Shivpreet Singh

I found this sher by Mirza Ghalib in a katha by Maskeen ji, and it made me think of Kabir:

Sukhan kya keh nahi sakte ke joya hoon jawahir ka

Jigar kya hum nahi rakhte jo khoden hum maidan Ko

सुख़न क्या कह नहीं सकते कि जूया हूँ जवाहिर के

जिगर क्या हम नहीं रखते कि खोदें जा के मादन को

Translation

Can't we just say verses instead of seeking jewels?

Don't we have a soul? Why do we need to dig mines?

Reflection:

Why do we need

to dig mountains when

we have a soul to dig deeper

Why do we

need to seek jewels

when we can write verses

Weaving the Soul’s Wealth: Kabir’s Legacy (and Ours)

The Loom of Kabir’s Life

Sant Kabir Das was born in the 15th century to a family of weavers in Varanasi, his hands calloused by thread long before they spun verses. He never learned to read, yet he rewrote the spiritual imagination of India. Kings and clerics scorned him; he answered in couplets that cut deeper than swords. When he died, legend says his body dissolved into flowers—a fitting end for a man who turned the raw fabric of existence into something holy.

Poverty as a Sacred Craft

Kabir worked his loom by day, his poetry by night. He refused patronage, preferring the honesty of blistered hands and an empty bowl. To the world, he was a poor weaver. To those who listened, he was richer than emperors—because he understood a truth we often forget: what looks like lack can be the sharpest tool for carving meaning.

I slowly transitioned from work to music and poetry. Not for fame or money, but because music poetry began to hum in me louder than any other song. There’s a strange kinship in abandoning one art for another, in walking away from applause to sit alone with words. Kabir would’ve laughed at my hesitation. What’s a career, he’d say, when the soul is hungry?

Mining the Invisible

Kabir’s poems are full of grinding stones, tangled thread, and marketplace dust—the stuff of ordinary life. Yet in his hands, these became mirrors for the divine. His famous lines:

"The way of the Hindu and Muslim is one,

this the Sat-guru has shown me."

…aren’t just theology. They’re the manifesto of an artist who refused to dig where others told him to. Why chase gold, he asks, when the real treasure is the act of seeing itself?

When I slowly transitioned, people called it a sacrifice. But Kabir whispers: What did you lose? Only what was never yours. The poems that come now are rougher, truer. They don’t pay the bills. But they glow in the dark.

The Wealth That Outlives Us

Kabir’s physical works—the Bijak, the Adi Granth—are only shadows of what he actually gave: a way to stand naked before the world and call it holy. Five centuries later, farmers still sing his verses in fields. Scholars dissect them in classrooms. Why? Because he proved that real art isn’t measured in coin, but in how long it keeps breathing after you’re gone.

Rilke wrote: "For the creator, there is no poverty." Emily Dickinson called her small room "Possibility." These aren’t platitudes. They’re maps left by those who traded safety for depth.

A Letter to My Younger Self (and Anyone Else Who’s Afraid to Begin Again)

Dear musician who worries he’s too old to change:

Kabir wove cloth until his fingers ached, then wove the universe into poems.

You don’t abandon one thing for another.

You follow the thread deeper.

You need no gold when your breath glows with light.

You need no mountains when your heart holds galaxies.

Even kings and emperors, with all their wealth and dominion, cannot compare to an ant filled with the love of God.
— Guru Nanak

Found on Maskeen Ji's lecture: https://shivpreetsingh.blogspot.com/2020/09/mirza-ghalib-discovery-of-soul-through.html

Full Ghazal: https://shivpreetsingh.blogspot.com/2020/09/kafas-main-hoon-reading-mirza-ghalib.html

Pritchard Research (from http://www.columbia.edu/itc/mealac/pritchett/00ghalib/120/120_11.html)

suḳhan kyā kah nahīñ sakte kih jūyā hoñ javāhir ke

jigar kyā ham nahīñ rakhte kih khodeñ jā ke maʿdan ko

1a) can we not compose/say poetry-- that we would be a seeker of jewels [instead]?

1b) what's the idea?! you can't say that we would be a seeker of jewels!

1c) it's hardly [mere] poetry/speech!-- can we not say that we would would be a seeker of jewels?

2a) don't we have a liver-- that we would go and dig in a mine/quarry [instead]?

2b) don't we have the guts/courage to go and dig in a mine/quarry?

Notes:

suḳhan : 'Speech, language, discourse, word, words; --thing, business affair (syn. bāt )'. (Platts p.645)

jigar : 'The liver; the vitals; the heart; mind; spirit, courage'. (Platts p.384)

*PLATTS DICTIONARY ONLINE*

Nazm:

That is, to abrade the liver and bring out damp/fresh [tar] verse is better than to dig in a mine and bring out jewels. (129)

== Nazm page 129

Bekhud Dihlavi:

He says, to make metrical verses through trouble/anxiety [jigar-kārī] is of a higher rank than to dig in a mine and bring out jewels. (183)

Bekhud Mohani:

He has beautifully said that verses are better than jewels and trouble/anxiety [jigar-kārī] is better than digging in a mine. (244)

FWP:

SETS == KIH; KYA; PARALLELISM; POETRY; SUBJECT?

JIGAR: {2,1}

SPEAKING: {14,4}

The parallelism of structure suggests the obvious meanings (1a) and (2a), two indignant rhetorical questions that are hard to translate both accurately and lucidly in English. 'Can't we compose poetry?! (Of course we can!) So why would we do an inferior thing like seeking jewels?' Similarly: 'Don't we have a liver?! (Of course we do!) So why would we do an inferior thing like digging in a mine?' The commentators all paraphrase the implication: that composing poetry is better than seeking jewels, and digging into one's liver (for poetic emotions or effects) is better than digging in a mine (for jewels).

But surely no one who knows Ghalib expects the verse to stop with anything so one-dimensional. The first line begins after all with the doubly multivalent suḳhan kyā , which is open to at least a couple of alternative readings. If the expression is taken to be like kyā bāt [hai] (1b), then it marks an exclamation of astonishment or even indignation: 'What's this that you say?!', 'What an idea!'. And it's then very plausible to imagine the rest of the utterance addressed to someone else, since no subject is present in the verse, and the masculine plural verb could easily apply to some āp -- someone who has insulted the speaker, perhaps, by suggesting that he was merely a jewel-miner. Alternatively, the phrase can suggest that what is being called 'poetry' is not really a mere form of words at all (1c), but in fact is something much more valuable-- something like jewels, mined with trouble and pain from deep within. (For a comparable usage see {20,6}.)

Similarly, in the second line the obvious first interpretation can be reimagined so as to yield another possibility: jigar rakhnā can mean 'to have heart/courage/guts' (for something). So the speaker might also be indignantly rejecting the idea that he didn't have the guts to go dig in a mine (2b), perhaps in order to wrest from the depths the real 'jewels' of poetry (1c).

In short, the search for poetry either isn't, or is, like the search for jewels. (And even if it is, the search for jewels itself at once becomes a metaphor for the search for poetry.) More permutations could be devised, but the ones I've outlined at least suffice to show the complexity of the possibilities. Here's Ghalib being Ghalib, and in excellent form. Which means that we're left to mix and match to our own (lack of) satisfaction, every time we encounter the verse.

Har Bin Jio Jal Bal Jao

In Sri Guru Granth Sahib jee, after Sri Japji Sahib, comes Sri Raag, written by Sri Guru Nanak Sahib, below is the first shabad.

Lyrics for Har Bin Jeo Jal Bal Jao

(for Punjabi/Hindi lyrics and translation see below)

Rāg sirīrāg mėhlā pahilā 1 gẖar 1.

Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛāo.
Kasṯūr kungū agar cẖanḏan līp āvai cẖāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||1||

Har bin jīo jal bal jāo.
Mai āpṇā gur pūcẖẖ ḏekẖiā avar nāhī thāo. ||1|| rahāo.

Ḏẖarṯī ṯa hīre lāl jaṛṯī palagẖ lāl jaṛāo.
Mohṇī mukẖ maṇī sohai kare rang pasāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||2||

Siḏẖ hovā siḏẖ lāī riḏẖ ākẖā āo.
Gupaṯ pargat hoe baisā lok rākẖai bẖāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||3||

Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pāo.
Hukam hāsal karī baiṯẖā nānkā sabẖ vāo.
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||4||1||

Translation of Har Bin Jeo Jal Bal Jao

Raag Siree Raag, First Mehl, First House:

If I had a palace made of pearls, inlaid with jewels,

scented with musk, saffron and sandalwood, a sheer delight to behold -

seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1||

Without the Lord, my soul is scorched and burnt.

I consulted my Guru, and now I see that there is no other place at all. ||1||Pause||

If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies,

and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love -

seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||2||

If I were to become a Siddha, and work miracles, summon wealth

and become invisible and visible at will, so that people would hold me in awe -

seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3||

If I were to become an emperor and raise a huge army, and sit on a throne,

issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind.

Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||4||1||

Lyrics and Translation

ਰਾਗੁ ਸਿਰੀਰਾਗੁ ਮਹਲਾ ਪਹਿਲਾ ੧ ਘਰੁ ੧ ॥
राग श्रीराग महला पहिला १ घर १ ॥
Rāg sirīrāg mėhlā pahilā 1 gẖar 1.

ਮੋਤੀ ਤ ਮੰਦਰ ਊਸਰਹਿ ਰਤਨੀ ਤ ਹੋਹਿ ਜੜਾਉ ॥
मोती त मंदर ऊसरह रतनी त होए जड़ाओ॥
Moṯī ṯa manḏar ūsrėh raṯnī ṯa hohi jaṛāo.
If I had a palace made of pearls, inlaid with jewels,

ਕਸਤੂਰਿ ਕੁੰਗੂ ਅਗਰਿ ਚੰਦਨਿ ਲੀਪਿ ਆਵੈ ਚਾਉ ॥
कसतूर कुंगू अगर चंदन लीप आवै चाओ ॥
Kasṯūr kungū agar cẖanḏan līp āvai cẖāo.
scented with musk, saffron and sandalwood, a sheer delight to behold -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੧॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||1||
seeing this, I might go astray and forget You, and Your Name would not enter into my mind. ||1||

ਹਰਿ ਬਿਨੁ ਜੀਉ ਜਲਿ ਬਲਿ ਜਾਉ ॥
हर बिन जीओ जल बल जाओ ॥
Har bin jīo jal bal jāo.
Without the Lord, my soul is scorched and burnt.

ਮੈ ਆਪਣਾ ਗੁਰੁ ਪੂਛਿ ਦੇਖਿਆ ਅਵਰੁ ਨਾਹੀ ਥਾਉ ॥੧॥ ਰਹਾਉ ॥
मै आपणा गुर पूछ देखिआ अवर नाही थाओ ॥१॥ रहाउ ॥
Mai āpṇā gur pūcẖẖ ḏekẖiā avar nāhī thāo. ||1|| rahāo.
I consulted my Guru, and now I see that there is no other place at all. ||1||Pause||

ਧਰਤੀ ਤ ਹੀਰੇ ਲਾਲ ਜੜਤੀ ਪਲਘਿ ਲਾਲ ਜੜਾਉ ॥
धरती ता हीरे लाल जड़ती पलंग लाल जड़ाओ ॥
Ḏẖarṯī ṯa hīre lāl jaṛṯī palagẖ lāl jaṛāo.
If the floor of this palace was a mosaic of diamonds and rubies, and if my bed was encased with rubies,
ਮੋਹਣੀ ਮੁਖਿ ਮਣੀ ਸੋਹੈ ਕਰੇ ਰੰਗਿ ਪਸਾਉ ॥
मोहणी मुख मणी सोहै करे रंग पसाओ ॥
Mohṇī mukẖ maṇī sohai kare rang pasāo.
and if heavenly beauties, their faces adorned with emeralds, tried to entice me with sensual gestures of love -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੨॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥२॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||2||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||2||

ਸਿਧੁ ਹੋਵਾ ਸਿਧਿ ਲਾਈ ਰਿਧਿ ਆਖਾ ਆਉ ॥
सिध होवा सिध लाई रिध आखा आओ ॥
Siḏẖ hovā siḏẖ lāī riḏẖ ākẖā āo.
If I were to become a Siddha, and work miracles, summon wealth

ਗੁਪਤੁ ਪਰਗਟੁ ਹੋਇ ਬੈਸਾ ਲੋਕੁ ਰਾਖੈ ਭਾਉ ॥
गुपत परगट होए बैसा लोक राखै भाओ ॥
Gupaṯ pargat hoe baisā lok rākẖai bẖāo.
and become invisible and visible at will, so that people would hold me in awe -

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੩॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥३॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||3||
seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||3||

ਸੁਲਤਾਨੁ ਹੋਵਾ ਮੇਲਿ ਲਸਕਰ ਤਖਤਿ ਰਾਖਾ ਪਾਉ ॥
सुलतान होवा मेल लसकर तखत राखा पाओ ॥
Sulṯān hovā mel laskar ṯakẖaṯ rākẖā pāo.
If I were to become an emperor and raise a huge army, and sit on a throne,

ਹੁਕਮੁ ਹਾਸਲੁ ਕਰੀ ਬੈਠਾ ਨਾਨਕਾ ਸਭ ਵਾਉ ॥
हुकम हासल करी बैठा नानका सभ वाओ ॥
Hukam hāsal karī baiṯẖā nānkā sabẖ vāo.
issuing commands and collecting taxes-O Nanak, all of this could pass away like a puff of wind.

ਮਤੁ ਦੇਖਿ ਭੂਲਾ ਵੀਸਰੈ ਤੇਰਾ ਚਿਤਿ ਨ ਆਵੈ ਨਾਉ ॥੪॥੧॥
मत देख भूला वीसरै तेरा चित न आवै नाओ ॥४॥१॥
Maṯ ḏekẖ bẖūlā vīsrai ṯerā cẖiṯ na āvai nāo. ||4||1||
Seeing these, I might go astray and forget You, and Your Name would not enter into my mind. ||4||1||

Har Bin Jeo Jal Bal Jao

Raag Shree is also called Raag Shreerag, Shriraag, Sriraag, Shree, Shri, Sree, or Sri. In Guru Granth Sahib the name of this raag includes the word "raag" so it is called "Raag Sriraag,"

An article by CNBC's Robert Frank

Forget investment returns, spending rates or divorce. What really keeps the rich up at night? The fear of ruining their kids with wealth.

A new survey by law firm Withers LLP and Scorpio Partnership asked 3,000 families around the world about their greatest fears regarding their wealth and family future. Among families worth $10 million or more, health was their biggest fear. But ranking second was, "My children will lack the drive and ambition to get ahead."

The spoiled kid issue ranked ahead of "my investments," "I or members of my family will overspend" and "marital breakdown."

"For parents, the main concern is that great wealth will scotch the individual ambition in their children," the study said. "Meanwhile, it is perhaps not surprising that children may feel somewhat inadequate in matching up to expectations when you consider the great heights of achievement their parents have scaled."

The study didn't provide any solutions and suggested that no matter what rich parents try to do, large wealth can strain the family.

"Several families had become estranged over the years," it said. "Some families said this was because they had given their children too much, and some said it was because they had given too little."

The results come after pop singer Sting said that he won't be leaving "much" of his $300 million fortune to his six kids.

"I told them there won't be much money left because we are spending it," he told the Mail on Sunday Event magazine. "I certainly don't want to leave them trust funds that are albatrosses round their necks. They have to work."

Bill Gates, Warren Buffett, Sandy Weill and other members of the wealth ranks said they prefer to give their fortunes to philanthropy rather than creating multigenerational dynasties. They are still leaving substantial amounts of money to family members; but, as Buffett once said, he planned to give his kids "enough money so that they would feel they could do anything, but not so much that they could do nothing."

The effects of wealth on children is likely to get even more attention with what a recent study called the greatest wealth transfer in history. A study from the Boston College Center on Wealth and Philanthropy projects that $36 trillion will pass down to heirs between 2007 and 2061.

So far, however, evidence of a huge cascade of inherited wealth has yet to materialize. Between 1989 and 2007, the share of households reporting a wealth transfer fell by 2.5 percentage points, according to a study by NYU economist Edward Wolff that looked at tax returns.

As one wealth creator in Asia said in the Withers study: "To bring a whole family along, you need clarity of purpose. You need to live your values, don't intellectualize them. You must correct power imbalances when they occur in the family. And, remember that money does not confer wisdom. You are lucky, not smart and your children must know that they are lucky, not smart."

—By CNBC's Robert Frank

Weaving the Soul’s Wealth: Kabir’s Legacy (and Ours)

Lyrics for Har Bin Jeo Jal Bal Jao

Translation of Har Bin Jeo Jal Bal Jao

SHIVPREET SINGH

Related Posts

Popular - 30 days

Blog Archive

Message

Twitter