माला तो कर में फिरे, जीभ फिरे मुख माहीं, मनवा तो चहुँ दिशा फिरे, यह तो सिमरन नाहीं
The rosary rotates in the hand,tongue rotates in the mouth , mind rotates all around , Come on !this is not the way God ought to be remembered.
Monday, December 14, 2009
जिन दूंढा तिन प।ईयां
जिन दूंढा तिन प।ईयां, गहिरे पानी पैठ | मैं बपुरा बूढन डरा, रहा किनारे बैठ ||
Cdr Manoj Kumar
survey the uncharted waters..!
Arvind Mishra
Those who waded into deep waters and searched, found Him; I , the unfortunate, sat at the water bank scared of the drops
Cdr Manoj Kumar
survey the uncharted waters..!
Arvind Mishra
Those who waded into deep waters and searched, found Him; I , the unfortunate, sat at the water bank scared of the drops
हस्ती चडिये ज्ञान की
हस्ती चडिये ज्ञान की, सहज दुलिजा डार | स्वान रूप संसार है, भूंकन दे झक मार ||
Be simple and natural and climb the elephant of knowledge. This world is like ignorant dogs, let them bark in frustration.
Be simple and natural and climb the elephant of knowledge. This world is like ignorant dogs, let them bark in frustration.
जा घट प्रेम न संचरे
जा घट प्रेम न संचरे, सो घट जान मसान | जैसे खाल लुहार की, साँस लेत बिन प्रान ||
The heart which does not have love is like a crematorium. Like a blacksmith's bellows which breathes without life.
The heart which does not have love is like a crematorium. Like a blacksmith's bellows which breathes without life.
जाती न पूछो साधू की
जाती न पूछो साधू की, पूछ लीजो ज्ञान | मोल करो तलवार का, पङी रहन दो म्यान ||
Arvind Mishra
Do not ask for a good person's caste, check out his knowledge (of the ultimate reality);value the sword rather than the sheath
Bhagwadgeeta says in chapter 4 verse 42 "O Arjuna , with the sword of transcendental knowledge, cut through the doubts in the heart , born of ignorance of the self and take shelter in the science of yoga
Kabir suggests that we must value this sword of transcendental knowledge in a person to know his worth.
Dilip Donde
Having a bird's eye view for the last three yrs of the way we function I can modify that as,"Don't bother about the nationality or colour of the skin, check the knowledge, don't bother about the rank, care for the abilities!"
Arvind Mishra
Do not ask for a good person's caste, check out his knowledge (of the ultimate reality);value the sword rather than the sheath
Bhagwadgeeta says in chapter 4 verse 42 "O Arjuna , with the sword of transcendental knowledge, cut through the doubts in the heart , born of ignorance of the self and take shelter in the science of yoga
Kabir suggests that we must value this sword of transcendental knowledge in a person to know his worth.
Dilip Donde
Having a bird's eye view for the last three yrs of the way we function I can modify that as,"Don't bother about the nationality or colour of the skin, check the knowledge, don't bother about the rank, care for the abilities!"
जहाँ दया वहां धर्म है
जहाँ दया वहां धर्म है, जहाँ लोभ तहं पाप | जहाँ क्रोध वहां काल है, जहाँ क्षमा वहं आप ||
Where there is compassion there is dharma,where there is greed there is sin;where there is anger there is death and where forgiveness is, there is God
When the Kleshas or afflictions remain at the root of actions the result is birth, age and experience of life.The quality of these three i.e. birth,age and experience depend upon the virtue and vice or punya and paap in ones actions.Hence greed and anger have bad results and mercy and forgiveness have good results.Ignorance is the principal affliction of the mind and results in the above three consequences.ignorance of the ultimate reality of Absolute consciousness leads to anger and if we can remove this ignorance and so win over anger,the ensuing absence of afflictions will lead to yoking with God and therefore here kshama or forgiveness plays an important contextual role in eliminating anger.Compassion also helps the same process of avoiding the effects of ignorance like greed , anger,attachment and desire.
However compassion and forgiveness will come into play only by the practice of तप, स्वाध्याय , ईश्वर प्रणिधान or austerity and control,proper studies of scriptures and devotion and faith in God.
Arvind Mishra
Where there is compassion there is dharma,where there is greed there is sin;where there is anger there is death and where forgiveness is, there is God
When the Kleshas or afflictions remain at the root of actions the result is birth, age and experience of life.The quality of these three i.e. birth,age and experience depend upon the virtue and vice or punya and paap in ones actions.Hence greed and anger have bad results and mercy and forgiveness have good results.Ignorance is the principal affliction of the mind and results in the above three consequences.ignorance of the ultimate reality of Absolute consciousness leads to anger and if we can remove this ignorance and so win over anger,the ensuing absence of afflictions will lead to yoking with God and therefore here kshama or forgiveness plays an important contextual role in eliminating anger.Compassion also helps the same process of avoiding the effects of ignorance like greed , anger,attachment and desire.
However compassion and forgiveness will come into play only by the practice of तप, स्वाध्याय , ईश्वर प्रणिधान or austerity and control,proper studies of scriptures and devotion and faith in God.
Arvind Mishra
रहिमह ओछे नरन सो
रहिमह ओछे नरन सो, बैर भली ना प्रीत। काटे चाटे स्वान के, दोउ भाँति विपरीत॥
Neither love nor enmity with bad people is any good ;Both a dog's lick as well as bite have only reverse(bad) effect.
Neither love nor enmity with bad people is any good ;Both a dog's lick as well as bite have only reverse(bad) effect.
सीत हरत, तम हरत नित
सीत हरत, तम हरत नित, भुवन भरत नहि चूक।रहिमन तेहि रबि को कहा, जो घटि लखै उलूक।।
सूर्य शीत को भगा देता है, अंधकार का नाश कर देता है और सारे संसार को प्रकाश से भर देता है। पर सूर्य का क्या दोष यदि उल्लू को दिन में दिखाई ही नहीं देता
The sun takes away the cold and darkness and fills the earth with light without fail;how can we blame the sun if the owl sees less?
If the mind's mirror or eye has impurities we are not able to see the reflection of God there.The resplendent and powerful image of God and His powers are manifested quickly once we are able to dissociate the mind from the enjoyment of the senses and are able to cleanse the impressions it has had on the mind plate.The God is more than willing to oblige and is very compassionate in that way but we are busy in trivial and useless pursuits and thereby closing the mind's eyelid to the almighty.
सूर्य शीत को भगा देता है, अंधकार का नाश कर देता है और सारे संसार को प्रकाश से भर देता है। पर सूर्य का क्या दोष यदि उल्लू को दिन में दिखाई ही नहीं देता
The sun takes away the cold and darkness and fills the earth with light without fail;how can we blame the sun if the owl sees less?
If the mind's mirror or eye has impurities we are not able to see the reflection of God there.The resplendent and powerful image of God and His powers are manifested quickly once we are able to dissociate the mind from the enjoyment of the senses and are able to cleanse the impressions it has had on the mind plate.The God is more than willing to oblige and is very compassionate in that way but we are busy in trivial and useless pursuits and thereby closing the mind's eyelid to the almighty.
रहिमन कठिन चितान तैं
रहिमन कठिन चितान तैं, चिन्ता को चित चेत।चिता दहति निर्जीव को, चिन्ता जीव समेत।।
चिन्ता चिता से भी भंयकर हैं। सो तू चेत जा। चिता तो मुर्दे को जलाती है, और चिन्ता जिन्दा को ही जलाती रहती हैं
Worry is more problematic than funeral pyre so be it known in your heart; the latter burns the dead body whereas the former does in the living body
चिन्ता चिता से भी भंयकर हैं। सो तू चेत जा। चिता तो मुर्दे को जलाती है, और चिन्ता जिन्दा को ही जलाती रहती हैं
Worry is more problematic than funeral pyre so be it known in your heart; the latter burns the dead body whereas the former does in the living body
Sunday, November 29, 2009
जब मैं था तब हरि नहीं
जब मैं था तब हरि नहीं, अब हरि है मैं नाहिं। सब अंधियारा मिट गया जब दीपक देख्या माहिं॥
When I was there God was'nt, now God is but I am not;all darkness disappeared when I saw Light
To consider what is ephemeral, painful, sad,impure and non-self as everlasting, pleasing,pure and the atman is the root ignorance of human beings.This ignorance leads to the identification of the drik power or all knowing or all seeing power or absolute consciousness or in other words "God" with the darshan power or cognitive power or intellect or buddhi which is also called asmita and which is one of the five afflictions of the mind that restrict the union with God.Patanjali says in chapter 2 shloka 6 ---दृक्दर्शन शक्त्योह एकात्मता एव अस्मिता
Kabir says we need to learn to separate the God from our ego.The light he mentions here is the light of distinction or the light of viveka which is also called vivekakhyati .The solution for liberation is therefore this discriminative knowledge.Patanjali says exactly this in chapter in chapter 1 shloka 26----विवेकखातिः अविप्लवा हानोपायः , which translates as "the solution for liberation is discrimnative knowledge"
Arvind Mishra
When I was there God was'nt, now God is but I am not;all darkness disappeared when I saw Light
To consider what is ephemeral, painful, sad,impure and non-self as everlasting, pleasing,pure and the atman is the root ignorance of human beings.This ignorance leads to the identification of the drik power or all knowing or all seeing power or absolute consciousness or in other words "God" with the darshan power or cognitive power or intellect or buddhi which is also called asmita and which is one of the five afflictions of the mind that restrict the union with God.Patanjali says in chapter 2 shloka 6 ---दृक्दर्शन शक्त्योह एकात्मता एव अस्मिता
Kabir says we need to learn to separate the God from our ego.The light he mentions here is the light of distinction or the light of viveka which is also called vivekakhyati .The solution for liberation is therefore this discriminative knowledge.Patanjali says exactly this in chapter in chapter 1 shloka 26----विवेकखातिः अविप्लवा हानोपायः , which translates as "the solution for liberation is discrimnative knowledge"
Arvind Mishra
Saturday, November 28, 2009
केसों कहा बिगडिया
केसों कहा बिगडिया, जे मूंडै सौ बार| मन को कहे न मूंडिये, जामे विषय विकार||
What wrong have your hair done that you shave them a hundred times;why dont you shave the mind which is lost in wordly subjects and has afflictions.
What wrong have your hair done that you shave them a hundred times;why dont you shave the mind which is lost in wordly subjects and has afflictions.
निंदक नियरे राखिये
निंदक नियरे राखिये, आँगन कुटी छवाय /बिनु साबुन पानी बिनु, निर्मल करे सुभाय
As we have discussed earlier there are five types of afflictions of the mind that come in the way of our salvation and restrict the Union with God .
These are
1 Ignorance (in the form of a misunderstanding about Reality) or Avidyaa,
2 egoism (in the form of an erroneous identification of the Self with the intellect) or asmitaa,
3 attachment or raaga,
4 aversion or dvesha and
5 fear of death (which is derived from clinging ignorantly to life) -or abhinivesha.
Out of these the first one avidya leads the way to the other four .Therefore we need to get our vision of the reality of things right .When our critic condemns us for something we cannot take it even if it is constructive criticism , because of the second affliction above called asmita.It is a rare person who can remain unmoved by strong criticism, the instinct is to immediately protect oneself and go on the defensive or offensive or run away from and avoid criticism.Criticism makes us uncomfortable as our mind is affected by above affliction.A cleansed mind will not be affected by criticism.If we learn to face criticism by focussing on removing avidya,by practise or abhyasa of tap, svadhyaya and ishwar pranidhaan, with a feeling of detachment or vairagya, we can cleanse our mind of its sva bhav referred to as sabhay in this doha by Kabir.Coming face to face with criticism will help and compel us to perform this practise as criticism will act as a touchstone to judge how clean we are.
Kabir teaches us to embrace and tackle criticism rather than run away from it and use it as a useful tool for cleansing the mind of its afflictions which come in the way of union with God
Arvind Mishra
As we have discussed earlier there are five types of afflictions of the mind that come in the way of our salvation and restrict the Union with God .
These are
1 Ignorance (in the form of a misunderstanding about Reality) or Avidyaa,
2 egoism (in the form of an erroneous identification of the Self with the intellect) or asmitaa,
3 attachment or raaga,
4 aversion or dvesha and
5 fear of death (which is derived from clinging ignorantly to life) -or abhinivesha.
Out of these the first one avidya leads the way to the other four .Therefore we need to get our vision of the reality of things right .When our critic condemns us for something we cannot take it even if it is constructive criticism , because of the second affliction above called asmita.It is a rare person who can remain unmoved by strong criticism, the instinct is to immediately protect oneself and go on the defensive or offensive or run away from and avoid criticism.Criticism makes us uncomfortable as our mind is affected by above affliction.A cleansed mind will not be affected by criticism.If we learn to face criticism by focussing on removing avidya,by practise or abhyasa of tap, svadhyaya and ishwar pranidhaan, with a feeling of detachment or vairagya, we can cleanse our mind of its sva bhav referred to as sabhay in this doha by Kabir.Coming face to face with criticism will help and compel us to perform this practise as criticism will act as a touchstone to judge how clean we are.
Kabir teaches us to embrace and tackle criticism rather than run away from it and use it as a useful tool for cleansing the mind of its afflictions which come in the way of union with God
Arvind Mishra
कस्तूरी कुंडलि बसे
कस्तूरी कुंडलि बसे, मृग ढूँढे वन माहिं. ऐसे घटि -घटि राम है, दुनिया देखे नाहि
The musk is in the navel, the musk deer searches for it in the forest, So is Ram(God) present inside each one of us, the world does not see Him
In Luke 17:21 Jesus is asked when the Kingdom of God will come,
and he replies: The Kingdom of God does not come when people are looking for it, nor will they say, ‘Behold, it is here,’ or ‘there;’ for the Kingdom of God is entos humôn(inside you).”
The musk is in the navel, the musk deer searches for it in the forest, So is Ram(God) present inside each one of us, the world does not see Him
In Luke 17:21 Jesus is asked when the Kingdom of God will come,
and he replies: The Kingdom of God does not come when people are looking for it, nor will they say, ‘Behold, it is here,’ or ‘there;’ for the Kingdom of God is entos humôn(inside you).”
कबीर सूता क्या करे
कबीर सूता क्या करे, कूङे काज निवार | जिस पंथ तू चलना , सोयी पंथ संवार
Kabir says why do you keep sleeping,cast away the useless pursuits ;decorate the path that you should take
Kabir teaches us to be extremely focussed on what our goal as human beings should be --to escape the travails of transmigration and yoke with God, for that is the only divine reason for which we take birth, but life is short and we need to dispel useless pursuits and focus on what is required to be done and not be diverted from the divined goal.
तदर्थ एव दृश्यस्य आत्मा --so says patanjali and which means that "all that is seen is for the purpose of the seer", i.e. all creation has no purpose of its own, it merely assists the experience(bhoga) and realization(apvarg) purposes of the seer.The seen is made of five elements(air, water, earth, fire,space)and of the senses(.भोग अपवार्गार्थम दृश्यं )
We are part of the seen and endowed with mind and its elements and so we have the capacity to offer experience and liberation benefits to the seer,by eliminating the afflictions of the mind and devoting ourselves with abject surrender and extreme feeling to God.For clarification I may add that even mind is just dead matter but due to its subtlety it is easily endowed and interspersed with the light and reflection of the seer and so it gives the impression of being alive.
Kabir warns us to be focussed on the real goal and shun useless pursuits like engaging with the senses
Arvind Mishra
Kabir says why do you keep sleeping,cast away the useless pursuits ;decorate the path that you should take
Kabir teaches us to be extremely focussed on what our goal as human beings should be --to escape the travails of transmigration and yoke with God, for that is the only divine reason for which we take birth, but life is short and we need to dispel useless pursuits and focus on what is required to be done and not be diverted from the divined goal.
तदर्थ एव दृश्यस्य आत्मा --so says patanjali and which means that "all that is seen is for the purpose of the seer", i.e. all creation has no purpose of its own, it merely assists the experience(bhoga) and realization(apvarg) purposes of the seer.The seen is made of five elements(air, water, earth, fire,space)and of the senses(.भोग अपवार्गार्थम दृश्यं )
We are part of the seen and endowed with mind and its elements and so we have the capacity to offer experience and liberation benefits to the seer,by eliminating the afflictions of the mind and devoting ourselves with abject surrender and extreme feeling to God.For clarification I may add that even mind is just dead matter but due to its subtlety it is easily endowed and interspersed with the light and reflection of the seer and so it gives the impression of being alive.
Kabir warns us to be focussed on the real goal and shun useless pursuits like engaging with the senses
Arvind Mishra
Saturday, November 21, 2009
Sunday, November 15, 2009
कबीरा तेरी झोंपडी
कबीरा तेरी झोंपडी गल कटियन के पास| जो करेंगे, सो भरेंगे, तू क्यों भयो उदास||
The law of karma operates based on our actions or karma.We need to improve the quality of our karmas and finally to eliminate the karmas in order to escape the travails of transmigration which is our only worthy goal as human beings.We need not be perturbed by what the other minds are causing or doing.Those minds will experience the results of their own karmas.
The five types of afflictions of the mind are at the root of the formation of latent impressions of karma(Karmashaya)which produce result in this life or in later lives.क्लेशमूलः कर्माशयो दृष्ट अदृष्ट जन्मवेदानियः.
Till the time these afflictions remain , the result of the accumulation of karmas are experienced by way of repeatedly being born.सति मूले तद्विपाको जाति आयुर्भोगा
Arvind Mishra
The law of karma operates based on our actions or karma.We need to improve the quality of our karmas and finally to eliminate the karmas in order to escape the travails of transmigration which is our only worthy goal as human beings.We need not be perturbed by what the other minds are causing or doing.Those minds will experience the results of their own karmas.
The five types of afflictions of the mind are at the root of the formation of latent impressions of karma(Karmashaya)which produce result in this life or in later lives.क्लेशमूलः कर्माशयो दृष्ट अदृष्ट जन्मवेदानियः.
Till the time these afflictions remain , the result of the accumulation of karmas are experienced by way of repeatedly being born.सति मूले तद्विपाको जाति आयुर्भोगा
Arvind Mishra
Saturday, November 14, 2009
कबीर सोयी सूरमा
कबीर सोयी सूरमा, मन सूं मांदे झूझ| पंच प्यादा पारी ले, दूर करे सब दूज||
Kabir says he is the real warrior who can engage with the mind and bring it under control ; he subjugates the five soldiers and removes all dualities.
Kabir uses the imagery of the war and warriors to drive home his point.Kabir talks of the following five afflictions of the mind and the various dualities.He is the real warrior who can control his mind and its senses, attenuate the five afflictions(Kleshas) and remove all dualities.
The Yogasutra of Patanjali says that there are five afflictions of the mind that need to be attenuated to attain the yoking with God .(अविद्या अस्मिता राग द्वेष अभिनिवेष पञ्च क्लेशाः )
Yogasutra further says that there are these four kinds of dualities that lead to ignorance .This ignorance is the cause of all other afflictions of the mind.These dualities are, Considering as everlasting what is ephemeral,pure what is impure,happiness what is unhappiness and self what is the non-self (अनित्य अशुचि दुःख अनात्मसु नित्य शुचि सुख आत्मख्यातिः अविद्या )
Kabir's effort is to bring the most esoteric principles near the heart of the commonest and unread persons by using common language and imagery.It is due to such great poets that the common man in India understands and talks about so much of our Indian philosophy.Such Gurus or teachers show us how the toughest lessons can be made to look so simple and worth embracing by one and all
Arvind Mishra
Kabir says he is the real warrior who can engage with the mind and bring it under control ; he subjugates the five soldiers and removes all dualities.
Kabir uses the imagery of the war and warriors to drive home his point.Kabir talks of the following five afflictions of the mind and the various dualities.He is the real warrior who can control his mind and its senses, attenuate the five afflictions(Kleshas) and remove all dualities.
The Yogasutra of Patanjali says that there are five afflictions of the mind that need to be attenuated to attain the yoking with God .(अविद्या अस्मिता राग द्वेष अभिनिवेष पञ्च क्लेशाः )
Yogasutra further says that there are these four kinds of dualities that lead to ignorance .This ignorance is the cause of all other afflictions of the mind.These dualities are, Considering as everlasting what is ephemeral,pure what is impure,happiness what is unhappiness and self what is the non-self (अनित्य अशुचि दुःख अनात्मसु नित्य शुचि सुख आत्मख्यातिः अविद्या )
Kabir's effort is to bring the most esoteric principles near the heart of the commonest and unread persons by using common language and imagery.It is due to such great poets that the common man in India understands and talks about so much of our Indian philosophy.Such Gurus or teachers show us how the toughest lessons can be made to look so simple and worth embracing by one and all
Arvind Mishra
Faces by Kartik Singh
The worlds been hard on you,
Scraping at your very core,
Your tears as infinite as the morning dew ,
Soon you are no more.
Cover yourself in a facade built of many lies,
With every mask that covers you,
Your tender root withers and cries,
For it no longer sees the sun to which you closed your eyes.
When a two faced angel come to guide you down the two-pronged path,
To take both good and bad to task,
Peel away all your many faces,
But there is nothing behind the mask.
Scraping at your very core,
Your tears as infinite as the morning dew ,
Soon you are no more.
Cover yourself in a facade built of many lies,
With every mask that covers you,
Your tender root withers and cries,
For it no longer sees the sun to which you closed your eyes.
When a two faced angel come to guide you down the two-pronged path,
To take both good and bad to task,
Peel away all your many faces,
But there is nothing behind the mask.
Friday, November 13, 2009
चेतक की वीरता
रणबीच चौकड़ी भर-भर कर
चेतक बन गया निराला था
राणाप्रताप के घोड़े से
पड़ गया हवा का पाला था
जो तनिक हवा से बाग हिली
लेकर सवार उड जाता था
राणा की पुतली फिरी नहीं
तब तक चेतक मुड जाता था
गिरता न कभी चेतक तन पर
राणाप्रताप का कोड़ा था
वह दौड़ रहा अरिमस्तक पर
वह आसमान का घोड़ा था
था यहीं रहा अब यहाँ नहीं
वह वहीं रहा था यहाँ नहीं
थी जगह न कोई जहाँ नहीं
किस अरि मस्तक पर कहाँ नहीं
निर्भीक गया वह ढालों में
सरपट दौडा करबालों में
फँस गया शत्रु की चालों में
बढते नद सा वह लहर गया
फिर गया गया फिर ठहर गया
बिकराल बज्रमय बादल सा
अरि की सेना पर घहर गया।
भाला गिर गया गिरा निशंग
हय टापों से खन गया अंग
बैरी समाज रह गया दंग
घोड़े का ऐसा देख रंग।
रचनाकार: श्यामनारायण पाण्डेय
चेतक बन गया निराला था
राणाप्रताप के घोड़े से
पड़ गया हवा का पाला था
जो तनिक हवा से बाग हिली
लेकर सवार उड जाता था
राणा की पुतली फिरी नहीं
तब तक चेतक मुड जाता था
गिरता न कभी चेतक तन पर
राणाप्रताप का कोड़ा था
वह दौड़ रहा अरिमस्तक पर
वह आसमान का घोड़ा था
था यहीं रहा अब यहाँ नहीं
वह वहीं रहा था यहाँ नहीं
थी जगह न कोई जहाँ नहीं
किस अरि मस्तक पर कहाँ नहीं
निर्भीक गया वह ढालों में
सरपट दौडा करबालों में
फँस गया शत्रु की चालों में
बढते नद सा वह लहर गया
फिर गया गया फिर ठहर गया
बिकराल बज्रमय बादल सा
अरि की सेना पर घहर गया।
भाला गिर गया गिरा निशंग
हय टापों से खन गया अंग
बैरी समाज रह गया दंग
घोड़े का ऐसा देख रंग।
रचनाकार: श्यामनारायण पाण्डेय
झांसी की रानी
सिंहासन हिल उठे राजवंशों ने भृकुटी तानी थी,
बूढ़े भारत में भी आई फिर से नयी जवानी थी,
गुमी हुई आज़ादी की कीमत सबने पहचानी थी,
दूर फिरंगी को करने की सबने मन में ठानी थी।
चमक उठी सन सत्तावन में, वह तलवार पुरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
कानपूर के नाना की, मुँहबोली बहन छबीली थी,
लक्ष्मीबाई नाम, पिता की वह संतान अकेली थी,
नाना के सँग पढ़ती थी वह, नाना के सँग खेली थी,
बरछी, ढाल, कृपाण, कटारी उसकी यही सहेली थी।
वीर शिवाजी की गाथायें उसको याद ज़बानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
लक्ष्मी थी या दुर्गा थी वह स्वयं वीरता की अवतार,
देख मराठे पुलकित होते उसकी तलवारों के वार,
नकली युद्ध-व्यूह की रचना और खेलना खूब शिकार,
सैन्य घेरना, दुर्ग तोड़ना ये थे उसके प्रिय खिलवाड़|
महाराष्ट्र-कुल-देवी उसकी भी आराध्य भवानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
हुई वीरता की वैभव के साथ सगाई झाँसी में,
ब्याह हुआ रानी बन आई लक्ष्मीबाई झाँसी में,
राजमहल में बजी बधाई खुशियाँ छाई झाँसी में,
सुघट बुंदेलों की विरुदावलि-सी वह आयी थी झांसी में,
चित्रा ने अर्जुन को पाया, शिव को मिली भवानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
उदित हुआ सौभाग्य, मुदित महलों में उजियाली छाई,
किंतु कालगति चुपके-चुपके काली घटा घेर लाई,
तीर चलाने वाले कर में उसे चूड़ियाँ कब भाई,
रानी विधवा हुई, हाय! विधि को भी नहीं दया आई।
निसंतान मरे राजाजी रानी शोक-समानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
बुझा दीप झाँसी का तब डलहौज़ी मन में हरषाया,
राज्य हड़प करने का उसने यह अच्छा अवसर पाया,
फ़ौरन फौजें भेज दुर्ग पर अपना झंडा फहराया,
लावारिस का वारिस बनकर ब्रिटिश राज्य झाँसी आया।
अश्रुपूर्ण रानी ने देखा झाँसी हुई बिरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
अनुनय विनय नहीं सुनती है, विकट शासकों की माया,
व्यापारी बन दया चाहता था जब यह भारत आया,
डलहौज़ी ने पैर पसारे, अब तो पलट गई काया,
राजाओं नव्वाबों को भी उसने पैरों ठुकराया।
रानी दासी बनी, बनी यह दासी अब महरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
छिनी राजधानी दिल्ली की, लखनऊ छीना बातों-बात,
कैद पेशवा था बिठूर में, हुआ नागपुर का भी घात,
उदैपुर, तंजौर, सतारा,कर्नाटक की कौन बिसात?
जब कि सिंध, पंजाब ब्रह्म पर अभी हुआ था वज्र-निपात।
बंगाले, मद्रास आदि की भी तो वही कहानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी रोयीं रनिवासों में, बेगम ग़म से थीं बेज़ार,
उनके गहने कपड़े बिकते थे कलकत्ते के बाज़ार,
सरे आम नीलाम छापते थे अंग्रेज़ों के अखबार,
'नागपुर के ज़ेवर ले लो लखनऊ के लो नौलख हार'।
यों परदे की इज़्ज़त परदेशी के हाथ बिकानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
कुटियों में भी विषम वेदना, महलों में आहत अपमान,
वीर सैनिकों के मन में था अपने पुरखों का अभिमान,
नाना धुंधूपंत पेशवा जुटा रहा था सब सामान,
बहिन छबीली ने रण-चण्डी का कर दिया प्रकट आहवान।
हुआ यज्ञ प्रारम्भ उन्हें तो सोई ज्योति जगानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
महलों ने दी आग, झोंपड़ी ने ज्वाला सुलगाई थी,
यह स्वतंत्रता की चिनगारी अंतरतम से आई थी,
झाँसी चेती, दिल्ली चेती, लखनऊ लपटें छाई थी,
मेरठ, कानपुर,पटना ने भारी धूम मचाई थी,
जबलपुर, कोल्हापुर में भी कुछ हलचल उकसानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
इस स्वतंत्रता महायज्ञ में कई वीरवर आए काम,
नाना धुंधूपंत, ताँतिया, चतुर अज़ीमुल्ला सरनाम,
अहमदशाह मौलवी, ठाकुर कुँवरसिंह सैनिक अभिराम,
भारत के इतिहास गगन में अमर रहेंगे जिनके नाम।
लेकिन आज जुर्म कहलाती उनकी जो कुरबानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
इनकी गाथा छोड़, चले हम झाँसी के मैदानों में,
जहाँ खड़ी है लक्ष्मीबाई मर्द बनी मर्दानों में,
लेफ्टिनेंट वाकर आ पहुँचा, आगे बढ़ा जवानों में,
रानी ने तलवार खींच ली, हुया द्वंद असमानों में।
ज़ख्मी होकर वाकर भागा, उसे अजब हैरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी बढ़ी कालपी आई, कर सौ मील निरंतर पार,
घोड़ा थक कर गिरा भूमि पर गया स्वर्ग तत्काल सिधार,
यमुना तट पर अंग्रेज़ों ने फिर खाई रानी से हार,
विजयी रानी आगे चल दी, किया ग्वालियर पर अधिकार।
अंग्रेज़ों के मित्र सिंधिया ने छोड़ी राजधानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
विजय मिली, पर अंग्रेज़ों की फिर सेना घिर आई थी,
अबके जनरल स्मिथ सम्मुख था, उसने मुहँ की खाई थी,
काना और मंदरा सखियाँ रानी के संग आई थी,
युद्ध श्रेत्र में उन दोनों ने भारी मार मचाई थी।
पर पीछे ह्यूरोज़ आ गया, हाय! घिरी अब रानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
तो भी रानी मार काट कर चलती बनी सैन्य के पार,
किन्तु सामने नाला आया, था वह संकट विषम अपार,
घोड़ा अड़ा, नया घोड़ा था, इतने में आ गये सवार,
रानी एक, शत्रु बहुतेरे, होने लगे वार-पर-वार।
घायल होकर गिरी सिंहनी उसे वीर गति पानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी गई सिधार चिता अब उसकी दिव्य सवारी थी,
मिला तेज से तेज, तेज की वह सच्ची अधिकारी थी,
अभी उम्र कुल तेइस की थी, मनुज नहीं अवतारी थी,
हमको जीवित करने आयी बन स्वतंत्रता-नारी थी,
दिखा गई पथ, सिखा गई हमको जो सीख सिखानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
जाओ रानी याद रखेंगे ये कृतज्ञ भारतवासी,
यह तेरा बलिदान जगावेगा स्वतंत्रता अविनासी,
होवे चुप इतिहास, लगे सच्चाई को चाहे फाँसी,
हो मदमाती विजय, मिटा दे गोलों से चाहे झाँसी।
तेरा स्मारक तू ही होगी, तू खुद अमिट निशानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रचनाकार: सुभद्राकुमारी चौहान
बूढ़े भारत में भी आई फिर से नयी जवानी थी,
गुमी हुई आज़ादी की कीमत सबने पहचानी थी,
दूर फिरंगी को करने की सबने मन में ठानी थी।
चमक उठी सन सत्तावन में, वह तलवार पुरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
कानपूर के नाना की, मुँहबोली बहन छबीली थी,
लक्ष्मीबाई नाम, पिता की वह संतान अकेली थी,
नाना के सँग पढ़ती थी वह, नाना के सँग खेली थी,
बरछी, ढाल, कृपाण, कटारी उसकी यही सहेली थी।
वीर शिवाजी की गाथायें उसको याद ज़बानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
लक्ष्मी थी या दुर्गा थी वह स्वयं वीरता की अवतार,
देख मराठे पुलकित होते उसकी तलवारों के वार,
नकली युद्ध-व्यूह की रचना और खेलना खूब शिकार,
सैन्य घेरना, दुर्ग तोड़ना ये थे उसके प्रिय खिलवाड़|
महाराष्ट्र-कुल-देवी उसकी भी आराध्य भवानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
हुई वीरता की वैभव के साथ सगाई झाँसी में,
ब्याह हुआ रानी बन आई लक्ष्मीबाई झाँसी में,
राजमहल में बजी बधाई खुशियाँ छाई झाँसी में,
सुघट बुंदेलों की विरुदावलि-सी वह आयी थी झांसी में,
चित्रा ने अर्जुन को पाया, शिव को मिली भवानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
उदित हुआ सौभाग्य, मुदित महलों में उजियाली छाई,
किंतु कालगति चुपके-चुपके काली घटा घेर लाई,
तीर चलाने वाले कर में उसे चूड़ियाँ कब भाई,
रानी विधवा हुई, हाय! विधि को भी नहीं दया आई।
निसंतान मरे राजाजी रानी शोक-समानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
बुझा दीप झाँसी का तब डलहौज़ी मन में हरषाया,
राज्य हड़प करने का उसने यह अच्छा अवसर पाया,
फ़ौरन फौजें भेज दुर्ग पर अपना झंडा फहराया,
लावारिस का वारिस बनकर ब्रिटिश राज्य झाँसी आया।
अश्रुपूर्ण रानी ने देखा झाँसी हुई बिरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
अनुनय विनय नहीं सुनती है, विकट शासकों की माया,
व्यापारी बन दया चाहता था जब यह भारत आया,
डलहौज़ी ने पैर पसारे, अब तो पलट गई काया,
राजाओं नव्वाबों को भी उसने पैरों ठुकराया।
रानी दासी बनी, बनी यह दासी अब महरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
छिनी राजधानी दिल्ली की, लखनऊ छीना बातों-बात,
कैद पेशवा था बिठूर में, हुआ नागपुर का भी घात,
उदैपुर, तंजौर, सतारा,कर्नाटक की कौन बिसात?
जब कि सिंध, पंजाब ब्रह्म पर अभी हुआ था वज्र-निपात।
बंगाले, मद्रास आदि की भी तो वही कहानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी रोयीं रनिवासों में, बेगम ग़म से थीं बेज़ार,
उनके गहने कपड़े बिकते थे कलकत्ते के बाज़ार,
सरे आम नीलाम छापते थे अंग्रेज़ों के अखबार,
'नागपुर के ज़ेवर ले लो लखनऊ के लो नौलख हार'।
यों परदे की इज़्ज़त परदेशी के हाथ बिकानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
कुटियों में भी विषम वेदना, महलों में आहत अपमान,
वीर सैनिकों के मन में था अपने पुरखों का अभिमान,
नाना धुंधूपंत पेशवा जुटा रहा था सब सामान,
बहिन छबीली ने रण-चण्डी का कर दिया प्रकट आहवान।
हुआ यज्ञ प्रारम्भ उन्हें तो सोई ज्योति जगानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
महलों ने दी आग, झोंपड़ी ने ज्वाला सुलगाई थी,
यह स्वतंत्रता की चिनगारी अंतरतम से आई थी,
झाँसी चेती, दिल्ली चेती, लखनऊ लपटें छाई थी,
मेरठ, कानपुर,पटना ने भारी धूम मचाई थी,
जबलपुर, कोल्हापुर में भी कुछ हलचल उकसानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
इस स्वतंत्रता महायज्ञ में कई वीरवर आए काम,
नाना धुंधूपंत, ताँतिया, चतुर अज़ीमुल्ला सरनाम,
अहमदशाह मौलवी, ठाकुर कुँवरसिंह सैनिक अभिराम,
भारत के इतिहास गगन में अमर रहेंगे जिनके नाम।
लेकिन आज जुर्म कहलाती उनकी जो कुरबानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
इनकी गाथा छोड़, चले हम झाँसी के मैदानों में,
जहाँ खड़ी है लक्ष्मीबाई मर्द बनी मर्दानों में,
लेफ्टिनेंट वाकर आ पहुँचा, आगे बढ़ा जवानों में,
रानी ने तलवार खींच ली, हुया द्वंद असमानों में।
ज़ख्मी होकर वाकर भागा, उसे अजब हैरानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी बढ़ी कालपी आई, कर सौ मील निरंतर पार,
घोड़ा थक कर गिरा भूमि पर गया स्वर्ग तत्काल सिधार,
यमुना तट पर अंग्रेज़ों ने फिर खाई रानी से हार,
विजयी रानी आगे चल दी, किया ग्वालियर पर अधिकार।
अंग्रेज़ों के मित्र सिंधिया ने छोड़ी राजधानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
विजय मिली, पर अंग्रेज़ों की फिर सेना घिर आई थी,
अबके जनरल स्मिथ सम्मुख था, उसने मुहँ की खाई थी,
काना और मंदरा सखियाँ रानी के संग आई थी,
युद्ध श्रेत्र में उन दोनों ने भारी मार मचाई थी।
पर पीछे ह्यूरोज़ आ गया, हाय! घिरी अब रानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
तो भी रानी मार काट कर चलती बनी सैन्य के पार,
किन्तु सामने नाला आया, था वह संकट विषम अपार,
घोड़ा अड़ा, नया घोड़ा था, इतने में आ गये सवार,
रानी एक, शत्रु बहुतेरे, होने लगे वार-पर-वार।
घायल होकर गिरी सिंहनी उसे वीर गति पानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रानी गई सिधार चिता अब उसकी दिव्य सवारी थी,
मिला तेज से तेज, तेज की वह सच्ची अधिकारी थी,
अभी उम्र कुल तेइस की थी, मनुज नहीं अवतारी थी,
हमको जीवित करने आयी बन स्वतंत्रता-नारी थी,
दिखा गई पथ, सिखा गई हमको जो सीख सिखानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
जाओ रानी याद रखेंगे ये कृतज्ञ भारतवासी,
यह तेरा बलिदान जगावेगा स्वतंत्रता अविनासी,
होवे चुप इतिहास, लगे सच्चाई को चाहे फाँसी,
हो मदमाती विजय, मिटा दे गोलों से चाहे झाँसी।
तेरा स्मारक तू ही होगी, तू खुद अमिट निशानी थी,
बुंदेले हरबोलों के मुँह हमने सुनी कहानी थी,
खूब लड़ी मर्दानी वह तो झाँसी वाली रानी थी।।
रचनाकार: सुभद्राकुमारी चौहान
मूंड मुंडआवत दिन गए
मूंड मुंडआवत दिन गए, अजहूँ न मिलिया राम| राम नाम कहू क्या करे, जब मन के औरे काम||
Arvind Mishra Many days passed after shaving the head ,yet have not found God so far;What is the use of repeating Ram's name when the mind is busy elsewhere
It is not merely the prayer to God which is important for gaining salvation but also the focussing of the mind on God with deep devotion.Mere repetition of God's name and God's prayer will not help at all and will prove fruitless for liberation.The mind needs to be cleared of all impurities(Klesha) and extraneous thoughts(chitta vritti) and surrendered to God with extreme faith and devotion (Shraddha and Bhakti).
It has been stated in the Bhagwatgeeta chapter 12 verse 2, मय्यावेश्य मनो ये माम नित्ययुक्ता उपासते श्रद्धया परयोपेतास्ते में युक्ततमा मताः which translates as "Those who fix their mind in me and pray to me with continuous involvement and are endowed with firm faith of a special kind, they are considered by Me as perfect in the art of Yoking with Me
Arvind Mishra Many days passed after shaving the head ,yet have not found God so far;What is the use of repeating Ram's name when the mind is busy elsewhere
It is not merely the prayer to God which is important for gaining salvation but also the focussing of the mind on God with deep devotion.Mere repetition of God's name and God's prayer will not help at all and will prove fruitless for liberation.The mind needs to be cleared of all impurities(Klesha) and extraneous thoughts(chitta vritti) and surrendered to God with extreme faith and devotion (Shraddha and Bhakti).
It has been stated in the Bhagwatgeeta chapter 12 verse 2, मय्यावेश्य मनो ये माम नित्ययुक्ता उपासते श्रद्धया परयोपेतास्ते में युक्ततमा मताः which translates as "Those who fix their mind in me and pray to me with continuous involvement and are endowed with firm faith of a special kind, they are considered by Me as perfect in the art of Yoking with Me
Thursday, November 12, 2009
लाली मेरे लाल की
लाली मेरे लाल की, जित देखूं तित लाल| लाली देखन मैं गयी, मैं भी गयी लाल|
"Red was my child all over;I went to examine red and became red myself
The red color here denotes the devotion and passion for God.The imagery used is that of the dyeing of cloth by a weaver of cloth which was the profession of Kabir through the parents who brought him up.The thoughts depicted are that of a woman.This doha inspires women to feel the extreme devotion , passion and love for God which is the best way for their salvation or liberation.It uses the symbolism of the mother and child love which is pure and natural and easy to identify with for a woman.It says that a woman saw that her child was red all over his body, wherever she looked the child was all red so out of extreme curiosity and concern and devotion to the child she went over to examine why is it so that the child is red and soon she finds she herself is immersed in the red color.This immersion of the woman in red is nothing but her liberation from the cycle of birth and death and her immersion in God.If we completely focus on God with utmost devotion , love , passion and concern for our liberation it is the best way to make it happen.
The Bhagwatgeeta says that
ये तु सर्वाणि कर्माणि संन्यस्य मत्पराः अनन्येनैव योगेन माम ध्यायन्त उपासते तेषाम अहम् समुद्धर्ता म्रित्युसंसारासागारात भवामि न चिरात पार्थ माय्यावेशित्चेत्साम which translates as "Those who having dedicated all their works to me and with practice of bhaktiyoga pray to me incessantly and with focus, I very soon remove them from the cycle of birth and death""
"Red was my child all over;I went to examine red and became red myself
The red color here denotes the devotion and passion for God.The imagery used is that of the dyeing of cloth by a weaver of cloth which was the profession of Kabir through the parents who brought him up.The thoughts depicted are that of a woman.This doha inspires women to feel the extreme devotion , passion and love for God which is the best way for their salvation or liberation.It uses the symbolism of the mother and child love which is pure and natural and easy to identify with for a woman.It says that a woman saw that her child was red all over his body, wherever she looked the child was all red so out of extreme curiosity and concern and devotion to the child she went over to examine why is it so that the child is red and soon she finds she herself is immersed in the red color.This immersion of the woman in red is nothing but her liberation from the cycle of birth and death and her immersion in God.If we completely focus on God with utmost devotion , love , passion and concern for our liberation it is the best way to make it happen.
The Bhagwatgeeta says that
ये तु सर्वाणि कर्माणि संन्यस्य मत्पराः अनन्येनैव योगेन माम ध्यायन्त उपासते तेषाम अहम् समुद्धर्ता म्रित्युसंसारासागारात भवामि न चिरात पार्थ माय्यावेशित्चेत्साम which translates as "Those who having dedicated all their works to me and with practice of bhaktiyoga pray to me incessantly and with focus, I very soon remove them from the cycle of birth and death""
Friday, November 6, 2009
साधू गाँठ न बाँधई
साधू गाँठ न बाँधई उदर समाता लेय। आगे पाछे हरी खड़े जब माँगे तब देय॥
Arvind Mishra
Take as much as your stomach can take, do not hoard;God is everywhere and gives when you ask for
Kabir stresses "Aparigraha" or non-possessiveness here.
According to Yogasutra of Patanjali, When we practice the eight limbs of yoga, the light of knowledge arises leading to discriminative or distinguishing knowledge of seer and the seen. (योगान्गानुष्ठानात अशुद्धिक्षये ग्यानदीप्तिः अविवेकख्यातिः )This knowledge destroys the ignorance or avidyaa leading to liberation.
These limbs of yoga are yama , niyama, asana ,pranayaam, pratyaahaar, dhaarana , dhyaan , samadhi (यमिनयमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोह अष्टौ अन्गानि )
Out of the eight limbs, yama or restraints are defined as non-violence, truth, non-stealing, non-possessiveness or non-covetousness ( अहिंसा सत्य अस्तेयम ब्रह्मचर्य अपरिग्रह यमः )
Here Kabir stresses the importance of the fifth yama or practising "aparigrah" or not being possession oriented or covetous or avaricious and also the importance of devotion to God.We store things because of greed and fear of future which in turn are the result of ignorance of the nature of reality.
The physical body does not last long.It is born and after sometime it dies.The world system functions in such a way that the requirements of the physical body are all met easily and without much discomfort.The mana along with its constituents moves from body to body and does not need any food.The physical body being perishable will not benefit from more than what is required to fill the stomach .We hoard out of fear that we may not have enough later and greed due to attraction towards what we think we need.Ignorance of the nature of reality and the confusion of considering the mind as yourself or the ultimate reality, along with other afflictions or Kleshas like raag , dwesha and abhinivesha, leads to the arising of hope or desire , fear , greed ,attachment,anger.
So you hoard more than your body requires and have desire for worldly things that are of no use in the Universe's scheme of things.The only thing that needs to be hoarded is good karmas which will help you to escape the cycle of birth and death.God helps us try and achieve this liberation but only when we ask for it by surrendering to God and praying for liberation with deep devotion.(Ishwar pranidhanaatva
Arvind Mishra
Take as much as your stomach can take, do not hoard;God is everywhere and gives when you ask for
Kabir stresses "Aparigraha" or non-possessiveness here.
According to Yogasutra of Patanjali, When we practice the eight limbs of yoga, the light of knowledge arises leading to discriminative or distinguishing knowledge of seer and the seen. (योगान्गानुष्ठानात अशुद्धिक्षये ग्यानदीप्तिः अविवेकख्यातिः )This knowledge destroys the ignorance or avidyaa leading to liberation.
These limbs of yoga are yama , niyama, asana ,pranayaam, pratyaahaar, dhaarana , dhyaan , samadhi (यमिनयमासन प्राणायाम प्रत्याहार धारणा ध्यान समाधयोह अष्टौ अन्गानि )
Out of the eight limbs, yama or restraints are defined as non-violence, truth, non-stealing, non-possessiveness or non-covetousness ( अहिंसा सत्य अस्तेयम ब्रह्मचर्य अपरिग्रह यमः )
Here Kabir stresses the importance of the fifth yama or practising "aparigrah" or not being possession oriented or covetous or avaricious and also the importance of devotion to God.We store things because of greed and fear of future which in turn are the result of ignorance of the nature of reality.
The physical body does not last long.It is born and after sometime it dies.The world system functions in such a way that the requirements of the physical body are all met easily and without much discomfort.The mana along with its constituents moves from body to body and does not need any food.The physical body being perishable will not benefit from more than what is required to fill the stomach .We hoard out of fear that we may not have enough later and greed due to attraction towards what we think we need.Ignorance of the nature of reality and the confusion of considering the mind as yourself or the ultimate reality, along with other afflictions or Kleshas like raag , dwesha and abhinivesha, leads to the arising of hope or desire , fear , greed ,attachment,anger.
So you hoard more than your body requires and have desire for worldly things that are of no use in the Universe's scheme of things.The only thing that needs to be hoarded is good karmas which will help you to escape the cycle of birth and death.God helps us try and achieve this liberation but only when we ask for it by surrendering to God and praying for liberation with deep devotion.(Ishwar pranidhanaatva
Wednesday, November 4, 2009
बुरा जो देखन मै चला
बुरा जो देखन मै चला, बुरा ना मिल्या कोय, जो मन खोजा आपना मुझसे बुरा ना कोय
"When I went out to find sin, I did not find anyone evil;when I searched my mind, none was worse than me
Comment : Kabir says all evil thoughts and actions reside in the mana or the mind substance or the subtle body.Inside the physical body there exists one subtle body which has two main parts man and ahankar. The subtle body has in all 17 parts mind , intellect(Buddhi), five knowledge senses(touch, taste, smell, sight and hearing ) , five karma senses(hands, legs, speech, excretory and reproductive organs) ,and five praan .This subtle body is also plain material just like the physical body but this subtle body has the capacity of absorbing the reflection of the supreme consciousness .Thats why it seems to be alive.This subtle body is also called ling body.The word ling means sign, the sign by which some object is recognized.This subtle body has three states, sleep , dream and wakefulness corresponding to our states as human beings just as when we are sleeping, dreaming or are awake depending upon the state of the subtle body.When we die this subtle body leaves the physical body and that is called death.When it enters a new physical body it is called birth.The subtle body does'nt die.The physical body does.
It has been stated by adi sankaracharya
मनो अहम्क्रित्य उपादानं लिंगमेकम जडात्मक
अवस्थात्रय मन इति, जायते म्रियते तथा
which translates as "There is a body of material form constituted of mana and ahamkaar which attains to three states , this subtle body causes birth and death.
As we do karma, five types of modifications are formed on the mind mirror which settle there like dust.These modifications are caused by the five types of afflictions of the mind(ignorance etc) which result in formation and accumulation of latent impressions of karma(क्लेष मूलः कर्म विपाकः)These afflictions stick with the subtle body and move from birth to birth along with the subtle body( दृष्ट अदृष्ट जन्म वेदनीय )These afflictions is the real evil that needs to be purged to help the supreme consciousness or the seer to rest back in its own original and real non-illusory state.There is no evil outside or otherwise and all evil resides in the mind substance or the subtle body.There is no need to look at the evil in other persons as that would not help your own liberation and therefore is wholly irrelevant, only the purging of the evil or afflictions within your mind would help it.Self Liberation is the only ultimate goal of man."
"When I went out to find sin, I did not find anyone evil;when I searched my mind, none was worse than me
Comment : Kabir says all evil thoughts and actions reside in the mana or the mind substance or the subtle body.Inside the physical body there exists one subtle body which has two main parts man and ahankar. The subtle body has in all 17 parts mind , intellect(Buddhi), five knowledge senses(touch, taste, smell, sight and hearing ) , five karma senses(hands, legs, speech, excretory and reproductive organs) ,and five praan .This subtle body is also plain material just like the physical body but this subtle body has the capacity of absorbing the reflection of the supreme consciousness .Thats why it seems to be alive.This subtle body is also called ling body.The word ling means sign, the sign by which some object is recognized.This subtle body has three states, sleep , dream and wakefulness corresponding to our states as human beings just as when we are sleeping, dreaming or are awake depending upon the state of the subtle body.When we die this subtle body leaves the physical body and that is called death.When it enters a new physical body it is called birth.The subtle body does'nt die.The physical body does.
It has been stated by adi sankaracharya
मनो अहम्क्रित्य उपादानं लिंगमेकम जडात्मक
अवस्थात्रय मन इति, जायते म्रियते तथा
which translates as "There is a body of material form constituted of mana and ahamkaar which attains to three states , this subtle body causes birth and death.
As we do karma, five types of modifications are formed on the mind mirror which settle there like dust.These modifications are caused by the five types of afflictions of the mind(ignorance etc) which result in formation and accumulation of latent impressions of karma(क्लेष मूलः कर्म विपाकः)These afflictions stick with the subtle body and move from birth to birth along with the subtle body( दृष्ट अदृष्ट जन्म वेदनीय )These afflictions is the real evil that needs to be purged to help the supreme consciousness or the seer to rest back in its own original and real non-illusory state.There is no evil outside or otherwise and all evil resides in the mind substance or the subtle body.There is no need to look at the evil in other persons as that would not help your own liberation and therefore is wholly irrelevant, only the purging of the evil or afflictions within your mind would help it.Self Liberation is the only ultimate goal of man."
Sunday, November 1, 2009
माया मरी न मन मरा
माया मरी न मन मरा, मर-मर गए शरीर । आशा तृष्णा न मरी, कह गए दास कबीर ॥
Arvind Mishra Illusion never died nor did the mind,only the body did;Hope and Desire never died so said Kabir
Explanation:-----What the mind perceives through the gross and subtle senses is all Illusion.Illusion is the world perceived through the senses and thoughts imagined by the mind.This Illusion which is "seen" is always there."Seen" is there for two purposes namely experience(bhoga) and liberation( moksha)(भोग अपवर्गार्थम दृश्यं). The "Seer" or Absolute Consciousness or God is merely the witness and is itself pure and devoid of characteristics(Guna) and is the beholder of the "seen"-----(द्रष्टा दृशिमात्रः शुद्धः अपि प्रत्यय अनुपश्यः).All that is seen is Illusion.The "seen" is there for the above mentioned purposes of the seer i.e. Bhoga and Moksha.(तदर्थ एव दृश्यस्यात्मा).
Why does Kabir say that Maya or Illusion never dies.The reason is what has been propounded in the Upanishads that Illusion or Seen always remains . Though for a person who has been liberated , the Illusion is destroyed due to complete lack of bhoga or experience of the world due to the complete suppression of the mental modifications on the mind plate, however Illusion continues to exists as something for the experience(bhoga) of the other persons who have not so far been liberated.(कृतार्थं प्रति नष्टं अपि अनश्टम तदन्य साधारणत्वात)
The experience of the Illusion or the seen by the mind leads to memories of that experience which leads to rise of afflictions which are of five types(Ignorance,Egoism,Attachment, Aversion, Clinging to Life) .Ignorance(Avidya) of the nature of reality is the principal affliction which is the breeding ground for other four types of afflictions. These afflictions cause Hope and Desire for the "seen" to arise.Since the Illusion always remains therefore natural corollary is that just like Illusion , Hope and Desire also always remain. This Illusion continuously causes Hope and desire to arise.The prevalence of Hope and Desire related to the subjects(vishaya) of Illusion leads to the Travails of Transmigration
Arvind Mishra Illusion never died nor did the mind,only the body did;Hope and Desire never died so said Kabir
Explanation:-----What the mind perceives through the gross and subtle senses is all Illusion.Illusion is the world perceived through the senses and thoughts imagined by the mind.This Illusion which is "seen" is always there."Seen" is there for two purposes namely experience(bhoga) and liberation( moksha)(भोग अपवर्गार्थम दृश्यं). The "Seer" or Absolute Consciousness or God is merely the witness and is itself pure and devoid of characteristics(Guna) and is the beholder of the "seen"-----(द्रष्टा दृशिमात्रः शुद्धः अपि प्रत्यय अनुपश्यः).All that is seen is Illusion.The "seen" is there for the above mentioned purposes of the seer i.e. Bhoga and Moksha.(तदर्थ एव दृश्यस्यात्मा).
Why does Kabir say that Maya or Illusion never dies.The reason is what has been propounded in the Upanishads that Illusion or Seen always remains . Though for a person who has been liberated , the Illusion is destroyed due to complete lack of bhoga or experience of the world due to the complete suppression of the mental modifications on the mind plate, however Illusion continues to exists as something for the experience(bhoga) of the other persons who have not so far been liberated.(कृतार्थं प्रति नष्टं अपि अनश्टम तदन्य साधारणत्वात)
The experience of the Illusion or the seen by the mind leads to memories of that experience which leads to rise of afflictions which are of five types(Ignorance,Egoism,Attachment, Aversion, Clinging to Life) .Ignorance(Avidya) of the nature of reality is the principal affliction which is the breeding ground for other four types of afflictions. These afflictions cause Hope and Desire for the "seen" to arise.Since the Illusion always remains therefore natural corollary is that just like Illusion , Hope and Desire also always remain. This Illusion continuously causes Hope and desire to arise.The prevalence of Hope and Desire related to the subjects(vishaya) of Illusion leads to the Travails of Transmigration
Dirge by Kartik Singh
Upon the abyss which once sheltered the reapings of mans determination.
Scars etched into the behemoth ruins - reaching ever so longingly.Out of damnation.
For the pride that imprisons our hearts and fuels our delusions,
The same that disfigures and reforms faces in the mirror.
Cracks appear and soon all that is left are the shards sparkling like a quiet river.
Wild doves cry out,their hearts filled with anguish
Through the cold and bitter landscape their cries languish,
Rebounding upon walls which once held men within their halls,
Resounding through the air desperate to be heard,
The cry of a lonely bird.
Tears drop from a raging sky , so beautiful in its anger
Tears drop ,no eyes to bleed them and form rivers that meander
Color,so vibrant,flourishes everywhere but no more can we stare
Beauty lost forever as nature grows ever vibrant, ever restless,
And blooms for none but the eyeless.
The darks skies set ablaze by the fire that burns below,
Light and Darkness continue their eternal row,
The fight can no longer be won, for the armies of light and dark number none.
In the focus of this never-ending furore Fear rears his ugly head and lets out a grevious moan,
For in a world without man Fear is all alone.
Kartik Singh
Scars etched into the behemoth ruins - reaching ever so longingly.Out of damnation.
For the pride that imprisons our hearts and fuels our delusions,
The same that disfigures and reforms faces in the mirror.
Cracks appear and soon all that is left are the shards sparkling like a quiet river.
Wild doves cry out,their hearts filled with anguish
Through the cold and bitter landscape their cries languish,
Rebounding upon walls which once held men within their halls,
Resounding through the air desperate to be heard,
The cry of a lonely bird.
Tears drop from a raging sky , so beautiful in its anger
Tears drop ,no eyes to bleed them and form rivers that meander
Color,so vibrant,flourishes everywhere but no more can we stare
Beauty lost forever as nature grows ever vibrant, ever restless,
And blooms for none but the eyeless.
The darks skies set ablaze by the fire that burns below,
Light and Darkness continue their eternal row,
The fight can no longer be won, for the armies of light and dark number none.
In the focus of this never-ending furore Fear rears his ugly head and lets out a grevious moan,
For in a world without man Fear is all alone.
Kartik Singh
Thursday, October 29, 2009
कबिरा गर्व न कीजिये
कबिरा गर्व न कीजिये, ऊँचे देख आवास, काल परो भूंइ लेटना, ऊपर जम्सो घांस
Kabir says do not be too vain about your tall mansions;In time you will have to lie down on the bare earth and only grass will grow over you
Kabir attacks the false value of pride in worldly possessions.
Five types of afflictions restrict the Union with God .These are
1 Ignorance (in the form of a misunderstanding about Reality) or Avidyaa,
2 egoism (in the form of an erroneous identification of the Self with the intellect) or asmitaa,
3 attachment or raaga,
4 aversion or dvesha and
5 fear of death (which is derived from clinging ignorantly to life) -or abhinivesha.
Out of these afflictions ,Ignorance or Avidyaa means to consider as permanent what is ephemeral, as pure what is not pure , as pleasure what is pain and as the Self what is really the not-Self .Kabir has attacked a part of this Avidyaa here as it makes us think mistakenly that our big properties are ours forever and this makes us vain about these possessions.
Kabir's teachings are married to the Upanishads.Though we find it difficullt to translate them , the 15th century people understood them clearly and easily as these were delivered to them in the language they spoke daily.Kabir brought the Upanishadic thought to the people and made them part of the folklore.
Translated by Arvind Mishra
Kabir says do not be too vain about your tall mansions;In time you will have to lie down on the bare earth and only grass will grow over you
Kabir attacks the false value of pride in worldly possessions.
Five types of afflictions restrict the Union with God .These are
1 Ignorance (in the form of a misunderstanding about Reality) or Avidyaa,
2 egoism (in the form of an erroneous identification of the Self with the intellect) or asmitaa,
3 attachment or raaga,
4 aversion or dvesha and
5 fear of death (which is derived from clinging ignorantly to life) -or abhinivesha.
Out of these afflictions ,Ignorance or Avidyaa means to consider as permanent what is ephemeral, as pure what is not pure , as pleasure what is pain and as the Self what is really the not-Self .Kabir has attacked a part of this Avidyaa here as it makes us think mistakenly that our big properties are ours forever and this makes us vain about these possessions.
Kabir's teachings are married to the Upanishads.Though we find it difficullt to translate them , the 15th century people understood them clearly and easily as these were delivered to them in the language they spoke daily.Kabir brought the Upanishadic thought to the people and made them part of the folklore.
Translated by Arvind Mishra
माला फेरत जुग भया
माला फेरत जुग भया, फिरा न मन का फेर । कर का मन का डार दे, मन का मनका फेर ॥
An age passed rotating the beads of the rosary, yet the mind did not rotate (inwards to God);Drop the rosary from your hands and rotate the beads of the mind.
The seer sees the world through the mind's eye assisted by the senses.The mind looses all the discretion(viveka) between the seer and seen while it is engrossed by the senses in the outside world and accumulates impressions and modifications or impurities that act like dust on the mirror that cloud the vision and so the reflection of the seer is not seen in the mind's mirror.But when the mind cuts out the effect of the senses through practice of looking inwards assisted by non attachment and devotion to God, it is able to wipe off the dust of impressions and then the image or reflection of the seer is seen clearly and the distinction between the seer and seen becomes apparent and when this happens the seer rests back in its original form and mind is relieved of the cycle of birth and death. तदा द्रष्टुः स्वरूपे अवस्थानम् II---yogasutra of patanjali
Kabir says we should practise this turning of the mind inwards.Nothing is achieved by showing off to everyone how religious you are by turning the rosary and mulling worldly things in the mind.
Translation by Arvind Mishra
An age passed rotating the beads of the rosary, yet the mind did not rotate (inwards to God);Drop the rosary from your hands and rotate the beads of the mind.
The seer sees the world through the mind's eye assisted by the senses.The mind looses all the discretion(viveka) between the seer and seen while it is engrossed by the senses in the outside world and accumulates impressions and modifications or impurities that act like dust on the mirror that cloud the vision and so the reflection of the seer is not seen in the mind's mirror.But when the mind cuts out the effect of the senses through practice of looking inwards assisted by non attachment and devotion to God, it is able to wipe off the dust of impressions and then the image or reflection of the seer is seen clearly and the distinction between the seer and seen becomes apparent and when this happens the seer rests back in its original form and mind is relieved of the cycle of birth and death. तदा द्रष्टुः स्वरूपे अवस्थानम् II---yogasutra of patanjali
Kabir says we should practise this turning of the mind inwards.Nothing is achieved by showing off to everyone how religious you are by turning the rosary and mulling worldly things in the mind.
Translation by Arvind Mishra
Wednesday, October 28, 2009
जैसे तिल में तेल है
जैसे तिल में तेल है, ज्यूं चकमक में आग , तेरा साईं तुझमे है, तू जाग सके तो जाग II
कबीर मन निर्मल भय
कबीर मन निर्मल भय, जैसे गंगा नीर, पाछे पाछे हर फिरे, कहत कबीर कबीर
Kabir's consciousness is cleansed of impurities, just like the ganges water;and the world is following him now repeating his name
Kabir discloses in simple words the deep, tough and complex meaning of Hindu philosophical thought as delineated in shloka 24, 25 and 26 of first chapter of the Patanjali Yogasutra, which translate roughly as
"Iswara is a particular Purusha who is purified of the afflictions, actions, fruit of the actions or the resulting latent impressions.That Iswara is the Gurú even of the former gurus because He is not determined or limited by Time"
Translation by Arvind Mishra
Kabir's consciousness is cleansed of impurities, just like the ganges water;and the world is following him now repeating his name
Kabir discloses in simple words the deep, tough and complex meaning of Hindu philosophical thought as delineated in shloka 24, 25 and 26 of first chapter of the Patanjali Yogasutra, which translate roughly as
"Iswara is a particular Purusha who is purified of the afflictions, actions, fruit of the actions or the resulting latent impressions.That Iswara is the Gurú even of the former gurus because He is not determined or limited by Time"
Translation by Arvind Mishra
अकथ कहानी प्रेम की
अकथ कहानी प्रेम की, कुछ कही न जाये, गूंगे केरी सर्करा, बैठे मुस्काए
Just as someone who cannot speak eats sweets but sits and smiles enjoying the feeling without being able to express it, the story of love (between seer and seen)cannot be told.
It is a matter of deep inner experience which cannot be understood by someone telling or someone listening,; it can only be experienced.It cannot be known or told by the gross five senses and human faculties.Kabir also distinguishes Bhakti Marg from the Gyana marg here .
Translation by Arvind Mishra
Just as someone who cannot speak eats sweets but sits and smiles enjoying the feeling without being able to express it, the story of love (between seer and seen)cannot be told.
It is a matter of deep inner experience which cannot be understood by someone telling or someone listening,; it can only be experienced.It cannot be known or told by the gross five senses and human faculties.Kabir also distinguishes Bhakti Marg from the Gyana marg here .
Translation by Arvind Mishra
पहले अगन बिरहा की
पहले अगन बिरहा की, पाछे प्रेम की प्यास | कहे कबीर तब जानिए, नाम मिलन की आस |
Understand and Unravel Liberation and hope for it only while you are living;for if you are not able to cut the noose of karma(actions) in this life,the hope for Liberation from the cycle of birth and death dies.
Expln: If we are able to cut free from the noose of Karma(actions) we can escape the cycle of birth and death.It is the Karma and its causes and results that keep us diverted from reality and engaged in fruitless pursuits.Kabir emphasises the actual utility of the human birth.Other living beings do not attain liberation, only human beings can, as human birth is primarily designed to enable the liberation of all prakriti or non-God existence and its attaining to the one GOD, the one and only seer and the only chetan or universal absolute consciousness.So human birth should not be wasted and should be utilized for the purpose it came into existence for---realisation of God.Kabir makes the esoteric words of Upanishadas intelligible to the unread minds.Here it may be added that Science is yet to accept and prove the Law of Karma and cycle of birth and death but they form part of the central doctrine of the vedas and upanishads.
Translation by Arvind Mishra
Understand and Unravel Liberation and hope for it only while you are living;for if you are not able to cut the noose of karma(actions) in this life,the hope for Liberation from the cycle of birth and death dies.
Expln: If we are able to cut free from the noose of Karma(actions) we can escape the cycle of birth and death.It is the Karma and its causes and results that keep us diverted from reality and engaged in fruitless pursuits.Kabir emphasises the actual utility of the human birth.Other living beings do not attain liberation, only human beings can, as human birth is primarily designed to enable the liberation of all prakriti or non-God existence and its attaining to the one GOD, the one and only seer and the only chetan or universal absolute consciousness.So human birth should not be wasted and should be utilized for the purpose it came into existence for---realisation of God.Kabir makes the esoteric words of Upanishadas intelligible to the unread minds.Here it may be added that Science is yet to accept and prove the Law of Karma and cycle of birth and death but they form part of the central doctrine of the vedas and upanishads.
Translation by Arvind Mishra
चलती चाकी देख कर
चलती चाकी देख कर, दिया कबीरा रोय | दुई पाटन के बीच में फँस के, साबित बचा न कोय ||
Looking at the rotating flour grinding stone mill, Kabir weeps; Between the two stones nothing remains as it was.
Kabir laments the ephemeral state of all things in the mill of the Absolute Consciousness, as a result of the interplay between the aakash(sky) and prithvi(earth) which resemble the rotating stones of the manual grinder,the sky and earth combination in turn representing the energy and matter, supreme consciousness and human soul, seer and seen, Absolute and non-Absolute; all living and non-living bodies are formed out of the elements and to the elements they merge later, the elements forming the matter also are constantly undergo change; Matter, Time and Space do not remain the same and their constituents are everchanging. Nothing but the Absolute is eternal and remains in the same state.
Translation by Arvind Mishra
Looking at the rotating flour grinding stone mill, Kabir weeps; Between the two stones nothing remains as it was.
Kabir laments the ephemeral state of all things in the mill of the Absolute Consciousness, as a result of the interplay between the aakash(sky) and prithvi(earth) which resemble the rotating stones of the manual grinder,the sky and earth combination in turn representing the energy and matter, supreme consciousness and human soul, seer and seen, Absolute and non-Absolute; all living and non-living bodies are formed out of the elements and to the elements they merge later, the elements forming the matter also are constantly undergo change; Matter, Time and Space do not remain the same and their constituents are everchanging. Nothing but the Absolute is eternal and remains in the same state.
Translation by Arvind Mishra
ज्यों नैनो में पुतली
ज्यों नैनो में पुतली , त्यों मालिक घट माहि | मूरख लोग ना जानिहि बहिर ढूँढ़न जाहि||
As the pupil inside the eyes,so is the God inside my pot(body); Fools do not know this and go looking outside for Him
Kabir uses the similarity of construction of the pupil inside the eyeball with the Seer(God) inside the Pot representing the body, to drive home his message.Also as we see that the pupil is the seer of all that is outside, through the physical eye, similarly the Absolute seer sees with the help of the body, physical and subtle. Those who try to look with the physical eye , go looking for Him outside whereas those who look for Him inside through the mind's eye can find Him.
The Absolute Consciousness is the one that sees.All that we have to work towards is the removal of the five types of modifications in the mind which act like dirt and dust on the mind's mirror.Once that dust is removed , the vision becomes clear and consequently the seer rests back in its own original nature.This is called Realization of God.
तदा द्रष्टुः स्वरूपे अवस्थानम् II---yogasutra of patanjali
Translation by Arvind Mishra
As the pupil inside the eyes,so is the God inside my pot(body); Fools do not know this and go looking outside for Him
Kabir uses the similarity of construction of the pupil inside the eyeball with the Seer(God) inside the Pot representing the body, to drive home his message.Also as we see that the pupil is the seer of all that is outside, through the physical eye, similarly the Absolute seer sees with the help of the body, physical and subtle. Those who try to look with the physical eye , go looking for Him outside whereas those who look for Him inside through the mind's eye can find Him.
The Absolute Consciousness is the one that sees.All that we have to work towards is the removal of the five types of modifications in the mind which act like dirt and dust on the mind's mirror.Once that dust is removed , the vision becomes clear and consequently the seer rests back in its own original nature.This is called Realization of God.
तदा द्रष्टुः स्वरूपे अवस्थानम् II---yogasutra of patanjali
Translation by Arvind Mishra
काल करे सो आज कर
काल करे सो आज कर, आज करे सो अब | पल में परलय होएगी, बहुरि करोगे कब ||
Do today what you plan to do tomorrow, and do now what you plan for today;if cataclysm happens when then will you do it?
Expln Kabir emphasises the significance of the present moment.We should not live in the past or the future but focus on best utilizing the present.The karma or work that we do right now will decide if we will accumulate karma and the quality of karma we will accumulate.It will decide how soon we will be able to get rid of all accumulated karmas and realise God.Time is short and human birth being short on time and life being rife with uncertainties , we must not waste time and use every moment to achieve progress towards escaping the cycle of birth and death and achieve God realization .Use the NOW , the present moment to achieve full benefit.Human birth is designed to enable God realization and has no other purpose in the God's scheme of things so do not while it away and use every moment.
Translation by Arvind Mishra
Do today what you plan to do tomorrow, and do now what you plan for today;if cataclysm happens when then will you do it?
Expln Kabir emphasises the significance of the present moment.We should not live in the past or the future but focus on best utilizing the present.The karma or work that we do right now will decide if we will accumulate karma and the quality of karma we will accumulate.It will decide how soon we will be able to get rid of all accumulated karmas and realise God.Time is short and human birth being short on time and life being rife with uncertainties , we must not waste time and use every moment to achieve progress towards escaping the cycle of birth and death and achieve God realization .Use the NOW , the present moment to achieve full benefit.Human birth is designed to enable God realization and has no other purpose in the God's scheme of things so do not while it away and use every moment.
Translation by Arvind Mishra
कबीर सो धन संचिये
कबीर सो धन संचिये, जो आगे को होए| सीस चढाये पोटली, ले जात न देख्या कोए||
Kabir says accumulate only as much wealth as would be of use later ;no one has been seen taking his pot (of wealth)with him(after death) on his head
Wealth will remain with you only till death.There is no point accumulating wealth that will not be of any use to us.So accumulation should be within limits with an eye on possible use in lifetime.One can also say that excess wealth earned should be spent suitably/given away according to Dharma rather than accumulated.Accumulation of wealth leads to delay in and prevention of its enjoyment by society.
The motivation behind creation of wealth should be its employment to earn and accumulate good karma rather than accumulation of wealth.Good Karmas is that wealth that needs to be accumulated as it would be of use later also, both in this life as well as in future lives.
Translation by Arvind Mishra
Kabir says accumulate only as much wealth as would be of use later ;no one has been seen taking his pot (of wealth)with him(after death) on his head
Wealth will remain with you only till death.There is no point accumulating wealth that will not be of any use to us.So accumulation should be within limits with an eye on possible use in lifetime.One can also say that excess wealth earned should be spent suitably/given away according to Dharma rather than accumulated.Accumulation of wealth leads to delay in and prevention of its enjoyment by society.
The motivation behind creation of wealth should be its employment to earn and accumulate good karma rather than accumulation of wealth.Good Karmas is that wealth that needs to be accumulated as it would be of use later also, both in this life as well as in future lives.
Translation by Arvind Mishra
Tuesday, October 27, 2009
ऐसी वाणी बोलिए
ऐसी वाणी बोलिए, मन का आपा खोये | अपना तन शीतल करे, औरन को सुख होए ||
Speak such language and tone that is devoid of the "I" in your mind; It will calm and comfort your body as well as make others feel happy.
The real "I" is the absolute and the identification of the mind and its modifications and patterns as "I" is a false identification.The mind trapped inside the body does not do or see anything, the doer or seer is the Absolute consciousness who sees,hears, tastes, smells and experiences the sense of touch etc through the faculty of the mind.All matter or prakriti exists for the cause of this seer, the ultimate "Purusha". When we delink from our "I" of the mind and visualise things done for and by the Absolute, then our body and mind feel fine and calm as being the server of the Absolute. Everyone else also feels fine and happy as they do not have to react to you but only see their interaction with the Absolute consciousness. After all when we are not doing anything nor experiencing anything nor are responsible for anything why should we be tense and sad about anything going on inside or outside us. Kabir also emphasises the duty of using the senses and human faculties, particularly of speech to subserve the cause of the Absolute as it is made for that purpose alone.Since it is designed for that purpose it is designed to have the desired effect of helping the process of the realization of the Absolute and so that is the best way to use it.
Translation by Arvind Mishra
Speak such language and tone that is devoid of the "I" in your mind; It will calm and comfort your body as well as make others feel happy.
The real "I" is the absolute and the identification of the mind and its modifications and patterns as "I" is a false identification.The mind trapped inside the body does not do or see anything, the doer or seer is the Absolute consciousness who sees,hears, tastes, smells and experiences the sense of touch etc through the faculty of the mind.All matter or prakriti exists for the cause of this seer, the ultimate "Purusha". When we delink from our "I" of the mind and visualise things done for and by the Absolute, then our body and mind feel fine and calm as being the server of the Absolute. Everyone else also feels fine and happy as they do not have to react to you but only see their interaction with the Absolute consciousness. After all when we are not doing anything nor experiencing anything nor are responsible for anything why should we be tense and sad about anything going on inside or outside us. Kabir also emphasises the duty of using the senses and human faculties, particularly of speech to subserve the cause of the Absolute as it is made for that purpose alone.Since it is designed for that purpose it is designed to have the desired effect of helping the process of the realization of the Absolute and so that is the best way to use it.
Translation by Arvind Mishra
कबीरा खडा बाज़ार में
कबीरा खडा बाज़ार में, मांगे सबकी खैर | ना काहू से दोस्ती, ना काहू से बैर ||
In the marketplace of life stands Kabir, praying for everyone's welfare.Neither any friendship nor enmity with anyone.
Kabir stresses the importance of detachment(vairagya) in life. He calls it a market as frequent interactions take place here between people and things.We should not be attached either in positive or in the negative way with anyone or anything.Constant Practice(Abhyasa), non -attachment(Vairagya) and devotion to God(Ishwara Pranidhan) have been mentioned in the old Sanskrit Texts to be the methods to attain union with God.
With regard to non attachment the Yogasutra says " दृष्ट्रानुशाविक विषय वित्रिश्नस्य वशीकार संज्ञा इति वैराग्यम II" which translates as
"As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in regard to anything at all, whether perceived directly or learned".
Translation by Arvind Mishra
Kabir is explaining in laymans language what vairagya constitutes.Union with God is Kabir's context and no other.
However , we human beings can derive a lesson here too for ordinary existence as what is true for gaining divinity must also be true as an ideal for worldly life as both ought to be in consonance with each other. While doing anything we should not form value judgements about anyone or thing; business success also will depend upon if we have fair and transparent policy.
In the marketplace of life stands Kabir, praying for everyone's welfare.Neither any friendship nor enmity with anyone.
Kabir stresses the importance of detachment(vairagya) in life. He calls it a market as frequent interactions take place here between people and things.We should not be attached either in positive or in the negative way with anyone or anything.Constant Practice(Abhyasa), non -attachment(Vairagya) and devotion to God(Ishwara Pranidhan) have been mentioned in the old Sanskrit Texts to be the methods to attain union with God.
With regard to non attachment the Yogasutra says " दृष्ट्रानुशाविक विषय वित्रिश्नस्य वशीकार संज्ञा इति वैराग्यम II" which translates as
"As for non-reaction, one can recognize that it has been fully achieved when no attachment arises in regard to anything at all, whether perceived directly or learned".
Translation by Arvind Mishra
Kabir is explaining in laymans language what vairagya constitutes.Union with God is Kabir's context and no other.
However , we human beings can derive a lesson here too for ordinary existence as what is true for gaining divinity must also be true as an ideal for worldly life as both ought to be in consonance with each other. While doing anything we should not form value judgements about anyone or thing; business success also will depend upon if we have fair and transparent policy.
पोथी पढ़ पढ़ जग मुआ
पोथी पढ़ पढ़ जग मुआ, पंडित भया न कोय| ढाई आखर प्रेम के, जो
None became knowledgeable by reading thick books;two and half letters of the word "प्रेम " is all that anyone needs to read to know
There are so many words that everyone reads but all one needs to know is those two and half letters which contain the essence of all knowledge that we ever need to acquire.The path of love and complete devotion to God helps us the best in realizing God.Patanjali says ईश्वर प्रणिधानात्वा चित्त वृत्ति निरोधः which means roughly as "Union with God or the cessation of the modifications on the mind plate is possible by complete devotion to God also"
Kabir however simplifies it all and believes and propounds that Bhakti or love and devotion to God is the method which is the best and the only one that requires to be read ,understood and followed.
Translation by Arvind Mishra
Arvind Mishra
None became knowledgeable by reading thick books;two and half letters of the word "प्रेम " is all that anyone needs to read to know
There are so many words that everyone reads but all one needs to know is those two and half letters which contain the essence of all knowledge that we ever need to acquire.The path of love and complete devotion to God helps us the best in realizing God.Patanjali says ईश्वर प्रणिधानात्वा चित्त वृत्ति निरोधः which means roughly as "Union with God or the cessation of the modifications on the mind plate is possible by complete devotion to God also"
Kabir however simplifies it all and believes and propounds that Bhakti or love and devotion to God is the method which is the best and the only one that requires to be read ,understood and followed.
Translation by Arvind Mishra
Arvind Mishra
गुर धोबी सिख कपडा
गुर धोबी सिख कपडा, साबु सिरजन हार| सुरती सिला पर धोइए, निकसे ज्योति अपार|
Guru is the washerman, disciple the cloth,soap is the supreme creator's knowledge;when (the Guru)washes on the stone of shrutis or vedas, elicits the boundless light (of knowledge).
Kabir was great votary of the oral tradition being used to impart knowledge to the disciples by the Guru under the Guru shishya tradition.He has proposed that by means of Guru alone the knowledge of the eternal Self can be imparted in the best manner so as to ensure the escape from karmas and cycle of birth and death. Here he says that the disciple should be washed clean of the impurities of desire , attachment, hatred, sorrow and other mental and physical problems related to perception, by imparting Gods knowledge in the oral tradition as prescribed in the Vedas which show the way to the light .
Translation by Arvind Mishra
Guru is the washerman, disciple the cloth,soap is the supreme creator's knowledge;when (the Guru)washes on the stone of shrutis or vedas, elicits the boundless light (of knowledge).
Kabir was great votary of the oral tradition being used to impart knowledge to the disciples by the Guru under the Guru shishya tradition.He has proposed that by means of Guru alone the knowledge of the eternal Self can be imparted in the best manner so as to ensure the escape from karmas and cycle of birth and death. Here he says that the disciple should be washed clean of the impurities of desire , attachment, hatred, sorrow and other mental and physical problems related to perception, by imparting Gods knowledge in the oral tradition as prescribed in the Vedas which show the way to the light .
Translation by Arvind Mishra
दुःख में सिमरन सब करे
दुःख में सिमरन सब करे, सुख में करे न कोय| जो सुख में सिमरन करे तो दुःख काहे को होय||
Everyone worships God when happy , none when sad;If he who is happy worships God,why should there be sadness
Kabir emphasises and reiterates the need for constant God worship, irrespective of whether there is happiness or sadness in life.The words sumiran, dhyan , prayer and worship mean nearly the same with respect to God.
Bhagwadgeeta says in chapter 12 मय्यावेश्य मनो ये माम नित्ययुक्ता उपासते ;श्रद्धया परया उपेताः ते में युक्ततमा मताः which translates as "Those who are endowed with a firm faith of a special kind beyond material conceptions, fixing the mind upon me ; always engaged exclusively worshiping me ,they are considered by me to be the most superior of all"
Clearly this is considered the best way to attain liberation from the chain of birth and death and it extinguishes all karma , therefore in this way obviously all dukh or sadness also gets extinguished.
Translation by Arvind Mishra
Everyone worships God when happy , none when sad;If he who is happy worships God,why should there be sadness
Kabir emphasises and reiterates the need for constant God worship, irrespective of whether there is happiness or sadness in life.The words sumiran, dhyan , prayer and worship mean nearly the same with respect to God.
Bhagwadgeeta says in chapter 12 मय्यावेश्य मनो ये माम नित्ययुक्ता उपासते ;श्रद्धया परया उपेताः ते में युक्ततमा मताः which translates as "Those who are endowed with a firm faith of a special kind beyond material conceptions, fixing the mind upon me ; always engaged exclusively worshiping me ,they are considered by me to be the most superior of all"
Clearly this is considered the best way to attain liberation from the chain of birth and death and it extinguishes all karma , therefore in this way obviously all dukh or sadness also gets extinguished.
Translation by Arvind Mishra
कबीरा गर्व ना कीजिये
कबीरा गर्व ना कीजिये, काल गहे कर केस| न जाने कित मारे है, क्या देस क्या परदेस||
Kabir says do not be too proud of yourself for you are caught by the hair in the hands of Time,no one knows where Time will kill you this place or that
Kabir points to the inevitability of death and advises lack of pride in one's own material existence.With time everything changes and nothing remains constant but the one universal consciousness.Nothing remains the same even for a small moment.But sometimes many people and many times some people are not able to see this momentariness of all things ,and feel pride in something that will not last even for a moment.Kabir points to the fruitlessness and meaninglessness of such a pride.
Translation by Arvind Mishra
Kabir says do not be too proud of yourself for you are caught by the hair in the hands of Time,no one knows where Time will kill you this place or that
Kabir points to the inevitability of death and advises lack of pride in one's own material existence.With time everything changes and nothing remains constant but the one universal consciousness.Nothing remains the same even for a small moment.But sometimes many people and many times some people are not able to see this momentariness of all things ,and feel pride in something that will not last even for a moment.Kabir points to the fruitlessness and meaninglessness of such a pride.
Translation by Arvind Mishra
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