Shivpreet Singh
Shivpreet Singh
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The form of this shabad is a "Pauri", a Punjabi term used to describe a ladder, step, staircase. Pauris are a poetic form characterized by their concise structure, typically comprising 6 to 8 lines. Within a Pauri, two or more lines are skillfully crafted to end with rhyming words, adding a harmonious and melodic quality to the composition. Guru Nanak's Japji Sahib has 38 Pauris or step, each progressing the singer of the hymns to the highest ideal. I started my Gurbani recordings with a Guru Amar Das pauri, Prabh Paas Jan Ki Ardaas.  Here is an example of a Pauri by Guru Arjan, Ja Tu Mere Val Hai: 

Ja Tu Mere Val Hai

The metaphor of stairs or ladders as a means of ascending to Heaven is prevalent in various religions worldwide. In Sikhism, the Sikh Gurus and the Sri Guru Granth Sahib are considered the guide or path for Sikhs to attain Moksha or liberation by following Gurbani and living a life of service to others. Similar concepts of ascending to the divine are found in the religious traditions of Hindus, Jews, Christians, and Muslims, each with their own symbolic references and religious texts.

As an example of popular culture, the song "Stairway to Heaven" by the band Led Zeppelin became a hit during a period in the West. Although the song's musical style may not directly reflect Indian music, the metaphor of the stairway in the song resonates with the idea of taking a different path towards spiritual enlightenment or transcendence. The lyrics beckon listeners to embark on a different road, much like the metaphorical journey portrayed in religious texts and traditions. The song ends in the heaven of oneness:

And if you listen very hard
The tune will come to you at last
When all are one and one is all
To be a rock and not to roll


While we humans cannot do many things, there are certain things we can do. We cannot fly in the sky. WE don't have wings.  But we can ascend stairs. Its a human thing to do.  As Henry Wadsworth Longfellow says in his poem The Ladder of St. Augustine:

We have not wings, we cannot soar; 
      But we have feet to scale and climb 
By slow degrees, by more and more, 
      The cloudy summits of our time. 


The ladders of the world versus the spiritual ladders


The ladder of the world has long enticed individuals to climb in pursuit of social and material standing. However, the poet Jane Hirshfield explores the illusory nature of such ladders in her poem, highlighting their inability to lead to lasting peace. In her ladder, the bottom rungs are rendered nonexistent upon closer examination, and even the top rings, representing pinnacle achievements, lack substantiality. This analogy likens the ladder to a fleeting bubble in water, mirroring the transience of life itself. It further draws a parallel to sand dunes in a desert, appearing and vanishing within moments.

While the poem sheds light on the impermanence and emptiness of worldly ladders, it contrasts this notion with the assertion that the ladder of spirituality is real. Unlike the illusory pursuits of social and material stature, the ladder of spirituality carries a sense of authenticity and profound significance.

The ladder of spirituality, in contrast to its worldly counterpart, offers a pathway to enduring peace and fulfillment. It signifies a journey of inner exploration, seeking connection with something greater than oneself. By ascending this ladder, individuals strive to transcend the ephemeral nature of the world and find solace in a deeper understanding of existence.

Hirshfield's poem prompts contemplation on the dichotomy between temporary pursuits and the lasting significance of spirituality. It encourages individuals to look beyond the fleeting ambitions of the material world and turn their gaze towards the ladder of spirituality, which offers the possibility of enduring peace and a deeper connection to the profound aspects of life.

In essence, the ladder of spirituality stands apart from the illusory ladders of the world, inviting individuals to embark on a transformative journey of self-discovery, purpose, and connection to a higher realm. It serves as a reminder that true fulfillment lies not in the transitory achievements of the world, but in the pursuit of spiritual growth and enlightenment.


It Was As If a Ladder by Jane Hirshfield

It was as if
a ladder,

and each rung,
real to itself,
round or slat,
narrow or wide,
rope or metal –

and as you ascended,
real to yourself,
the rungs directly above
you solid,
directly beneath you, solid.

Scent of peeled orange
mixed with gasoline,
sound of hammers.

Farther below,
the rungs one by one vanished.

Farther above,
the rungs one by one
vanished.

And the side-rails’ lines
vanished, as into
a drawing by Brunelleschi.

Scent of peeled orange
and gasoline,
sound of hammers.

Grip now, night-dog, your barking:

this ladder in air,
invented by others, received by others.
Photo: David Gilbert [see below for more]

I saw this beautiful photo of a bee on a flower, so enchantingly in tune with the colors of the bloom and the color of the noon, I was reminded of an Emily Dickinson’s poem (see below). 

On first look it seems like the bee is idling, doing nothing of purpose.  It is striking how the idleness of the bee is a tune, much like it’s labor which is chant. And if that it all it was doing it would still be beautiful.  Even the ones that are waiting are serving reminds John Milton.  Just by being itself the bee sings. This singing is it’s true calling, it’s service of its truth. The service of the guru of truth is fruitful says Guru Amar Das. The service of the bee is fruitful. In singing this beautiful song of being itself the bee opens the door of heaven on earth, So Dar (Guru Nanak). That door beyond which everything sings, from the elements to the planets and the universe. 

But if you carefully think about it, the bee is not just being beautiful and idling. It is pollinating the flowers.  She goes from flower to flower vanquishing them and  herself. She helps propagate her own species and plants. Her labor is true, it is the service of the guru. This is her song that maker her part of the eden she is creating on earth. 

The Bee by Emily Dickinson

Like trains of cars on tracks of plush
I hear the level bee:
A jar across the flowers goes,
Their velvet masonry

Withstands until the sweet assault
Their chivalry consumes,
While he, victorious, tilts away
To vanquish other blooms.

His feet are shod with gauze,
His helmet is of gold;
His breast, a single onyx
With chrysoprase, inlaid.

His labor is a chant,
His idleness a tune;
Oh, for a bee’s experience
Of clovers and of noon!

More about the David Gilbert 
https://davidgilbertpoetry.com/

The photograph was taken by poet David Gilbert with his iPhone. David is a born and bred Londoner. He is the youngest son of a kinder-transport refugee, and has worked for 35 years in health and healthcare. He is a mental health user and the first ‘Patient Director’ in the NHS. Throughout his career, he has written poetry, and has published four collections:
  • The Rare Bird Recovery Protocol, book published by Cinnamon Press;
  • Liberian Pygmy Hippopotamus, pamphlet published by Templar;
  • ReCollections – reflections on the 70th anniversary of the NHS, with artist Beth Hopkins, pamphlet published by The Bethlem Gallery;
  • Elephants Fragile, pamphlet published by Cinnamon Press





I was thinking of this couplet from Mirza Ghalib when I read a quote about hell by Dostoervsky: 

Humko  Maloom  Hai   Jannat  Ki  Haqiqat   Lekin
Dil Ke Bahlaane Ko, 'Ghalib' Yeh Khayaal Achcha Hai

I know the reality of heaven 
but it is a good distraction for the heart

In the past I have written about poet's and philosophers' perspectives on heaven. Mirza Ghalib's take on this is one of my favorite.  It makes fun of heaven but also accepts it in the same couplet. Its beautiful!



Translation of the full ghazal is here. There are two other translations I found useful. One is by Professor Pritchett and another by urdustuff. Some of the couplets were sung by Jagjit Singh for the TV series on Mirza Ghalib:




Husn-E-Mah, Garche Ba-Hangaam-E-Kamaal Achcha Hai
Uss Se Mera Mah-E-Khursheed-E-Jamaal Achcha Hai

[ mah = moon, KHursheed = sun, jamaal = beauty ]

The beauty of the full moon is good
but my moon with sun's beauty is better

Bosa Dete Nahin Aur Dil Pe Hai Har Lahza Nigaah
Jee Mein Kehte Hain, Muft Aaye To Maal Achcha Hai

[ bosa = kiss ]

My love won't give me a kiss, but keeps an eye on my heart
Keeps reminding himself that goods that are free are better

Aur Baazaar Se Le Aaye Agar Toot Gaya
Saaghar-E-Jam Se Mera Jaam-E-Sifaal Achcha Hai

[ saaGHar-e-jam = Badshah Jamshed's cup, jaam-e-sifaal = clay cup ]

If it is broken, why don't you get another one from the market
From the cup of Jamshed, my clay cup is better!

Be-Talab Dein To Maza Uss Mein Siwa Milta Hai
Woh Gada Jis Ko Na Ho Khoo-E-Sawaal Achcha Hai

[be-talab = without any enquiry, gada = beggar, KHoo = habit ]

If one receives without asking, the pleasure is doubled
The beggar who is not in the habit of asking is better

Unke Dekhe Se Jo Aa Jaati Hai Munh Par Raunaq
Woh Samajhte Hain Ke Beemaar Ka Haal Achcha Hai

On seeing my love my face brightens
And they think the sick man is well

Dekhiye Paate Hain Ushshaaq Buton Se Kya Faiz
Ik Birahaman Ne Kaha Hai, Ke Yeh Saal Achcha Hai

[ ushshaaq = lovers, faiz = profit ]

Let's see what profits statues bring lovers
A pundit has said that this year will be better.

Ham-Sukhan Teshe Ne Farhaad Ko Sheereen Se Kiya
Jis Tarah Ka Bhi Kisi Mein Ho Kamaal Achcha Hai

[ ham_suKHan = together, tesha = axe ]
An axe brought Farhaad and Sheeren together
However a masterstroke is brought about is good!

Qatra Dariya Mein Jo Mil Jaaye To Dariya Ho Jaaye
Kaam Achchaa Hai Woh, Jiska Ma'aal Achcha Hai

A drop goes into the river and becomes the river
Whatever brings about a good result is good

Khijr Sultaan  Ko Rakhe Khaaliq-E-Akbar Sar-Sabz
Shaah Ke Baagh Mein  Yeh Taaza Nihaal Achcha Hai

[ KHijr SultaaN = one of Badshah Zafar's son, KHaaliq = The Creator/
God, akbar = greatest, sar_sabz = fertile, nihaal = tree ]

May the protector keep the prince (Khizr Sultan) flourishing
In the King's garden this new sapling is good

Ham Ko  Ma'aloom  Hai   Jannat  Ki  Haqeeqat   Lekin
Dil Ke Bahlaane Ko, 'Ghalib' Yeh Khayaal Achcha Hai

I know the reality of heaven but
it is a good idea to lure the heart

Another one: 

I know the reality of heaven 
but it is a good distraction for the heart


Some of the vocabulary: 



[ ma'aal = result ]


The Singing Place
By Lily A. Long
 
COLD may lie the day,
    And bare of grace;
At night I slip away
    To the Singing Place.
 
A border of mist and doubt        5
    Before the gate,
And the Dancing Stars grow still
    As hushed I wait.
Then faint and far away
    I catch the beat        10
In broken rhythm and rhyme
    Of joyous feet,—
Lifting waves of sound
    That will rise and swell
(If the prying eyes of thought        15
    Break not the spell),
Rise and swell and retreat
    And fall and flee,
As over the edge of sleep
    They beckon me.        20
And I wait as the seaweed waits
    For the lifting tide;
To ask would be to awake,—
    To be denied.
I cloud my eyes in the mist        25
    That veils the hem,—
And then with a rush I am past,—
    I am Theirs, and of Them!
And the pulsing chant swells up
    To touch the sky,        30
And the song is joy, is life,
    And the song am I!
The thunderous music peals
    Around, o’erhead—
The dead would awake to hear        35
    If there were dead;
But the life of the throbbing Sun
    Is in the song,
And we weave the world anew,
    And the Singing Throng        40
Fill every corner of space—
 
Over the edge of sleep
    I bring but a trace
Of the chants that pulse and sweep
    In the Singing Place.        45
 
Reading Jane Hirshfield from this month's edition of the poetry magazine.  The poem is called "Once I" -  http://www.poetryfoundation.org/poetrymagazine/poem/245604#poem

Once, Iwas seven Spanish bullocks in a high meadow,
sleepy and nameless.

In a prior life, I, says the soul of the poem, was seven Spanish bullocks in a high meadow.  These bullocks are sleepy and nameless -- not awake and not with ego.

As-ifness strange to myself, but complete.


This ridiculous statement might seem strange, but it is "complete" -- it is a statement stemming from the principle of oneness.


Light on the neck-nape
of time
as two wings of one starling,
or lovers so happy
neither needs think of the other.

This is a revelation to me, a light of some sort, that there was no difference between all the bullocks.  They were all one.  They were an "I."  Just like there is no difference in two wings of a starling. Or two happy lovers who are so in love, that leave apart say anything to each other, they don't even have to think of the other, as "the other".  They are one.


The Choice
W.B. Yeats 

The intellect of man is forced to choose
Perfection of the life, or of the work,
And if it take the second must refuse
A heavenly mansion, raging in the dark.
When all that story’s finished, what’s the news?
In luck or out the toil has left its mark:
That old perplexity an empty purse,
Or the day’s vanity, the night’s remorse.

According to W.B. Yeats, we are forced to choose between two: accepting life as it is, and assuming it is beautiful and perfect, like heaven; or working vigorously, raging in the dark and striving. He correctly concludes that if we forgo the heavenly mansion and toil our best, the mark of our toil might still be an empty purse. The end of life is not changed by whatever we do. In the end, we still want to be proud of what we did in the day, but in the night we know that another day has passed, and heaven has not been reached.

I would say we do not have to choose. We can accept everything and also do our best to change things. The way that we can do both is illustrated in the karmic philosophy taught by Krishna to Arjun in the Bhagwad Gita: Do your work, and don't worry about the fruit (Chapter 2, Bhagwad Gita). So in this philosophy, the primary concern for us is working -- we have to do what is right. At the same time, we make sure that we do not expect perfection and heaven as the fruit of what we have done. We should accept whatever comes as we do not have control over it.


This poem also reminds me of Guru Nanak's first pauri of Japji Sahib. Guru Nanak professes that its not by various religious actions that one comes to peace; peace is attained by acceptance: Hukam Rajai Chalna.

What I often said in my talks is that if you are not singing at work, you have to work on your singing.
"The average man who does not know what to do with this life, wants another one that lasts forever." 
- Anatole France



On Anatole France From Wikipedia:
Anatole France (pronounced: [anatɔl fʁɑ̃s]; born François-Anatole Thibault,[1] [frɑ̃swa anatɔl tibo]; 16 April 1844 – 12 October 1924) was a French poet, journalist, and novelist. He was born in Paris, and died in Saint-Cyr-sur-Loire. He was a successful novelist, with several best-sellers. Ironic and skeptical, he was considered in his day the ideal French man of letters. He was a member of the Académie française, and won the Nobel Prize for Literature in recognition of his literary achievements.

France is also widely believed[2] to be the model for narrator Marcel's literary idol Bergotte in Marcel Proust's In Search of Lost Time.

Common sense should prevail over fantasy until the fantasy can be proven.The concept of heaven seems ridiculous to me. It is like any other superstition -- hard to prove or disprove. 

I would much rather agree with Fyodor Dostoevsky who in his novel The Brothers Karamazov says, "What is hell? I maintain that it is the suffering of being unable to love.”


I would also much rather agree with Mirza Ghalib who says:

Humko  Maloom  Hai   Jannat  Ki  Haqiqat   Lekin
Dil Ke Bahlaane Ko, 'Ghalib' Yeh Khayaal Achcha Hai

I know the reality of heaven but
it is a good idea to lure the heart

I would also agree with John Lennon who said these unforgettable lines:

Imagine there's no heaven
It's easy if you try
No hell below us
Above us only sky

And with Emily Dickinson who found the concept of heaven hopeless:

'Heaven' – is what I cannot Reach!
The Apple on the Tree
Provided it do hopeless – hang
That – 'Heaven' is – to Me!


Marxists may not have gotten everything right, but they did get this right.  Heaven and hell are just tools employed by religious authorities to coax followers into a certain way of life. Even the outcome were good, it is not right to whip and lash people into submission. The premise of good deeds is good, but there are better ways of fomenting good deeds. 

On this issue I agree with atheist Sam Harris who says, "It is rather more noble to help people purely out of concern for their suffering than it is to help them because you think the Creator of the Universe wants you to do it, or will reward you for doing it, or will punish you for not doing it."

The singing of Ekonkar provides a good way out of the debate. Ekonkar, the song of unity is omnipresent -- everywhere in each thing.  There is no difference between the creator and the created.  There is no difference between heaven and hell.  I am thankful to the great guru that gives the gift of ekonkar, this 'prasad'.  'Gurprasad'! I have the most precious gift.  I am now fearless. I am not in wait.  Because I am in union. 




Other Reading: 

wikipedia:
http://en.wikipedia.org/wiki/Heaven

Britons Belief in Life After Death: 
http://www.independent.co.uk/opinion/faith/heaven-a-fools-paradise-1949399.html

BBC
Where is salvation.
http://www.bbc.co.uk/iplayer/console/p003k9lf

Stanford: Plato on Heaven and Hell
http://plato.stanford.edu/entries/heaven-hell/
Heaven and Hell
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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