Shivpreet Singh
Shivpreet Singh
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It is unusual for ghazals to have a central idea, because generally the individual couplets are independent. However, this Mirza Ghalib (like a few others of his), has a central idea.  The central theme of this poem is the transformative power of love and longing. 

The ghazal explores the tension between the ephemeral and the eternal, the tangible and the intangible. The poet uses powerful metaphors to depict the experience of unrequited love and the profound impact it has on the individual. The journey from sigh to longing, from a drop to a pearl, from acknowledgement to becoming ash, all underscore the transformative nature of deep affection and longing. The poet also uses the symbol of "glance" to highlight the powerful impact of love on the lover, capable of both giving life and causing death. The inevitability of life's suffering and the transient nature of existence are also explored, with death positioned as the ultimate release from this cycle. 

The poem beautifully weaves the themes of love, longing, transformation, and mortality into a poignant exploration of human existence.

Aah Ko Chaahiye - Ghazal by Mirza Ghalib


aah ko chaahiye ik umr asar hone tak
kaun jiitaa hai tirii zulf ke sar hone tak

daam-e har mauj mein hai halqah-e sad kaam-e nihang
dekhein kyaa guzre hai qatre pah guhar hone tak

aashiqii sabr-talab aur tamannaa betaab
dil kaa kyaa rang karuun khun-e jigar hone tak

ham ne maanaa kih tagaaful na karoge lekin
khaak ho jaaeinge ham tum ko khabar hone tak

partav-e khur se hai shabnam ko fanaa ki taaliim
main bhii huun ek inaayat kii nazar hone tak

yak nazar besh nahiin fursat-e hastii gaafil
garmii-e bazm hai ik raqs-e sharar hone tak

gam-e hastii kaa asad kis se ho juz marg ilaaj
shamma har rang mein jaltii hai sahar hone tak 

Translation of Aah Ko Chahiye


A sigh might take a lifetime to reveal its effects,
Until then, who will wait to see you untangle your locks?

A hundred dragon mouths weave waves into a net from a single ocean,
Oh, what an endeavor it is for a drop, until it morphs into a pearl.

Love demands patience, but lust knows only restlessness,
Until my heart bleeds to death, what color should it bear?

I know you won't overlook me, yet,
Until you acknowledge me, I would have transformed into ash.

Each bead of dew knows it can evaporate with the sun's rays,
Similarly, I will endure, until you bestow upon me your glance.

Your glances hold the power to cease my life,
As dancing sparks end a jovial gathering, not until the final dance.

Life is an abyss of suffering, Asad, death can provide the cure,
The candle burns in varied hues, not extinguished until the morning's arrival.
The awakening of the soul bride

In the embrace of night, adorned with dewdrops,
and in the tender arms of day's delight,
her love shines through the soul window  
and stirs the slumbering soul-bride.

The young bride awakens from love's light
she finds herself imbued with the essence truth.
She is fortunate to have her lovers' love. 
She foresakes the veils of falsehood and deceit,
she casts away the allure of dualistic love,
and relinquishes slavery of others. 

She wears the necklace of truth
around her neck.  With palms pressed together, 
she asks for the precious gift of the True Name:

"I am blessed with what you please. 
Now my day is beautiful and my night is auspicious" 




#singingwithnanak
A live Diwali celebration:





Guru Gobind Singh's Savaiyya:

Jagat Jot japai nis basur
ek bina man naik n anai.

Puran prem pratit sajai,
bart, gor, marhi, matt bhul n manai.

Tirath dan daya tap sanjam,
ek bina neh ek pachhanai.

Puran jot jagai ghat main,
tab khalas tahey nkhalas janai.

Word Meanings: 

Jagat Jot(i)-awakened and effulgent; 
Nis Basur-night and day; 
Ek bina - without Ek Omkar 
Naik-not even one.
Sajai-adorn; 
Brat-fasting; 
Gor-grave; 
Marhi-a memorial built at the site of cremation; 
Matt-math; 
Tirath-places of pilgrimage; 
Daya-on the name of kindness but is not even remotely connected with kindness, a ritual done in the name of non-violence; 
Tap-putting body through strenuous ordeals for attainment of salvation (remaining hungry, sitting with fire surrounding all around, standing in cold water for hours etc.); 
Sanjam-restraint, continence; 
Puran jot(i)-light effulgence of Lords knowledge; 
Jagai-awakened spiritually; 
Ghat mai(n)-in the mind; 
Nkhalas-absolutely pure; second meaning is "not pure"

Two More Interpretations -


Awakening Lamp 


Let nothing enter your mind except oneness
Day & night, rekindle this awakening lamp

You don’t need fasts, shrines, and temples
Adorn the wisdom of real love

Pilgrimage, charity, kindness, meditation, equanimity
None of these have any credence without oneness

If you want to see clearly
Light the authentic lamp within 


Truest Lamp


Let your mind be a vessel for oneness alone,
Both day and night, nurture this awakening lamp.

Fasts, shrines, temples, they're not your path,
Adorn yourself with the wisdom of genuine love.

Pilgrimages, charity, meditation, kindness, equanimity
are all empty without the essence of oneness 

To live in utmost purity, perceive with absolute clarity
Ignite this truest lamp, and let it shine brightly.

We will continue our meditation on the light. Today we will continue to discuss the light of Guru Ramdas. I did not answer one of the questions in our last meditation session. And that was this: Why do we celebrate Guru Ramdas' Prakash Gurpurab with the shabad "Baitha Sodhi Paatshah" when Gurbani is against casteism.  I have had the chance to think about this now and I will share my thoughts.  Feel free to write comments in my blog if you want to share your opinion. 


These words are taken from Bhai Gurdas' the 47th pauri of his first vaar. For folks who are interested in the context and doing more research, find it on SikhiToTheMax. From Pauris 23-48 Vaar 1 of Bhai Gurdas has the history of the first six Gurus.  So we have to see the context of these writings. Bhai Gurdas is highly respected, so much so that, besides the Gurus only Bhai Gurdas' and Bhai Nandlal's bani can be recited in the Harmandir Sahib.  If Bhai Gurdas' writings are held in such high esteem, why is there such an emphasis on "Sodhi Paatshaah" in describing Guru Ramdas, when Gurbani is against casteism? 

Again, please feel free to write comments in my blog if you want to share your opinion. I will read these before our meditation this evening. 

ਪਉੜੀ ੪੭ : ਗੁਰੂ ਰਾਮਦਾਸ ਤੇ ਗੁਰੂ ਅਰਜਨ ਦੇਵ
pauRee 47 : guroo raamadhaas te guroo arajan dhev
Guru Ram Das and Guru Arjan Dev

ਦਿਚੈ ਪੂਰਬਿ ਦੇਵਣਾ ਜਿਸ ਦੀ ਵਸਤੁ ਤਿਸੈ ਘਰਿ ਆਵੈ।
dhichai poorab dhevanaa jis dhee vasat tisai ghar aavai|
Liabilities of the previous births have to be settled and the thing goes to the house it belongs to.

ਬੈਠਾ ਸੋਢੀ ਪਾਤਿਸਾਹੁ ਰਾਮਦਾਸੁ ਸਤਿਗੁਰੂ ਕਹਾਵੈ।
baiThaa soddee paatisaahu raamadhaas satiguroo kahaavai|
Now Guru Ram Das, a Sodhi emperor, seated on the Guru-seat is called the true Guru.

ਪੂਰਨੁ ਤਾਲੁ ਖਟਾਇਆ ਅੰਮ੍ਰਿਤਸਰਿ ਵਿਚਿ ਜੋਤਿ ਜਗਾਵੈ।
pooran taal khaTaiaa a(n)mritasar vich jot jagaavai|
He got dug the complete holy tank and here settling down at Amritsar, he spread his light.

ਉਲਟਾ ਖੇਲੁ ਖਸੰਮ ਦਾ ਉਲਟੀ ਗੰਗ ਸਮੁੰਦ੍ਰਿ ਸਮਾਵੈ।
aulaTaa khel khasa(n)m dhaa ulaTee ga(n)g samu(n)dhr samaavai|
Wondrous is the play of the Lord. He can cause the Ganges to run in the opposite direction and to merge in the ocean.

ਦਿਤਾ ਲਈਯੇ ਆਪਣਾ ਅਣਿਦਿਤਾ ਕਛੁ ਹਥਿ ਨ ਆਵੈ।
dhitaa lieeye aapanaa anidhitaa kachh hath na aavai|
You get your own; given nothing cannot bring to you anything.

ਫਿਰਿ ਆਈ ਘਰਿ ਅਰਜਣੇ ਪੁਤੁ ਸੰਸਾਰੀ ਗੁਰੂ ਕਹਾਵੈ।
fir aaiee ghar arajane put sa(n)saaree guroo kahaavai|
Now the Guruship entered the house of Arjan (Dev) who, to say was the son, but, he proved through his good deeds to be worthy of the Guru-seat.

ਜਾਣਿ ਨ ਦੇਸਾਂ ਸੋਢੀਓਂ ਹੋਰਸਿ ਅਜਰੁ ਨ ਜਰਿਆ ਜਾਵੈ।
jaan na dhesaa(n) soddeeo(n) horas ajar na jariaa jaavai|
This Guruship would not go beyond Sodhis because none else can bear with this unbearable.

ਘਰ ਹੀ ਕੀ ਵਥੁ ਘਰੇ ਰਹਾਵੈ ॥੪੭॥
ghar hee kee vath ghare rahaavai ||47||
The thing of the House should remain in the House.
Reading and Meditating upon Allama Iqbal's poem, Aqal-o-Dil (Mind And Heart). This reminds me of Kabir's words: Meera Daana Dil Soch. And Also Emily Dickinson's poem on the same topic, The Mind lives on the Heart


Aqal Ne Aik Din Ye Dil Se Kaha
Bhoole Bhatke Ki Rahnuma Hun Main

One day reason said to the heart:
‘I am a guide for those who are lost.


Hun Zameen Par, Guzr Falak Pe Mera
Dekh To Kis Qadar Rasa Hun Main

I live on earth, but I roam the skies—
just see the vastness of my reach.


Kaam Dunya Mein Rahbari Hai Mera
Misl-e-Khizr-e-Khajasta Pa Hun Main

My task in the world is to guide and lead,
I am like Khizr of blessed steps.


Hun Mufassir-e-Kitab-e-Hasti Ki
Mazhar-e-Shan-e-Kibriya Hun Main

I interpret the book of life,
And through me Divine Glory shines forth.


Boond Ek Khoon Ki Hai Tu Lekin
Ghairat-e-Laal-e-Be Baha Hun Main

You are no more than a drop of blood,
While I am the envy of the priceless pearl!


Dil Ne Sun Kar Kaha Ye Sub Sach Hai
Par Mujhe Bhi To Dekh, Kya Hun Main

The heart listened, and then said: ‘This is all true,
But now look at me, And see what I am.


Raaz-e-Hasti Ko Ti Samajhti Hai
Aur Ankhon Se Dekhta Hun Main!

You penetrate the secret of existence,
But 1 see it with my eyes.


Hai Tujhe Wasta Mazahir Se
Aur Batin Se Ashna Hun Main

You deal With the outward aspect of things,
I know what lies within.


Ilm Tujh Se To Maarifat Mujh Se
Tu Khuda Joo, Khuda Numa Hun Main

Knowledge comes from you, gnosis from me;
You seek God, I reveal Him.


Ilm Ki Intiha Hai Betaabi
Iss Marz Ki Magar Dawa Hun Main

Attaining the ultimate in knowledge only makes one restless—
I am the cure for that malady.


Shama Tu Mehfil-e-Sadaqat Ki
Husn Ki Bazm Ka Diya Hun Main

You are the candle of the Assembly of Truth;
1 am the lamp of the Assembly of Beauty.


Tu Zaman-o-Makan Se Rishta Bapa
Taeer-e-Sidra Se Ashna Hun Main

You are hobbled by space and time,
While I am the bird in the Lotus Tree.


Kis Bulandi Pe Hai Maqam Mera
Arsh Rab-e-Jaleel Ka Hun Main!

My status is so high—
I am the throne of the God of Majesty!


This beautiful poem by Allama Iqbal, a renowned philosopher, poet, and scholar, captures a profound conversation between reason (Aqal) and the heart (Dil). It explores the distinct roles and perspectives of these two faculties in understanding the world, spirituality, and God. Here's a commentary on the poem:

Reason as the Guide : Reason is presented as the guide for those who are lost in the complexities of life. It's the rational and analytical part of human consciousness that seeks to provide direction and understanding.

Heart's Vast Perspective : The heart, in contrast, claims to possess a broader perspective. While reason lives on earth, the heart is not confined by such boundaries, symbolizing its emotional and spiritual depth.

Metaphorical Reference to Khizr : The mention of Khizr, a revered and mysterious figure in Islamic tradition, emphasizes the heart's connection to mysticism and spirituality, suggesting that the heart has insights beyond the rational.

Interpreting the Book of Life : Reason claims to interpret the book of existence, while the heart represents divine glory. This implies that both reason and emotion have their unique roles in understanding life and spirituality.

Value of the Heart's Perspective : The heart counters reason's assertions, highlighting its significance by comparing itself to a priceless pearl and stating that it can see existence through its own eyes.

Heart's Understanding : The heart claims to understand the secrets of existence and focuses on the inner aspects of things, suggesting that it holds a profound understanding of the metaphysical.

Quest for Gnosis and God : Reason seeks knowledge, while the heart is associated with gnosis (knowledge of the divine). The heart claims to reveal God, implying a spiritual connection beyond intellectual comprehension.

Restlessness in Knowledge : The heart acknowledges that attaining the ultimate knowledge can lead to restlessness, and it positions itself as a cure for this restlessness, suggesting that it brings a sense of spiritual peace.

Metaphorical Imagery : The poem uses rich metaphors, such as the heart being the lamp of beauty and the bird in the Lotus Tree, to illustrate the heart's connection to aesthetics and the divine.

Elevated Status of the Heart : The poem concludes by elevating the heart's status to a higher level, suggesting that it is the throne of the divine. This emphasizes the importance of spirituality and intuition in understanding God.

Overall, Iqbal's poem beautifully contrasts reason and the heart, highlighting their distinct but complementary roles in human understanding and spirituality. It encourages the reader to reflect on the interplay between intellect and intuition in their own life's journey.





What is the Sarovar of Guru Ramdas?


"What is the 'Sarovar of Guru Ramdas'? Is it the holy pool around the Harmandir Sahib?" someone once asked me. I paused, realizing that the Sarovar of Ramdas is more than just the physical embodiment of water surrounding the magnificent Harmandir Sahib. To truly understand the essence of this Sarovar, we must delve into the life and teachings of Guru Ramdas, the fourth Guru of Sikhism.

Guru Ramdas, initially named Jetha, was the eldest son of his parents, who, unfortunately, passed away when he was merely seven years old. This early loss led to a life of abject poverty for young Jetha. He was taken in by his grandmother, who would prepare black beans for him to sell and help support the family. However, even in those trying circumstances, Jetha's heart was incredibly generous. He would often encounter poor or saintly individuals who were hungry, and without hesitation, he would share his beans with them, refusing any payment. This act of selflessness, performed by the young Jetha, foreshadowed the remarkable role he would play in the construction of the Harmandir Sahib, a sacred place that feeds countless people every year, embodying the spirit of compassion and community.

The Sarovar of Guru Ramdas encompasses not only his life experiences but also the profound impact of his spiritual teachings. His Baani, or spiritual poetry, is a significant element of this Sarovar. In his verses, Guru Ramdas expressed the deep yearning to unite with the Divine, exemplified in lines like "Koi Aan Milavai Mera Preetam Pyaara" (May someone unite me with my beloved). The love and devotion he conveyed in his poetry form a vital part of the Sarovar, a wellspring of inspiration for Sikhs and seekers of spiritual truth.

A remarkable incident involving Guru Ramdas and Baba Srichand, the eldest son of Guru Nanak and the founder of the Udasi sect, provides further insight into Guru Ramdas's character. When Baba Srichand, with curiosity, asked Guru Ramdas about the reason behind his long flowing beard, Guru Ramdas responded with humility, "To wipe the dust from the holy feet of the saints like you." This response left Baba Srichand deeply moved, acknowledging the Guru's sweet humility as a source of greatness. The interaction between these two spiritual leaders underscores the essence of the Sarovar of Guru Ramdas – a deep sense of humility and respect for all, regardless of their spiritual or social standing.

In essence, the Sarovar of Ramdas is not confined to the waters surrounding the Harmandir Sahib but extends far beyond. It is a spiritual reservoir that encompasses the compassionate heart of a young Jetha, the poetic verses of a devoted Guru, and the profound humility that characterized his interactions. The Sarovar of Guru Ramdas serves as a reminder of the values and principles that underpin the Sikh faith, inspiring generations to embrace compassion, humility, and devotion as they journey towards spiritual enlightenment.

I have worked on this shabad off and on for 6 years. Thanks to music contributions by Bhai Gopal Singh ji, Rajhesh Vaidhya (Veena), Janapriyan Levine (Guitar) and Suellen Primost (cello).  

This sacred hymn serves as a heartfelt homage to Guru Ramdas by his devoted disciple and the fifth guru, Guru Arjan Dev. It is meant to be sung and contemplated with the profound love of a disciple, with a special focus on the disciple's affection for the divine wisdom imparted by the Guru.

Lyrics and Alternative Translation

ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥
रामदास सरोवरि नाते ॥
Rāmḏās sarovar nāṯe.
Bathing in the nectar tank of Ram Das,

ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥
सभि उतरे पाप कमाते ॥
Sabẖ uṯre pāp kamāṯe.
all sins are erased.

ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥
निरमल होए करि इसनाना ॥
Nirmal hoe kar isnānā.
One becomes immaculately pure, taking this cleansing bath.

ਗੁਰਿ ਪੂਰੈ ਕੀਨੇ ਦਾਨਾ ॥੧॥
गुरि पूरै कीने दाना ॥१॥
Gur pūrai kīne ḏānā. ||1||
The Perfect Guru has bestowed this gift. ||1||

ਸਭਿ ਕੁਸਲ ਖੇਮ ਪ੍ਰਭਿ ਧਾਰੇ ॥
सभि कुसल खेम प्रभि धारे ॥
Sabẖ kusal kẖem parabẖ ḏẖāre.
God has blessed all with peace and pleasure.

ਸਹੀ ਸਲਾਮਤਿ ਸਭਿ ਥੋਕ ਉਬਾਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰੇ ॥ ਰਹਾਉ ॥
सही सलामति सभि थोक उबारे गुर का सबदु वीचारे ॥ रहाउ ॥
Sahī salāmaṯ sabẖ thok ubāre gur kā sabaḏ vīcẖāre. Rahāo.
Everything is safe and sound, as we contemplate the Word of the Guru's Shabad. ||Pause||

ਸਾਧਸੰਗਿ ਮਲੁ ਲਾਥੀ ॥
साधसंगि मलु लाथी ॥
Sāḏẖsang mal lāthī.
In the Saadh Sangat, the Company of the Holy, filth is washed off.

ਪਾਰਬ੍ਰਹਮੁ ਭਇਓ ਸਾਥੀ ॥
पारब्रहमु भइओ साथी ॥
Pārbarahm bẖaio sāthī.
The Supreme Lord God has become our friend and helper.

ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥
नानक नामु धिआइआ ॥
Nānak nām ḏẖiāiā.
Nanak meditates on the Naam, the Name of the Lord.

ਆਦਿ ਪੁਰਖ ਪ੍ਰਭੁ ਪਾਇਆ ॥੨॥੧॥੬੫॥
आदि पुरख प्रभु पाइआ ॥२॥१॥६५॥
Āḏ purakẖ parabẖ pāiā. ||2||1||65||
He has found God, the Primal Being. ||2||1||65|| 
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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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