Friday, November 17, 2017

Mujh ko bhee Tarqeeb Sikhaa de yaar Julaahay

The poems of Gulzar Sahib are not just poems – they are beautiful expression of some forgotten sores that are still hidden in the depths of the heart – Expressions, which inadvertently touch the deep buried wounds in some corner of the hearts of the readers or listeners.
Another great feature of the poems of Gulzar Sahib is that they not only remind the pain but try to find the deep meaning and solution of the mysteries of life as well. 
 Sant Kabir ji, the most famous saint of the fourteenth century (1398 to 1518), was a Julaaha (weaver) by profession. His ideology deeply impressed and influenced all the Saints, Gurus, and all the later poets of Sant-mat, who came after him.
Even the great philosophers of modern age are impressed by the depth of thought and ideology, the practical approach and farsightedness found in his poetry.

In the following poem, Gulzar Sahib is asking the secrets of love – continuation of bonding in relationships and how to weave the blanket of life .... from Kabeer – the Jualaaha.


        Mujhko bhee tarqeeb sikhaa day yaar julaahay
        Aqsar tujhko dekhaa hai ki taanaa bunatay
       Jab koyi taaga toot gayaa yaa khatm huaa
       Phir say baandh kay
       Aur siraa koyi jod ke us main 
      Aagay bunanay lagatay ho
      Teray is taanay mein lekin
      ik bhee gaanth girah bunatar ki
      Dekh nahin saktaa koyi
      Mainay to ek baar bunaa thaa ek hee rishtaa
      Lekin us kee saaree girahen
      Saaf nazar aatee hain mere yaar julaahay
      Mujhako bhee tarqeeb sikhaa de yaar julaahay
                    "Gulzaar "
                          

मुझको भी तरकीब सिखा दे यार जुलाहे

गुलज़ार साहिब की कविताएँ मात्र कविताएँ ही नहीं - दिल की गहराईओं में छुपे हुए कुछ अनकहे भावों की 
अभिव्यंजना हैं जो अनायास ही श्रोताओं के मन के किसी कोने में गहरे दबे हुए घाव को छू लेती हैं। 
गुलज़ार साहिब की कविता की एक और ख़ासियत ये है कि उन्होंने दर्द का ज़िक्र करने के साथ साथ जीवन के 
मर्म या रहस्य को भी समझने और समझाने की कोशिश की है।  
 मध्य काल के सबसे प्रसिद्ध संत कवि कबीर जी पेशे से जुलाहे थे।  उनकी विचारधारा ने उनके बाद के सभी संतों, 
गुरुओं और संत मत के कवियों को असीमित रूप से प्रभावित किया था। 
आज भी - बड़े बड़े दार्शनिक तक उनकी विचारधारा की गहराई, व्यवहारिकता (practical approach) 
और दूरदर्शिता से प्रभावित हुए बिना नहीं रह सकते।   
निम्न लिखित कविता में गुलज़ार साहिब ने कबीर जुलाहे से प्रेम का, रिश्तों को बांध के रखने का और 
जीवन रुपी चादर को सही ढंग से बुनने का रहस्य पूछा है :..... 

             मुझको भी तरकीब सिखा दे यार जुलाहे
            अक़सर  तुझको देखा है कि ताना बुनते
            जब कोई तागा टूट गया या खत्म हुआ
             फिर से बांध के
            और सिरा कोई जोड़ के उसमें 
            आगे बुनने लगते हो
            तेरे इस ताने में लेकिन
            इक भी गांठ गिरह बुनतर  की
            देख नहीं सकता कोई
            मैनें तो एक बार बुना था एक ही रिश्ता
            लेकिन उसकी सारी गिरहें
            साफ नजर आती हैं मेरे यार जुलाहे
            मुझको भी तरकीब सिखा दे यार जुलाहे

                               "गुलज़ार "




Thursday, November 16, 2017

Divisions.... ‘We and They – Us and Them'

Discrimination, prejudice and hatred are extensions of ‘ego’ and are fundamental part of the basic human nature. Since the humans started living in groups, there have been divisions; affection for the members of their own group and animosity towards the other groups. Most mammals who live in groups also show hostility towards their rival groups. 
Humans, just like other mammals, lived in groups with close families and few others of their choice. As their population grew, they realized that their chances of survival against the predators would be higher by living in bigger groups.  So, based on their needs and preferences, some groups joined together and started living together in villages. Soon, in order to live peacefully among each other, they needed to make some rules and ethics – and required leaders who could impose those rules. Thus, the foundation, that was laid for bigger communities out of necessity - eventually gave birth to larger societies and civilizations. 
These civilizations laid their rules and ethics according to their place and time. As these civilizations came in contact with each other, their ideologies and beliefs clashed. Everyone wanted to prove that their ideology is superior. Everyone wanted to impose their own way of thinking over the others. With the passage of time, the feelings of animosity among the civilizations kept growing, and still keeps on growing. 

Many great humanitarian thinkers tried to find common grounds to bring the humanity together. Unfortunately, after the passing away of such great messengers of humanity - or in some cases even during their life time – their followers created yet more divisions based upon the ideology of their own leaders. Hence, over the period of time, more and more new groups and religions were established and the animosity and hatred between these different groups and religions – instead of vanishing, became stronger and more prominent.
The statements such as “We and They – Us and Them” are still quite common these days as they used to be in the past; since the beginning of civilizations – since the history of religions. 
Every great thinker, Messenger or Spiritual Guru tried to bring humanity together by generating the feelings of love and unity among all people – by professing oneness of all mankind. 
The Vedas in ancient times proclaimed;  
                            वसुधैव कुटुंबकम 
        “Vasudhaiva Kutumbakam”  (The habitants of whole earth are one family)

In the recent history, Guru Nanak also preached the same philosophy by saying:
                                "सभ महिं जोत , जोत है सोई 
                                 तिस कै चानन सभ महिं चानन होई "
                              Sabh Mae Jot, Jot Hai Soi 
                              Tis Kai Chaanan Sab Mein Chaanan Hoi. 
        “Amongst all, there is the same Divine Light 
          And it is the Light that shines within all the souls” (Page 633)

The divine light is within everyone; among all human beings. 
Then why create divisions? 
Why some of Guru Nanak’s followers are trying to create animosity by creating the feelings of “We and they” in the minds of innocent people and children? There are so many messages floating on the social media these days propagating that Sikhism have nothing in common with Hinduism. Creating division of “We and They” (We Sikhs and they Hindus) and “Us against Them”. The Gurus never claimed to be separate from Hindus then how can their followers claim to be different? 
We must remember their real message:
                          “Maanas ki jaat sab Aikai pehachaanibo”
 And try to unite people instead of dividing them.    

   To Be Continued .....                                                        
                                            ‘Rajan Sachdeva’

Wednesday, November 15, 2017

तुम मेरे पास होते हो गोया

                 " तुम मेरे पास होते हो गोया 
                   जब कोई दूसरा नहीं होता "   
                                                      (मोमिन ' 1800-1851)

इतना सीधा, साफ़ और साधारण दिखने वाला यह शेर अपने अंदर कितने गहरे अर्थ को छुपाये हुए है, इसे कोई संवेदनशील हृदय ही समझ सकता है। इस शेर की सुन्दरता है इसकी संक्षिप्तता और इसमें छुपे हुए एक साथ कई अर्थ।  इतनी सरल भाषा और इतने कम शब्दों में शायर ने किस खूबसूरती से एक प्रेमी हृदय के अन्तर्मन की सारी भावनाओं को अभिव्यक्ति दे दी। एक तरफ तो इस शेर में मिलन का संतोष है - चाहे वह काल्पनिक ही क्यों न हो। अर्थात - एकांत में, तन्हाई में , जब कोई दूसरा नहीं  होता, तो तुम मेरे पास होते हो ... मेरी यादों में ... मेरी कल्पनाओं में।   
लेकिन संतोष के साथ साथ इसमें कुछ व्यथा की चुभन भी झलकती है। क्योंकि अपरोक्ष अर्थ में : "जब कोई दूसरा पास होता है तो तुम पास होते हुए भी मेरे साथ नहीं होते" -- "असल में तो मेरे पास तभी होते हो जब कोई और नहीं होता "
और अगर हम दूसरी लाइन में 'जब ' शब्द के बाद कॉमा लगा कर हल्का सा विश्राम दे दें तो इसका अर्थ हो जायेगा:
"जब तुम मेरे पास होते हो तो (मेरे ख्याल में भी) कोई दूसरा नहीं होता"। 

कहते हैं कि मोमिन खान ' मोमिन ' ने जब ये शेर कहा तो मिर्ज़ा ग़ालिब अनायास ही कह उठे :

"मोमिन - ये एक शेर मुझे दे दो, और इसके बदले में मेरी पूरी जमीनी - मेरा पूरा दीवान* ले लो " | 

आध्यात्मिक दृष्टि से देखें तो उपनिषदों के सारे दर्शन - अर्थात फिलोसोफी (philosophy) का सार इन दो मिसरों में सिमट कर सामने आ जाता है। 
"जब कोई दूसरा नहीं होता" - अर्थात जब द्वैत (dualism) समाप्त हो जाता है - मन में द्वैत (Duality) का भाव नहीं रहता - तो प्रभु अपने सामने साक्षात दिखाई देने लगते हैं - आस पास सिर्फ प्रभु ही नज़र आते हैं। 
'द्वैत या दूसरे ' के रहते, प्रभु पास होते हुए भी पास नहीं होते।  
'द्वैत अथवा दूसरे ' का भाव मिटते ही 'तू ' का अनुभव होने लगता है और मन अनायास ही कह उठता है कि :
           "जिधर देखता हूँ उधर तू ही तू है "

                                                         ' राजन सचदेव '

*दीवान  ----- Collection of poetry

Tum Mere Paas Hotay Ho Goyaa

                 "Tum mere paas hotay ho goyaa
                  Jab koi doosraa nahin hotaa"    
                                                    (Momin' 1800-1850)

This simple, clear and ordinary looking sher (couplet) has such a profound deep hidden meaning, that can 
only be understood by sensitive hearts. Its beauty is in its conciseness and multiple layers of meaning. It’s remarkable that in such a simple language and with very few words, the Shaayer (poet) gave expression to diverse feelings of a lover's heart. On one side, this couplet is an expression of satisfaction of meeting; of togetherness - even if it is imaginary. That is – “you are near me when there is no one else around – in my loneliness, in solitude you are with me ... in my memories ... in my fantasies.
But along with satisfaction, it also expresses some feelings of pain and sorrow. Because indirectly it also conveys the secondary meaning: "you are only with me when no one else is there” – because when someone else is there, you are not with me even if you are physically there".
 Another meaning - if we place a coma or pause after the word ‘Jab’ in the second line – would be:
“When you are with me, then no one else is (on my mind). 

There is a story that when Momin Khan 'Momin' narrated this couplet, Mirza Ghalib was so impressed that 
he said: "Momin - Give this sher to me, and in exchange, take my whole Divaan (collection of poetry)."

Analyzing it in spiritual terms, the essence of whole philosophy of the Upanishads seems to be confined in these two lines.
"When there is no other" - that is when dualism ends – when there is no sense of duality in mind - then the Lord appears right in front.
As long as the ‘duality’ exists in mind, one cannot be close to God, even though He is everywhere.
And when there is no ‘Other’ – no duality, then only we see the Lord with us - all around and within.
The experience of 'thou' begins when the 'duality' or 'other' disappears -
and the mind instantaneously starts expressing:
           "Wherever I see, there you are!"

                                           ‘Rajan Sachdeva’


Heart is Like a Flower

The heart is like a flower ....
Unless it's open - it cannot release its fragrance.

Tuesday, November 14, 2017

A Saint and the Parrot

A Mahatma (Saint) lived in a village. He had a parrot whom he loved very much. Mahatma ji used to meditate and chant the name of Ram few times every day. The parrot - listening to him reciting the mantra of Ram Ram - also started to repeat it after him. Mahatma ji used to meditate and chant Ram’s name only four or five times a day, but the parrot did not have anything else to do, so he kept on repeating Ram Ram all day long.

One day a cat came inside the house. The cage door was open. The cat quickly grabbed the parrot into his teeth and took it.
Seeing this, Mahatma ji started crying and screaming loudly. Hearing his wails and cries, neighbors gathered at his house. They tried very hard to console him but Mahatma ji kept crying.
People said - Mahatma ji do not cry. We will bring you another parrot. Within a few days he will also learn to recite Ram Rama like the other one.
Mahatma ji said: I am not crying just because of the separation of my old parrot.
They asked: Then why are you crying?
Mahatma ji said: “You know? that parrot used to keep saying Ram Ram all day, but today, when the cat jumped over it, he forgot Ram Ram and started screaming his usual ‘taayn taayn’.

Now I am worried that indeed I also keep saying Ram Ram all day long, but when the death will come to grab me - will I remember the Lord or will I also start screaming taayen taayen or haaye haaye like that parrot?



Mujh ko bhee Tarqeeb Sikhaa de yaar Julaahay

The poems of Gulzar Sahib are not just poems – they are beautiful expression of some forgotten sores that are still hidden in the depths of...