity," said the keeper of the scripture at the Gurdwara Dukh Nivaran Sahib.
Over at Surrey's Dasmesh Darbar Sikh temple, the focal point of the mammoth Vaisakhi celebrations every spring in the Lower Mainland, the fundamental concepts of Sikhism -- Kirat Karni, Wand Chhakna and Nam Japna reverberate in a congregation of givers.
"We serve God by serving other people every day," said contractor Babar Singh Tumber, who with his family spends an average of about four hours a day at the temple, cooking in the kitchen and cleaning the floors.
"This is one way we can symbolize our devotion to God, and the sacrifices or sewa we do for all people reflects the diversity and multiculturalism that is Canada," said Tumber
Explaining the basic tenets of Sikhism, Dasmesh Darbar Sikh temple vice-president Major Singh Tumber, said the principal of Kirat Karni means earning a living by hard work and honest labour.
The ideal of Wand Chhakna involves the sharing of one's prosperity to ensure the gap between the haves and the have-nots is closed while Nam Japna means recitation of the name of God in everything you do to in the spirit of universal brotherhood.
"Today is a very big day for the Sikh community . . . a day when these ideals are reaffirmed by words and actions ... If we keep these ideals in our hearts and minds every day, there can be no better tribute to Guru Nanak Dev ji," said Tumber.
Read more:
http://www.theprovince.com/life/pray+give+Sikh+Canadians+celebrate+birth+anniversary+Guru+Nanak/3862143/story.html#ixzz15wVWQgfG
Finding Balance Between Work and Leisure
For me, Robert Frost's famous poem "Stopping by Woods on a Snowy Evening" is about a common human pursuit of finding the right balance between work and leisure.
People often try to find a balance between work and leisure because they want to achieve a sense of fulfillment in their lives. They understand that work is important for their financial stability and career growth, but they also recognize the importance of taking time off and engaging in leisure activities to recharge and relieve stress. I have always felt the need to evaluate the time I spend on growing myself professionally versus pursuing spiritual music which provides me immense pleasure.
Finding the right balance can be challenging, as the demands of work and personal responsibilities can sometimes take up a lot of time and energy. Additionally, some people may feel a sense of guilt or pressure when taking time off for leisure, especially if they are high-achievers or work in demanding jobs.
Despite these challenges, many people still strive to find a balance between work and leisure because they believe it leads to a healthier and happier life. By setting aside time for leisure activities such as exercise, hobbies, and spending time with loved ones, people can boost their mood, reduce stress, and improve their overall well-being.
Ultimately, the balance between work and leisure is different for everyone, and what works for one person may not work for another. People may need to experiment and make adjustments to find the balance that works best for them. But the effort to find that balance is a common experience for many people, and it's a constant work in progress as their priorities and circumstances change over time.
Here is the beautiful poem:
Stopping by Woods on a Snowy Evening
Whose woods these are I think I know.
His house is in the village though;
He will not see me stopping here
To watch his woods fill up with snow.
His house is in the village though;
He will not see me stopping here
To watch his woods fill up with snow.
My little horse must think it queer
To stop without a farmhouse near
Between the woods and frozen lake
The darkest evening of the year.
He gives his harness bells a shake
To ask if there is some mistake.
The only other sound’s the sweep
Of easy wind and downy flake.
The woods are lovely, dark and deep,
But I have promises to keep,
And miles to go before I sleep,
And miles to go before I sleep.
- Robert Frost
I am often reminded of this poem because I go back with this poem like I don't with many. I have probably known this since I was a teenager.
This poem reminds me of Shri Krishna, and his message of righteous action. Krishna reminds in Chapter 2 of the Bhagwad Gita us that doing good work is our duty; not anticipating the fruits of our labor. It might be easier and more comfortable to do the alternative, but the path of righteousness must be actively chosen.
It also reminds me of Guru Gobind Singh's Deh Shiva ... where is asks for a boon from God for shubh karman, or good deeds.
Other Poems worth reading:
To stop without a farmhouse near
Between the woods and frozen lake
The darkest evening of the year.
He gives his harness bells a shake
To ask if there is some mistake.
The only other sound’s the sweep
Of easy wind and downy flake.
The woods are lovely, dark and deep,
But I have promises to keep,
And miles to go before I sleep,
And miles to go before I sleep.
- Robert Frost
I am often reminded of this poem because I go back with this poem like I don't with many. I have probably known this since I was a teenager.
This poem reminds me of Shri Krishna, and his message of righteous action. Krishna reminds in Chapter 2 of the Bhagwad Gita us that doing good work is our duty; not anticipating the fruits of our labor. It might be easier and more comfortable to do the alternative, but the path of righteousness must be actively chosen.
It also reminds me of Guru Gobind Singh's Deh Shiva ... where is asks for a boon from God for shubh karman, or good deeds.
Other Poems worth reading:
- It would be neat if with the New Year by Jimmy Santiago Baca, a poem of loneliness, yet a poem a hope, spring and finding your path.
- Guru Tegh Bahadhur's Ab Main Kaun Upao Karon
"Ekla Chalo Re" is a Bengali poem and song written by Rabindranath Tagore, a Nobel laureate from India. The song "Ekla Chalo Re" was originally titled "EKLA" and was first published in the September 1905 issue of Bhandar magazine. It was then published in 1910 as part of Tagore's collection of poems, "Kshudita Pashan". This song is part of the Dhapkirtan or Manoharshahi gharana. It was later included in the "Swadesh" (Homeland) section of Rabindranath Tagore's collection of lyrics, "Gitabitan."
We used to sing this song sometimes in our assembly in my school in Delhi, DPS RK Puram. This poem has served me as inspiration many times in life along with Guru Gobind Singh's hymn Deh Shiva Bar Mohe Ihai in which he says "Oh Shiva, Give me this boon that I may never shirk from auspicious duties." It is said that this song was one of Mahatma Gandhi's favorite songs as well and has for long been associated with political rallies and social change movements.
The poem is considered a classic and has been translated into many languages. The song Ekla cholo re meaning "If they answer not to thy call walk alone" is a call to remain steadfast and determined in one's pursuits, even if one is alone or unsupported by others. This poem is considered as a national anthem of the Indian state of West Bengal and Bangladesh.
It was inspired by the popular Bengali Kirtan song "Harinaam Diye Jagat Matale Amar Ekla Nitai Re," -"Because of the intoxication of harinaam, I am not alone." The repetition of Ekla Nitai, and the tune are identical to Tagore's poem.
Romanized Lyrics for Ekla Chalo Re
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
Êkla chôlo, êkla chôlo, êkla chôlo, êkla chôlo re.
Jodi keu kôtha na kôe, ore ore o ôbhaga,
Jodi shôbai thake mukh firaee shôbai kôre bhôe---
Tôbe pôran khule
O tui mukh fuţe tor moner kôtha êkla bôlo re.
Jodi shôbai fire jae, ore ore o ôbhaga,
Jodi gôhon pôthe jabar kale keu fire na chae---
Tôbe pôther kãţa
O tui rôktomakha chôrontôle êkla dôlo re.
Jodi alo na dhôre, ore ore o ôbhaga,
Jodi jhôŗ-badole ãdhar rate duar dêe ghôre---
Tôbe bojranôle
Apon buker pãjor jalie nie êkla jôlo re.
Tagore's English translation
If they answer not to thy call walk alone,
If they are afraid and cower mutely facing the wall,
O thou unlucky one,
open thy mind and speak out alone.
If they turn away, and desert you when crossing the wilderness,
O thou unlucky one,
trample the thorns under thy tread,
and along the blood-lined track travel alone.
If they do not hold up the light when the night is troubled with storm,
O thou unlucky one,
with the thunder flame of pain ignite thy own heart
and let it burn alone.
My Translation
If no one answers your call
make a stride and walk alone
When everyone is closed and shut
Open your mind and speak alone.
Walk Alone, Walk Alone, Walk Alone
If they turn away and desert
and the wild path obstacles exerts
trample the thorns no matter the hurt
And Alone along blood-lined track traverse.
Walk Alone, Walk Alone, Walk Alone
If no one holds up the light
and a fierce storm troubles the night,
with the thunder flame of pain ignite
your heart, alone, and let it burn bright
Walk Alone, Walk Alone, Walk Alone
Bengali Lyrics:
যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
একলা চলো, একলা চলো, একলা চলো, একলা চলো রে॥
যদি কেউ কথা না কয়, ওরে ওরে ও অভাগা,
যদি সবাই থাকে মুখ ফিরায়ে সবাই করে ভয়---
তবে পরান খুলে
ও তুই মুখ ফুটে তোর মনের কথা একলা বলো রে॥
যদি সবাই ফিরে যায়, ওরে ওরে ও অভাগা,
যদি গহন পথে যাবার কালে কেউ ফিরে না চায়---
তবে পথের কাঁটা
ও তুই রক্তমাখা চরণতলে একলা দলো রে॥
যদি আলো না ধরে, ওরে ওরে ও অভাগা,
যদি ঝড়-বাদলে আঁধার রাতে দুয়ার দেয় ঘরে---
তবে বজ্রানলে
আপন বুকের পাঁজর জ্বালিয়ে নিয়ে একলা জ্বলো রে॥
[jodi tore] [ekala cholo] [ekala chalo] [ekla cholo] [ekla cholo]
SHIVPREET SINGH
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