#

#

ततः परं ब्रह्मपरं बृहन्तं यथानिकायं सर्वभूतेषु गूढम्। विश्वस्य एक परिवेष्टितारमीशं तं ज्ञात्वा अमृता भवन्ति ॥ 7 ॥            You are the Supreme Brahman, infinite, yet hidden in the hearts of all creatures. You pervade everything. They, who know You, are free from the cycle of birth, death and rebirth. (Svetasvatara 3 : 7)            परमात्मा सब प्रकार से सब काल में मुक्त और शुद्ध है। वह अपरिमित और अनन्त होते हुए भी सभी प्राणियों के हृदय में छिपा हुआ है। परमात्मा को जानने वाले व्यक्ति ही जन्म-मरण के चक्र से मुक्त हो जाते हैं।

ज़्येठॖ (ज्येष्ठ) ज़ूनॖ पछॖ (शुक्ल पक्ष) च़ोरम (चतुर्थी) बॊम्वार (मंगलवार),श्री सप्तर्षि सम्वत 5096, Today isJyesth Maas Shukla Paksh Chaturthiyaam Mangalvaasra sanayitaam. Kashmiri Pandit Nirvasan Samvat_31 Sapthrishi Samvat _5096
professional logo

Two Wolves

 

 

The divine virtues have been recognised as conducive to liberation, and the demonic as conducive to bondage.

Bhagavad Gita 16.5

One evening an old     I Cherokee told his grand- ; son about a battle that  f goes on inside people. He said, "My son, the battle between two wolves is inside us all. One is Evil. ■ It is anger, envy, jealousy sorrow, regret, greed, arrogance, self-pity, guilt, j resentment, inferiority j lies, false pride,  superiority, and ego.The other is Good. It is joy, peace, love, hope, serenity, humility kind­ness, benevolence, empathy,generosity truth, compassion and faith” The grandson thought   i about it for a minute and then asked his grand­father: "Which wolf wins?" The old Cherokee simply replied, "The one you feed"

. Cherokee wisdom

In the long run, we shape our lives, and we shape ourselves. The process never ends until we die. And the choices we make are ultimately our own responsibility

Eleanor Roosevelt

Never grumble. All sorts j of forces enter you when you grumble and they pull you down. We find in others what is in us..If we always find mud  around us, it proves  that there is mud Somewhere in us.

The Mother, Pondicherry

Stirring Compassion of Cosmic Vibration

Blndu Chawla

In Hindustani music, the 'jawari' Is the 'finest point of resonance' in a string or in the human voice, which awakens and vibrates with a kind of latent reverb. The Jawari is also a point of access to, and union with, the mystic. It refers to the reaching of that final moment of compassion when it is stirred, and opens its 'door' of revelation.

Exploration involves looking for the jawari of the human voice that is perennially rooted in the 'nada' or cosmic sound, beyond its natural physical reverb. This means crossing of the mythical seven veils of darkness, to find the  point in the stratosphere Troni where will flow the Infinite Light.

The secret of Ustad  Amir   Khan   Saheb's music was in the jawari, a near-impossible state of  spirituality. Khan 'Saheb's approach to preparing the voice for classical singing — which he turned into a gharana speciality as pioneer of the Indore gharana—was to cultivate a voice throw or projection that began by turning its very back on the world.

It was from here that, nourishing its own roots, having turned within, it energised its leaves, rather than the other way round. It was from here that Khan Saheb explored the nakshalras or configurations of the Brahmanda or universe of the ragas, to illu­minate the entire vocal galaxy.

Pandit Amarnath, his disci­ple, would ask his students to 'bore the voice' at the umbilicus, in the manner of digging a well. "You never know where and when you will find water" he would comment, as he began teaching. It was a simple way to explain the jawari. And then he would move on to speak of the 'chintan ka dwar', the 'door of revelation1 that would open, and that figures in many of the Sufi lyrics that Pandit Amarnath penned for the Hindustani khayal.

 

Once there—and it could take you some lifetimes—the process of meditation became effortless. And ceaseless. Even revelatory. For all raga discoveries in Hindus­ tani music have been revealed to
sages and musicians from this point on — from the jawari of their own souls, connected to the Cosmic Soul. And also the khayal bandishes or lyrics sung in the khayal tradition. In fact, the khayal itself, a product of Sufi his­tory, refers to 'revealed thought' (in terms of its lyric) and a 'revealed raga-
Httfe. form' (in terms of its gayaki or musical style).Which was what the Sufis meant when they sang the 'khayal' as one form of the qawwali, that was sung at the dargahsoftheSufisaints. In the Indore gharana, working on the jawari at the root of the voice is first expected to bring small moments of revelation sent to you by your guru. The little moments are then expected to expand into larger and longer moments until you completely internalise the external presence of your guru, and start the process of self-answering in the sadhana, a task earlier performed by your guru in the physical body

The guru is now reborn within the soul of the disciple. And so is the disciple. The state of entering the jawari is an in­tense one. Amir Khan Sabeb would sometimes use the word 'khumar'to describe this fevered state of intoxication with the mys-tic. As the ragas were sung, the khumar would rise, pitch and ebb, which has also become the real inner format of the highly deve­loped Hindustani khayal form.