Archive for February 2011

Following is Swami Rama's translation of Japji Sahib. This is a work in progress, as Japji Sahib has 38 steps. Only 27 have been translated until now. I like this translation because of the rhyming elements. I am trying to do my own translation of the Japji Sahib and I have only started. The one thing in addition that I am trying to do is to maintain rhymes within the steps. But this will be helpful in my exercise.

First beginning was the truth
Always has it been the truth
The present time reveals the truth
Eternity shall bear the truth. ||1||

Thinking, brooding cannot yield
A glimpse of God or silence wield
His presence by the mind revolved
On God, the problem is not solved.
Hunger is not satisfied
By goods the world diversified.
A million crafts a man possesses.
But death his crafts soon dispossesses.
How to cast the veil aside
And truth within yourself abide?
Nanak says:
Obey the law as preordained,
Accept God’s will as He ordained. ||1||

By the will of God this world
And all its myriad forms unfurled.
Countless is the Maker’s will,
Through His will does life instill.
Greatness can a man attain
If the will of God ordains.
Some are high and some are not,
Some are happy with their lot,
And others suffer in their life
With miseries and endless strife.
By His Word is Grace bestowed
Yet other tread the endless road,
And everywhere His will is heard -
Every form obeys His Word.
Nanak says:
If a man His law may know,
Humbleness in him with show. ||2||

The strong sing praises of His might,
The fortunate in Grace delight.
His virtues, merits, some may sing,
His attributes to song may bring.
Some acclaim Him through debate,
And some His powers to create;
Giving life to take away,
Again from death to life relay.
Far away He seems to be
Or close to us where all can see.
Countless beings so discourse
On God, a never-ending source.
More He gives than we can gain,
Inundated, we refrain.
God the universe sustains,
Through every age He thus maintains.
According to His own command.
The beings walk as He has planned.
Nanak says:
Happy, calm, the Lord remains,
Bliss and joy he maintains. ||3||

True the Lord, true the Name,
Devoted ones His Name acclaim.
Beggars gather at His gate
And boundless alms there radiate.
What could I give to have the chance
To find His court and feel His glance?
In early morn repeat His Name,
His majesty within proclaim.
With human birth through Karma gained
And Grace, may freedom be obtained.
Nanak says:
Know that God alone is true,
Everything does God imbue. ||4||

The Lord cannot be made or spun,
Self-existent, He is One.
The Lord if by a person served,
Honor has that one deserved.
Nanak says:
Extol the Lord and sing His praise,
Let His virtues you appraise.
With love of God within your heart,
His virtues shall your song impart.
Miseries from you will fly
And happiness within shall lie.
The Word of God to man revealed
By Guru does true knowledge yield.
Shiva, Brahma, Vishnu all
The names of Guru may we call.
Saraswati, Lakshmi too,
Parvati, these names accrue.
Unknowable the Lord remains,
Unspeakable are His refrains.
From the Guru did I learn,
God bestows to each in turn.
May I always God recall,
May never from the mind Lord fall. ||5||

His pleasure would become my bath
And seek not I the pilgrim’s path,
For what be gained from holy places
If His fancy not one faces?
All creation seen around
By its destiny is bound.
Unless good deeds a man pursue,
Neither gain nor loss accrue.
Jewels and gems and ruby sealed
Within the mind can be revealed
By Guru’s guidance if you move
Upon directions He approves.
From the Guru did I learn,
God bestows to each in turn.
May I always God recall,
May never from the mind God fall. ||6||

If one should live for aeons past
And cross the lands and oceans vast,
And gather fame and wealth and name
And all the earthly riches claim -
Yet no one on the earth will care
If favor of the Lord is not there.
Counted with worms is he
And sinners blame his infamy.
Nanak says:
To rogues and knaves Lord good endows,
And saintliness to saints allows.
But no one can return in kind
To God the goodness that we find. ||7||
For those who listen to the Word,
Higher powers are conferred.
Siddhas, yogis, peers and heroes,
The sacred Name of God they follow.
The heavens, earth, the bull and world,
Are known when Name of God unfurled.
Death cannot one overtake
When the Name of God you take.
Nanak says:
In bliss the bhaktas ever stay,
Their miseries fly far away. ||8||
Then the Name of God you hear,
Shiva, Indra, Brahma near.
When the Name of God is heard
Even sinners praise the Word.
When the Name of God is hailed
Yoga science is unveiled.
When the name of God you speak
Knowledge of the scriptures keep.
Nanak says:
In bliss the bhaktas every stay,
Their miseries fly far away. ||9||
When listening unto the Name,
Truth, contentment, wisdom claim.
When the name of God his heard
Holy merit is conferred
Like holy baths of sixty-eight
When one the Name of God relates.
When you read and hear the Name,
Honor will that person claim.
When the Name of God you hear,
A meditative state is near.
Nanak says:
In bliss the bhaktas ever stay,
Their miseries fly far away. ||10||
The depth of virtues ever flows
Upon the one the Name who knows.
When on the Name your thoughts remain,
Kingly titles may you gain.
The Name of God is like a light,
When hearing, blind regain their sight.
That which beings cannot know,
The Name of God to them will show.
Nanak says:
In bliss the bhaktas ever stay,
Their miseries fly far away. ||11||
One cannot true faith portray,
Rendering leads one astray.
Pen and paper, scribe are mute,
Describing faith will they refute.
So powerful the blessed Name
One cannot describe its fame.
The bliss of faith concealed remains
Except to one who faith attains. ||12||
Wisdom of the Lord is known
To one whose faith is truly shown.
And knowledge of the spheres unveils
To one when faith in God prevails.
The Lord His own devotee spares
From blows that his face impare.
Faith in God may death prevent,
His messenger will circumvent.
And thus the holy name we find,
Pristine in its vestal kind.
The bliss of faith concealed remains
Except to one who faith attains. ||13||
Faithfulness does clear the way
Of obstacles that way stray.
One who in the Name believes,
Honor with that person leaves.
Believers may walk along the way
Where rituals cannot them sway.
Believers by their acts are known,
Righteousness by them is shown.
And thus the holy Name we find,
Pristine in its vestal kind.
The bliss of faith concealed remains
Except to one who faith attains. ||14||
Salvation does Thy servant gain,
His relatives does the same attain.
Thy servant reaches liberation
And Guru’s students find salvation.
Nanak says:
Thy servant has no need to plead,
The Name of God fulfills his need.
If faith in God within you find,
Then one may know it in the mind. ||15||
The chosen has the Lord elected,
Peerless ones the Lord selected.
Honored in the court are they,
Beautiful in every way.
The Guru is the chosen’s core,
Attentive to the Guru more.
The works of God can have no bound,
None to speak upon them found.
The bull of dharma the earth maintains,
Through understanding truth one gains.
Other worlds than this exist,
Upon what force do they subsist?
The species, dyes, and names created
By the Lord have been narrated.
Few are there this ledger keep,
How vast the scroll, how wide and deep.
How great the power of the Lord,
How great the beauty he affords.
With boundless gifts beyond account,
No one can his grandeur count.
A single word from Him the source,
Creation then began its course;
And endless river from there sprang,
Full of life the rivers rang.
Powerless am I to say,
His majesty cannot convey.
Eternal sacrifice am I,
To Him, an offering I lie.
His pleasure is the only goal,
He who is the formless soul. ||16||
Endless are the ways to say,
And endless are the ways to pray.
Beyond a measure worships be,
The ways of faith and piety.
And so the venues of narration,
Scriptures’, Vedas’ recitation.
Infinite ascetics dwell,
And intellectuals as well.
Endless yogis in their minds
Detachment from the world will find.
Ceaseless votaries pursue
His knowledge and His virtues true.
Pious men and merciful,
An endless source is plentiful.
Endless numbers meditate
And on the Master contemplate.
Boundless heroes raise the steel,
But I cannot His doctrines seal.
Eternal sacrifice am I,
To Him and offering I lie.
His pleasure is the only goal,
He who is the formless soul. ||17||
Numberless are those who walk
In darkness and unholy talk.
Thieves and robbers countless be
And those who rule by tyranny.
Vast are cutters of the throat
And sinner who on sinning gloat.
Many are the ones who lie,
And wretches who on filth rely.
Villains who on slander thrive
Bear their burdens all their lives.
Humble Nanak them portrays
Though countless are their sinful ways.
Eternal sacrifice am I ,
To Him an offering I lie.
His pleasure is the only goal,
He who is the formless soul. ||18||
Infinite His names and homes,
Unknowable His spheres and domes.
Attempting to recount His art,
Carries sin upon the heart.
His Name and praises sing through words,
And by the Word His glory is heard.
The destiny of man is described
With letters that the Lord has scribed.
The fate of man is on his brow
But fate of God is veiled somehow.
Man receives as he ordains,
His will upon His creatures reigns.
All creation does uphold,
His glory that remains untold.
Everywhere his name exists
But helpless I, His names to list.
Eternal sacrifice am I,
To Him an offering I lie.
His pleasure is the only goal,
He who is the formless soul. ||19||

The dirt from off the hands can clean
And face and feet may water glean.
When the garments have been stained,
With soap is stainlessness regained.
When sin and vice the mind may blight,
Love of Name will set it right.
A saint or sinner can’t be known
Merely by the speech he’s sown,
But language of the heart unveils
The action that a man travails.
“As you show, so shall you reap”
The fruits of action one may keep.
Nanak says:
A person comes and then he dies,
To order of the lord complies. ||20||

Sympathy and charity,
Journey and austerity,
A little honor for one earns;
But deep within the heart must burn
A love of God to hear the Name
And faithfully believe the same.
Bathing at the source within,
Liberation gains therein.
Virtues all belong to Him,
A mortal man cannot them hem.
Worship of the Lord is true
When righteousness does one pursue.
Hail oh Lord, who Brahma made,
Maya and the Word pervades;
Oh Lord the truth and joyous mind,
Endless beauty there I find.
Which the day and what the time,
Which the week and season prime
When creation first appeared?
The mystery is yet uncleared.
A pandit, qazi, yogi tries,
The answer with the Master lies.
How can one the Lord describe,
How to praise or speak or scribe?
Nanak says:
Many claim that they are wise,
Their wisdom can the next outsize.
Great is God and hallowed Name,
What exists from God became.
If self-conceit a person binds,
The realm of God so slight him finds. ||21||

Worlds above and worlds below,
Yet no one of the numbers know.
The Vedas, Muslim doctrines find
Endless are the worlds outlined.
Only One alone pervades,
Illusory the worlds are made.
To search His width, His height, His breadth,
A man will surely meet his death.
Nanak says:
The Lord unto himself is known,
The Lord is great, is One alone.||22||

The river to the sea does flow
And where it goes it doesn’t know.
And so the one who sings His praise,
His vastness one cannot appraise.
Kingly men that wealth accrue,
Cannot a pious ant subdue. ||23||

Without an end His votaries
Or those who sing His majesties;
Without an end His deeds and alms

Or those who sing his blessed psalms.
His sight and sound no limit knows,
Mysteriously His purpose shows.
This universe, its vast expanse,
Infinity does it enhance.
His limit is in darkness veiled
And many have this thought bewailed.
The more is said, the more appends,
His limit one can know its end.
Majestic Lord, how high His station,
Name the highest consecration.
To know His height you must there go,
He alone Himself does know.
Nanak says:
The Grace of God His gifts does bring,
His Grace that brings us comforting. ||24||

Limitless His gift abound,
Cupidity in God’s not found.
Heroes from their Master ask
And thinkers in His musings bask.
Some are lost in evil’s way,
Left to darkness where they stray.
God alone his blessings give,
But some refuse and still they live.
Some consume without a care
Asking not the source’s fare.
Afflictions from the Lord may come,
To these His blessings, some succumb.
Emancipation is His will,
Liberation He instills.
In one should dare to meditate
The blows on him retaliate.
Our daily needs the Lord does give,
By His grace the people live,
But few are they who know the sign
And recognize the blessings Thine.
Nanak says:
The one who on His greatness sings,
Is values more than kingly kings. ||25||

Peerless is His character,
Priceless trade and retailer,
Precious scales, and priceless treasure,
Prized the standard of the measure,
Dear are they absorbed in prayer,
Cherished love of God is there;
Priceless mandate, peerless court,
Premiums of dearest sort,
Cherished sanction, mercy priceless,
Law of Master also peerless;
His attributes cannot be named,
Cherished more than words have claimed.
If one the Name of God recalls,
Into the depths of love he falls.
Puranas, Vedas, God announce
And scholars of the Lord enounce.
Brahmas, Indras, Shivas, siddhas,
Gopis, Krishnas, demons, Buddhas,
Rishis, devils, Gods, immortals,
All proclaim Him to the mortals.
Countless lived and countless died,
Describing God they all have tried.
If God would make them all anew
Still His virtues known are few.
As according to His will,
His greatness does Himself instill.
Nanak says:
The majesty of God is known
To He, Himself and He alone.
If one to narrate God may claim,
A fool of fools that one can Name. ||26||

Which the door, what kind of hall
From whence the Lord sustains us all?
Countless instruments abound
And boundless players there resound.
So many melodies they play,
For Him their songs they place away.
Wind and water, fire may sing,
To God his praises do they bring.
Dharmaraja Him to lauds
And by His side both scribes applaud.
Adjudications both may mete
And record of the Raja keep.
Shiva, Brahma, Parvati
Beautified sing prettily.
Indras and the devas praise
The Lord at his portal stays
The siddhas sing in meditation,
Sages sing in contemplation.
The chaste, the heroes and the calm,
And votaries chant His psalm.
The scholars, priests, the seven sages,
Sing His praises through the ages.
Celestial nymphs and beauties sing
Their songs above, below, they bring.
The gems, the shrines of sixty-eight,
Holy songs of him relate.
Warriors of courage brave,
Four sources that creation gave,
The cosmos, earth and every sphere,
The wonder of His hand revere.
Sages pleasing to the Lord,
Who the name of God adored,
Ceaselessly the Lord extol
And countless more His praise unroll.
But Nanak cannot all recall
The names of those who on Him call.
The Lord is true, the Name is sooth,
Eternal God, creator, truth.
When the universe will end,
Eternally the Lord will wend.
The Lord the worlds has manifested,
Variegated hues invested.
He sees according to His pleasure,
Acts according to His leisure.
Supreme the Lord, the king of kings,
None his will on God can bring.
Nanak says:
Naught from will of God exempted,
Will of God has theirs pre-empted. ||27||

The nature of God is a circle, of which the center is everywhere and the circumference is nowhere. ~Empedocles

I saw this quote from Empedocles, a pre-socrates philosopher and wanted to learn more. I always find it interesting how widely accepted and long-held the view of omnipresence is. The pantheism of Ekonkar was not just the accepted principle originating in the Vedas; it was also the concept agreed to by Greek philosophers before Socrates!

Empedocles was a Greek philosopher and scientist who lived in the 5th century BCE (~490–430 BC). He is known for his work on natural philosophy and his contributions to the development of the four-element theory.

Empedocles believed in the idea of God's omnipresence, although his views on this topic were somewhat different from those of later philosophers. According to Empedocles, God was present in everything, not because he was an infinite being, but because everything that existed was composed of the four basic elements: earth, air, fire, and water. These elements were in a constant state of flux, coming together and breaking apart to create everything that existed.

For Empedocles, God was not a distinct entity or being, but rather a force or power that was present in all things. He believed that this force was responsible for the continuous transformation of the elements, and that it was the ultimate source of all life and movement in the universe.

Empedocles's idea of God's omnipresence was closely linked to his view of the universe as a constantly changing and evolving system. For him, everything that existed was part of this system, and God's presence was felt in every aspect of it. In this sense, Empedocles's view of God's omnipresence was not so much a theological concept as it was a naturalistic one, emphasizing the interconnectedness and interdependence of all things in the natural world.

Not only this, Empedocles' notion of death also makes sense:

To the elements it came from

Everything will return.

Our bodies to earth,

Our blood to water,

Heat to fire,

Breath to air.

More uncanny similarities to Guru Nanak's views:

Wise people, who have learned the secret of life, are next to the divine, and their souls, free from the cycle of reincarnations, are able to rest in happiness for eternity.

Apparently there is proof that a pizza a day can save a life. When an 82 year old woman stopped calling for her usual thin crust pepperoni pizza, Susan Guy, the local pizza delivery person visited her and saved her life. Mother Teresa used to say the need for love in this world is far more than the need for food. My dear Guru Gobind Singh says "Only one who loves realizes God" (see "Prem" in my list of songs). Our purpose in life is to sing Ekonkar, the principle of Oneness. Showing your love is one of most beautiful ways of singing Ekonkar, making Susan Guy my angel today.

For most people, eating a large Domino's pepperoni pizza every day would likely send you into an early grave.For 82-year-old Jean Wilson, however, her penchant for the Italian meal probably saved her life. The Tennessee pensioner has ordered the same pizza every day for the last three years.

When a Domino's delivery driver heard she had not placed an order in three days, she insisted her boss allowed her to go around and check on her.

Now Susan Guy has been labelled a hero after she discovered Mrs Wilson, who lives alone, had fallen and was unable to get up or reach a phone.

Before Monday's incident, few of the 82-year-old's neighbours knew anything about her, except that she has eaten pizza every day for the past three years.

Assistant manager of her local Domino's store Dale Rosado said: 'She is the first customer to call every day without fail. 'She always orders a large, thin crust pepperoni pizza and two diet cokes.' Ms Guy said: 'We make her pizza every day before she even calls, because we know she's going to call. 'But my boss told me today she hadn't called in three days.' She insisted to her boss that she be allowed to check on Mrs Wilson.

She said: 'He was like, "Naw, you don't have to do that," and I said, "Yeah I do. Clock me out if that's what you gotta do".'

When Susan Guy arrived at Mrs Wilson's house and knocked on her door, no one answered. Getting no response after banging on her windows she went to neighbour Larry Comeaux's house for help. He said: 'The pizza lady came over and knocked on the door wanting to know if I'd seen the lady across the street.'

Ms Guy added: 'And he said, "No, maybe she's not home." And I said, "Well, not home? How many times have you see her leave?" And he goes, "Never".' She then called 911 and when the police arrived they broke down Mrs Wilson's door and found her lying on the floor inside. It turned out that she had fallen on Saturday and could neither get up or reach a telephone for help.

Investigators said that it's likely her pizza-only diet saved her life. Ms Guy said: 'I'm just a pizza deliverer, that's all. I really hope she gets well soon. She treats us really well and appreciates us. And that's something we don't get in customers a lot.'

Mrs Wilson was kept overnight in St Francis hospital for observation but was not in critical condition. Spokesman for Domino's Tim McIntyre said: 'It's hard to put in words, it is so touching. We are so proud of Susan. We are going to make sure we welcome Mrs Wilson back home when she is better.'

This morning I woke up to read this beautiful email from Pia describing a transformation to the state of bliss. It reminds me how it doesn't need a change in a person to approach realization of bliss. It requires the realization of Ekonkar, the principle of oneness. And then all differences vanish. A Buddhist monk reminds you of the perfection preached by Jesus Christ. Angela surround you. It's a beautiful read.

My guru removes my fog
I see Ekonkar in all!

Pia Valeriana's email:

My first experience at St. Benedict's Monastery in Snowmass, Colorado was truly an awakening. Ten years ago, while participating with a small Christian group that met regularly for Eucharist and meditation, I accompanied them on a weekend retreat to this special oasis. I was immediately awestruck by the isolated beauty of the location, but what inspired me foremost was meeting Theophane the Monk. He had delivered an engaging, spiritual presentation to the attendees and I was mesmerized by his inviting presence. I had come to the "Magic Monastery" with no particular purpose, but I left searching for life's significance. And through this monk's enlivening and magical eyes that twinkled inquisitively at everything he saw, and with a sly wit that was manifested in an easy, charismatic smile, I sensed a sagacity far beyond mere words. Immediately I had to find out more about this enigmatic person and learn his secret to living well. This began a short but close friendship where ultimately I moved up near the monastery visiting with Theo almost everyday.

I suspected that the key was transcending the mundane, yet what I encountered was not a man detached from the world, but one who was intimately a part of it. He was genuine and without pretense and I admired the simple sincerity in which he lived his life. I discovered what I perceived as a missing element of my being and I wanted to be cleansed of my imperfections through the learning of timeless wisdom. I wanted to be aware like him, to be wise like him, and ultimately, to be free like him. Although he wasn't an accomplice in my pursuit of Religious Life, he most definitely was a protagonist in the discernment of its truths. We talked about that constantly. In fact, his last words to me were "Remember to keep dancing," inferring that my inner soul was questing to move through the music in my life, never succumbing to an alternate tune.

In A Path With Heart the renowned Buddhist teacher Jack Kornfield states, "The wholeness and freedom we seek is our own true nature, who we really are." And I think this is precisely what Jesus implores in today's gospel when he says, "Be perfect, therefore, as your heavenly Father is perfect." Since it would be impossible for us to be perfect as god is entertained impeccable, the Christ surely is implying another reality. I believe he is compelling us to be faultless unto ourselves, thus fulfilling our god-given purpose. This is the wholeness Kornfield suggests as he continues, "Whenever we contemplate what it means to live well, we have begun the inevitable process of opening to this truth, the truth of life itself."

Being true to oneself is the key to a complete life. It's not trying to get something you don't already have or of becoming like someone else. What made Theophane, Jesus, or god special is the fulfillment of their own inherent nature. My perfection is the acceptance of my imperfection - not to exclude the undesirable, embarrassing, and incomplete parts, but to embrace and dance with it. It seems that life's quest is not so much to learn perfection but to experience, maybe even to love, its imperfection.

One thing, all things;
move among and intermingle,
without distinction.
To live in this realization
is to be without anxiety about non-perfection.
--Seng T'san, 3rd Chinese Zen patriarch

This description helped me understand better Robert Hayden's poem Monet's Water lillies and helped me improve the poem that I wrote inspired by that, Water lillies in my soul's lake

From wisegeek.com: http://www.wisegeek.com/what-are-water-lilies.htm

Water lilies are aquatic plants which are frequently found along the edges of ponds, lakes, and streams. They have distinctive large rounded leaves or lily pads, and flowers which can be white, yellow, or pink. In addition to proliferating in the wild, water lilies are also cultivated for personal pleasure gardens and small water pools all over the world. The broad flowers typically have a plethora of almond shaped petals, although no less than six, along with six stamens.

There are over 70 species in the Nympheaceae family, which encompasses water lilies, and they are found widely distributed on many parts of the planet. Water lilies are also very ancient, and appear in numerous examples of art from antiquity, suggesting that they were prized for their beauty thousands of years ago, just as they are today. Water lilies are also religious symbols in many traditions, including Buddhism and Hinduism, and they are commonly associated with enlightenment and resurrection, as many water lilies close up and appear to die at night, reviving in the morning with the sunlight.

In Egyptian art, many royal representatives were depicted holding sacred lotuses, members of the water lily family, and the gods were also associated with water lilies. In Buddhism, the lotus is an important symbol of enlightenment because it illustrates beauty rising through mud and water to bloom. Because many species tightly furl their blossoms at light, the lotus is also a symbol of opening to the light.

There are three basic types of water lily: night, tropical, and hardy. As the name would suggest, night lilies bloom only at night, and close up when the sun rises. Tropical lilies are water lilies adapted to tropical environments, and some tropical lilies can grow leaves which are large enough to support the weight of a human being. Hardy lilies will grow in almost any environment, and are commonly found in North America and Europe.

The roots of water lilies are embedded in the mud, well below the water line. The mud keeps the roots moist and provides a source of nutrition, while richly oxygenated water seeps into the roots. The long, trailing stems of water lilies also collect oxygen from the water they grow in, and the big leaves readily collect sunlight for energy. Most water lilies reproduce by budding new tubers, which will densely concentrate water lilies in one area of a waterway unless the tubers are distributed by animals and the current.

Robert Hayden's Monet's Waterlilies is an ekphrastic poem, a vivid description or reflection of a scene or, more commonly, a work of art.

In my opinion, Monet's Waterlilies' serves as a profound poetic exploration of the pursuit of true beauty. In this captivating work of art, the poet Robert Hayden delves into the essence of enduring allure that transcends the ephemeral nature of physical surroundings. Even amidst the somber aftermath of the civil war in Selma and the haunting echoes of the Vietnam war in Saigon, the poet discovers solace and serenity within the enchanting strokes of Monet's brush. Consequently, the waterlilies depicted in the painting assume a profound symbolism, embodying a timeless tranquility that remains impervious to the ravages of time and turmoil.

The painting emerges as a poignant testament to the enduring allure of true beauty. It beckons us to contemplate a reality wherein the essence of elegance and grace perseveres, unyielding to the challenges and tribulations that may beset our physical surroundings.

In the wake of the civil war in Selma and the harrowing turmoil of the Vietnam war in Saigon, society found itself shrouded in the shadows of strife and unrest. Yet, amidst this tumultuous backdrop, Robert Hayden discovers a sanctuary of peace within the enchanting world of Monet's Waterlilies. It is within the delicate petals and mesmerizing reflections that Hayden uncovers a sanctuary of tranquility, a realm where the weight of the world lifts and the ephemeral troubles of human existence dissolve.

The waterlilies within Monet's masterpiece become emblematic of an enduring tranquility that endures, unscathed by the passage of time or the turmoil of the world. They offer a respite from the cacophony of chaos, presenting a serene refuge that one can anchor themselves to when confronted with the tempestuous storms of life. Hayden's discovery of solace within Monet's art attests to the power of true beauty, acting as a guiding light in times of uncertainty, a beacon that illuminates the path to inner peace.

Monet's Waterlilies

Today as the news from Selma and Saigon
poisons the air like fallout,
I come again to see
the serene, great picture that I love.

Here space and time exist in light
the eye like the eye of faith believes.
The seen, the known
dissolve in iridescence, become
illusive flesh of light
that was not, was, forever is.

O light beheld as through refracting tears.
Here is the aura of that world
each of us has lost.
Here is the shadow of its joy.

Based on this concept I wrote a poem earlier today: "Waterlillies in my soul's lake" -
http://shivpoetry.blogspot.com/2011/02/waterlillies-in-my-souls-lake.html

Khayal literally means imagination, thought or fancy. Khayal is that vocal genre of all North Indian vocal styles which gives its performers the greatest opportunity and also the greatest challenge to display the depth and breadth of their musical knowledge and skills. Khayal has dominated the performing art for past 150 years. Khayal is the genre of improvisational music, and hence it is the study of artist’s creative individuality and ability to render a unique khayal at each performance. Despite the presumed freedom in khayal singing, it is structured upon three main characteristics: (i) the raga (melodic mode), the taal (meter) and the cheez (composition), (ii) the types of improvisation which are acceptable for khayal such as alap, taan, boltaan, sargam and nom-tom, and (iii) the placement of these material for creation of aesthetically and technically balanced performance. Khayal is not only a distinguished, richly evolved improvisational music genre, but also a study of cultural history of India since thirteenth century onwards.

Legend, scattered commentary, and speculations suggest that khayal originated with Amir Khusrau (1251-1326). Born in North India, Amir Khusrau was a poet as well as a composer and a great musician of his time. He enjoyed importance at the courts of the Khilji rulers in Delhi. Khayal’s origin may have been attributed to Khusrau because of the rapid fusion of Perso-Arabic and Indic musical systems during his lifetime. After Khusrau, the next prominent figures in the history of khayal are the sultans of Jaunpur – Muhammad Sharqui (1401-40) and Hussain Sharqui (ruled 1458-99), who were contemporaries of Babur, the first Mughal ruler in India. The precise role of the Sharqui sultans with respect to khayal is unclear; some scholars suggest a patronage role for them. Most historians are of the opinion that neither Amir Khusrau nor any of the Sharqui sultans was the innovator of khayal, but that khayal was an outcome of the gradual process of evolution that was at work during an era of Indo-Persian amalgamation.

For khayal, the first musical evidence of court support is noted at the Delhi darbar (court) of the eighteenth century Mughal emperor Muhammad Shah Rangile (ruled 1720-48), where the musicians Nyamat Khan (Sadarang) and Firoz Khan (Adarang) composed songs that have been transmitted to the present time. It is believed that Sadarang and Adarang also formalized the structure of modern day khayal. As khayal continued to evolve in the courts throughout North India, distinct performing styles emerged into different gharanas. Three major khayal gharanas carrying the names of the princely states in which they were originally fostered, are Gwalior, Rampur (Sahaswan) and Patiala. Later Agra, Kirana and Jaipur gharanas also became prominent centers of khayal singing. Today this style of classical vocal music is even adopted by some of the instrumental gharanas such as Ithawa. Throughout most of its existence khayal has always been the music of elite patrons. Only in the twentieth century has any other group attained significant involvement in khayal.

The rendition of a khayal recital is typically divided into two parts: Bara (great) khayal and Chhota (small) khayal. During bara khayal, the artist is expected to cover a range of subjects, ideally giving importance to all musical elements such as melody, rhythm and technique, with a slow and contemplative beginning to invoke the very mood of the raga. The lyrical as well as melodic content of bara khayal compositions are devotional or romantic, and they are set in vilambit laya (slow tempo). Bara khayal is followed by a madhya or drut laya (fast tempo) in chhota khayal. Here the artist carries the mood created during the earlier part of the recital to its crescendo. The acceleration is maintained during the performance with increasing complexity of taans and interplay with rhythm. The compositions written for chhota khayal have syllabic text settings appropriate for the faster tempo. The performing ensemble for khayal consists of a lead soloist, an accompanist on a melody producing instrument such as harmonium or sarangi (bowed lute), a tabla (drum) player and one or two tanpura players to provide continuous drone. A possible addition to the basic ensemble would be a supporting singer. The role of the accompanists is to complement the lead vocals by repeating ends of phrases during short breaks.

The other forms of Indian classical vocal music include dhrupad, dhamar, tappa, tarana, thumri, hori and bhajan. Of all, dhrupad is considered to be the oldest classical vocal form. It is generally accompanied by tanpura and pakhawaj. Dhrupad compositions are set in a 12 beat rhythmic cycle. Dhamar compositions are akin to dhrupad and enjoy an identical status. They are set in a 14 beat rhythmic cycle. Because of their structured style of singing, both dhrupad and dhamar do not allow as many elaborate and extempore improvisations as khayal. Tarana is a style consisting of particular syllables woven into rhythmic patterns as a song and it is usually sung in the faster tempo. The creation of this style of singing is believed to have originated to bring out the tantrakari, or the discreteness of instrumental music, in vocal music. Tappa has its origin in Punjab. Its beauty lies in quick and intricate display of permutations of notes. Thumri is believed to have originated in Uttar Pradesh. It is the lighter form of Indian classical music. Its most distinct feature is the amorous subject matter that picturesquely portrays the play of Lord Krishna with Radha. It can be viewed as an unconstrained form of khayal singing. Hori compositions are mainly sung in the style of thumri and are associated with the festival of hori (the festival of colors). The mood is joyous and playful, illustrating the divine leela of Lord Krishna. Bhajan literally means pray (bhaj) the lord (narayan). Bhajans are devotional songs based on light classical music. It is a popular form of singing today.

Common sense should prevail over fantasy until the fantasy can be proven.The concept of heaven seems ridiculous to me. It is like any other superstition -- hard to prove or disprove.

I would much rather agree with Fyodor Dostoevsky who in his novel The Brothers Karamazov says, "What is hell? I maintain that it is the suffering of being unable to love.”

I would also much rather agree with Mirza Ghalib who says:

Humko Maloom Hai Jannat Ki Haqiqat Lekin

Dil Ke Bahlaane Ko, 'Ghalib' Yeh Khayaal Achcha Hai

I know the reality of heaven but

it is a good idea to lure the heart

I would also agree with John Lennon who said these unforgettable lines:

Imagine there's no heaven

It's easy if you try

No hell below us

Above us only sky

And with Emily Dickinson who found the concept of heaven hopeless:

'Heaven' – is what I cannot Reach!

The Apple on the Tree

Provided it do hopeless – hang

That – 'Heaven' is – to Me!

Marxists may not have gotten everything right, but they did get this right. Heaven and hell are just tools employed by religious authorities to coax followers into a certain way of life. Even the outcome were good, it is not right to whip and lash people into submission. The premise of good deeds is good, but there are better ways of fomenting good deeds.

On this issue I agree with atheist Sam Harris who says, "It is rather more noble to help people purely out of concern for their suffering than it is to help them because you think the Creator of the Universe wants you to do it, or will reward you for doing it, or will punish you for not doing it."

The singing of Ekonkar provides a good way out of the debate. Ekonkar, the song of unity is omnipresent -- everywhere in each thing. There is no difference between the creator and the created. There is no difference between heaven and hell. I am thankful to the great guru that gives the gift of ekonkar, this 'prasad'. 'Gurprasad'! I have the most precious gift. I am now fearless. I am not in wait. Because I am in union.

SHIVPREET SINGH

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