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Venerate heaven and earth;
perform the rites to the Gods;
Worship your ancestors;
be dutiful to your parents.
Keep the kings laws,
revere your teacher and superiors;
Love your brothers,
and be true to your friends.
What’s the use hats off, when the person died, What’s the use of message which came after tide.
मिट गया जब मिटने वाला फिर सलाम आया तो क्या ! दिल की बर्वादी के बाद उनका पयाम आया तो क्या !
When hopes were dead & died every thought, What’s the use of message if the messanger brought.
मिट गईं जब सब उम्मीदें मिट गए जब सब ख़याल , उस घड़ी गर नामावर लेकर पयाम आया तो क्या !
O Heart! go away from here and destroy thy notion, What’s the use of it if thou did after motion.
ऐ दिले-नादान मिट जा तू भी कू-ए-यार में , फिर मेरी नाकामियों के बाद काम आया तो क्या !
Alas! had we seen our “goal” alive, What’s the use of it, if achieved after life.
काश! अपनी जिंदगी में हम वो मंजर देखते , यूँ सरे-तुर्बत कोई महशर-खिराम आया तो क्या !
Worth seen were the last moments of ‘Bismil’, What’s the use if the people saw it after thrill.
आख़िरी शब् दीद के काबिल थी ‘बिस्मिल’ की तड़प , सुब्ह-दम कोई अगर बाला-ए-बाम आया तो क्या !
Ram Prasad ‘Bismil’
We too could take the rest at home, We too could enjoy the pleasure of ‘foam’,
We too had been the sons of someone,To nourish us what they have not done.
At the time of departure from our’s home, We could not say at least to them-
“In case if the tears drop in lap, Think as if your child is there.”
हम भी आराम उठा सकते थे घर पर रह कर, हमको भी पाला था माँ-बाप ने दुःख सह-सह कर ,
वक्ते-रुख्सत उन्हें इतना भी न आये कह कर, गोद में अश्क जो टपकें कभी रुख से बह कर ,
तिफ्ल उनको ही समझ लेना जी बहलाने को !
In our’s fate was the torture since birth, We had the dole, the distress & dearth.
Who had the care and dare so dire! When we had put our step in fire.
Till farther had tried the country to sheer.
Our heart has the dire desire to die, See! how much force killer apply.
सरफ़रोशी की तमन्ना अब हमारे दिल में है, देखना है जोर कितना बाजुए-क़ातिल में है !
Let the time come we will tell O Sky! What to tell now what we are to try.
वक़्त आने दे बता देंगे तुझे ऐ आसमाँ ! हम अभी से क्या बताएँ क्या हमारे दिल में है !
Hope of dy’ing has dragged us here, Landlovers’ rush has increased high.
खीँच कर लाई है हमको क़त्ल होने की उम्म्मीद, आशिकों का आज जमघट कूच-ए-क़ातिल में है !
We dedicate to thee everything O Nation! Our deeds of dare they will notify.
ऐ शहीदे-मुल्के-मिल्लत हम तेरे ऊपर निसार, अब तेरी हिम्मत का चर्चा ग़ैर की महफ़िल में है !
Neither there is any zeal or wish, The heart of ‘Bismil’ now wants to die.
अब न अगले बल्वले हैं और न अरमानों की भीड़, सिर्फ मिट जाने की हसरत अब दिले-‘बिस्मिल’ में है !
INTRODUCTION
The poet Kabir, a selection from whose songs is here for the first time offered to English readers, is one of the most interesting personalities in the history of Indian mysticism. Born in or near Benares, of Mohammedan parents, and probably about the year 1440, he became in early life a disciple of the celebrated Hindu ascetic Ramananda. Ramananda had brought to Northern India the religious revival which Ramanuja, the great twelfth-century reformer of Brahmanism, had initiated in the South. In this revival was in part a reaction against the increasing formalism of the orthodox cult, in part an assertion of the demands of the heart as against the intense intellectualism of the Vedanta philosophy, the exaggerated monism which that philosophy proclaimed. It took in Ramanuja’s preaching the form of an ardent personal devotion to the God Vishnu, as representing the personal aspect of the Divine Nature : that mystical ” religion of love ” which everywhere makes its appearance at a certain level of spiritual culture, and which creeds and philosophies are powerless to kill.
Though such a devotion is indigenous in Hinduism, and finds expression in many passages of the Bhagavad Gita, there was in its mediaeval revival a large element of syncretism. Ramananda, through whom its spirit is said to have reached Kabir, appears to have been a man of wide religious culture, and full of missionary enthusiasm. Living at the moment in which the impassioned poetry and deep philosophy of the great Persian mystics, Attar, Sadi, Jalalu’ddin Rumi, and Hafiz, were exercising a powerful influence on the religious thought of India, he dreamed of reconciling this intense and personal Mohammedan mysticism with the traditional theology of Brahmanism. Some have regarded both these great religious leaders as influenced also by Christian thought and life: but as this is a point upon which competent authorities hold widely divergent views, its discussion is not attempted here. We may safely assert, however, that in their teachings, two perhaps three apparently antagonistic streams of intense spiritual culture met, as Jewish and Hellenistic thought met in the early Christian Church: and it is one of the outstanding characteristics of Kabir’s genius that he was able in his poems to fuse them into one.
Rich in royal worth and valour, rich in holy Vedic lore,
Dasaratha ruled his empire in the happy days of yore,
Loved of men in fair Ayodhya, sprung of ancient Solar Race,
Royal rishi in his duty, saintly rishi in his grace.
Great as INDRA in his prowess, bounteous as KUVERA kind,
Dauntless deeds subdued his foemen, lofty faith subdued his mind!
Like the ancient monarch Manu, father of the human race,
Dasaratha ruled his people with a father’s loving grace.
Truth and Justice swayed each action and each baser motive quelled,
People’s Love and Monarch’s Duty every thought and deed impelled,
And his town like INDRA’S city, – tower and dome and turret brave –
Rose in proud and peerless beauty on Sarayu’s limpid wave!
Peaceful lived the righteous people, rich in wealth in merit high,
Envy dwelt not in their bosoms and their accents shaped no lie,
Fathers with their happy households owned their cattle, corn and gold,
Galling penury and famine in Ayodhya had no hold.
Neighbours lived in mutual kindness helpful with their ample wealth,
None who begged the wasted refuse, none who lived by fraud and stealth!
And they wore the gem and earring, wreath and fragrant sandal paste,
And their arms were decked with bracelets, and their necks with nikshas graced.
Cheat and braggart and deceiver lived not in the ancient town,
Proud despiser of the lowly wore not insults in their frown,
Poorer fed not on the richer, hireling friend upon the great,
None with low and lying accents did upon the proud man wait!
हिमगिरि के उत्तुंग शिखर पर, बैठ शिला की शीतल छाँह,
एक पुरुष, भींगे नयनों से देख रहा था प्रलय प्रवाह ।
नीचे जल था ऊपर हिम था, एक तरल था एक सघन,
एक तत्व की ही प्रधानता-कहो उसे जड़ या चेतन ।
दूर-दूर तक विस्तृत था हिम स्तब्ध उसी के हृदय-समान,
नीरवता-सी शिला-चरण से टकराता फिरता पवमान।
तरुण तपस्वी-सा वह बैठा साधन करता सुर-श्मशान,
नीचे प्रलयसिंधु लहरों का होता था सकरुण अवसान।
उसी तपस्वी-से लंबे थे देवदारु दो चार खड़े,
हुए हिम-धवल, जैसे पत्थर बन कर ठिठुरे रहे अड़े।
अवयव की दृढ़ मांस-पेशियाँ, ऊर्जस्वित था वीर्य अपार,
स्फीत शिराएँ, स्वस्थ रक्त का होता था जिनमें संचार।
चिंता-कातर बदन हो रहा पौरुष जिसमें ओत-प्रोत,
उधर उपेक्षामय यौवन का बहता भीतर मधुमय स्रोत ।
बँधी महावट से नौका थी सूखे में अब पड़ी रही,
उतर चला था वह जल-प्लावन, और निकलने लगी मही।
निकल रही थी मर्म वेदना करुणा विकल कहानी-सी,
वहां अकेली प्रकृति सुन रही, हंसती-सी पहचानी-सी।
प्रथमाश्वासः
चिन्तामणिर्जयति सोमगिरिर्गुरुर्मे
शिक्षा गुरुश्च भगवान् शिखिपिञ्छ मौलिः ।
यत्पाद कल्पतरु पल्लव शेखरेषु
लीला स्वयंवर रसं लभते जयश्रीः ॥ १. १॥
अस्ति स्वस्तरुणीकराग्रविगलत्कल्पप्रसूनाप्लुतं
वस्तुप्रस्तुतवेणुनादलहरीनिर्वाणनिर्व्याकुलम् ।
स्रस्तस्रस्तनिरुद्धनीविविलसद्गोपीसहस्रावृतं
हस्तन्यस्तनतापवर्गमखिलोदारं किशोराकृति ॥ १. २॥
चातुर्यैकनिधानसीमचपलाऽपाङ्गच्छटामन्दरं
लावण्यामृतवीचिलालितदृशं लक्ष्मीकटक्षादृतम् ।
कालिन्दीपुलिनाङ्गणप्रणयिनं कामावताराङ्कुरं
बालं नीलममी वयं मधुरिमस्वाराज्यभाराध्नुमः ॥ १. ३॥
बर्होत्तंसविलासिकुन्तलभरं माधुर्यमग्नाननं
प्रोन्मीलन्नवयौवनं प्रविलसद्वेणुप्रणादामृतम् ।
आपीनस्तनकुड्मलाभिरभितो गोपीभिराराधितं
ज्योतिश्चेतसि नश्चकास्ति जगतामेकाभिरामाद्भुतम् ॥ १. ४॥
अयि गिरिनन्दिनि नन्दितमेदिनि विश्वविनोदिनि नन्दिनुते गिरिवरविन्ध्यशिरोऽधिनिवासिनि विष्णुविलासिनि जिष्णुनुते । भगवति हे शितिकण्ठकुटुम्बिनि भूरिकुटुम्बिनि भूरिकृते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १ ॥
सुरवरवर्षिणि दुर्धरधर्षिणि दुर्मुखमर्षिणि हर्षरते त्रिभुवनपोषिणि शङ्करतोषिणि किल्बिषमोषिणि घोषरते दनुजनिरोषिणि दितिसुतरोषिणि दुर्मदशोषिणि सिन्धुसुते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २ ॥
अयि जगदम्ब मदम्ब कदम्ब वनप्रियवासिनि हासरते शिखरि शिरोमणि तुङ्गहिमालय शृङ्गनिजालय मध्यगते । मधुमधुरे मधुकैटभगञ्जिनि कैटभभञ्जिनि रासरते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ३ ॥
अयि शतखण्ड विखण्डितरुण्ड वितुण्डितशुण्द गजाधिपते रिपुगजगण्ड विदारणचण्ड पराक्रमशुण्ड मृगाधिपते । निजभुजदण्ड निपातितखण्ड विपातितमुण्ड भटाधिपते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ४ ॥
अयि रणदुर्मद शत्रुवधोदित दुर्धरनिर्जर शक्तिभृते चतुरविचार धुरीणमहाशिव दूतकृत प्रमथाधिपते । दुरितदुरीह दुराशयदुर्मति दानवदुत कृतान्तमते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ५ ॥
अयि शरणागत वैरिवधुवर वीरवराभय दायकरे त्रिभुवनमस्तक शुलविरोधि शिरोऽधिकृतामल शुलकरे । दुमिदुमितामर धुन्दुभिनादमहोमुखरीकृत दिङ्मकरे जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ६ ॥
अयि निजहुङ्कृति मात्रनिराकृत धूम्रविलोचन धूम्रशते समरविशोषित शोणितबीज समुद्भवशोणित बीजलते । शिवशिवशुम्भ निशुम्भमहाहव तर्पितभूत पिशाचरते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ७ ॥
धनुरनुषङ्ग रणक्षणसङ्ग परिस्फुरदङ्ग नटत्कटके कनकपिशङ्ग पृषत्कनिषङ्ग रसद्भटशृङ्ग हताबटुके । कृतचतुरङ्ग बलक्षितिरङ्ग घटद्बहुरङ्ग रटद्बटुके जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ८ ॥
सुरललना ततथेयि तथेयि कृताभिनयोदर नृत्यरते कृत कुकुथः कुकुथो गडदादिकताल कुतूहल गानरते । धुधुकुट धुक्कुट धिंधिमित ध्वनि धीर मृदंग निनादरते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ९ ॥
जय जय जप्य जयेजयशब्द परस्तुति तत्परविश्वनुते झणझणझिञ्झिमि झिङ्कृत नूपुरशिञ्जितमोहित भूतपते । नटित नटार्ध नटी नट नायक नाटितनाट्य सुगानरते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १० ॥
अयि सुमनःसुमनःसुमनः सुमनःसुमनोहरकान्तियुते श्रितरजनी रजनीरजनी रजनीरजनी करवक्त्रवृते । सुनयनविभ्रमर भ्रमरभ्रमर भ्रमरभ्रमराधिपते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ११ ॥
सहितमहाहव मल्लमतल्लिक मल्लितरल्लक मल्लरते विरचितवल्लिक पल्लिकमल्लिक झिल्लिकभिल्लिक वर्गवृते । शितकृतफुल्ल समुल्लसितारुण तल्लजपल्लव सल्ललिते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १२ ॥
अविरलगण्ड गलन्मदमेदुर मत्तमतङ्ग जराजपते त्रिभुवनभुषण भूतकलानिधि रूपपयोनिधि राजसुते । अयि सुदतीजन लालसमानस मोहन मन्मथराजसुते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १३ ॥
कमलदलामल कोमलकान्ति कलाकलितामल भाललते सकलविलास कलानिलयक्रम केलिचलत्कल हंसकुले । अलिकुलसङ्कुल कुवलयमण्डल मौलिमिलद्बकुलालिकुले जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १४ ॥
करमुरलीरव वीजितकूजित लज्जितकोकिल मञ्जुमते मिलितपुलिन्द मनोहरगुञ्जित रञ्जितशैल निकुञ्जगते । निजगणभूत महाशबरीगण सद्गुणसम्भृत केलितले जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १५ ॥
कटितटपीत दुकूलविचित्र मयुखतिरस्कृत चन्द्ररुचे प्रणतसुरासुर मौलिमणिस्फुर दंशुलसन्नख चन्द्ररुचे जितकनकाचल मौलिमदोर्जित निर्भरकुञ्जर कुम्भकुचे जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १६ ॥
विजितसहस्रकरैक सहस्रकरैक सहस्रकरैकनुते कृतसुरतारक सङ्गरतारक सङ्गरतारक सूनुसुते । सुरथसमाधि समानसमाधि समाधिसमाधि सुजातरते । जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १७ ॥
पदकमलं करुणानिलये वरिवस्यति योऽनुदिनं सुशिवे अयि कमले कमलानिलये कमलानिलयः स कथं न भवेत् । तव पदमेव परम्पदमित्यनुशीलयतो मम किं न शिवे जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १८ ॥
कनकलसत्कलसिन्धुजलैरनुषिञ्चति तेगुणरङ्गभुवम् भजति स किं न शचीकुचकुम्भतटीपरिरम्भसुखानुभवम् । तव चरणं शरणं करवाणि नतामरवाणि निवासि शिवम् जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १९ ॥
तव विमलेन्दुकुलं वदनेन्दुमलं सकलं ननु कूलयते किमु पुरुहूतपुरीन्दु मुखी सुमुखीभिरसौ विमुखीक्रियते । मम तु मतं शिवनामधने भवती कृपया किमुत क्रियते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २० ॥
अयि मयि दीन दयालुतया कृपयैव त्वया भवितव्यमुमे अयि जगतो जननी कृपयासि यथासि तथानुमितासिरते । यदुचितमत्र भवत्युररीकुरुतादुरुतापमपाकुरुते जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २१ ॥
Example of finest Sanskrit Poetry
বুকের রক্ত জমে নীল হয়ে গেছে
নীল আকাশে তোমায় খুঁজে খুঁজে ..
তুমি আছো আমার থাকার ভিতর
ভিতর থেকে খুঁজতে থাকি বাইরে দূর সবুজে –
আরো দূরে চোখের দৃষ্টির পরে কালো কালো রেখা
তুমি আছো কাছে , দূরে , আমার ভিতর জুরে
আকাশের বুকে …আবছা ছায়া ঘন হয়ে আসে
তুমি আসছো আমি তাকিয়ে আছি ……
Tanmoy Bhattacharyya
QUANTUM OF PUNISHMENT-The learned counsel for the accused No. 5 was at pains to persuade us that the said accused is now about 70/75 years of age and at this distance of time, it may not be appropriate to send him back to jail. Taking overall view of the matter, we are not impressed by this submission. Even in case of offence under Section 326, IPC, which commended to the High Court, the same was punishable with imprisonment for life or with imprisonment of either description which may extend to ten years and also liable to fine. Had it been a conviction under Section 326, as aforesaid, the sentence of only about five months in the facts of the present case, by no stretch of imagination, was adequate.
Whether the decree passed on a compromise can be challenged by the stranger to the proceedings in a separate suit?
The appellant could file a suit for protection of his right, title or interest devolved on the basis of the stated sale deed dated 6th January, 1984, allegedly executed by one of the party (Sampatiya) to the proceedings in the partition suit, which could be examined independently by the Court on its own merits in accordance with law.
The common parlance test”, “marketability test”, “popular meaning test” are all tools for interpretation to arrive at a decision on proper classification of a tariff entry. These tests, however, would be required to be applied if a particular tariff entry is capable of being classified in more than one heads.
