The free bird leaps on the back of the win and floats downstream till the current ends and dips his wings in the orange sun rays and dares to claim the sky.
But a bird that stalks down his narrow cage can seldom see through his bars of rage his wings are clipped and his feet are tied so he opens his throat to sing.
The caged bird sings with fearful trill of the things unknown but longed for still and is tune is heard on the distant hillfor the caged bird sings of freedom
The free bird thinks of another breeze an the trade winds soft through the sighing trees and the fat worms waiting on a dawn-bright lawn and he names the sky his own.
But a caged bird stands on the grave of dreams his shadow shouts on a nightmare scream his wings are clipped and his feet are tied so he opens his throat to sing
The caged bird sings with a fearful trill of things unknown but longed for still and his tune is heard on the distant hill for the caged bird sings of freedom.
No Man is born to any religion; He has a religion in his own soul.
For being an inspirationally hard working musician and dedicating a holiday song to our troops. Here is the song ... it sounds great:
For sending this email:
Shiv, I was listening to Guru Nanak set in raag baageshri and I had tears in my eyes. It is so spiritual. It is as though Guru nanak ji clad in the white robe is comming to you with his arms open and I went into the folds of his embrace.
If the dull substance of my flesh were thought, Injurious distance should not stop my way; For then despite of space I would be brought, From limits far remote, where thou dost stay.
No matter then although my foot did stand Upon the farthest earth removed from thee; For nimble thought can jump both sea and land As soon as think the place where he would be.
But, ah, thought kills me that I am not thought, To leap large lengths of miles when thou art gone, But that, so much of earth and water wrought, I must attend time's leisure with my moan, Receiving nought by elements so slow, But heavy tears, badges of either's woe.
****
Beautiful Sonnet, if I paraphrase it means: "If I was made of thought, I would travel long distances fast, and come to you, my Love. However, I am made of slow and heavy elements like earth and water; so in your longing, all I can do is use all the elements I am comprised of and cry"
Couplet based on this:
If I were a feather of thought,
To you I would instantly fly
Alas Of Earth n water I'm wrought,
So just heavy tears I can cry
* wrought = created
True religion is a good heart - Dalai Lama 14th
Я считаю, что действительно настоящая религия - это доброе сердце Далай-Лама 14-ый
(24 December 1822 – 15 April 1888)
Come to me in my dreams, and then By day I shall be well again! For so the night will more than pay The hopeless longing of the day.
Come, as thou cam'st a thousand times, A messenger from radiant climes, And smile on thy new world, and be As kind to others as to me!
Or, as thou never cam'st in sooth, Come now, and let me dream it truth, And part my hair, and kiss my brow, And say, My love why sufferest thou?
Come to me in my dreams, and then By day I shall be well again! For so the night will more than pay The hopeless longing of the day.
If music be the food of love, play on
A couple of gems Rumi gems, recently posted to Sunlight:
Love of the dead does not last,
because the dead will not return.
But love of the living
is in every moment fresher than a bud,
both to the inward and the outward eye.
Choose the love of that Living One who is everlasting,
who offers you
the wine that increases life.
Do not say, "We have no entrance to that King."
Dealings with the generous are not difficult.
Version by Camille and Kabir Helminski
"Rumi: Daylight"
Threshold Books, 1994
The hearty unripe grapes, capable of ripening,
at last become one in heart
by the breath of the masters of heart.
They grow rapidly to grapehood,
shedding duality and hatred and strife.
Then in maturity, they rend their skins,
till they become one:
unity is the proper attribute
for one who is one with others.
In 1672/73, when Guru Tegh Bahadur attended to his devotees at Anandpur, things in the country were rapidly deteriorating under the tyrannous rule of emperor Aurengzeb. Since coming to power by imprisoning his father and killing his two brothers, Aurengzeb had been consolidating his power base. After ten years he now began to apply his power throughout the country. Aurengzeb was an orthodox Muslim who dreamed of purging India of all ‘infidels’ and converting it into a land of Islam. Aurengzeb had no tolerance for other religions and proceeded on a brutal campaign of repression. Famous Hindu temples throughout the country were demolished and mosques built in their place. Hindu idols were placed in the steps of mosques to be trodden on by the feet of Muslim pilgrims. Aurangzeb issued a number of harsh decrees. In 1665 he forbade Hindus to display illuminations at Diwali festivals. In 1668 he forbade Hindu Jatras, in 1671 he issued an order that only Muslims could be landlords of crown lands, and called upon provincial Viceroys to dismiss all Hindu clerks. In 1669 he issued a general order calling upon all governors of all provinces to destroy with a willing hand the schools and temples of the infidels; and they were told to put a stop to the teachings and practicing of idolatrous forms of worship. In 1674 lands held by Hindus in Gujarat, in religious grants were all confiscated.
In this climate of intolerance the viceroy of Kashmir Iftikhar Khan took to the task of forcibly converting the Hindu population to Islam by the sword. The Hindu Brahmin Pandits of Kashmir were among the most highly learned and orthodox of the Hindu leadership. Aurangzeb felt if they could be converted, the rest of the country would easily follow. He did not want to see the talik (holy mark on the forehead) or janaeu (sacred thread) on any of his subjects. Given this ultimatum, a large delegation of 500 Kashmiri Pandits decided to journey to Anandpur Sahib to seek the help of Guru Tegh Bahadur. This delegation was led by Pandit Kirpa Ram Datt (who would later on become the Sanskrit teacher of Guru Gobind Singh and eventually become a Khalsa and died fighting in the battle of Chamkaur). The Pandits met the Guru and explained their dire predicament to the Guru and requested the Guru to intercede on their behalf. As the Guru was pondering over the issue his nine year old son Gobind Rai walked into the room, noticing the serious and gloomy mood in the room the young Gobind asked his father what was happening. Guru Tegh Bahadur replied, “Unless a holy man lays down his head for the sake of the poor Brahmins, there is no hope for their escape from imperial tyranny.” Young Gobind replied, “Revered father, who would be better equipped for this than yourself?” Guru Tegh Bahadur hugged his son and wept for joy. “I was only worried about the future, for you are far too young”. “Leave me to God”, Gobind replied, “and accept the challenge of the Mughals.”
Even though Guru Nanak had refused to wear the sacred thread when he was young, the Gurus still believed in the freedom of religion and the right of the Hindus, Muslims and Sikhs to live in peace and practice their own religions. With this Guru Tegh Bahadur laid down the gauntlet in the fight for freedom of religion and told the Pandits to inform Aurangzeb that the Brahmins would gladly accept and embrace Islam if Guru Tegh Bahadur can be convinced to do so. Guru Tegh Bahadur made preparations to leave for Delhi. he bid farewell to his family and followers and dictated that his son Gobind Rai should be installed as the next Guru. Accompanying the Guru on his journey and also prepared to accept the consequences of whatever happened were Bhai Mati Das, Bhai Dyala and Bhai Sati Das. As soon as Aurangzeb heard the news he ordered the immediate arrest of the Guru. Guru Tegh Bahadur and his party were arrested soon after they left Anandpur Sahib and taken in chains to Delhi.
When brought before Aurangzeb, he was asked why he was hailed as the Guru or prophet and called ‘Sacha Padsah’ (the True King) and if he really believed in his being one he should perform a miracle to justify his claim. Guru Tegh Bahadur reprimanded the emperor for his blind orthodoxy and his persecution of other faiths, “Hinduism may not be my faith, and I may believe not in the supremacy of Veda or the Brahmins, nor in idol worship or caste or pilgrimages and other rituals, but I would fight for the right of all Hindus to live with honour and practice their faith according to their own rites.” The Guru answered further, “Every ruler of the world must pass away, but not the Word of God or His Saint. This is how people not only call me a True King but have done so through the two centuries before me in respect of my House and also in respect of others who preceded them and identified themselves not with the temporal and the contingent, but with the eternal and the never dying.” The Guru refused to perform any miracles saying, “this is the work of charlatans and mountebanks to hoodwink the people. Men of God submit ever to the Will of God.” Guru Tegh Bahadur refused to embrace Islam, saying “For me, there is only one religion - of God - and whosoever belongs to it, be he a Hindu or a Muslim, him I own and he owns me. I neither convert others by force, nor submit to force, to change my faith.” Aurangzeb was enraged and ordered Guru Tegh Bahadur to be forced to convert to Islam through torture or be killed.
Guru Tegh Bahadur was subjected to many cruelties, he was kept in an iron cage and starved for many days. The Guru was made to watch as Bhai Mati Das the devoted Sikh was tied between two pillars and his body split in two by being sawn alive. Bhai Dyala was boiled alive in a cauldron of boiling water and Bhat Sati Das was wrapped in cotton wool and set on fire. The Guru bore these cruelties without flinching or showing any anger or distress. Finally on November 11, 1675 Guru Tegh Bahadur was publicly beheaded with the sword of the executioner as he prayed. The Gurus body was left in the dust as no one dared to pick up the body for fear of the emperors reprisal. A severe storm swept through the city and under the cover of darkness a Sikh named Bhai Jaita managed to collect the Guru’s sacred head and carried it off to Anandpur Sahib to the Guru’s son. Another Sikh Bhai Lakhi Shah who had a cart, was able to smuggle the Gurus headless body to his house. Since a public funeral would be too dangerous, Bhai Lakhi Shah cremated the body by setting his house on fire. Meanwhile the head was taken to the grief stricken young Guru Gobind Singh and the widow Mata Gujari. On November 16, 1675 at Anandpur Sahib, a pyre of sandalwood was constructed, sprinkled with roses and the head of Guru Tegh Bahadur was cremated by young Guru Gobind Singh.
Thus ended the earthly reign of the ninth Nanak, Guru Tegh Bahadur. Never in the annals of history has the religious leader of one religion sacrificed his life to save the freedom of another religion. [from sikhs.org]
Guru Tegh Bahadur's Words:
Listening to "Jagoon Main Saaree Rae by Arati Ankalikar-Tikekar. 2 minutes of pure playful bliss of Raag Maru Bihag.
The bhajan reminded me of Guru Arjan's shabad Mohan Neend Na Aavey.
How long will be this wait
In the night its very late
My eyes gaze at the gate
Come home now in a haste
A beautiful story about Guru Nanak ... teaching us how to conduct the business of life:
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
Happy Gurpurab Everyone! Lets remember Guru ji's message today ...
Also sharing a nice article from "The Province" in Canada:
As the legend goes, Nanak Dev was only 12 when his father, a revenue official of Talwandi village west of Lahore in Pakistan, decided to test the business acumen of his son.
The boy, who had already impressed his teachers with a mastery of languages and a spiritual forbearance was given 20 rupees and told to go find a business. On his trek, Nanak Dev came across a band of wandering holy men in the forests. Seeing they were hungry and destitute, he used the 20 rupees to buy them food.
On his return home, empty-handed, Nanak Dev was punished by his furious father who wanted to know why he had given away the small fortune.
Nanak Dev, who would go on to become the founder of Sikhism replied that he had done a "true business" by serving the poor and hungry.
Today at the corner of Main and Hastings in downtown Vancouver, this selfless service by Nanak Dev will be reflected in the actions of a group of Sikh-Canadian professionals who will be feeding the hungry and destitute, just like their first Guru did some 500 years ago.
"This is just one way how the teachings of Guru Nanak have influenced the community here in Vancouver," said Sukhninder Singh, a software company project manager, who helped establish the volunteer-run Guru Nanak Free Kitchen four years ago.
Today's event, one of dozens staged regularly by the group which has over 500 volunteers, mainly Sikh-Canadian professionals, is especially special as it coincides with the 541st birth anniversary of Sikhism's founding father, Guru Nanak.
About 400 Indian meals comprising chick peas, chapattis, lentil curries, rice pudding and Indian tea were prepared over the last 24 hours in the communal kitchen or langar of the Sikh temple in New Westminster for the event
"Guru Nanak taught us to honour and respect people from all walks of life and the concept of Langar or the community kitchen provides us, Sikhs and non-Sikhs alike, a vehicle to practice service to humankind," said Sukhninder Singh.
Guru Nanak appeared in India in one of the darkest periods of its history when the human scene was full of religious strife supported by long entrenched superstitions, the rule of invaders from abroad and the zeal for religious persecution.
He preached a religion of compassion, understanding, love and sacrifice, universal brotherhood, equality of women, tolerance and respect for all religions after establishing Sikhism in 1469.
For Guru Nanak, the true religion is the falling in love with God.
His message has become increasingly relevant in the present day world of turmoil, conflict and hatred said Dr. Pargat Singh Bhurji, a pediatrician and neonatologist in Surrey.
"Treat every living thing with respect . . . it starts with that one truth," said Bhurji, who has raised funds for B.C. Children's hospital, founded a pediatric clinic for the victims of the tsunami disaster in Sri Lanka and volunteered his expertise in earthquake-devastated Haiti.
" Sewa or sacrifice by feeding the poor, protecting the weak and defending the helpless is a prosperity cashout . . . The teachings of Guru Nanak tell us that to do good you must go to the needy, not the other way around, where they come to you," he said.
Going out to seek the needy in the footsteps of Guru Nanak is something Giani Narinder Singh, the head priest or granthi of the Gurdwara Dukh Nivaran Sahib in Surrey, does virtually every day.
Born in Punjab, the youngest of eight boys and one girl, the granthi spends his time with inmates of the detention centres of the Fraser Valley, the infirm at Surrey Memorial Hospital and the sick at their home when not conducting the daily morning and evening prayers for his flock.
"This is not about teaching those I visit about Sikhism but the religion of humanity," said the keeper of the scripture at the Gurdwara Dukh Nivaran Sahib.
Over at Surrey's Dasmesh Darbar Sikh temple, the focal point of the mammoth Vaisakhi celebrations every spring in the Lower Mainland, the fundamental concepts of Sikhism -- Kirat Karni, Wand Chhakna and Nam Japna reverberate in a congregation of givers.
"We serve God by serving other people every day," said contractor Babar Singh Tumber, who with his family spends an average of about four hours a day at the temple, cooking in the kitchen and cleaning the floors.
"This is one way we can symbolize our devotion to God, and the sacrifices or sewa we do for all people reflects the diversity and multiculturalism that is Canada," said Tumber
Explaining the basic tenets of Sikhism, Dasmesh Darbar Sikh temple vice-president Major Singh Tumber, said the principal of Kirat Karni means earning a living by hard work and honest labour.
The ideal of Wand Chhakna involves the sharing of one's prosperity to ensure the gap between the haves and the have-nots is closed while Nam Japna means recitation of the name of God in everything you do to in the spirit of universal brotherhood.
"Today is a very big day for the Sikh community . . . a day when these ideals are reaffirmed by words and actions ... If we keep these ideals in our hearts and minds every day, there can be no better tribute to Guru Nanak Dev ji," said Tumber.
Whose woods these are I think I know. His house is in the village though; He will not see me stopping here To watch his woods fill up with snow.
My little horse must think it queer To stop without a farmhouse near Between the woods and frozen lake The darkest evening of the year.
He gives his harness bells a shake To ask if there is some mistake. The only other sound’s the sweep Of easy wind and downy flake.
The woods are lovely, dark and deep, But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep.
- Robert Frost
I am often reminded of this poem because I go back with this poem like I don't with many. I have probably known this since I was a teenager.
This poem reminds me of Shri Krishna, and his message of righteous action. Krishna reminds in Chapter 2 of the Bhagwad Gita us that doing good work is our duty; not anticipating the fruits of our labor. It might be easier and more comfortable to do the alternative, but the path of righteousness must be actively chosen.
It also reminds me of Guru Gobind Singh's Deh Shiva ... where is asks for a boon from God for shubh karman, or good deeds.
This is the only Bengali poem we used to sing in my school in Delhi, DPS RK Puram. Tagore, the great Bengali poet/singer, winner of the nobel prize, explains further how to not shirk from auspicious duties. This is one of my most favorite of Tagore's poems
Romanized Lyrics for Ekla Chalo Re
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
If they are afraid and cower mutely facing the wall,
O thou unlucky one,
open thy mind and speak out alone.
If they turn away, and desert you when crossing the wilderness,
O thou unlucky one,
trample the thorns under thy tread,
and along the blood-lined track travel alone.
If they do not hold up the light when the night is troubled with storm,
O thou unlucky one,
with the thunder flame of pain ignite thy own heart
and let it burn alone.
My Translation
If no one answers your call
make a stride and walk alone
When everyone is closed and shut
Open your mind and speak alone.
Walk Alone, Walk Alone, Walk Alone
If they turn away and desert
and the wild path obstacles exerts
trample the thorns no matter the hurt
And Alone along blood-lined track traverse.
Walk Alone, Walk Alone, Walk Alone
If no one holds up the light
and a fierce storm troubles the night,
with the thunder flame of pain ignite
your heart, alone, and let it burn bright
Walk Alone, Walk Alone, Walk Alone
Bengali Lyrics:
যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
একলা চলো, একলা চলো, একলা চলো, একলা চলো রে॥
যদি কেউ কথা না কয়, ওরে ওরে ও অভাগা,
যদি সবাই থাকে মুখ ফিরায়ে সবাই করে ভয়---
তবে পরান খুলে
ও তুই মুখ ফুটে তোর মনের কথা একলা বলো রে॥
যদি সবাই ফিরে যায়, ওরে ওরে ও অভাগা,
যদি গহন পথে যাবার কালে কেউ ফিরে না চায়---
তবে পথের কাঁটা
ও তুই রক্তমাখা চরণতলে একলা দলো রে॥
যদি আলো না ধরে, ওরে ওরে ও অভাগা,
যদি ঝড়-বাদলে আঁধার রাতে দুয়ার দেয় ঘরে---
তবে বজ্রানলে
আপন বুকের পাঁজর জ্বালিয়ে নিয়ে একলা জ্বলো রে॥
Related Ruminations:
This inspiring song often reminds me of Guru Gobind Singh's hymn Deh Shiva Bar Mohe Ihai in which he says "Oh Shiva, Give me this boon that I may never shirk from auspicious duties."
I shared my poem in Russian with my friend, Vladimir Korobov. And he sent this beautiful couplet back, from a Russian poet, Osip Mandelstam. I loved it.
Образ твой, мучительный и зыбкий,
Я не мог в тумане осязать.
"Господи!" - сказал я по ошибке,
Сам того не думая сказать.
Rough English Translation:
Your image, painful and fragile,
I could not feel in a fog.
"Lord!" - I said by mistake,
He did not think to say.
My version
Your image, painful and fragile,
I could not feel in a fog.
"Lord!" - I said by mistake,
And a loving embrace I got
Update Nov 19/2010
I obtained the rest of the poem today:
Образ твой, мучительный и зыбкий,
Я не мог в тумане осязать.
"Господи!" - сказал я по ошибке,
Сам того не думая сказать.
Божье имя, как большая птица,
Вылетало из моей груди.
Впереди густой туман клубится,
И пустая клетка позади.
So, will make a change to the previous version (Changed Sep 2020)
Your image, painful and fragile,
I could not feel in a fog.
"Lord!" - I said by mistake,
Without thinking of saying it
God's name like a big bird
flew out of my chest in a rage
Leaving a foggy swirl ahead
And an empty cage in the back
Changed using Google Translate (Sep 2020)
Your image, painful and unsteady,
I could not touch in the fog.
"Lord!" - I said by mistake,
Without thinking to say it.
God's name is like a big bird
Flew out of my chest.
Ahead a thick fog swirls
And an empty cage behind.
Reflection -
Saying the Lord's name is like flinging open the cage and freeing your soul.
The previous recordings represent the more prevalent Devgandhari sung by Sikh raagis. Some say there is a difference between the Devgandhari and Devgandhar citing that except for one shabad, all shabads in the Granth Sahib; thus recognizing the difference (See above recording of Jagat Main Jhooti by Bhai Gurdev Singh). However, one of the blog readers, Manbir Singh ji, pointed out to me that there are no shabads in Devgandhar in the Granth Sahib. Bhai Avtar Singh calls what some call "Devgandhar," raag "Devgandhari, Asavari ang". The prevalent Devgandhar in Indian classical music does not use Shudha Ni and Dha, but uses both Gandhars. Here are a couple of recordings of the other form: Ab Hum Chali Thakur Peh (Video) Tera Jan Raam Rasayan - Bhai Avtar Singh
They called in the automobile ... the key to my freedom! Blues in country!
The oldest holocaust survivor in the world, at the age of 107 Alice Herz-Sommer still plays the piano every day. "When we laugh what happens in our body, physically, it's beautiful!" Herz-Sommer attributes her longevity to her optimism.
"Worst thing in lives is boredom. The best thing in life is a laugh"
Sean Berry in the UK for reminding me of one of my favorite songs ... that some of the most popular songs of the last few decades, reminds us of our commonalities, and therefore our common father. Thanks Sean,
Singing oneness!
