Yaa Mati - Saa Gati Bhavait

If we put a diamond in a box -
it becomes a jewelry box.
If we put trash in it,
it becomes a trash can.
What we will become -
depends upon the kind of thoughts, concepts, and beliefs we store in our heads.

Ashtavakra said to King Janak: 
                                  या मतिः  सा गतिर्भवेत 
                             Yaa Mati - Saa Gatirbhavait
What you think, that you will become.  

वो तुम्हें याद करे Vo tumhen yaad karay

वो तुम्हें याद करे , जिसने भुलाया हो तुम्हें
न मैंने तुमको भुलाया कभी, न याद किया

Vo tumhen yaad karay jis nay bhulaaya ho tumhen
Na mainay tumko bhulaaya kabhi - na yaad kiya

Happy Maha Shiv-Ratri and Symbolism in Lord Shiva's image

The images of Hindu Gods, such as Shiva, Vishnu, Ganesh, Sarasvati, and Durga, etc. are not their actual portraits - they are symbolic. The ancient rishis - scholars of India used metaphorical language and symbolic images to convey their messages. To understand the Hindu ideology, we need to know their symbolism. 
About ten or twelve years ago, on the occasion of Maha Shiv-Ratri in Nashville, I explained the symbolism of Lord Shiva's image according to my knowledge and understanding. Recently, some people asked me to repeat that. So, I am posting it here for the benefit of the readers. 

Lord Shiva is considered Adi-Yogi and Adi-Guru. 
Both the terms - Yogi and Guru are synonyms in some ways. Yogi means united - the one who has achieved enlightenment - and Guru means one who provides the light of Gyana by removing the veil of ignorance. 
A Guru cannot be a real Guru if he is not an Enlightened Yogi himself. Similarly, a yogi will be selfish if he does not help others to achieve what he has accomplished. Therefore Shiva is Adi-Yogi and Adi-Guru as well. 

Symbolism in the above image of Lord Shiva

The first thing to look at is the surroundings. 
He is sitting in a meditative pose in a very calm, quiet, and peaceful environment. 
To gain knowledge or to accomplish anything in life, surroundings play an important role. Therefore, a student - a seeker should try to find or design the appropriate surroundings, company, and atmosphere to pursue his quest of Gyana. 

Starting from the top of his image

His matted hair is tied in a knot on top of his head. 
Head is a symbol of the brain - intellect, and mind - and the wavy hair represents the scattered thoughts and desires. Hair tied in a knot means controlled desires and thoughts - and the unity of mind and intellect. 

Ganga

According to the story of Puranas, when Ganga came down from heaven, Shiva caught it in his hair and slowly released it on the earth. 
Ganga is a symbol of Gyana, the knowledge of Truth - which Shiva received from above - with divine inspiration. 
He then examined, analyzed, and grasped in his head and then shared it with the world.

The crescent moon

A crescent moon within his hair is a symbol of tranquillity, peace, and patience.

The Third Eye

The third eye on his forehead represents the mind's eye - 
To see the reality beyond what is visible to the physical eyes. 

Snake around his neck

The serpent represents evil - it is poisonous, and no one can deny its existence. 
Whether it's visible or invisible - controlled or uncontrolled - to some degree, it exists in everyone's mind. 
But Shiva has restrained and tamed the serpent around his neck. 

The blue-throat

There is a famous Puraanik symbolic story:
During the Sagar-Manthan - the churning of the ocean of existence - both nectar and poison - positivity and negativity popped up. 
No one wanted the poison. 
Nevertheless, Shiva swallowed it - knowing well that the poison of negativity exists all around us - that it may not be possible to avoid it entirely. 
However, he did not let it go down his throat - into his belly to affect him in any way. His blue-throat shows that even though evil and negativity hit him, he does not let it go down his throat, and therefore, is not affected by it at all. 

Ashes on the body

His body covered with ash symbolizes that the body is made from dust and will end up in ashes. 
The body is not changeless and permanent - Atma or consciousness is.

Trishul

When Shiva is in a calm and meditative posture - his Trishul is dug in the ground on the side.
Three pangs of the Trishul represent three Gunas. 
The Trishul is not in his hand, or on his body - it is kept away - on the side. Meaning, he is Traigunaateet - free from all three Gunas. 
Though, sometimes he may hold it and use it in the Tandava mode - to destroy the evil. 

Damru

In India, Damru - the small drum is a sign of an announcement or invitation - a clarion call.  
The Guru, who has achieved enlightenment, announces and invites the seekers to share his Gyana. 

Kamandal

A small pot in front of him is a symbol of contentment. 
His requirements are less- that can fit in that small pot. 
He does not collect extravagantly and excessively - there is no greed in him. 

Understanding this symbolism can help us, the seekers, to comprehend and continue on the right path of Spirituality.

Happy Maha Shiv-Ratri to all

" Rajan Sachdeva "

अपने मरकज़ से अगर दूर निकल जाओगे

कोई भी क़ौम अपनी संस्कृति को खो कर ज़िंदा नहीं रह सकती 
                     ~~  ~~    ~~  ~~   ~~  ~~

अपने मरकज़ से अगर दूर निकल जाओगे 
ख़्वाब हो जाओगे अफ़सानों में ढ़ल जाओगे

अब तो चेहरों के ख़द-ओ-ख़ाल भी पहले से नहीं
किस को मालूम था तुम इतने बदल जाओगे

अपने परचम का कहीं रंग भुला मत देना
सुर्ख़ शोलों से जो खेलोगे तो जल जाओगे

दे रहे हैं तुम्हें जो लोग रिफ़ाक़त का फ़रेब
उन की तारीख़ पढ़ोगे तो दहल जाओगे

अपनी मिट्टी ही पे चलने का सलीक़ा सीखो
संग-ए-मरमर पे चलोगे तो फिसल जाओगे

ख़्वाब-गाहों से निकलते हुए डरते क्यूँ हो
धूप इतनी तो नहीं है कि पिघल जाओगे

तेज़ क़दमों से चलो और तसादुम से बचो
भीड़ में सुस्त चलोगे तो कुचल जाओगे

हमसफ़र ढूँडो न रहबर का सहारा चाहो
ठोकरें खाओगे तो ख़ुद ही सँभल जाओगे

तुम हो इक ज़िंदा-ए-जावेद रिवायत के चराग़
तुम कोई शाम का सूरज हो कि ढल जाओगे

सुब्ह-ए-सादिक़ मुझे मतलूब है किस से माँगूँ
तुम तो भोले हो  - चिराग़ों से बहल जाओगे 
                  "इक़बाल अज़ीम "

मरकज़                          =    केंद्र          

ख़द-ओ-ख़ाल                = चेहरे     

परचम                           =  झंडा     

रिफ़ाक़त का फ़रेब        =  दोस्ती  और अपनेपन का धोखा    

तारीख़                           = इतिहास     

ख़्वाब-गाह                     = सपनों का संसार 

तसादुम                         = लड़ाई झगड़ा

ज़िंदा-ए-जावेद रिवायत  =  अमर संस्कृति 

सुब्ह-ए-सादिक़              = सच्ची, सत्यपूर्ण  सुबह 

Apanay markaz say agar door nikal jaaogay

You will be lost and finished if you abandon your cultural inheritance, legacy, and heritage.
                    ~~  ~~    ~~  ~~    ~~  ~~   

Apnay markaz say agar door nikal jaaogay
khwaab ho jaaogay, afsaanon mein dhal jaaogay

Ab to chehron kay khad-o-khaal bhi pehlay say nahin
Kis ko maaloom tha tum itnay badal jaaogay

Apnay parcham ka kaheen rang bhulaa mat dena
Surkh sholon say jo khelogay to jal jaaogay

Day rahay hain tumhen jo log rifaaqat ka faraib
Un kee taareekh padhogay to dehal jaaogay

Apnee mittee hee pay chalnay ka saleeqa seekho
Sang-e-marmar pay chalogay to phisal jaaogay

Khwaab-gaahon say nikaltay huye dartay kyun ho
Dhoop itnee to nahin hai ki pighal jaaogay

Taiz qadmon say chalo aur tasaadum say bacho
Bheed mein sust chalogay to kuchal jaaogay

Ham-safar dhoondo na rahbar ka sahaara chaaho
Thokren khaaogay to khud hee sambhal jaaogay

Tum ho ik zinda-e-javaid rivaayat kay chiraag
Tum koyi shaam ka sooraj ho ki dhal jaaogay?

Subah-e-saadiq mujhay matloob hai kis say maangoon
Tum to bholay ho chiraagon say behal jaaogay
                                    Poet: Iqbal Azeem

Markaz                        =  The center 

Khad-o-khaal             =  Features, shape, physique   

Parcham                      = Flag

Rifaaqat ka faraib    = Deceit, Deception of Friendship or companionship 

Taareekh                     = History

Khwaab-gaahon       = Dreamland, a world of dreams

Tasaadum                  =  Clash, Collision, Conflict

Zinda-e-javaid          =  Immortal, Alive forever

Rivaayat                     =  Traditions

Subah-e-Saadiq         = True, meaningful morning

Matloob                       =  Desired, Required

Who is the Founder of Hinduism?

Visitor: "Swamiji, do you know who is the founder of Christianity?"
Swami Chinmayananda: "Jesus"
Visitor: "Who is the founder of Islam?"
Swami Chinmayananda: "Mohammed".
Visitor: "Who is the founder of Hinduism?"
Swami Chinmayananda: "................."
Visitor: "Swamiji, your religion doesn't have a founder?"
Swami Chinmayananda: "There is no one particular founder for Hinduism as its not an outcome of one personality's knowledge.
Let me put the same question to you. Who is the founder of Chemistry? Physics? 
You cannot answer, because these are sciences which had contributions from plenty of scientists.
In Hinduism, our Rishis were the scientists".
Visitor: "...(silence)"
Swami Chinmayananda: "If you ask a Christian to give the book on Christianity, he gives you the Bible. 
If you ask a Muslim to give a book on Islam, he gives you the Quran.
But if you ask me to give a book on Hinduism, I will say, "Welcome to my Library!"
More precisely, it is not Hinduism - it is सनातन धर्म  Sanatan Dharma - with no precise comparable term in English and that is why most of the world is unable to understand the concept. They need to learn some Sanskrit and some of the ancient history of Bharat to understand this. 
The closest rough translation in English would be Eternal Character / Properties. It is neither Hindu nor religion. It is an ever-evolving science of the character and properties of the Universe including lessons for mankind on how to live a complete life aligned to the principles of the Universe. 
Hence, most of our ग्रंथ (Granthas, NOT scriptures, closest translation "volumes") like Vedas, Upanishads, Aranyakas, Brahmanas, have no author, for, the Rishis saw these, not as their creation, but revelations of nature through them, ever-evolving.
They also do not have a date for they have evolved over millennia and keep evolving. The date is applied to static things or things with a short duration. How does one apply dates to eternal and ever-evolving? 

                                       (Courtesy of Dr. V. Bajaj - Chicago)

शायर ने हर गिरह में Shaayer nay har girah mein

शायर ने हर गिरह में लाखों खयाल बाँधे
हरफ़ों में ज़िन्दगी के सारे मलाल बाँधे

चलता रहा मुसलसल बेदर्द सा तमाशा
पलकों पे हसरतों के दिलकश सवाल बाँधे

हालात की शिकस्तें, बरबादियों के मेले
चेहरे की सिलवटों में कितने ही साल बाँधे

कहने लगे फ़साना उनसे जो दिल लगी का
अश्कों के हमने देखो कैसे उछाल बाँधे

वो पेश आए हमसे कुछ सख़्त-तर से जब जब
हमने भी तल्ख़ियों के लाखों बवाल बाँधे

            "कुसुम शर्मा अंतरा "  (जम्मू - काश्मीर )

Shaayer nay har girah mein laakhon khyaal baandhay
Harfon mein zindagi kay saaray malaal baandhay

Chaltaa rahaa musalsal,  be-dard saa tamaasha
Palkon pay hasraton kay dilkash sawaal baandhay

Halaat ki shikasten, barbaadiyon kay melay
Chehray ki silvaton mein kitnay hi saal baandhay

Kehnay lagay fasaana un say jo dil lagi ka 
Ashkon kay hum nay dekho kaisay uchhaal baandhay

Vo pesh aaye hum say kuchh sakht-tar say jab jab
Hum nay bhi talkhiyon kay laakhon bavaal baandhay
                       By: Kusum Sharma 'Antra'
                                              (Jammu-Kashmir)

गिरह  Girah  =  a knot, a joint (joining, putting together the lines of a Ghazal or poem)
हरफ़ों में   Harfon mein                      =  In words
मलाल      Malaal                                 = Regrets, Grief, Sorrow
मुसलसल   Musalsal                            = Continuously
चेहरे की सिलवटों में  Chehray ki silvaton mein  = in the wrinkles of the face
सख़्त-तर  Sakht-tar                          =   Harder (Harsher tone)
तल्ख़ियों के   Talkhiyon kay                = of Bitterness

जिस ने जैसी राय बना ली Jisnay jaisi raaye banaa lee

क्या फ़र्क़ पड़ता है  कि असल में  हम कैसे हैं 
जिस ने जैसी राय बना ली उसके लिए तो वैसे हैं 
                ~ ~ ~ ~   ~ ~ ~ ~

Kya farq padtaa hai ki asal me hum kaisay hain 
Jisnay jaisi raaye banaa lee uskay liye to vaisay hain 
                ~ ~ ~ ~   ~ ~ ~ ~

Usually, it does not matter what we are in reality.
When people create an opinion about us in their minds, they always see us the same way. 

न था कुछ तो ख़ुदा था Na tha kuchh to Khuda tha

न था कुछ तो ख़ुदा था कुछ न होता तो ख़ुदा होता
डुबोया मुझ को होने ने न होता मैं तो क्या होता

हुआ जब ग़म से यूँ बेहिस तो ग़म क्या सर के कटने का
न होता गर जुदा तन से तो ज़ानू पर धरा होता

हुई मुद्दत कि 'ग़ालिब' मर गया  पर याद आता है
वो हर इक बात पर कहना कि यूँ होता तो क्या होता

Na tha kuchh to Khuda tha, kuchh na hota to Khuda hota
Duboyaa mujh ko honay nay - na hota main to kya hota

Hua jab gam say yoon be-his to gam kya sar kay katnay ka
Na hotaa gar judaa tan say to zaanu par dharaa hota

Huyi muddat ki 'Ghalib' mar gaya par yaad aata hai
Vo har ik baat par kehnaa ki yoon hota to kya hota

                        'Mirza Asadulaah Khan Ghalib'

                                            Born: December 27, 1797, Agra, India
                                            Died: February 15, 1869, Delhi, India

 बेहिस  = उदासीन       Behis       =     Indifferent, Detached  

  ज़ानू    =   घुटना         Zaanu      =     Knees

                         

Truth of Life

                                    Truth of life

Whatever we do in life, we do it for some personal gain 
- whether it is for monetary gain or to gain more knowledge or peace of mind. 

While investing in money, 
     We calculate interest on the principle.

However, in the physical or spiritual life, 
       We talk of principles
                 But act only as per our interests.  

True Spirituality means both - thoughts and actions 
should be pure and without vengeance.