मेरे पापा अच्छे हैं
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मीठी मीठी पप्पी देते
प्यारी बातें करते हैं
उचक उचककर भालू जैसा
करतब खूब दिखाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
गोदी में लेकर मुझको वो
बाहर सैर कराते हैं
शाम हुई तो घर पर आकर
टट्टू मेरा बनते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
रात हुई तो पास बैठकर
किस्से मधुर सुनाते हैं
बिल्ली, तोता, मैना की भी
बातें मुझे बताते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
टाटा कहना मुझे सिखाकर
खुद भी टाटा करते हैं
मेरे जैसा मटक मटककर
मुझको खूब हँसाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
सीख सीखकर मम्मी से वो
खाना मुझे खिलाते हैं
हरदम मम्मी के आगे वो
मेरी बातें करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मम्मी के हैं प्यारे उतने
जितने मेरे प्यारे हैं
चुपके चुपके मम्मी से भी
प्यारी बातें करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
खेल खेल में लिखना पढ़ना
चुटकी में सिखलाते हैं
धूम-धड़क्का करके वो
चुपके से सो जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
दादा-दादी को किस्से वो
मेरे खूब सुनाते हैं
नाना-नानी से घुल मिलकर
मेरे जैसे बनते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
लड्ड, पेड़ा, बालूशाही
पापा लेकर आते हैं
चुपके चुपके मम्मी पापा
दिनभर खाते रहते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मुझको रोटी टुकडा देकर
पापा हलुआ खाते हैं
मैं मागूँ तो चुटकी भर ही
कंजूसी से देते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
चलते चलते गिर जाऊँ तो
पापा दौड़े आते हैं
मैं रोऊँ इसके पहले वो
प्यारी पप्पी देते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मेरी मौसी मेरे जैसी
पापा ऐसा कहते हैं
मुझको उनके पास बिठाकर
पापा दफ्तर जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
टॉफी बिस्कुट मैं क्या मागूँ
पापा बंदर जैसे हैं
आधा आधा बिस्कुट करके
पूरा बिस्कुट खाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं
मैं रोऊँ या चिल्लाऊँ तो
पापा हल्ला करते हैं
टेढ़ा-मेढ़ा गाना गाकर
चीपों चीपों करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
घर के अन्दर मेरी गाड़ी
धीरे से लुढ़काते हैं
बाहर अपनी गाड़ी को वो
सरपट खूब चलाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
जब भी बुखार चढ़ा मुझे तो
चिंता में पड़ जाते हैं
रात रात भर, जाग जागकर
मेरी सेवा करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मुझको खुश रखने वो दिनभर
जाने क्या क्या करते हैं
जब देखो मम्मी को भी
हँसता, खिलता रखते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
शेर सरीखा गुर्राकर वो
झट चूहा बन जाते हैं
बिल्ली बन मैं झपटूँ तो बस
उचक कहीं छिप जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मुझको वो खरगोश समझकर
मेरे कान पकड़ते हैं
मैं मम्मी से कह दूँ तो वे
उलटी चुगली करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मुझे रिछाने और चिढ़ाने
लम्बी जीभ दिखाते हैं
जीभ पकड़ना मैं चाहूँ तो
चट अंदर ले जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
छोटी-सी चींटी से लेकर
हाथी तक बन जाते हैं
गेंडा, गुर्रिल्ला, चिम्पेंजी
जब चाहे बन जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
काजू किशमिश गिन गिनकर वो
मेरे हाथों रखते हैं
पर मुठ्ठी भर मेवा लेकर
मुँह में अपने रखते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
दूध, मलाई जब भी खाते
मूँछें पोंछा करते हैं
कभी कभी तो जीभ चलाकर
लपलप चाटा करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
गिरगिट जैसा रंग बदलना
पापा भी कर सकते हैं
पर गुस्से को मुस्कानों से
पापा हरदम भरते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
कितना सरल है कठीन काम
वो खुद कर दिखलाते हैं
नन्हीं-सी हूँ पर वो मुझको
सब बातें सिखलाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
छुट्टी के दिन पापा मुझको
बड़े अनोखे लगते हैं
लंच साथ में, डिनर साथ में
मम्मी पापा करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
झगड़े सारे मिट जाते हैं
पापा जब मुस्काते हैं
उस दिन मम्मी पापा दोनों
खूब पराठे खाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
छोले भटूरे जिस दिन खाते
डकार बड़ी-सी लेते हैं
फिर दस-दस रसगुल्ले खाकर
दिनभर सोया करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
सूँ-झूँ करती उड़नेवाली
जहाज मुझे दिखाते हैं
छुक-छुक गाड़ी मुझे दिखाने
स्टेशन भी ले जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
अब पापा बाजार गये हैं
देखो क्या क्या लाते हैं
इधर उधर बस घूम रहे हैं
खाली झोला लादे हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
मम्मी की साड़ी ले ली है
ठेंगा मुझे दिखाते हैं
पर किलकारी सुनकर मेरी
शर्माते रह जाते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
ध्यान मग्न हो पूजा करते
मुझको पास बिढ़ाते हैं
मेरे हाथों घंटी देकर
पूजा पाठ कराते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
तुम छोटी हो इतना कहकर
मुझको झिड़की देते हैं
पर छोटी से छोटी बातें
पूछ मुझी से करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
सारे खेल-खिलौने से भी
पापा अच्छे लगते हैं
सारे नकली चाबीवाले
पापा असली लगते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
ट्विस्ट डाँस व रॉक-एन-रोल
पापा घर में करते हैं
घर के बाहर सूट पहनकर
साहब बनते फिरते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
नौकर चाकर सबको पापा
भैया जैसे लगते हैं
ऊँच-नीच का भाव नहीं है
प्यार सभी से करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
बात ज्ञान की करते रहते
धर्म कर्म के पक्के हैं
सत्य, अहिंसा, मानवता के
वोह पुजारी सच्चे हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
सुनकर वो अपशब्द किसी से
‘शिव शिव’ मन में कहते हैं
उत्तर में मीठे शब्दों से
सबका मन हर लेते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
अहंकार का नाम नहीं है
सादा जीवन जीते हैं
नफरत करनेवालों से भी
अच्छी बातें करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
चालाकी करनेवालों से
कभी नहीं कुछ कहते हैं
पर चालाकी सहज भाँपकर
हमें बताया करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
कंजूसी कर मूर्ख बनाने
जो भी उनसे मिलते हैं
उनकी उदारता का बखान
उनके सम्मुख करते हैं।
मेरे पापा अच्छे हैं
बिल्कुल मम्मी जैसे हैं।
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Sunday, July 25, 2010
Wednesday, July 21, 2010
Bhupendra Kumar Dave on Vedic Studies
Interpretations of Vedic scripts
*The Vedic literature is the result of the clear, flexible and unconditional mind. The truth therefore exists in them in its original purity. The Vedas have tried to express the inexpressible. The Upanishads and the other works classified as Smiriti were created so that every man according to his level of mind can perceive the depth of truth to which he has a capacity to respond.
The Chandogyopnanishad explains the vastness of the Vedas, stating that सहवाचाग्र्वेदम भागातोध्येमी यजुर्वेद साम्वेद्माथार्वं चतुर्थामितिहासपुरान पंचम वेदानां वेदं पित्र्य राशि दैव निधि वाकोवाक्यमेकथानाम देव विद्या ब्रम्ह विद्या भूत विद्या क्षत्र विद्या नक्षत्र विद्या सर्पदेववजनाविध्या भागावोध्येमी * O God, I have studied Rigveda along with Sama, Yujur and Atherva Vedas, History, Puranas and the वेदनाम वेदा and have learnt the grammar, phi logy, anthropology, mathematics, physical geography, mineralogy, logic, ethics physical science, knowledge of universe, zoology, anatomy, military and political science, medical science, astronomy. *(Ref.: - The seven wonders of Hindu Philosophy by Bhupendra Kumar Dave)
**All these aspects of universal knowledge are unfolded simultaneously and this has rendered the Vedas are अनंता वै वेदाः We therefore, find the ‘Richas’ in Veda having different layers of meaning __ one deeper than the other. Every word has a plain meaning (मुख्य वृति ) which conveys a simple and straightforward meaning which everyone can grasp. Then there are hidden meanings, which represent the major qualities of the object for which that word has been used and these are called लक्षण वृति . Sometimes the hidden meaning refers to only minor qualities of the object and these are called गौन वृति . A word can be used as a synonym for all the objects, which have identical major or minor qualities of the object that it represents under its plain meaning. The use of such metaphors has rendered multiple meanings to each ‘Richas’ in the Veda. **(वेद और विज्ञानं by Bhupendra Kumar Dave)
Let us take the word 'Agni', which straightway means fire. As per dictionary this word has many synonyms. Heat, ardour, glow, luster, flame, light, vigour, sun etc. indicate the मुख्य वृति of the word. In fact in whatever matter heat exists or whichever is the source of heat have synonymity with Agni. Hence it includes Food, fuel, human body, coal etc. Taking into consideration the various aspects (लक्षण ) of fire we get amplification of synonyms. Agni can be the synonym to all those things that can burn and reduce matter into ashes. Fire we know ignites suddenly and has the capacity to spread and burn all things that come in its contact or vicinity. In Sanskrit anger and repentance are compared with fire. Even action (कर्म ) gets ignited and hope has its flame. To spread light and conquer darkness is the मुख्य वृति of agni. Hence all good sayings, good actions, great works and even personalities have synonymity with Agni. गौन वृति of Agni includes its burning red colour, the shivering of flames, sudden ignition, keeping spark hidden under the ashes and so on। The special aspect of Agni is that it devours, destroys and burns everything including its own source. In this context we the lines from Rigveda that tell us about one and several aspects of Agni.
Agni is one, only kindled in many places.
One is the Sun mightily overspreading the world.
One alone is the Dawn beaming over all this.
It is the One that has severally become all this.
(Rig Veda VIII.58.2)
There are numerous 'Richas' in the Veda devoted to Agni Devta. There is even Puran dedicated to Agni.
In view of these synonymity, the interpretations appearing in the various places of the work primarily deal with the knowledge of universe. The metaphors have therefore been interpreted to express themselves in simile and present the explicit statement of the knowledge of universe.For example 'आपः ' --the waters expresses the plasma--- the forth state of matter(the first three being solid,liquid and gas) unfolding the लक्षण वृति --- the unified concept emerging out of the properties of water without which life cannot exist.
Then there is the symbol 'om' representing the Grand Unified field where we can visualize the center as a massive black hole caused by the gravitational collapse of the universe and dominated by gravity of unexceptionable magnitude. The exploding black hole has also been depicted by the ऊ which is formed by three arcs of three different circles (two arcs being clock-wise and the third anti clock-wise) throwing the matter (as jets of energy) out of the schwarzschild barrier and where the symbol of चन्द्र बिंदु becomes the symbol of light to give the entire symbol 'ॐ' the brightness of a white hole . चन्द्र बिंदु comprises of a dot to represent a circle with no diameter and the segment below it represents a part of a circle having infinite diameter and the combination as such represents the measure of energy (emerging out of the jets of energy) from zero to infinity. 'om' thus becomes the symbol of cosmic creation where all particles that were once crushed out of existence and were defying the laws of physics, suddenly and miraculously start throwing jets of energy to create a new cosmic system.
Measure of energy
zero to infinity
Location of
massive
black hole
ॐ
Jets of energy
The Schwarzschild barrier
Further, the cosmic creations follow the cyclic order where one becomes dead to form a new one, like all others events in nature (i.e. प्रकृति ). The knowledge of universe thus percolates from the study of nature and the various aspects of the Divine have been given names of various Gods (called देवता -- Gods of nature) depending upon the functions of प्रकृति they represent. But the scriptures make it clear that all these देवता are the reflections of the one ultimate reality -- the Brahman and are therefore manifestation of one reality -- and in their turn are reflecting the different aspects of the infinite. The above mentioned examples indicate that the key to Vedic scripts lies in the clear, flexible and unconditional mind and once this realm of intelligence is open we see the parallels to modern astronomy and the knowledge of universe in the Vedas to the extent science has revealed the facts to us. The truths beyond this or the facts which science has not yet identified or discovered remain difficult to decipher in the Vedic ‘Richas’. Vedas consist of several parts and were composed at different periods and they have also added findings as and when the results illuminated the unexplored paths of truths.
The universe is infinite and its concepts can be understood only intuitively for exploring the parallels between modern science and Eastern mysticism -- between the rational and the intuitive. ***Fritjof Capra observes that if there is an intuitive element in science, there is also a rational element in Eastern mysticism. (*** The Tao of physics by Fritjof Capra.)
Modern science has a different framework and finds it difficult to reach the rational experience of the ultimate truth of the knowledge of universe. In Vedic scripts intuitive play the major role. However, the ultimate reality can never be described by words as at times it is beyond the realm of senses or the intellect-limit that is enshrined in words, yet Vedas have lead the conceptual knowledge to absolute knowledge. They tell us that existence transcends into non-existence and viceversa and the reality does not go beyond it but engulfs all this. This underlines the basic concept of dynamism of universe-- the ultimate nature to manifest itself in myriad forms which come into being and then disintegrate, transforming themselves into one another without end. Can science make this statement a rational one? Well, that is a big question.
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*The Vedic literature is the result of the clear, flexible and unconditional mind. The truth therefore exists in them in its original purity. The Vedas have tried to express the inexpressible. The Upanishads and the other works classified as Smiriti were created so that every man according to his level of mind can perceive the depth of truth to which he has a capacity to respond.
The Chandogyopnanishad explains the vastness of the Vedas, stating that सहवाचाग्र्वेदम भागातोध्येमी यजुर्वेद साम्वेद्माथार्वं चतुर्थामितिहासपुरान पंचम वेदानां वेदं पित्र्य राशि दैव निधि वाकोवाक्यमेकथानाम देव विद्या ब्रम्ह विद्या भूत विद्या क्षत्र विद्या नक्षत्र विद्या सर्पदेववजनाविध्या भागावोध्येमी * O God, I have studied Rigveda along with Sama, Yujur and Atherva Vedas, History, Puranas and the वेदनाम वेदा and have learnt the grammar, phi logy, anthropology, mathematics, physical geography, mineralogy, logic, ethics physical science, knowledge of universe, zoology, anatomy, military and political science, medical science, astronomy. *(Ref.: - The seven wonders of Hindu Philosophy by Bhupendra Kumar Dave)
**All these aspects of universal knowledge are unfolded simultaneously and this has rendered the Vedas are अनंता वै वेदाः We therefore, find the ‘Richas’ in Veda having different layers of meaning __ one deeper than the other. Every word has a plain meaning (मुख्य वृति ) which conveys a simple and straightforward meaning which everyone can grasp. Then there are hidden meanings, which represent the major qualities of the object for which that word has been used and these are called लक्षण वृति . Sometimes the hidden meaning refers to only minor qualities of the object and these are called गौन वृति . A word can be used as a synonym for all the objects, which have identical major or minor qualities of the object that it represents under its plain meaning. The use of such metaphors has rendered multiple meanings to each ‘Richas’ in the Veda. **(वेद और विज्ञानं by Bhupendra Kumar Dave)
Let us take the word 'Agni', which straightway means fire. As per dictionary this word has many synonyms. Heat, ardour, glow, luster, flame, light, vigour, sun etc. indicate the मुख्य वृति of the word. In fact in whatever matter heat exists or whichever is the source of heat have synonymity with Agni. Hence it includes Food, fuel, human body, coal etc. Taking into consideration the various aspects (लक्षण ) of fire we get amplification of synonyms. Agni can be the synonym to all those things that can burn and reduce matter into ashes. Fire we know ignites suddenly and has the capacity to spread and burn all things that come in its contact or vicinity. In Sanskrit anger and repentance are compared with fire. Even action (कर्म ) gets ignited and hope has its flame. To spread light and conquer darkness is the मुख्य वृति of agni. Hence all good sayings, good actions, great works and even personalities have synonymity with Agni. गौन वृति of Agni includes its burning red colour, the shivering of flames, sudden ignition, keeping spark hidden under the ashes and so on। The special aspect of Agni is that it devours, destroys and burns everything including its own source. In this context we the lines from Rigveda that tell us about one and several aspects of Agni.
Agni is one, only kindled in many places.
One is the Sun mightily overspreading the world.
One alone is the Dawn beaming over all this.
It is the One that has severally become all this.
(Rig Veda VIII.58.2)
There are numerous 'Richas' in the Veda devoted to Agni Devta. There is even Puran dedicated to Agni.
In view of these synonymity, the interpretations appearing in the various places of the work primarily deal with the knowledge of universe. The metaphors have therefore been interpreted to express themselves in simile and present the explicit statement of the knowledge of universe.For example 'आपः ' --the waters expresses the plasma--- the forth state of matter(the first three being solid,liquid and gas) unfolding the लक्षण वृति --- the unified concept emerging out of the properties of water without which life cannot exist.
Then there is the symbol 'om' representing the Grand Unified field where we can visualize the center as a massive black hole caused by the gravitational collapse of the universe and dominated by gravity of unexceptionable magnitude. The exploding black hole has also been depicted by the ऊ which is formed by three arcs of three different circles (two arcs being clock-wise and the third anti clock-wise) throwing the matter (as jets of energy) out of the schwarzschild barrier and where the symbol of चन्द्र बिंदु becomes the symbol of light to give the entire symbol 'ॐ' the brightness of a white hole . चन्द्र बिंदु comprises of a dot to represent a circle with no diameter and the segment below it represents a part of a circle having infinite diameter and the combination as such represents the measure of energy (emerging out of the jets of energy) from zero to infinity. 'om' thus becomes the symbol of cosmic creation where all particles that were once crushed out of existence and were defying the laws of physics, suddenly and miraculously start throwing jets of energy to create a new cosmic system.
Measure of energy
zero to infinity
Location of
massive
black hole
ॐ
Jets of energy
The Schwarzschild barrier
Further, the cosmic creations follow the cyclic order where one becomes dead to form a new one, like all others events in nature (i.e. प्रकृति ). The knowledge of universe thus percolates from the study of nature and the various aspects of the Divine have been given names of various Gods (called देवता -- Gods of nature) depending upon the functions of प्रकृति they represent. But the scriptures make it clear that all these देवता are the reflections of the one ultimate reality -- the Brahman and are therefore manifestation of one reality -- and in their turn are reflecting the different aspects of the infinite. The above mentioned examples indicate that the key to Vedic scripts lies in the clear, flexible and unconditional mind and once this realm of intelligence is open we see the parallels to modern astronomy and the knowledge of universe in the Vedas to the extent science has revealed the facts to us. The truths beyond this or the facts which science has not yet identified or discovered remain difficult to decipher in the Vedic ‘Richas’. Vedas consist of several parts and were composed at different periods and they have also added findings as and when the results illuminated the unexplored paths of truths.
The universe is infinite and its concepts can be understood only intuitively for exploring the parallels between modern science and Eastern mysticism -- between the rational and the intuitive. ***Fritjof Capra observes that if there is an intuitive element in science, there is also a rational element in Eastern mysticism. (*** The Tao of physics by Fritjof Capra.)
Modern science has a different framework and finds it difficult to reach the rational experience of the ultimate truth of the knowledge of universe. In Vedic scripts intuitive play the major role. However, the ultimate reality can never be described by words as at times it is beyond the realm of senses or the intellect-limit that is enshrined in words, yet Vedas have lead the conceptual knowledge to absolute knowledge. They tell us that existence transcends into non-existence and viceversa and the reality does not go beyond it but engulfs all this. This underlines the basic concept of dynamism of universe-- the ultimate nature to manifest itself in myriad forms which come into being and then disintegrate, transforming themselves into one another without end. Can science make this statement a rational one? Well, that is a big question.
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