Monday, May 21, 2018

हम दुआ लिखते रहे - Hum Duaa Likhtay Rahay

हम दुआ लिखते रहे - वो दग़ा पढ़ते रहे 
एक नुक़्ते ने महरम से मुजरिम कर दिया 

Hum duaa likhtay rahay - vo daghaa padhtay rahay
Ek nuqtay nay Mehram say Mujrim kar diya 

"I wrote ‘Duaa’ - They read it as Daghaa 
Just one dot turned it from well-wisher into fraudulent"


When writing in Urdu - in Persian or Arabic script - the words Duaa and Daghaa -
Or Mehram and Mujrim are very similar to each other. The difference is only of a dot - called nuqta. 
Placing a dot on top of Duaa makes it Daghaa
and placing a dot underneath Mehram makes it Mujrim -  both conveying opposite meanings.  
One small mistake - one wrong gesture can make a huge difference.

Duaa    -     prayer or a well-wishing thought 
Daghaa  -   deception, deceitfulness
Mehram  -  Well-wisher
Mujrim   -  Criminal, Fraudulent, Offender 

 For those who can read Urdu:

 ہم دعا  لکھتے رہے  -  وو دغا  پڑھتے رہے 
ایک نقطے نے محرم سے مجرم  کر دیا 



धर्म क्या है

आमतौर पर "धर्म " शब्द का अनुवाद Religion  के रूप में  किया जाता है।
लेकिन संस्कृत के विद्वान इसका अर्थ दो तरह से समझाते हैं
एक प्रचलित अनुवाद है:
                             "धारयते इति धर्मः"
अर्थात जो धारण किया जाए वह धर्म कहलाता है।
दुसरे शब्दों में - जो भी विचारधारा या दर्शन (Philosophy) हम अपनाने का संकल्प करते हैं, उसे धर्म कहा जाता है। 
यही नियम संबंधों पर भी लागू होता है  - इसी कारण से भारत में गोद लिए हुए - 'अपनाए' हुए यानी adopt किए हुए बेटे 
या बेटी को 'धर्म-पुत्र या धर्म-पुत्री' कहा जाता है। और 'मुँह बोले ' भाई या बहन को 'धर्म-भाई एवं धर्म-बहन' कहा जाता है।
चूंकि वैवाहिक संबन्धों को भी सांस्कृतिक, सामाजिक और धार्मिक या कानूनी समारोहों के माध्यम से स्वीकार किया जाता है 
अर्थात 'अपनाया जाता है' - इसीलिए पत्नि को भी औपचारिक रूप से 'धर्म-पत्नि' कहा जाता है।

लेकिन अपने आप में  'धर्म' शब्द को आम तौर पर किसी आध्यात्मिक विचारधारा से जोड़ा जाता है; जो कि जन्म से या 
अपनी पसंद से अपनाया गया हो । इस परिभाषा के अनुसार, आमतौर पर धर्म को अंग्रेजी में 'Religion ' के रूप में 
अनुवादित कर दिया जाता है, लेकिन ये वास्तव में इसके सही अर्थ को नहीं दर्शाता है । 
रिलिजन Religion का अर्थ है एक ख़ास किस्म की विचारधारा या मान्यता।
पाश्चात्य विचारधारा के अनुसार -
"भगवान क्या है, मनुष्य और ब्रह्मांड के साथ उस का क्या सम्बन्ध है - 
मानव जीवन का अर्थ और उद्देश्य, और उस लक्ष्य को प्राप्त करने के साधन एवं तरीके 
भगवान को क्या पसंद है और क्या नहीं - 
हमें क्या करना चाहिए और क्या नहीं करना चाहिए" - इत्यादि नियमों और विचारों पर आधारित होता है Religion अथवा धर्म।  

चूंकि इन बुनियादी सवालों पर अधिकांश प्रचलित धर्मों के विचार अलग अलग हैं, इसलिए कुछ लोग उस धर्म या Religion  को - 
जो उन्हें अधिक तार्किक लगता है या उन्हें अधिक समझ में आता है - अपनाने का विकल्प चुन लेते हैं। 
2

वैदिक संदर्भ में 'धर्म' का मतलब है 'मूल प्रकृति' - Constitution या Basic-nature. 
उदाहरण के लिए, आग की मूल प्रकृति है जलाना - गर्मी और प्रकाश प्रदान करना। 
यदि आग जला नहीं सकती - अगर यह गर्मी और प्रकाश नहीं दे सकती, तो इसे आग नहीं कहा जा सकता। 
हिंदी में एक प्रचलित वाक्यांश है कि :
"आग का धर्म है जलाना, और पानी का धर्म है शीतल और शुद्ध करना "।
संसार की प्रत्येक वस्तु की अपनी एक मूल प्रकृति है - अपना अपना स्वभाव है - जिसे उसका मौलिक धर्म कहा जाता है। 
पृथ्वी की प्रकृति या धर्म है हर वस्तु को अपनी ओर खींचना एवं स्थित रखना - गुरुत्वाकर्षण (gravity) की शक्ति से स्थिरता 
प्रदान करना - जबकि आकाश का धर्म है विशालता और असीमता। 
वनस्पति का धर्म भोजन प्रदान करना है, और वायु का धर्म है जीवन को बनाए रखना।
वेदों के अनुसार ब्रह्मांड में हर जीवित और अजीवित वस्तु की अपनी अपनी संवैधानिक प्रकृति या धर्म है।
सांप और बिच्छू का धर्म या प्रकृति काटने की है और कुत्ते का धर्म या स्वभाव चौकीदारी और रक्षा करना है।

स्वाभाविक तौर पर अब यह प्रश्न उठता है कि :
"मनुष्य का 'मौलिक धर्म' क्या है?"
स्पष्ट है कि मानव का धर्म है 'मानवता' 
धारयते इति धर्मः  के अनुसार तो जिसे धारण कर लिया या अपना लिया वही धर्म है। 
और इस परिभाषा के अनुसार तो हमारे पास चुनने के लिए कई धर्म हो सकते हैं।
लेकिन दूसरी परिभाषा के अनुसार - मनुष्य मात्र का केवल एक ही मौलिक अथवा स्वाभाविक धर्म हो सकता है; 
और वह है  'मानवता'।

'मानवता' क्या है?

मनुष्य की मूल प्रकृति एवं स्वाभाविक धर्म है  - " प्रेम और सेवा "

यह सत्य है कि पक्षी और अधिकांश पशु भी अपने नवजात और युवा संतान को प्रेम और सुरक्षा प्रदान करते हैं लेकिन 
उनका प्रेम - उनकी सेवाएं कुछ सीमित समय के लिए होती हैं; जब तक कि उनके नवजात बच्चे अपना भोजन स्वयं नहीं 
ढूंढ पाते और अपनी सुरक्षा का ख्याल स्वयं नहीं रख सकते। 
लेकिन मनुष्य तो - न केवल अपने बच्चों और माता-पिता - बल्कि सगे सम्बन्धियों, रिश्तेदारों, दोस्तों-मित्रों और यहां तक ​​कि 
अपरिचित - अजनबियों को भी जीवन भर के लिए अपना प्रेम और सेवाएं प्रस्तुत करते रहते हैं। 
हम तो जीवन भर अपनी इंद्रियों को भी प्रसन्न रखने का प्रयास करते रहते हैं। 
जबकि पशु और पक्षी तो केवल अपने परिवार को भोजन और सुरक्षा प्रदान करने के लिए अपना प्रेम और अपनी सेवाएं प्रस्तुत करते हैं, 
हम मनुष्य तो  अपनी इंद्रियों को भी प्रसन्न करने के लिए - और अपने प्रियजनों की प्रसन्नता और उनके मनोरंजन के उद्देश्य से भी अपनी सेवाएं प्रदान करते हैं। मनुष्य मात्र की सुविधाओं और मनोरंजन के लिए - मानव जीवन को आसान और सुविधा-जनक बनाने के लिए ही वैज्ञानिक प्रतिदिन नए नए आविष्कार करते रहते हैं।  
तो इसका अर्थ यह हुआ कि मूल रूप से, हम जो कुछ भी करते हैं - आविष्कार करते हैं या बनाते हैं - उसका मूल उद्देश्य हमारे अपने शरीर या हमारे आस-पास के लोगों को सेवा प्रदान करना है। यही मनुष्यों की मौलिक प्रकृति एवं मूल-स्वभाव है; 
यही मानव जाति का असली और एकमात्र स्वाभाविक धर्म है।
जैसे आग यदि जलाती नहीं, या गर्मी और प्रकाश प्रदान नहीं करती, तो इसका अर्थ है कि वह अपने स्वभाव के उलट - 
अपने धर्म के खिलाफ जा रही है।
इसी प्रकार, अगर हम दूसरों को सेवा प्रदान नहीं कर रहे, तो हम अपने स्वाभाविक धर्म के उलट जा रहे हैं; 
मानवता के धर्म के खिलाफ जा रहे हैं 
हमारे प्राचीन शास्त्रों के अनुसार :
                          सेवा परमो -धर्म:
                                         अर्थात सेवा ही सर्वोच्च धर्म है 

                                                    'राजन सचदेव'

Sunday, May 20, 2018

What is Dharma

"Dharma"

(Should be pronounced 'Dharm’, not Dharmaa)

The word "Dharma", is commonly, but mistakenly translated as Religion. 
However, as I understand, the Sanskrit scholars define it in two different ways.
One common translation of the word 'Dharma' is:
                                  "Dhaarayatay iti Dharmah"  धारयते इति धर्मः 
                                   (Whatever we adopt is called Dharma.)

Meaning whatever ideology or philosophy, including the field of action we choose to adopt, is called Dharm. That is why an ‘adopted’ son or daughter in India is called ‘Dharm-Putra or Dharm-Putri’. An adopted brother or sister by choice is known as ‘Dharm-Bhai or Dharm-Behan’.
Since the marriage partners are also chosen, accepted and ‘adopted’ through the cultural, social and religious or legal ceremonies, hence, the wife is also known as ‘Dharm-Patni.

But the word ‘Dharm’, by itself, is commonly understood to be connected with one’s spiritual ideology; adopted by birth or by choice. By this definition, usually Dharma is translated in English as ‘Religion’, even though it may not define its real and complex meaning.
By this definition, a person’s beliefs and understanding of – what is God, and His relationship with the man and the universe, the meaning and purpose of human life, and ways and means to achieve that goal- defines his or her Dharma.
Since most common religions have different views on these basic questions, people choose to adopt different Dharmas or religions - one that seems more logical or makes more sense to them.
2.

In Vedic context, however, ‘Dharma’ means one’s ‘Constitution’ or the ‘Basic Nature’.
For example, ‘Dharma’, the constitution or the basic nature of fire, is to burn and to provide heat and light. If fire does not burn, if it does not provide heat and light, it cannot be called fire.
There is a common phrase in Hindi: 
Aag ka dharm hai jalaana, aur paani ka dharm hai sheetal aur shudh karna”.
(Dharm or Constitution of fire is to burn and of water is to cool and clean)
Everything in nature has its own constitution; its own basic nature or Dharm. Earth’s Dharm or constitution is to hold everything down and provide support and stability while sky’s dharm is vastness and limitlessness. Tree’s dharm is to provide, and Air’s constitutional dharm is to sustain life.
According to Vedas, every living and non-living thing in the universe has its own constitutional nature or dharma.
Snake’s and scorpion’s dharm or nature is to bite and dog’s dharm is to protect.


What is the ‘Constitutional Dharma’ of humans?
Obviously – it’s ‘Humanity’.
Now, according to the first meaning, which is ‘to adopt’, there can be many different Dharms or religions for one to choose from, and to adopt.
But by the second definition, there can be only ‘one’ constitutional Dharma of all human beings; and that is ‘Humanity’.
What is ‘Humanity?’

The constitutional Dharma or basic nature of human beings is to ‘love and render service’.
It is true that birds and most animals also provide love, security and service to their new-born and young ones but their services are only for a limited time; until their young ones are able to find their own food and take care of themselves. Humans on the other hand, tend to love and render services to their children, parents, relatives, friends, communities and even strangers for all their lives. We even constantly try to provide services to our own senses. Whereas the animals and birds render their love and services only to provide food and security to their families, we humans render services to our own senses and of the loved ones for pleasure and entertainment purposes too.
So basically, whatever we do or create is to render services to ourselves or those around us. That is the basic nature or constitution of human beings; that is the real and only Dharma of mankind.
Just like if the fire does not burn or provide heat and light, then it’s going against its Dharma, because that is what it should do.
Similarly, if we do not render service to others, then we are going against our Dharma; the Dharma of Humanity.
According to one ancient Sanskrit saying:
         ‘Seva Parmo-Dharmah’   सेवा परमो धर्म  
        ‘Seva (service) is the supreme Dharma’
                                  ‘Rajan Sachdeva’

Saturday, May 19, 2018

Qualities of a Brahm-Gyani

Previously, The basic criterion of a Brahm-Gyani was:
“When a person completely casts off all the desires of the mind;
And is satisfied in the self by the Self, then he is said to be the 'Sthitpragna')  
                                             (Bhagvad Geeta 2-55)
                                        ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 
Further qualities of a Brahm-Gyani 

First of all, the Brahm-Gyani - not only knows Brahm, but also sees Him all around and all the time.  
                     “Yo maam pashyati sarvatra – sarvam cha mayi pashyati”
“One who sees me (Brahm) everywhere – and also sees me within everyone.” 
                                                             (Bhagvad Geeta 6: 30)

                 “Man saacha, mukh saacha soye
                   Avar na paikhai aikas binu koye
                   Nanak ehu lachhan Brahm-Gyani hoye” 
                                                 (Sukhmani Sahib)
The True One resides in his mind, and on his lips
He does not see anyone other than the ‘One’ -
Nanak says this is the characteristics of the Brahm-Gyani.

So, the first and the foremost quality of a Brahmgyani is to see the Almighty Lord 
everywhere and within everyone and everything. 
He feels that:
“Sabai ghat Ram bolay, Rama bolay, Ram bina ko bolay ray”
                                                                                   (Gurbani)
Having set the basic characteristics of a Brahmgyani, Bhagavad Geeta 
and the Adi Granth (SGGS) continue to describe the additional qualities of Brahmgyani in details. 
Bhagvad Geeta says:
                         Dukheshu anudvigmanaa 
In pain whose mind is not shaken (does not feel pain)
                        Sukheshu vigataspraha - 
Who is not affected by pleasure.
                        Veetraag bhaya krodhah 
Who is free from attachment, fear and anger.
                     Sam-dukh-sukhah - 
Alike in pleasure and pain;
                          Svasthah - 
who dwells in the Self;
                         Sam-loshtaashm-kaanchanah
To whom dust, stone or gold are alike
                        Tulya Priya-apriyo - 
To whom the dear and not-dear are the same
                         Dheerah - 
Patient – having Self-control 
                         Tulya-ninda-atmsanstutih - 
To whom slander and praise are same.
                          Maan-apmaanyoh tulyah - 
To whom honor and dishonor are same (who is not swayed by either honor or dishonor)
                          Tulyoh mitra-ari-pakshyoh
He treats friend and foe alike (without prejudice)
                          Sarvaarambh parityaagi - 
He, who does not consider himself to be the doer,
                          Gunaateetah sa uchyatay - 
he is said to have crossed beyond the Gunas; he is not affected by the three types of nature that binds one to the mortal world.
                           Anpekshah, Shuchirdaksha
Free from hopes and desires, Pure (inside and out)
                           Udaaseeno Gatvyathah
Unattached and unconcerned with the world, remains desire-less and untroubled 
                           Vihhaaya Kaamaanyah Sarvaan
Who abandons all kinds of lustful desires,
                            pumaanshcharati Nisprah
Moves around free from longing 
                           Nirmamo-Nirhankaarah
One who is without the sense of  I, My and Mine - without ego, 
                           Sa shaantim adhigachhati
He attains the ultimate peace.
                                       ~  ~  ~
Exactly same, almost word to word description of the Brahmgyani is given by the 9th Guru in the Adi Granth (GGS)
                           Jo nar ḏukẖ mai ḏukẖ nahī maanai. 
That man, who in the midst of pain, does not feel pain, 
                          Sukẖ sanehu ar bẖai nahi jaa kai kancẖan maati maanai. 
who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust
                          Nah nindya nah usṯaṯ jaa kai lobẖ moh abẖimaanaa. 
Who is not swayed by either slander or praise, nor affected by greed, attachment or pride; 
                         Harakẖ sog ṯe rahai niaarau naahi maan apmaana. 
who remains unaffected by joy and sorrow, honor and dishonor
                        Aasa manasaa sagal tyaagai, Jag tay rahai niraasaa
who renounces all hopes and desires and remains desireless in the world;
                       Kaam krodh jeh parsay naahin - 
                       Teh ghat Brahm nivaasaa 
Who is not touched by lustful desires and anger; 
within that heart, God resides.

                                         ~ To be continued ~

Complete Shlokas from Bhagvad Geeta:
Dukheshu anudvigmanaa - Sukheshu vigataspraha
Veetraag bhaya krodhah - SthitdheerMuniruchayatay
                                                                            (2:56)
Sam-dukh-sukhah svasthah sam-loshtaashm-kaanchanah
Tulya Priya-apriyo dheeras-tulya-ninda-atmsanstutih
                                                              
Maan-apmaanyoh tulyastulyo mitra-ari-pakshyoh
Sarvaarambh parityaagi gunaateetah sa uchyatay
                                              (Chapter 14 shloka 24-25)
Vihhaaya Kaamaanyah Sarvaan pumaanshcharati Nisprah
Nirmamo-Nirhankaarah - Sa shaantim adhigachhati
                                                                          (2: 71)

Friday, May 18, 2018

Brahm-Gyani Or Brahm-Rishi - Part 2

Previously:
Lord Krishna replied:
“Prajahaati yadaa kaamaan sarvaan paratha manogtaan
Aatmany-aivaatmanaa tushthah sthitpragnastad-uchyatay”
                                                                                    (BG 2-55)

“When a person completely casts off all the desires of the mind O’ Paartha (Arjuna)
And is satisfied in the self by the Self, then he is said to be the one of steady Gyana (wisdom)”
                                                   ~~~~ ~~~~ ~~~~ ~~~~ ~~~~
Some people believe that Bhagavad Geeta teaches us to become completely desireless, and they might refer the above Shloka to support their belief. But if we read the first line of the above shloka carefully, the word ‘Manogtaan’ is of a great significance here. Until recently, the western sciences assumed the body and mind to be one. However, the eastern and Hindu philosophers always considered them to be separate. Since mind is not made of matter, it is not a part of the gross body - though it has a great control or influence over the body.
In the above shloka, Lord Krishna is saying “kaamaan sarvaan manogtaan” – meaning all the desires of the mind – not of the body. There is a difference between ‘needs of the body’ and ‘desires of the mind’. The needs of the body are limited but the desires of the mind are limitless. As Adi Shankraachaarya said:
                    "Angam galitam palitam mundam
                     Dashanviheenam jaatam tundam
                     Vridhoyaati griheetwa dandam
                    Tadapi na munchati Aasha pindam"
      “Even when the body has drained, hair turned white, 
       The mouth becomes toothless, 
       and the old man walks supporting himself on a stick, 
       yet the body of desire does not leave him”
There is no end to desire. 
However, Geeta does not tell us not to fulfill the requirements of the body. 
It does not tell us to starve the body or to torture it. 
It says to give up the ‘excessive’ desires of the mind – more than what we really need. 
We must strive to understand the real meaning of the scriptures. 
A Sthitpragna or Brahm-Gyani is one who has reached beyond the veil of ignorance – who can see everything clearly in the light of Gyana. He understands the difference between needs and unnecessary desires - and stays away from greed and wrong ways of acquiring what he needs. 
Adi Shankraachaarya further clarifies: 
                          “Yallabhsay nij karmopaatan  
                           Vittam taina vinodaya chittam”
Whatever you receive (earn) from your own labor - with honest efforts, 
Be content and happy in your mind with those earnings. 
Guru Nanak also emphasized the same:
                      “Ghaali khaaye kichhu hathahu deyi
                        Nanak raahu pachhaanahi seyi”
"One who works for what he eats, and gives some of what he has 
O’ Nanak, he knows the Path" (GGS 1245)

The fourth principle of the Nirankari mission also sets the same binding upon its followers: 
Work and live in household, earn living by honest means and do not become burden on the society - especially in the name of God or religion.
In short, in order to be qualified as a Brahm-Gyani, the first lesson is that we must strive to control the mind – 
and keep it away from greed and excessive or unnecessary wants and desires.  
    ~To be continued~
                                                      ‘Rajan Sachdeva’

Thursday, May 17, 2018

Brahm-Gyani Or Brahm-Rishi

                 "What is the meaning of Brahm-Gyani or Brahm-Rishi"

In literal translation, one who knows Brahm, is Brahm-Gyani.
And the one who has established himself in Brahm –absorbed himself completely and only with Brahm – detached from the worldly desires - who had removed his ego and adopted all saintly qualities, was known as Brahm-Rishi in the ancient times. It was mostly used in Puranas as a title to describe certain Rishis or sages of the past. 
However, now a days, it has become a self-adopted title by some popular and famous religious/spiritual leaders or Gurus. Few religious organizations also offer this title to those who fulfill their requirements. 
In literal sense, we may give different meanings to the words Brahm-Gyani and Brahm-Rishi - but practically both are same. Because Gyan has no meaning without its practical implementation – it is useless, unless it is adopted in day to day life. 
Therefore, Brahm-Gyani is the term mostly used in ancient scriptures and Gurubani – for the one who is steadfast in living his life according to the Brahm-Gyana. 
The state of mind of a Brahm-Gyani is explained in great details in Bhagvad Geeta and Sukhmani Sahib. 
In the Sukhmani Sahib, the characteristics of a Brahm-Gyani is laid out in this shloka:
“Man Saacha mukh Saacha soi
Avar na paikhay aikas binu koi
Nanak eh lachhan Brahm-Gyani hoi”
The True One (Almighty God) is on his mind, and the True One is upon his lips. 
He sees none other than the One. 
O Nanak, these are the qualities of the Brahm Gyani.

In Bhagavad Geeta, such a person is called ‘Sthitpragna’ – literally meaning ‘steadfast in Gyana’.
Arjun asked:
“Sthitpragnasya kaa bhaashaa, smaadhisthasya Keshava
  Sthitdheeh kim prabhaashet, kimaaseet, vrajait kim”  
                                                                      (Bhagavad Geeta 2 – 54)

"O Keshava (Krishna) what is the description of him who has absorbed his mind in steady Gyana and who is merged in the super-conscious state?
How does one of steady Gyana speak, how does he sit, how does he walk?"                                               
Lord Krishna replied:
“Prajahaati yadaa kaamaan sarvaan paratha manogtaan
Aatmany-aivaatmanaa tushthah sthitpragnastad-uchyatay”    
                                                                       (Bhagavad Geeta 2-55)
“When a person completely casts off all the desires of the mind O’ Paartha (Arjuna)
And is satisfied in the self by the Self, then he is said to be the one of steady Gyana (wisdom)”
                            "To be continued"
                                                            'Rajan Sachdeva'

Wednesday, May 16, 2018

सोज़े दिल परवाना मगस रा ना दिहंद Soze-Dil Parwaana

सरमद ग़मे -इश्क़ बुलहवस रा ना दिहंद 
सोज़े-दिल परवाना - मगस रा ना दिहंद 
                                             "सरमद"

'Sarmad' ghame-ishq bulhawas ra na dihand

Soze-dil parwaana - magas ra na dihand
                                               "Sarmad"

O’ Sarmad! A covetous (greedy and lustful) knows not the depth of love and pain of separation
A moth can willingly embrace a burning flame – not a fly.
                                               ~ ~ ~ ~
Sarmad says: that everyone may not have the capacity to love. One, who is greedy for the materialistic wealth and power, cannot love anyone deeply other than him or herself - nor can feel the pain and sadness of being separate from the beloved. It’s only the soft and sensitive heart that can fall in love and understand its depth.
A moth has the burning desire to embrace the blaze and it jumps into fire without considering the consequences. 
Can a fly – who is so greedy and eager to grab even from the filth – do that?

سرمد غمے عشق بلہوس را نہ دہند 
سوز ے دل  پروانہ - مگس را نہ دہند 

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