Saturday, July 24, 2021

"ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥

 ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ

CAN SIKHISM BE THE RELIGION OF HUMANITY ?
"ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥
(SGGS 570).
( Deep Within us overflow the immortal springs of elixir and the water-carrier maiden satiates her thirst with Cosmic Sound of Shabad " - SGGS 570).
"ਕੀ ਸਾਰਾ ਸੰਸਾਰ ਇਕ ਦਿਨ ਸਿੱਖ ਧਰਮ ਨੂੰ ਆਪਣਾ ਲਏਗਾ ਤੇ ਕੀ ਇੱਕ ਦਿਨ ਸਿੱਖ ਦੁਨੀਆ ਤੇ ਰਾਜ ਕਰਨਗੇ ?
- A question posted by Raghbir Devgan in Siyasat Group)
The mad desire to have any one religion or ideology or way of life dictate the entire humanity is at the root of all the hatred and hostility one finds in this world. This secret wish is what guides Talibanised mindsets
The only thing one is supposed to focus on in true understanding of any religion, including Sikhism, is just enlightening oneself alone - instead of becoming a super spreader of one’s own faith whatever that be
We all bow before scriptures without having the courage and honesty to follow even a single word written in them on any of the ideals they talk about - say humility and a selfless desire and commitment to serve anyone in need without wishing to propagate ones religion or ideas through this act
Serving or helping others as a means to popularising ones religion or ideology is just another version of jehad
I think sikh Guru Sahiban warned us against this selfish wish for seeing everyone resemble us. Gurbani tells even God to disregard one’s religion or religious identity as a yardstick fir judging us.
Jit duaare oobhre titte leho ubhaar
Secondly, what do we mean by religion and religious identity. ?
Gurbani repeatedly warns us confusing external physical appearance with religion and religious identity
The Muslims and the Brahmins in Guru Sahiban times confused religion with external appearance. Sri Guru Granth Sahib repeatedly asks us to disregard external appearance , dress code etc (ਵੇਸਿ ਨ ਪਾਈਐ ਮਹਾ ਦੁਖਿਆਰੀ ॥ SGGS 1348 ) and go straight to the inner core and values and deeds ( amal) as the only approach to being religious
“ baahar vast na bhaal “
And Gurbani also lays down the dress code for those who walk the path of religion. The Guru first poses a question to himself "
ਕਵਣੁ ਸੁ ਵੇਸੋ ਹਉ ਕਰੀ ਜਿਤੁ ਵਸਿ ਆਵੈ ਕੰਤੁ ॥ (Which dress should I wear to attract my lord?) And then proceeds to provide the perfect dress code :
ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥
ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥
(Sri Guru Granth Sahib 1384)
( Wear a dress made of (1) Humility in thy expression , (2) the virtue of Magnanimity and Forgiveness and (3) the magic mantra of sweet and endearing speech .
Wear these three robes, O sister, and you will captivate your Husband Lord. "|)
No one can and should find a fault with others on the basis of his external appearance - regardless of the appearance he sports, whether he wears blue or white or black or saffron or green nor on the basis of whether he wears a turban or wears an Arabic cap. Shri Guru Gobind Singh ji himself rejected external appearance as yardstick for religion and said that things like dress code reveal only a cultural identity and not a religious identity. He described external appearance and dress code as a result of social and cultural environment in different places , regions or countries ( ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥ “ )
We lack the courage to accept that the tenth Master did not prescribe appearance or dress code as a symbol of religious or spiritual distinction but for reasons that were peculiar to the material mission of confronting repression of the Mughals that he had assigned to himself. To me, the Sikh appearance is fascinating and most endearing and personally I find that turban adds to the aura of dignity , even handsome grandeur to the wearer. Now, I also associate it with inner grace and sublimity of spiritual values. Still I also believe that Guru Sahiban rejected the idea of any external appearance or dress code as of any consequence in the eyes of Lord. Guru gobind SIngh ji returns to this time and again - perhaps he was conscious that his reference to the external code for the Khalsa can get misunderstood by those who genuinely loved him and were devoted to him. Such was the magnetic charm of Guru's persona that a word from him had acquired the aura of a Word next only to Akal Purakh's .
And more than any other religious thought and ideology, Shri Guru Granth Sahib proclaims a respect for diverse religions and their ways of life.
Sri Guru Granth Sahib can become a spiritual manifesto for a world religion- which doesn’t mean Sikh religion or Islam or Hinduism but Religion that is beyond Sikhism as we define it , and beyond Hinduism as they define it or beyond Islam as Muslims define it etc. it is a religion beyond religions and beyond the need for religious identities. It is a religion in which ritual and religion are separated. It rubbishes both rituals and ritualism of appearance, dress, mode and timing and modes of worship - how to worship, when to worship, which time for which prayer, where, by whom etc. All these considerations are all brushed aside empty formalism.
ਜੇਤੇ ਜਤਨ ਕਰਤ ਤੇ ਡੂਬੇ ਭਵ ਸਾਗਰੁ ਨਹੀ ਤਾਰਿਓ ਰੇ ॥
ਕਰਮ ਧਰਮ ਕਰਤੇ ਬਹੁ ਸੰਜਮ ਅਹੰਬੁਧਿ ਮਨੁ ਜਾਰਿਓ ਰੇ ॥੧॥ SGGS - 335
( Those who practice religious rituals and strict self-discipline - their egotistical pride shall consume their minds. ||1||)
Those who try to do things by their own efforts are drowned in the terrifying world-ocean; they cannot cross over).
All dresses are God's gift and therefore good, all Times are God's Time, therefore holy, all places are God's places and therefore sacred.... Guru Granth Sahib outrightly rejects not only a worship of gods and goddesses ( regardless of whether they exist or not) and rejects also the concept of Teerath and pilgrimage - replacing Teerath or shrine with " mind"
ਨਾਵਨ ਕਉ ਤੀਰਥ ਘਨੇ ਮਨ ਬਉਰਾ ਰੇ ਪੂਜਨ ਕਉ ਬਹੁ ਦੇਵ ॥
ਕਹੁ ਕਬੀਰ ਛੂਟਨੁ ਨਹੀ ਮਨ ਬਉਰਾ ਰੇ ਛੂਟਨੁ ਹਰਿ ਕੀ ਸੇਵ ॥ ( SGGS 336
Countless are shrines for pilgrimage and bathing in , O foolish mind, and countless are gods to worship.
But Kabir, I sayeth unto thee that none of these will save you , O foolish mind; only by absorbing thyself into the Cosmic Energy /Lord will you find release from these traps. )
. In Sikhism, the only pilgrimage worth undertaking is a pilgrimage inside oneself and the only Teerath that exists is the Shrine within us.
ਹਰਿ ਮੰਦਰੁ ਏਹੁ ਸਰੀਰੁ ਹੈ ਗਿਆਨਿ ਰਤਨਿ ਪਰਗਟੁ ਹੋਇ ॥:
And
ਸਤਿਗੁਰੁ ਹੈ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਨਾਵੈ ਮੈਲੁ ਚੁਕਾਵਣਿਆ ॥੧
( Its another matter that ritualism and many of these rituals have returned under new names.)
The word Sikh comes from Sishya which means one who is open to new learning from every direction, and not just a single source or faith
Sikhism truly speaking is a call for obliterating religious identities and for rising to a single identity called Love ( Jin Prem keeyo tin hi prabh paayo) humility and the magnanimity to rise above petty differences and forgive the enemy and also the sweetness of heart and speech ( Nivan so akhar, khavan gun, jeebha maniaa mant/ eh tre bhaine ves kar ta vas aave kant “
Eh tre bhaine ves kar

Saturday, December 12, 2020

 A romance life long, a tragedy too personal and too deep for tears


Nothing is more belitting to a man than the awareness that his child cannot feel proud of him. Human brain is yet to invent a language that can express the eerie pain of reaisation that the tone of respect in your child's voice in your presence is tinged with a concern for your sentiments and an elemnt of pity towards himself,

Anyone who has ever been a teacher can understand this even better for he has to deal with this phenomenon not only while he is dealing with his children in the classrooms but practicaly all his life. Just as a father can never grow out of fatherhood, a teacher can never free himself of the emotional, the sentimental and the conscientious baggage which rides his shoulders invisibly even when there is no student around.

This is the reason why I always say that teaching is not a prefession for the weak-hearted - especially if he has ever taken 'teaching' seriously and with even the sightest degree of commitment.

The pain of reallisation of not being a worthy father is matched only by the poingnacy that follows the realisation in a teacher that he has failed to earn the love and respect of those he loves. I did not say "loved" because once you have been a teacher - and have loved being that - there is no retiring from it.
As I wrote once in one of my newspaper artices in The Tribune, " A teacher is nothing if he is not a lover, first and last. Teaching is a life-long romance. It has a moment of beginning followed by eternity. " But if this romance is life-long, then so too is the poignancy of the pain that rides one's disappointments in the role. A teacher's experience of disappointment with himself is a tragedy too deep for tears, and it affects everything in his mental and material experience of life."

Monday, October 21, 2019

Neelu, Stunning Beauty in Soft Moonlight


Short Stories
 Cow called Neelu
A Stunning Beauty in Soft Moonlight


"Only the most beautiful woman in the world in deep sleep in soft moonlight might have looked somewhere near as beautiful, as dignified and as poignant as she did tonight."


NOT A SHORT STORY


When I was a little boy, we had a cow who was an absolute prude - big-headed and at times full of social vanity and arrogance, not allowing buffaloes to get within 50 yards of her when she would be grazing.
But the moment she would see my mother, the cow would reincarnate into an innocent, secular baby, allowing even the young of the buffaloes in our livestock to come near her and even feed at her udders. That was a miracle to me - I mean her dramatic transformation from an elitist, upper-class snob into a loving secular democrat. In fact, as she would get the sniff of my mother coming to her ( even when mother wasn't within sight but had just stepped into the vicinity) this cow would transform into a saint. Normally, a difficult person - hot-headed and angry - she would transform into a saint - absolutely peaceful, loving and well behaved. She would stand before my mother with head coyly bowed, eyes shut and ears still, perhaps expecting or even silently begging for my mother to caress and massage the silken smooth hair on her neck and just beneath her jaw. In my mother's presence, this saint allowed even my father to kiss and hug her, even as he would lay the supper for her.
The bond between this cow and my mother was one of my first exposures to sublime, selfless, wordless love.


We called her Neelu because she had a thick, deep dark reddish-bluish back which created the impression of a mix between crimson and blue - ......


Neelu had a split personality, except that the split happened at her will. And she ruled the planet earth as only she could. And she knew she had a willing slave in me. During the summer break at school and on other holidays, I was tasked to take her out on to the rich open pastures in my village, Mahilpur. And did someone not love it? We would leave early morning and return around dusk, the time she was ready to be milked. All day, she would dominate me, gesturing to me vigorously with her head and nose which direction she willed me to take her or follow her. Whenever she found me negligent of her commands or sitting in the shade of the mango trees, she would come charging towards me, suddenly pull up and stand just a couple of feet away, her head in a boxer's readiness mode, pretending to me that she was readying to charge at me. She would shake her head to remind me of her sharp horns, and then she would let out a vigorous, violent puff of air through her nostris, snorting at me furiously - and the message was conveyed. But the fact was that this superstar of an actress could not hurt a fly, so gentle was she at heart. But did she want others to know about her soft side? I never dared show her that I knew the truth. I would always choose to look scared of her, and to get up and follow her whichever direction she had decided she wanted to go.


But despite her domineering ways, she was a darling, a baby at heart. And though she would pretend to be rather authoritative, assertive and even violent, never even once had she touched me - except in moments when she wished to reward me for my hard-working devotion towards her and her calf. The surest proof that all her bossy anger and aggression was merely a put-on lay in the trust with which she allowed me to hug and kiss her calf who, it seemed to me, was always keen to compensate me for her mother's wild, difficult ways. Little did the mother and daughter know how much I loved and cared for both - or so I thought. In retrospect, it seems to me that not only did she tolerate my presence but was even fond of me - or loved me though she did not want to confess her love, this Victorian prude. Nothing unusual there. In a way, that was good, for it prepared me for the difficult one-way and even unrequited love affairs later on in life. This made it a little less difficult for me to understand and accept that, as in the case of this village belle, girls do not like their love to be taken for granted even when they want you to trust it - and that these charming paradoxes are what makes human affairs so beautifully unpredictable even when you know what the next step will unfold.
But this village beauty had elegance written all over her - despite her carefully crafted reputation as a tough maiden. She had invested heavily into this reputation and would not exchange it for being called "Gaoo samaan" ladki. Neelu was the quintessential modern girl- who knew she was beautiful and wanted you to know and respect her for this, and to keep just distant enough for her to see and admire her curves. She loved her independence and she loved her wild ways - plus, she hated the male of all species. And yet, she had a secret friend of whose presence in her life only I was aware. Extremely conscious of her reputation in the village, she loved to show off that she did n't really like the look of that brute of a male creature, but often on the pastures, I could notice the two inching slowly closer to each other till he would rest his nose on the back of her sensuous neck. More importantly, she would allow it but just enough so that if seen by society, she could quickly shake him off, protest that her modesty was being outraged by that lecherous fool. But secure in the knowledge that only I was watching, she would let him stay in that pose for a few minutes The moment she sensed that someone else might have noticed them, she would pretend to jerk him off and go her away, the guy left there standing, bewildered and wondering what had changed her mood so suddenly. The fact was that like most others of her gender she never liked to make a public spectacle of her feelings. And the fools that males are, they get so easily upset over something that is only Nature's kit to protect the female from disrepute and needless gossip.


It is a story too long for the impatient Facebook generation. So I will cut it short. As short as I can, or as the story itself would allow.


As is normal with pets and domestic creatures, Neelu was not a cow. She was a member of the Bains household. But though she was a daughter to my mother,the immoral lover in me didn't like addressing her as a sister. But finally, we had settled for a Bollywood type relationship as "We are just friends." In any case, like most girls, this clever girl had no objection to being liked and admired as long as she was not forced to confirm or deny anything.
But as I said, she was an important member of the family who had not only to be kept in the loop but also to be consulted on every important social occasion- like the engagement of one of my sisters. And my mother knew the language Neelu understood. It was the language of silence.
And no one can beat girls at the oratory of silence. Later on, I was to write a poem on Neelu for a magazine, "Stunning Beauty and her Silence "


As I just said, in all things social, Neelu was a significant member of our family.The only person other than my mother who could go near Neelu, touch her, kiss her or hug her neck was one of my sisters. Neelu had a fondness for her which was inexplicable considering that Neelu was never indulgent towards children or the young. But my sister was an exception. No one knew quite why because sister would neither feed her nor look after her in any other way. And yet, Neelu had a special bond with her and was in fact very protective towards her. Occasionally, I would tease Neelu by pretending to shout at my sister. Would she take it? She would go violent with rage and would try to break loose and charge at me - until, right before her eyes, i would apologise to my sister and touch her feet. Everyone was intrigued over one thing: Neelu's eye would always follow my sister as she would be doing odd little thing for me. Neelu would never take her eyes off her as long as she was around. No one knew why, until much later.
My brother thought that this was Neelu's way of repaying my mother for looking after her calf like it were her own child. So maybe, Neelu was reciprocating the sentiment by showering the same love and care on my mother's daughter. But why not on me? The reason for that perhaps was that with me it was like a typical girl versus a gentle eve teaser stuff. Whatever the reason, Neelu's obsessive protective concern for one my sisters remained quite a mystery to us for quite sometime


Many here might be sceptical of these things, but I saw my mother and Neelu talk things over like mother and the eldest daughter would. Mother would be busy getting Neelu's feed together or brushing her back and casually updating her on the goings-on in the family. And Neelu would listen quietly, occasionally turning her neck around to look closely at my mother's face - as if to seek some clarification. And then, I would notice Neelu softly, gently nodding her head, just enough for my mother to listen to her reply and understand.
But mother alone could scold her too, as it would happen when Neelu was found neglecting her calf. That I think was from one mother to another, and both understood what motherhood is all about. So, Neelu would never mind my mother's difficult voice or words. She knew my mother loved the calf as much as Neelu herself did. I understood and learnt a lot from Neelu and my mother about how women relate to each other without the need for words, in spite of the fact that they love to talk and talk and talk. The paradox about women is that they love men to be demonstrative about their love and yet no one values silence and secrecy more than a woman does. I think I once wrote - or perhaps one of my teachers said it - that when women talk, they talk silly. But when a woman speaks, they speak the Universe. I can say for sure that when a woman speaks with love, the Universe finds a language. And a woman speaks only in love, and only in silence.
How do I know? Well, I know.


And the fact is that having watched my mother closely and always loving her with a heart that has remained a child's, I never needed books to know or understand anything in life. Mother has been my classroom, my only university, my only scripture in life.


But coming back to Neelu, no one will believe it but Neelu would have an inkling - a premonition- whenever something special was about to happen in or to the family. It had happened when I fell critically ill and nearly died, and later, when my sister prayed all night one night, circling around my bed and begging God to take her life away instead of her brother's, I still have a distinct, concrete, living memory of how Neelu had wailed all through the next night. Sister started falling ill exactly as I began to recover, and within a few days, the entire script was reversed. I and my sister left the sickbed together - she, forever.
And during the days between the prayer night and the day sister left us, Neelu seldom ate, seldom rested and was always restless, trying to break loose.
And then, suddenly, it was all quiet. Absolute silence. Sister left. Neelu never wailed after that. But she stopped eating well. Gone was her wild, wild joyous assertive ways. She became meek. And quiet. In the days that followed, I often saw Mother and Neelu sitting quietly, my mother caressing her neck, her cheeks, her under-throat, her ears. In the evenings, mother started reciting her Rehras, sitting with Neelu. A silence would hang between them, a silence as tangible as steel. Three years had passed since Neelu had gone through what my mother was going through now: the loss of a child. Once again I saw two mothers conversing with each other through profound silence, a silence not given to us men to understand. One of these days, i saw my mother wiping a tear as it rolled down Neelu's cheek. Then she wiped the tear from the other eye and cheek, saying, " Koi gall nahi, koi gall nahi. Jis di cheez us de kol chali gayee. " And then, saying this, mother took Neelu's face close to her chest, right under her own chin. And the two stayed there for what seemed like an eternity. There is no sight more touching, more profound than two mothers grieving in deep silence the loss of each other's child. Neelu knew what mother was going through because she had gone through it just over a couple of years back.


As days passed, Neelu became weaker and weaker. She would hardly eat, except to please my mother, and that oo only after mother would scold her for neglecting herself. But having spoken a few scolding words, mother's voice would choke. And here would be silence again between the two mothers, broken only by a half-suppressed, inaudible yet sharp sob.
All this while, Neelu's calf would sit silently between them, generally licking my mother's feet.He was a lucky boy with two doting mothers.


Weeks went by. Mother said to me one day, " Kaka, eh pagal kudi ne bhi Bachna nahi hun ( This mad girl too won't survive now) I knew she was talking about Neelu, and worse, I knew mother was never wrong.


Diwali came that year as Diwali comes every year. And for many reasons - some personal, others religious and social - this festival had and has always meant something very very special to me. Other than Kattak di Punnia ( Kartik di Poooranmashi) this is the only festival which has any meaning social and religious meaning for me. Kartik di Poooranmashi is Guru Nanak Dev ji's Parkash Diwas) It must be the same with Christmas for my Christian and Id for my Muslim or Budh Purnima for my Buddhist brethren and sisters.
Diwali came that year too. It was evening. The world was getting ready for one more annual night of illumination and fireworks. The atmosphere in the family was sombre. No one spoke much, and when they did speak, it was almost in a suppressed voice which sounded almost like an echo from distant mountains. The family had suffered a debilitating blow just weeks ago and the memory of the loss of a bubbly, innocent and noble girl was just too fresh in everyone's mind not to be hurt by the sound of crackers all around. But everyone maintained dignity and managed to smile as neighbours would walk in and out.
Soon it would be night. It was. There would be the festive sound of fireworks everywhere, drowning everything else out. it did. But it hurt. And there would be illumination on every roof. There was. My mother, father, brothers and sisters were going about chores routinely, silently. No one spoke much. Mother asked me to accompany her to the Gurdwara. I followed her. On the way back, she held my little hand in hers as we walked towards Neelu's shed which was a few yards before the main door to our house. We walked in. We entered Neelu's room. It was dark, faintly lit by the glow of earthen lamps on the roofs of nearby houses. We shuffled slowly, moving towards Neelu. There was no noise, no sound, no voice. That was unusual. Neelu would usually stand up as mother would come near her. But there was absolute, pin-drop silence. No sound of Neelu's harness. Nothing stirred. No sound of even her breath. Mother felt her way in the dark towards Neelu. She was n't where she used to sit and rest. Neither was her calf. We sort of waded through the room, feeling for Neelu in the dark. We thought the calf may be strolling in the yard as he used to. They weren't there. Mother called out for Neelu. There was no response. She called again. No response. I called out. Silence alone answered.
We came slowly back towards the door. In the half-light, I looked at my mother's face. It was always a profound face, and I loved to look at her, and to keep looking at her. I looked at her face now. And I couldn't bear to look for more than a flash for a second. The face bore a faraway look. Mother wasn't here. This look was terrifying. She looked very divine and beautiful but there was a distant, otherworldly look on her face now. She kept walking slowly. She held her hand out to me as it was dark and she wanted to ensure her son won't stumble. My hand slipped into her palm. Her palm was warm, loving, caring- but I could tell she was with me to help me but not with me still.


We came out walking slowly into our home. There was silence. Father spoke. He said Neelu had broken away and no one knew where she had gone. Brother had gone to look for her in the fields. Everyone sat silent. After a while, mother went to the kitchen, asking me to follow her. Slowly and slowly, everyone except mother pretended to eat a bite or so. No one spoke. No one mentioned Neelu. Minutes went by. Everyone knew what everyone was waiting for. But no one said a word. The only words spoken were about routine chores. Or about tomorrow. This is how silence tells lies. Hours went by. Everyone went to bed, or pretended to. No one actually even tried to sleep. Mother started reading Gurbani again as she always did whenever she could. Midnight. Brother hadn't returned with Neelu. The sound of Diwali Crackers had begun to fade out. In a way, it felt good that it had.
Around 1.30 am. I went on the roof. Diwali lights were still flickering. Mother had followed me without my noticing. As we stood there, looking vacantly up at the dark sky, we heard the creaking sound of a bullock cart. The sound came from a distance but it was slowly getting clearer as the cart seemed to pull closer. And closer. Towards us. Finally, we felt that it stopped in front of our door. We came downstairs. I saw my brother coming in from the front door. In one hand, he held a leash, Neelu's leash. Mother glanced towards the leash. She remained silent, calm, distant. Brother looked at mother's face, and suddenly broke down, bursting into tears. He threw his forehead on mother's shoulder. "Koi gall nhi, beta. Jis di cheez uss kol chali gayee," said mother, her voice calm, compassionate. Brother gathered himself, hugged my father who patted him gently on the back without a word spoken.
Outside, in front of the door, in the street, two bullocks stood, their bells still. They hardly moved. On the cart, one of the most beautiful and elegant daughters of God lay. Sleeping. In deep silence. A most beautiful woman in deep sleep in soft moonlight might have looked somewhere near as beautiful, as dignified and as poignant as Neelu did, resting peacefully on the large cart deck.


On one corner, just behind the cart, stood the lonely figure of Neelu's son - silent, in a daze, lost. They say the young offsprings of 'animals' have a sense of tragedy which is denied to the young of us humans.


Diwali was never to be the same again to me. Even when i celebrate, a half tear keeps stubbornly rolling down the corner of my eye - kissing my cheek, hidden from the world. Age has taught me how to fill everyone's Diwali with tears of joy even as, calling out from across an age, keeps tugging at my heart.

Shakespeare in Sangrur ( Story)

Shakespeare in Sangrur
Talking about libraries, there is a Dhaba near Mastuana on the Sangrur-Bathinda highway (by-pass) At first, there seems nothing unusual about it but if you happen to be a student of English literature, it stuns you as you look closer. As you are driving at 100 kilometres an hour on the Highway, a signboard intrigues you for it combines two words which you may never ever expect to see in the company of each other. And the words are " Hamlet Dhaba."
Once, travelling with my young friends, Trishneet Arora and Bikramjit Singh Allabaksh I was amused by this strange combination. I thought it was some sort of a joke, or that someone may have got the spellings of Harmit wrong and spelt it as Hamlet. But as I got closer, I noticed something incredible - a painted image of a book. As one got closer, one could notice not only the name "Hamlet' inscribed in small print on the book but even two other words which looked absolutely extraterrestrial in this part of the world. And those words were William Shakespeare.
I immediately realised not only how stupid I had been in concluding that Hamlet on a signboard proclaiming a Punjabi Dhaba may have been a case of funny misspellings but also making fun of it. The joke was clearly on me.
Out of sheer curiosity, I decided to stop by and have a quick bite and of course indulge in my greatest luxury in life: tea.
As we walked towards the desk where the boy, maybe in his early twenties, managing this modest Dhaba was busy keeping accounts, I couldn't resist asking him who the owner of this place was. When he introduced himself as the owner, I smiled and gently broke into a relaxed chat with him with the first natural query, " And the name? What is Hamlet and is that really the name of this Dhaba?"
He was an exceedingly polite, softspoken boy. And I noticed that the material he was pouring over was not an accounts register but a book; Macbeth by William Shakespeare. Immediately, the entire narrative unfolded before me. I was talking to perhaps the most unusual owner of a Dhaba in my entire life, a significant part of which - especially my overstaying youth and middle age- has been spent enjoying stop-overs in these Punjabi eateries> Who could have imagined that William Shakespeare would one day find a fan in rugged, rustic Punjabi milieu - and that the incentive for this would come through what is arguably his most " mind" masterpiece, the most intellectual and the most talked-about play, Hamlet.
Anyway, the boy, a typical handsome Jatt Sikh semi-rural youth, seemed pleased by my query. In fact, he said that he has waited and waited for someone to ask him "What is this name, and what does it mean?" Dhabas are more commonly named after prophets (Guru Nanak Dhaba) or wrestlers ( Pehlwan Dhaba)feudal titles (Zamidara Dhaba) and sometimes even after the names of Hindu gods and goddesses, especially goddesses. ( Annapoorna Dhaba) or simply Punjabi Dhaba. The tag line often includes a reference to the hearty Punjabi delicacies - Makki di Roti, Sarson da Saag ( Ghar di Lassi te Makhan free)
I know about the etymology of the word ' restaurant' which has a French origin and means foods and " bouillons" or soups that "restaur" - or "restore." But Dhaba? Well, it started with the Punjabi word "Dabba" as they originally used to serve food for truck drivers and the food used to be packed in a box (Dabba)
But what is the Prince of Denmark doing in a "dabba" en route Bathinda ?. Well, when first staged, Shakespeare's Hamlet was a 'box'-office disaster, and the Hindi word for a Bollywood film which bombs at the turnstiles is also "Dabba".. So there is a connection? Not really. ,
When I asked him about the secret behind this unusual name for his dhaba, he said, "Sir, Hamlet was a Prince..."
"Of Denmark?" I added.
"Do you know, sir? How nice ! And you are the first person to stop by just to inquire about the name."
"No, not just for that. We will have our breakfast too, with tea,"
.
Hamlet, the restaurant or Dhaba, owes its name to the passion which this young boy, although a college drop-out, has for English literature, especially for Shakespeare. "And I simply adore Hamlet. But I need Macbeth. I couldn't get a copy that."
"Macbeth in Mastuana, Shakespeare in Sangrur- what next? Browning in Bathinda? " I laughed
Talking to him, I noticed something even more unusual for a dhaba: book-racks - a humble library. There was a reasonably good collection of books there in Punjabi, Hindi and English, including of course the plays of WS. And - hold your breath - it even has The Love Song of Alfred J Prufrock, including the greatest masterpiece of "modern" poetry - The Waste Land by T S Eliot.
And the pride of place in this humble library is given to my favourite poet, Shiv Kumar Batalavi.
I have promised to the boy that all the books in my personal library will form a part of this "Hamlet Library." I can think of no better use to which my books could be put than to be available to the commonest of common Punjabis. If I have stopped by this Dhabba today for a literary reason, who knows how many others too will.
And I propose to buy as many books of Punjabi literature and Punjab's history as I possibly can with my meagre means, and donate all of these to this unusual "start-up."
Better a commoner start-up than elitist upstarts.
So, I said I would bring some books for this Hamlet Library.
"No, sir, it is not Hamlet Library. That is the name of the Dhaba. It is " Sahir Library "( Sahir Ludhianavi)
"I have Parchhaaiyaan and Tanhaayian, plus Sahir ki Muntakhib Nazme. I also have Ghalib, Faiz , Allama Iqbal and Professor Mohan Mohan Singh. And of course, I have Loona," " I said.
He insisted we must not pay for breakfast.
"Awww, soo sweet. But, listen, you need the money to buy more books," I said, thrusting some money without counting into his breast pocket.
He seemed embarrassed but had more respect for my seniority than many of the supposedly more cultured people show these days to their seniors.
And as for "T S Eliot for Truck drivers" well, this also happens in India.
Jokes apart, I thought the boy deserves a national award for his ingenuity and his sincere passion for reading and , more importantly, for helping others read.

Saturday, October 19, 2019

ਹੁਸਨ ਨੂਰੋ ਨੂਰ ਬਰਸੇ ਨੂਰ ਦੀ ਸੱਜਰੀ ਬਹਾਰ

ਤੇਥੋਂ ਵੀ ਦਿਲਕਸ਼ ਤੇਰੇ ਜਲਵੇ, ਤੇ ਤੇਰੇ ਚਮਤਕਾਰ
ਹੁਸਨ ਨੂਰੋ ਨੂਰ ਬਰਸੇ ਨੂਰ ਦੀ ਸੱਜਰੀ ਬਹਾਰ
October 20, 2019
An old poem - slightly revised
ਬੰਦਗੀ ਤੇਰੀ ਯਾ ਤੇਰੇ ਹੁਸਨ ਦੀ, ਪਰਵਰਦਿਗਾਰ ?
ਤੇਥੋਂ ਵੀ ਦਿਲਕਸ਼ ਤੇਰੇ ਜਲਵੇ, ਤੇ ਤੇਰੇ ਚਮਤਕਾਰ.
ਹੋ ਰਹੇਗੀ ਬੇਵਫਾਈ ਕੁਝ ਨਾ ਕੁਝ ਮੈਥੋਂ ਜ਼ਰੂਰ
ਗੁੰਮ ਤੂੰ , ਤੇਰਾ ਹੁਸਨ ਜ਼ੱਰੇ ਜ਼ੱਰੇ ਵਿਚ ਹਾਦਰ ਹਦੂਰ
ਭੁੱਲ ਮੈਂ ਤੈਨੂੰ ਬਸ ਕਰਾਂ ਤੇਰੇ ਹੁਸਨ ਦੀ ਬੰਦਗੀ
ਕਹਿਰ ਬਰਪੇਗਾ ਮੇਰੇ ਤੇ ਯਾ ਤੇਰੀ ਬਖਸ਼ੰਦਗੀ?
ਹਾਂ , ਪ੍ਰਸਤਿਸ਼ ਨਕਸ਼ ਦੀ ਦਾ ਮੈਂ ਹਾਂ ਮਾਲਿਕ ਗੁਨਹਾਗਾਰ
ਪਰ ਮੇਰੇ ਇਸ ਇਕ ਕੁਫਰ ਤੋਂ ਹਕ਼-ਹਕੀਕਤ ਲੱਖ ਨਿਸਾਰ
ਤੂੰ ਨਹੀਂ ਪਰ ਫੁੱਲ ਤੇਰੇ ਦੀਨ ਮੇਰੇ ਦਾ ਸ਼ਿੰਗਾਰ
ਬਾਝ ਰਚਨਾ ਦਸ ਖਾਂ ਸਮਝਾਂ ਤੈਨੂੰ ਮੈਂ ਕਿੰਝ ਰਚਨਹਾਰ
ਨਫਰਤਾਂ ਕਿਓਂ ਰਾਤ ਦਿਨ ਜਦ ਰੋਮ ਰੋਮ ਉਪਜੇ ਪਿਆਰ ?
ਹੁਸਨ ਨੂਰੋ ਨੂਰ ਬਰਸੇ ਨੂਰ ਦੀ ਸੱਜਰੀ ਬਹਾਰ
ਮੰਦਿਰਾਂ,ਗੁਰਦਵਾਰਿਆਂ ਤੇ ਮਸਜਿਦਾਂ ਵਿਚ ਹੈ ਦਫ਼ਨ
ਉਹ ਜੋ ਹਰ ਪਲ ਹਰ ਜਗਾਹ ਇਕ ਗੂੰਜਦਾ ਹੈ ਉਂਕਾਰ
ਵਾਦੀਆਂ ਦੀ ਚੁੱਪ ਤੇ ਸੱਨਾਟਿਆਂ ਦਾ ਗੀਤਕਾਰ
ਹਰ ਜਗਾਹ ਛਮ ਛਮ ਸਦਾ ਪਰ ਥੰਮ ਨੱਚੇ ਨ੍ਰਿਤਕਾਰ
ਗੂੰਜ ਸੰਗ ਸੱਨਾਟਿਆਂ ਸੰਗ ਧਰਤੀਆਂ ਦੇ ਸ਼ਾਹਕਾਰ
ਧਰਤ ਗਗਨਾ ਗਰਜ ਗੂੰਜਾਂ ਗਹਿਨ ਚੁੱਪਾਂ ਦੇ ਅੰਬਾਰ
ਗਾਉਣ ਨੱਚਣ ਭੁੱਲ ਦੁਨੀਆ ਦੀਨ ਦੇ ਝੰਜਟ ਹਜ਼ਾਰ
ਹੈ ਜਿਨ੍ਹਾਂ ਦਾ ਸਿਰਜਨਾ ਲਈ ਇਸ਼ਕ ਹੀ ਇੱਕ ਰਚਨਹਾਰ
ਇਸ਼ਕ ਖਾਤਿਰ ਇੱਕ ਨੇ - ਕੀ ਸਿਰਜਨਾ, ਕੀ ਸਿਰਜਣਹਾਰ
ਸਿਰਜਨਾ ਲਈ ਇਸ਼ਕ ਖੁਦ ਹੋ ਜਾਂਵਦਾ ਏ ਸਿਰਜਣਹਾਰ
ਹਾਂ , ਹੁਸਨ ਮੈਂ ਮੂਰਤਾਂ ਦਾ ਪੂਜਦਾ, ਕਰਦਾ ਪਿਆਰ
ਹਾਂ, ਓਹਨਾ ਦੇ ਹੁਸਨ ਵਿਚ ਹੁੰਦਾ ਮੈਨੂੰ ਤੇਰਾ ਦੀਦਾਰ
ਤੇ ਸਬਬ ਇੰਨਾ ਹੈ ਬਸ ਕਿ ਤੂੰ ਤੇ ਤੇਰੀ ਕਾਇਨਾਤ
ਲੁੱਕਣ-ਮੀਚੀ ਹੋ ਮਗਨ ਪਏ ਖੇਡਦੇ ਨੇ ਦਿਵਸ ਰਾਤ
ਹੈ ਕਿਤੇ ਉਹ ਤੂੰ, ਕਿਤੇ ਤੂੰ ਉਹ , ਕਿਤੇ ਉਹ ਤੂੰ ਉਹ ਤੂੰ
ਮੈਂ ਖਤਮ ਝੇੜਾ ਹੀ ਕਰਤਾ- ਤੂੰ ਏ ਉਹ ਤੇ ਉਹ ਏ ਮੈਂ , ਤੇ ਮੈਂ ਆਂ ਤੂੰ

Tuesday, May 29, 2018

ਪਿਆਰੀ ਅੰਜਨਾ ਨੂੰ ( Edited)

ਪਿਆਰੀ ਅੰਜਨਾ ਨੂੰ

ਕੁੜੀਏ ਸੱਚ  ਅਲਬੇਲੜਾ , ਤੱਕ ਅੱਖ  ਚ ਪਾ ਕੇ ਅੱਖ ,
 ਮਿਜ਼ਾਜੀ ਰੱਖ ਮੁਹੱਬਤਾਂ , ਵਿਚ ਨਾਮ ਖੁਮਾਰੀ  ਰੱਖ  /
ਵਿਚ ਨਾਮ ਖੁਮਾਰੀ ਰੱਖ    ਤੂੰ , ਫਿਰ ਇਸ਼ਕ਼ ਮਿਜਾਜ਼ੀ ਲਾ ,
ਨੀ , ਸੁਣ ਨੀ ਰਾਣੀ ਅੰਜਨਾ , ਤੂੰ ਲਿਆ ਨਿਰੰਜਨ ਫਾਅ  /
ਤੈਨੂੰ  ਤੱਕਦਾ ਵਿਚ  ਤ੍ਰਿੰਜਣਾਂ  , ਕਦੇ ਤੀਆਂ ਦੇ ਵਿਚ ਆ ,
ਕਦੇ ਤੀਆਂ ਦੇ ਵਿਚ ਆਣ ਕੇ , ਉਹ ਵੰਝਲੀ ਦਵੇ ਵਜਾ /
ਕਦੇ "ਵਾਹ ਸੱਜਣ "  ਤੈਨੂੰ  ਆਖ ਕੇ ਉਹ ਮੇਲੇ ਲਏ ਬੁਲਾ ,
ਕਿਤੇ  ਕੰਨ ਰਿਹਾ ਪੜਵਾ , ਕਿਤੇ   ਧੂਣੀ ਰਿਹਾ  ਰਮਾਅ  /
ਕਿਤੇ ਬਣ ਬਨਵਾਸੀ ਘੁਮਦਾ , ਕਿਤੇ ਚਿੱਲੇ ਰਿਹਾ ਚੜ੍ਹਾ ,
ਕਿਤੇ ਚੋਰੀ ਮੱਖਣ ਚੱਖਦਾ, ਕਿਤੇ ਚੀਰੇ  ਉਹ ਵੰਡਦਾ   /
ਕਿਤੇ ਅਲਫ ਹੁਸੈਨੀ ਚਮਕਦੀ , ਕਿਤੇ ਰਥ ਨੂੰ ਰਿਹਾ ਦੌੜਾ /
ਇਹ  ਯਾਰ ਤੇਰਾ ਮਸਤਾਨੜਾ, ਗਿਆ ਕਿਹੜੇ  ਦੇਸੋਂ ਆ /
ਕਿਓਂ ਵੰਝਲੀ ਰਿਹਾ ਵਜਾ , ਕਿਓਂ ਚਿੱਲੇ ਰਿਹਾ ਚੜ੍ਹਾ  /
ਵੇ ਸੱਜਣ  ਵਾਹ !
ਨੀ ਤੂੰ ਗੀਤ ਸੁਹੰਦੇ ਗਾਂਵਦੀ    , ਤੈਨੂੰ  ਲੱਕ ਲੱਕ ਚੜ੍ਹਿਆ  ਚਾ/
ਅੱਜ ਨੱਚ ਨੱਚ  ਧਰਤ ਹਿਲਾ, ਅੱਜ ਗਿਧਾ ਖੂੰਜੇ ਲਾ ,  /
ਤੂੰ  ਬਣ ਨਵਾਬਣ ਜਾ , ਅੱਜ  ਮਹਿਲੀਂ   ਨੱਚਦੀ  ਆ /
ਪਾ ਰੰਗ ਰੰਗੀਲੇ ਚੋਲ੍ੜੇ, ਤੇ ਗੀਤ ਸੁਹੰਦੜੇ  ਗਾ /
ਨੀ ਭੱਜ ਭੱਜ ਢਾਹ ਬਨੇਰਿਆਂ  ਨੂੰ  ਤੇ ਗੁੱਤਾਂ  ਲਹਿਰਾ/
ਤੇਨੂੰ ਲੱਖ ਲੱਖ  ਤੱਕਣ  ਹਿਰਨੀਆਂ , ਜਿਹਨਾਂ ਮਨ ਵਿਚ ਡਾਢਾ ਚਾਅ /
ਮਨ ਵਿਚ ਡਾਢਾ ਚਾਅ , ਕਿੰਝ  ਨੱਚਣ  ਤਾਲ ਮਿਲਾ /
ਉਹ ਤੋਲ ਤੋਲ ਪੱਬ  ਧਰਦੀਆਂ  ,  ਤੂੰ  ਉੱਡਦੀ ਨਾਲ ਹਵਾ /
ਤੇਰੀ ਟੂਣੇ ਹਾਰੀ ਅੱਖ  ਨੇ , ਲਏ  ਅੰਬਰੋਂ   ਪੰਛੀ ਲਾਹ /
ਤੂੰ  ਖੋਲ ਪਟਾਰੀ ਮਹਿਕ  ਦੀ , ਲਈ ਹੱਟ ਕਥੂਰੀ ਲਾ /
ਤੂੰ ਧਰਤੀ ਉਤੇ ਮਹਿਕਦੀ , ਫਿਰਦੋਸੀ ਇਤਰ ਫਿਜ਼ਾ /
ਤੇਰੇ  ਖੇਡਣ ਦੀ ਰੁੱਤ  ਆ ਗਈ, ਭਰ  ਜੋਬਨ ਨੂੰ ਛਲਕਾ /
ਲੱਖ  ਅੱਖ  ਮਟੱਕੇ  ਲਾ ,   ਨੱਚ ਹੋ ਕੇ  ਬੇ ਪ੍ਰਵਾਹ /
ਤੇ ਰੱਬ ਨਾਲ ਮਥਾ ਲਾ , ਦੇ ਅੰਬਰ ਤਾਈਂ ਡਰਾ /
ਤੇਰੇ ਬੁੱਲਾਂ  ਤੋਂ ਰਸ ਵਰਸਦਾ , ਹੈ ਰਬੀ ਸ਼ਹਿਦ   ਜਿਹਾ /
ਲੱਖ ਖਿਲਦੇ  ਫੁੱਲ  ਗੁਲਾਬ ਦੇ , ਤੇਰੇ ਹੋਠਾਂ ਉਤੇ ਆ /
ਤੂੰ ਉੱਤਰੀ  ਪਰੀ ਆਕਾਸ਼ ਤੋਂ, ਤੇ ਬੈਠੀ ਚਰਖਾ ਡਾਹ
ਕੋਈ ਜੱਟੀ ਚੱਲੇ ਖੇਤ ਵੱਲ , ਲੈ ਜੱਟ ਲਈ ਵੇਲਾ ਸ਼ਾਹ / /
ਤੇ  ਗੁੱਡੇ  ਸਬ੍ਜ਼ ਕਿਆਰੀਆਂ , ਅੱਲੜ੍ਹ ਪੰਜਾਬਣ ਜਾ /
ਯਾ ਸੂਫੀ ਸੰਤ ਫ਼ਕੀਰ ਦੀ , ਤੂੰ  ਪਹਿਲੀ   ਪਾਕ ਦੁਆ /
ਕਿਸੇ  ਕਵੀ ਦੀ ਨਾਜ਼ਕ ਕਲਪਣਾ ,  ਸੂਰੇ ਦੀ ਖੜਗ ਭੁਜਾ //
ਜਾਂ ਜੋਤ ਮੰਦਰ ਮਸਕੀਨ ਦੀ , ਤੇਰਾ ਹੁਸਨ ਹੈ ਸ਼ਹਿਨਸ਼ਾਹ  /
ਹੈ ਸਭ ਕੁਝ ਤੂੰ ਹੀ ਸੋਹਣੀਏ , ਤੇ ਸਭ ਕੁਝ ਹੀ ਤੇਰਾ /
ਹਾਂ ਇਹ ਤਾਂ ਤੇਰਾ ਸਭ ਹੈ , ਪਰ ਹੋਰ ਭੀ ਬਹੁਤ ਤੇਰਾ /
ਤੇਰੇ ਮਨ ਵਿਚ ਜੋ ਗੰਗੋਤਰੀ , ਰਹੀ ਰੱਬੀ ਨੂਰ ਬਹਾ /
ਤੇਰੇ ਸੀਨੇ ਅਨਹਦ ਵੱਜਦਾ  , ਤੂੰ  ਕਲਮ ਤੂੰ  ਹੀ ਕਲਮਾ /
ਕਰ ਮਾਣ ਹੁਸਨ ਪੱਟਰਾਣੀਏ , ਤੇ ਕਰੀ ਜਾ ਦਿਲ ਲਗੀਆਂ /
ਪਰ ਚੰਦਨ ਦੀ ਪਾਲਕੀ ਵਿਚ ਸਚ ਦਾ ਲਾਲ ਖਿਲਾ /
ਤੇਰੇ ਹੱਕ  ,ਚ ਪੰਜੇ ਪੀਰ ਵੀ , ਹੁਣ ਗਏ  ਕਚਿਹਰੀ  ਆ /
ਹੁਣ ਕੱਤ  ਲੈ ਤੂੰ ਸਭ ਪੂਣੀਆਂ, ਵਿਚ ਕੁਟੀਆ ਚਰਖਾ ਡਾਹ /
ਫਿਰ ਕੰਬਲੀ ਬੁਣ ਸਰਕਾਰ ਦੀ , ਤੇ ਬਹੀਂ ਮਦੀਨੇ ਜਾ /

ਫਿਰ ਦਿਨੇ ਰਾਤ ਪਈ ਸੁਣੇਗੀ , ਤੂੰ ਇਕ ਰਬਾਬੀ ਗੀਤ /
ਇਕ ਆਸ਼ਿਕ਼ ਬੇਪਰਵਾਹ ਦਾ ,  ਜੀਹਦੇ   ਸਾਹਾਂ ਵਿਚ ਪ੍ਰੀਤ /
ਜੋ ਨੂਰ-ਓ- ਨੂਰ  ਬਰਸਾਂਵਦਾ, ਜੋ  ਮੱਕੇ  ਤੱਕ  ਘੁਮਾਵਂਦਾ/
ਕੌਡਿਆਂ   ਨੂੰ ਵੀ ਗਲ  ਲਾਂਵਦਾ  , ਸੱਜਣ  ਨੂੰ ਸ-ਜਨ  ਬਣਾਂਵਦਾ/
ਜਿਹੜਾ  ਹਰ ਘਰ ਅਲਖ ਜਗਾਂਵਦਾ  , ਜਿਹੜਾ  ਪਾਂਧੇ ਤਾਈਂ  ਪੜਾਂਵਦਾ  /
ਜਿਹੜਾ  ਟੇਕ ਨਿਰੰਜਣ ਲਾਂਵਦਾ  , ਬਸ ਇਕੋ ਇੱਕ  ਧਿਆਵਂਦਾ/
ਤੂੰ ਬਣ ਜਾ ਉਹਦੀ ਮੀਤ   ਕੁੜੇ, ਤੇਰੀ ਤੋੜ ਚੜ੍ਹੇ  ਹੁਣ ਪ੍ਰੀਤ ਕੁੜੇ /
ਹੈ ਜੋਗੀ ਢੋੰਗ ਰਚਾਇਆ ਜੋ, ਇਹ ਓਹਦੀ ਪ੍ਰੀਤ ਦੀ ਰੀਤ ਕੁੜੇ /
ਅੰਜਨਾ ਹੈ ਬਣ ਨਿਰੰਜਨ ਤੂੰ , ਮੇਰੀ ਹਾਰ ਚ ਤੇਰੀ ਜੀਤ ਕੁੜੇ /
ਪਰ ਰੰਗਲੇ ਮੀਤ ਗਵਾੰਈ ਨਾ , ਚੋਲੇ ਭੜਕੀਲੇ ਲਾਹੀਂ ਨਾ /
ਅੰਜਨ ਵੀ ਤੂੰ , ਨਿਰੰਜਣ ਤੂੰ   ਕਿਤੇ   ਵੇਖੀਂ ਇਹ ਭੁੱਲ ਜਾਈਂ ਨਾ /

Saturday, May 12, 2018

Today is my b'day, or my death anniversary

It's my birthday today, Shiv .

Today is the most special day in my life, in everyone's life. Today is my date of birth - and everyone else's. It couldn't be any other way. Life is changing so much, so fast and so suddenly and so unpredictably that unless I am born afresh every moment, I will be left behind - way behind - by life, which is constantly on the move. I will be dead. Dead forever. Non-revivable. Today is my birthday -and yours. Constantly up-dateable.
If it isn't, then the next moment, most probably this moment itself, would make this day my death anniversary. The choice before us - all of us - always, every day, every hour, every moment is between being born again and dying, between making today our birthday or our death anniversary.

I know it for I have died too many times, and have remained dead for too long. Luckily, this time, I rise from my grave to recount my death, and to make sense of it. And the only sense I make of it is that if I still happen to be alive by some chance - gasping for breath - then I must allow or force myself to be born again. As a fresh child, with a fresh outlook, and able to revive all my dead moments, able to bring those moments back to life and put them to use in the service of my today. This is sheer luck. But this luck isn't reliable. It will not happen every time. If it has happened by chance or through a stroke of luck, then I mustn't be foolish to take it for granted that I will definitely be living till tomorrow. I must finish everything I need to- and everything I can - today, right now, here. There is no guarantee I will live till tomorrow, but if I don't make my today count as strongly and significantly as I can, then it is guaranteed that I will not see the light of the day tomorrow, or even the light of the rest of the day today.
I must believe in re-birth, must believe in being re-born every day, every moment. A life dies out with each passing breath, creating space for a new life to be born in me, in all of us.

(From a letter I wrote this morning to my childhood friend, Shiv Ram Modgil )