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Archive for the ‘Music’ Category

Koi Sunta Hai Gurugyani – Kabir Vani


(Rajasthani Folk form–Prahlad Tapanya)

Classical version( Kumar Gandharva)

Sunta hai guru gyani
Gagan me awaaz ho rahi hai jheeni jheeni
Sunta hai guru gyani

Paahi liyaye
Naad bindu se peechhe jamaya paani ho ji
Sab ghat puran guru rahya hai
Alakh purush nirvaani ho ji
Sunta hai guru gyani

Vahaa se aaya pata likhaya
Trushna toone bujhai
Amrut chhod chhod vishay ko dhaave
Khol de phaans phansaani ho ji
Sunta hai guru gyani

Gagan mandal mein koi
Boi pe dahi jamaya
Makhan makhan santon ne khaya
Chhar jagat babarani ho ji
Sunta hai guru gyani

Bin dharti ek ma daal deeje
Bin taruvar joo paani re
Gagan mandal me hoye ujiyala
Bol guru-mukh baani ho ji
Sunta hai guru gyani

Oham soham baja baje
Tipu ki tham suhani re
Ida pingala sukhman nari
Sunatha ja behrani ho ji
Sunta hai guru gyani

Kahe Kabir suno bhai saadho
Jaag agam ke baani re
Din bhar re jo nazar bhar dekhe
Ajar amar ho nishani ho ji

Sunta hai guru gyani
Gagan me awaaz ho rahi hai jheeni jheeni
Sunta hai guru gyani

Sahib Nay Bhang Pilai – Prahlad Tipanya


Sahib ne bhaang pilayee
Aisi bhaang pilayee
Ankhiyon mein lalan chayee.
Satgur ne bhang pilayee.

Bhar pee ke pyala hua diwana
Ghoom raha jaisey matwala
Ankhon mein raha aisa matwala
More janam janam ka tala khul gya

Ay jee ankhiyon mein lalan chayee
Kabira ne bhang pilayee….

Hum Dekhen Ge ~Faiz sung by Iqbal Bano


This piece of poetry is a  symbol of resistance against injustice and oppression. Many of Faiz’s( the poet of this piece), couplets  and lines have become the rallying cal for the masses. Many  leaders and visionaries aspiring for a change, use his poems as their anthems to garner support for their causes. This is the power of a revolutionary poetry.

Hum dekhenge
Lazim hai ke hum bhi dekhenge
Wo din ke jis ka wada hai
Jo lauh-e-azl mein likha hai
Jab zulm-o-sitam ke koh-e-garan
Rooi ki tarah ur jaenge
Hum mehkoomon ke paaon tale
Ye dharti dhar dhar dharkegi
Aur ahl-e-hakam ke sar oopar
Jab bijli kar kar karkegi
Jab arz-e-Khuda ke kaabe se
Sab but uthwae jaenge
Hum ahl-e-safa mardood-e-harm
Masnad pe bethae jaenge
Sab taaj uchale jaenge
Sab takht girae jaenge
Bas naam rahega Allah ka
Jo ghayab bhi hai hazir bhi
Jo manzar bhi hai nazir bhi
Utthega an-al-haq ka nara
Jo mai bhi hoon tum bhi ho
Aur raaj karegi Khalq-e-Khuda

Jo mai bhi hoon aur tum bhi ho

 

English translation: 

We shall Witness
It is certain that we too,
shall witness the day
that has been promised
of which has been written
on the slate of eternity
When the enormous
mountains of tyranny
blow away like cotton.
Under our feet-
the feet of the oppressed-
when the earth will pulsate
deafeningly and on the heads
of our rulers
when lightning will strike.
From the abode of God
When icons of falsehood
will be taken out,

When we- the faithful-

who have been barred out
of sacred places
will be seated on high cushions
When the crowns will be tossed,
When the thrones
will be brought down.
Only The name will survive
Who cannot be seen
but is also present
Who is the spectacle
and the beholder,
both I am the Truth
– the cry will rise,
Which is I, as well as you
And then God’s creation will rule
Which is I, as well as you

 

The Poet:

Faiz Ahmad Faiz (1911–1984)
was a Pakistani intellectual,
poet, and one of the most famous
contemporary poets of the Urdu language.




					

Ud Ja hans Akela Death Song 1


Ek daal do panchi baitha, kaun guru kaun chela
Guru ki karni guru bharega, chele ki karni chela
sadho bhai, Ur ja hans akela

Mati chun chun mahal banaya, log kahen ghar mera
Na ghar tera, na ghar mera, chiriya rain basera
Bhai, Ur ja hans akela…

Kauri kauri maya jori, jor bharela thaila
Kehat Kabir suno bhai sadho, sang chale na dhela.
Ur ja……

Maat kahe ye putra hamara, bahen kahe ye veera,
Bhai kahe ye bhuja hamari, Naari kahe nar mera.
Ur ja….

Peit pakar kar mata roye, baanh pakar ke bhai,
Lapat jhapat ke tiriya roye, hans akela jayee.
Sadho bhai ur ja…

Jab tak jeeve mata roye, bahen roye das maasa,
Barah din tak tiriya roye, pher kare ghar waasa.
Ur ja…

Chaar gadiya ghar manwayi, chara kaath ki ghori,
Chaaron kone aag lagai, phoonk diyo jas hori.
Sadho bhai ur ja…

Bhaar jale ho jaise laakri, khey jale jas dhaga,
Sona jaisi kaya jal gai, koi na aaya paasa.
Ur ja hans…

Ghar ki tiriya dhoondan lagi, dhoond phiri chahoo desa,
Kehat Kabir suno bhai sadho, choro jag ki aasa.
Ur ja …

Baghbaan ne bagh lagaya, bagh lagaya kela,
Kache pakke ki marm na jaane, tora phool gandela.
Ur ja….

Na koi ata na koi jata, jhoota jag ka nata
Na kahoo ki bahen bhanji, na kahoo ki mataa.
Sadho bhai ur ja hans….

Moko Kahan Dhoondhe Re Bande


Moko Kahan Dhundhere Bande Mein To Tere Paas Mein
Na Teerath Mein, Na Moorat Mein Na Ekant Niwas Mein
Na Mandir Mein, Na Masjid Mein Na Kabe Kailas Mein
Mein To Tere Paas Mein Bande Mein To Tere Paas Mein
Na Mein Jap Mein, Na Mein Tap Mein Na Mein Barat Upaas Mein
Na Mein Kiriya Karm Mein Rehta Nahin Jog Sanyas Mein
Nahin Pran Mein Nahin Pind Mein Na Brahmand Akas Mein
Na Mein Prakuti Prawar Gufa Mein Nahin Swasan Ki Swans Mein
Khoji Hoye Turat Mil Jaoon Ik Pal Ki Talas Mein
Kahet Kabir Suno Bhai Sadho Mein To Hun Viswas Mein

Translation
Where do you search me? I am with you
Not in pilgrimage, nor in icons, Neither in solitudes
Not in temples, nor in mosques Neither in Kaba nor in Kailash
I am with you o man, I am with you
Not in prayers, nor in meditation, Neither in fasting
Not in yogic exercises, Neither in renunciation
Neither in the vital force nor in the body, Not even in the ethereal space
Neither in the womb of Nature, Not in the breath of the breath
Seek earnestly and discover, In but a moment of search
Says Kabir, Listen with care, Where your faith is, I am there.
My Understanding
In spite of the different approaches of all religious and philosophical teachings, it is very clear that the all-pervading, omniscient, omnipresent factor is finally God. Due to our customs, traditions, languages we only address Him by various names. Yet, it is also true that in spite of this awareness, we spend a lot of time in arguing about God and try to impose attributes.

Kabir noticed this centuries old phenomenon in his times also. And this great Master, in the above verse highlights the underlying principle that God is everywhere.

Kabir reveals in this verse the various search patterns adopted by mankind. And each one seems to be justifying his chosen method. Some say God will be realized through pilgrimages while some justify the idol worship. Some say He is up in the mountains while some believe that He is in places of worship. Some proclaim prayers and meditation the path, others believe realization through fasting. Many talk about yogic exercises (activity) and renunciation.

In this verse Kabir seems to be saying that God is NOT in any of these. However, this cannot be true. To my understanding, Kabir is saying that God is everywhere and therefore in all these too. However, his saying “No” simply means that we should apply our faith to One and follow it up sincerely. This will lead to instant realization of the divinity within us. However, if we “switch” our approach from one path to another, then we are simply conducting a sort of gymnastic. In his typical mystical ways, Kabir shows us the omniscience of God.
Rajender Krishen

THE YOUNGEST REVOLUTIONARY MARTYR — KHUDIRAM BOSE


It was this young lad who threw the first bomb at the British who were ruling India. Even while at school, he was attracted towards the sacred words ‘VandeMataram’ (I bow to Mother India!) and plunged into the war of independence. The boy of sixteen defied the police. And at the age of 18 years 7 months & 11 days had already become a martyr.
The hero was Khudiram Bose, born on Dec 3, 1889 in a tiny village in Bengal. He was the only surviving son of his parents who also passed away when he was barely six yrs of age. Brought up by his elder sister and her husband who aspired of this intelligent boy to become a big officer.
Khudiram, like all brilliant kids found the school curriculum too boring and uninteresting to enjoy. He never paid attention to the teachers lectures and would be lost in his own dream world.
At the age of seven when kids think of foot balls and cars he was haunted by thoughts, ‘India is our country. It is a great country. Elders say that this has been the home of knowledge for thousands of years. Why, then, are the red-faced British here? Under them, our people cannot even live as they wish. When I grow up, I must somehow drive them out.’
Day in and day out, he would brood on these thoughts. Even on opening his books, he would see the images of red faced, green eyed gora men. The mere thought of these goras ruling over India made him have a strange uncomfortable feeling creep within him.
To the outsiders he appeared as a lost, anxious boy .
While visitng a temple once, and on seeing some sick people lying if front of their God begging for cure, Khudiram thought for a moment and said, “One day I too will have to give up all ‘thought of hunger and thirst and lie on the ground like these people.”
“What disease has struck you?” A man asked the boy.
Khudiram laughed, and said, “Can there be a disease worse than slavery? I will have to drive it out.”
He was inspired by the words of Bankim Chand Chatterjee’s patriotic poetry Vande Mataram (I salute the Mother), which had become the inspiration of many in British India.
The British out of panick reminiscing the 1857 revolt and in adesperate attempt to thwart the movement—orchestrated a rift between Hindus and Muslims in the shape of Partition of Bengal in 1905 as the brainchild of Lord Curzon—west Bengal being a Hindu Majority and east that of Muslims.
Patriots from different parts of the country opposed the partition of Bengal with one voice. In many places meetings, processions and non-violent strikes (satyagraha) were held, with the words Vande Mataram( I salute my motherland) on everyone’s lips.
He revered the freedom fighters of his time and finally dropped out of school in 1905 to join their activities. With reluctance and and after going through several tests he was accepted to join their ranks. Khudiram formally learnt the use of weapons like the pistol, the dagger and the lathi, and gained an expertise pretty soon.
He became obsessed with teaching the song Vande Mataram and its meaning to his friends and youth. ‘How could one fight for the mother if one did ‘not know” her? And could there be a better means of educating people than by teaching the gospel of Vande Mataram’?, he thought.
He undertook the task to distribute the hand bills of Vande Mataram during events in his home district of Medinipur. As the fire of Vande Mataram spread,the tempers of the British rose too. They started to physicalIy reprimand anyone who was caught shouting the slogan ‘ Vande Mataram’.
People starting wishing each other with salutations of Vande Mataram
The greater the tyranny of the British got, the greater grew the pride of Indians. People started boycotting foreign clothes. They left foreign schools and colleges. ‘Swadeshi’ (made in our country) became the mantra of salutation to patriots.
Even children as old as 14 or 15 years weren’t spared the 15 lashes for saying Vande Matatram by the Magistrate Kingfor . His stance being, “You have broken the law by attacking a British Policeman engaged in maintaining peace.” The magistrate was rewarded with quick promotions as a reward for his actions.
As the resentment grew, the revolutionaries began to plan the assassination of Magistrate Kingford.
Khudiram volunteered to do so.
“Can you do this grim work?” The leader bluntly asked him.
“With your blessings, what is impossible?” Khudiram answered him with a question.
“This is not so easy as going to jail. Do you know what will happen, if you are caught?” The leader asked him in a tone of warning.
Khudiram said calmly but firmly, “I know. At the worst, they can hang me. Master, I take it as a boon. Bharat Mata is my father, mother and all. To give up my life for her is, I consider, an act of merit. My sole desire is only this. Till our country wins freedom, I will be born here again and again, and sacrifice my life.”
On April 30 ,1908 Khudiram walked towards the Europeon Club at Muzaffarpur .The bomb leapt from his youthful hands and landed in the carriage that emerged out of Kingsford bungalow. A deafening explosion and then heart wrenching cries were heard one after the other.
Kingsford was lucky but two women in the carriage succumbed to the explosion.
Khudiram was caught a few days later by some local shopkeeper who reported him in order to grab the reward that went with his arrest.
The trial sentenced him to ‘death’ and he showed no remorse even when the judgement was being read.
The judge was surprised that a boy of eighteen years accepted death so calmly.
“Do you know what this judgment means?” he asked.
Khudiram replied with a smile ”I know its meaning better than you.”
The judge asked, “Have you anything to say?”
“Yes. I have to explain a few things about making bombs.”
The fearing that he might spell out the bomb-making technique in the court disallowed the boy to make further statement .
Rappeal in the high court too led to the same ruling as the judge had judged his fearless eyes and the determined face as ‘arrogance’ towards the British.
“Do you wish to say anything ?” the judge asked.
Khudiram said, ”Like all heroic men, I wish to die for the freedom of my country. The thought of the gallows does not make me unhappy in the least. My only regret is that Kingsford could not be punished for his crimes.”
Ironically, it is said, he had gained two pounds of weight during the wait for his death.
As had been decided, Khudiram was brought to the gallows at 6 am on August 19,1908. Even the arrival of the moment could not shake his love for his homeland.
Serenely, the lean and thin boy, walked up to the post with his shoulders wide and head held high. His lips wore a smile and eyes bore a twinkle. For the very last time he cried aloud, ‘Vande Mataram’ and then put his hand into the noose.
Finally in a few minutes, at the age on 18 years, 7 months and 11 days Khudiram was declared martyred and was laid to a penultimate rest in the very lap of the mother who he used to salute day in and day out.
Despite having remained alive, Kingsford had no peace of mind. He suffered from major depression and resigned from his post and settled at Mussorie.
The huge political crisis and the storm that was unleashed by the Partition of Bengal carried on unabated for 3 years. Ultimately in 1911 the British were forced to reverse their ‘divide and rule’ tactics and the two parts of Bengal were reunited.
Khudiram’s sacrifice did not entirely go waste…
Vande Mataram in Sanskrit:
Vande Mataram वन्दे मातरम्
Sujalam sufalam Malayaja sheetalam सुजलां सुफलां मलयजशीतला
Shasya shamalaam maataram म्सस्य श्यामलां मातरम् |
Shubra jyotsana pulakita yaminim शुभ्र ज्योत्स्ना पुलकित यामिनी
Fulla kusumita drumadala shobhinim म्फुल्ल कुसुमित द्रुमदलशोभिनीम्
Suhasinim sumadhura bhashinim सुहासिनीं सुमधुर भाषिणी
Sukhadam varadam mataram. म्सुखदां वरदां मातरम्
Vande Mataram वन्दे मातरम्

Translation(English by Aurobindo)
Mother, I salute thee!
Rich with thy hurrying streams
,bright with orchard gleams,
Cool with thy winds of delight,
Green fields waving
Mother of might,
Mother free.
Glory of moonlight dreams,
Over thy branches and lordly streams,
Clad in thy blossoming trees,
Mother, giver of ease
Laughing low and sweet!
Mother I kiss thy feet,
Speaker sweet and low!
Mother, to thee I bow.
Urdu version(by Arif Mohammed Khan)( compliments to Mr. S F A Jaffery for providing it)
Tasleemat, maan tasleemattu
bhari hai meethe pani se
phal phoolon ki shadabi se
dakkin ki thandi hawaon se
faslon ki suhani fizaaon se
tasleemat, maan tasleemat
teri raaten roshan chand se
teri raunaq sabze faam se
teri pyar bhari muskan hai
teri meethi bahut zuban hai
teri banhon mein meri rahat ha
itere qadmon mein meri jannat hai
tasleemat, maan tasleemat –
A R Rehman’s version:

http://www.youtube.com/watch?v=TImOBenn3XY

Ilmana Fasih
3 December 2010

SAROD by Amjad Ali Khan


 

Amjad Ali Khan (born 9 October 1945) is an  Indian classical musician who plays the SAROD.  Khan was born into a musical family of Gwalior Gharana  and has performed internationally since the 1960s. He was awarded India’s second highest civilian honor, the PADMA VIBHUSHAN  in 2001.

Paani Mein Meen Payasi – Jagjit Singh ( Kabir )


Kabir Mystic Song -1

Paani mein meen payasi, (meen= fish)
Mohe sun sun aawe haasi.
Jal thal sagar hoor raha hai, (hoor= searching)
Bhatkat phire udasi rey.
Atam gyan bina nar bhatke, (atam gyan=enlightenment, nar= man)
Koi mathura koi kaashi rey (Mathura, Kaashi= holy cities)
Kehet Kabir, suno bhai sadho,
Sahaj mile, na vinashi rey. (sahaj=easily; vinash=destruction so na vinashi means –indestructible or immortal)

Kabir ji – a mystic philosopher


JAGJIT AND KABIR