Hindvi sort of (Hindi and Urdu): Aoge Jabb Thum O Sajna. Return to me O Jerusalem. Your daughters pleaded for it.

What chang’d its order or what did retire since all would be of the fame nature, Fire. Lucretius.

Aoge jab thum o saajna angna phul khilenge barsega saban, barsega saban, jhuum jhuum ke dho dhil aise mileyenge, aaoge.. angna phul khilenge, naina tere kajra re hain naino pe hum dil hare hain, anjane hi tere naino ne vade kiye gaye sare hain, sason ki raine, mathlub chale, those kahe barsega saban jhoom jhoom ke do dil aise mileyenge angna phul khilenge, angna phul khilenge.  When you come to me Beloved, there blossoms will flourish. The rain will fall with happiness as our two souls meet. Your eyes are beautiful and I am lost in them. Without knowing I have promised the world to your gaze. In the season of breathless wonder, all evil is driven away, I tell you this Beloved, the rain will fall in glory and splendor. And when our souls meet flowers will blossom yet anew.שאתה בא אליי אהוב, יש פריחת תפרח.הגשם ייפול עם אושר כשתי הנשמות שלנו נפגשות. העיניים שלך יפות כמו כחל חשוך, ואני אבוד בהם. בלי לדעת שהבטחתי העולם למבט שלך. בעונת פלא חסר נשימה, כל הרע הוא מונע משם, אני אומר לך את זה אהוב, הגשם ייפול בהוד והדר.וכאשר הנשמות שלנו עומדות בפרחים יפרחו עדיין מחדשعندما تأتي لي أيها الأحباء، سوف تزدهر هناك أزهار. سوف يسقط المطر مع السعادة كما يلتقي لدينا اثنين من النفوس. عينيك هي جميلة مثل الزهور، وأنا فقدت فيها. دون معرفة لقد وعدت العالم لبصرك. في موسم عجب لاهث، هو الدافع وراء كل شر بعيدا، وأنا أقول لك هذا أيها الأحباء، فإن المطر تقع في المجد والعظمة. وعندما يجتمع نفوسنا سوف الزهور تزهر بعد جديد.

National Language and Script: Basic language training for the world according to MK Gandhi. 1917.

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English cannot satisfy the third condition, because the majority in India do not speak it. I call that language Hindi which Hindus and Mohammedans in the North speak and write, either in the Devanagari or the Urdu character. Exception has been taken to this definition. It seems to be argued that Hindi and Urdu are different languages. This is not a valid argument. In the Northern parts of India, Mussalmans and Hindus speak the same language. The literate classes have created a division. The learned Hindus have Sanskritized Hindi. The Mussalmans, therefore, cannot understand it. The Moslems of Lucknow have Persianized their speech and made it unintelligible to the Hindus. These represent two excesses of the same language. They find no common place in the speech of the masses. I have lived in the North. I have freely mixed with Hindus and Mohammedans and although I have but a poor knowledge of Hindi, I have never found any difficulty in holding communion with them. Call the language of the North what you will, Urdu or Hindi, it is the same. If you write it in the Urdu character you may know it as Urdu. Write the same thing in the Nagari character and it is Hindi.

There, therefore, remains a difference about the script. For the time being Mohammedan children will certainly write in the Urdu character, and Hindus will mostly write in the Devanagari. I say mostly, because thousands of Hindus use the Urdu character, and some do not even know the Nagari character. But when Hindus and Mohammedans come to regard one another without suspicion, when the causes begetting suspicion are removed, that script which has greater vitality will be more universally used, and therefore, become the national script. Meanwhile those Hindus and Mohammedans who desire to write their petitions in the Urdu character, should be free to do so and should have the right of having them accepted at the seat of the National Government.

There is not another language capable of competing with Hindi in satisfying the five conditions. Bengali comes next to Hindi. But the Bengalis themselves make use of Hindi outside Bengal. No one wonders to see a Hindi-speaking man making use of Hindi, no matter where he goes. Hindu preachers and Mohammedan Moulvis deliver their religious discourses throughout India in Hindi and Urdu and even the illiterate masses follow them. Even the unlettered Gujarati going to the North, attempts to use a few Hindi words whereas a gate-keeper from the North declines to speak in Gujarati even to his employer, who has on that account to speak to him in broken Hindi. I have heard Hindi spoken even in the Dravid country. It is not true to say that in Madras one can go on with English. Even there I have employed Hindi with effect. In the trains I have heard Madras passengers undoubtedly use Hindi. It is worthy of note that Mohammedans throughout India speak Urdu and they are to be found in large numbers in every Province. Thus Hindi is destined to be the national language. We have made use of it as such in times gone by. The rise of Urdu itself is due to that fact. The Mohammedan kings were unable to make Persian or Arabic the national language. They accepted the Hindi grammar, but employed the Urdu character and Persian words in their speeches. They could not, however, carry on their intercourse with the masses through a foreign tongue. All this is not unknown to the English. Those who know anything of the sepoys, know that for them military terms have had to be prepared in Hindi or Urdu.

Thus we see that Hindi alone can become the national language. It presents some difficulty in case of the learned classes in Madras. For men from the Deccan, Gujarat, Sind and Bengal it is easy enough. In a few months they can acquire sufficient command over Hindi to enable them to carry on national intercourse in that tongue. It is not so for the Tamils. The Dravidian languages are distinct from their Sanskrit sister in structure and grammar. The only thing common to the two groups is their Sanskrit vocabulary to an extent. But the difficulty is confined to the learned class alone. We have a right to appeal to their patriotic spirit and expect them to put forth sufficient effort in order to learn Hindi. For in future when Hindi has received State recognition, it will be introduced as a compulsory language in Madras as in other Provinces, and intercourse between Madras and them will then increase. English has not permeated the Dravidian masses. Hindi, however, will take no time.

The Need for Hindustani: I have ventured to advise every student to devote this year of our trial to the manufacture of yarn and learning Hindustani. Bengal and Madras are the two Provinces that are cut off from the rest of India for want of a knowledge of Hindustani on their part. Bengal, because of its prejudice against learning any other language of India, and Madras, because of the difficulty of the Dravidians about picking up Hindustani. An average Bengali can really learn Hindustani in two months if he gave it three hours per day and a Dravidian in six months at the same rate. Neither a Bengali not a Dravidian can hope to achieve the same result with English in the same time. A knowledge of English opens up intercourse only with the comparatively few English-knowing Indians, whereas a possible knowledge of Hindustani enables up to hold intercourse with the largest number of our countrymen. I do hope the Bengalis and the Dravidians will come to the next Congress with a workable knowledge of Hindustani. Our greatest assembly cannot be a real object-lesson to the masses unless it speaks to them in a language which the largest number can understand. I appreciate the difficulty with the Dravidians, but nothing is difficult before their industrious love for the motherland . . . . You and I, and every one of us has neglected the true education that we should have received in our national schools. It is impossible for the young men of Bengal, for the young men of Gujarat, for the young men of the Deccan to go to the Central Provinces, to go to the United Provinces, to go to the Punjab and all those vast tracts of India which speak nothing but Hindustani, and therefore I ask you to learn Hindustani also in your leisure hours. Do not consider for one moment that you can possibly make English a common medium of expression between the masses. Twenty-two crores of Indians know Hindustani—they do not know any other language. And if you want to steal into their hearts, Hindustani is the only language open to you.

Sarakthii jaaye hain rukh se naqab ahistha. The revealing sun that never fails. Vocalist Jagjit Singh.

Jerusalem.

Jerusalem.

Synagogue Venice, Italy.

Synagogue Venice, Italy.

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Sarakathii jaaye hain rukh se naqab ahistha ahistha, Very slowly the veil from your face is removed nikaltaa aa rahaa hai aftaab ahistha ahistha. And slowly coming into glory is the sun’s light. Jawaan hone lage jab vo to ham se kar liyaa pardha. When sun’s youthfulness was finally revealed everyone’s lives were banished. Hayaa yakalakht aayii aur shabaab ahistha ahistha. Modesty appeared like the sun’s rays to make life new. Shabefurkat kaa jaagaa huun farishthon ab tho sone dho I was awakened in the middle of the night to be separated.  I need to rest now. Kabhii fursath main kar lenaa hisaab ahistha ahistha. When you have the time to take accounts of our lives angels do so slowly.  Vo bedardii se sar kaate ameer aur main kahun un se. The rich are without mercy and I say to them huzur ahistha ahistha janab ahistha ahistha masters keep honor alive slowly, very slowly.

 

Dhil se thera khayal na jaye tho kya karoon, The Lord’s grief never leaves the soul alone. Ustad Shujaat Hussain Khan. Anne-Sophie Mutter plays Vivaldi 2013.

Synagogue, Persia, now Iran.

Synagogue, Persia, now Iran.

synagogue jordan1

Dhil se thera khayal na jaye tho kya karoon, mai kya karoon ye koi na bathayein kya karoon, dhil se thera khyal na jaye to kya karoon…ummeed dhil nashi sahi, dhuniya hasi sahi, tere bagair kuch bhi na paye to kya karoon mai kya karoon ye koi na bathayein kya karoon, dhil se ….dhil ko khuda kiya yaad thale bheda badhiyan kambhakth phir bhi chain na paye to kya karoon mai…dhil se tera khyal na jai karoon, din ho ki raath hai tho mulakath ki hai baat ith ne se baath bhi na banjai tho kya karoon, mai kya karoon ye koi na bathayein kya karoon, dhil se. What are we to do when the thought Of You never leaves our being? No one ever explains what to do and thus Your thoughts remain secret when it is your name alone that brings the bliss of expectation while world laughs. Without You life is empty yet what is there left to do as no one replied to our pleas. The soul remembers God all the time, it is its special secret. I am a fool for You, yet my destiny is without hope.  Whether it is day or night it is the meeting with Our Beloved that we seek. Yet this was denied what can you expect now?

Anne-Sophie Mutter plays Vivaldi 2013.

These fantastic thoughts, these trials of strength, where will they lead? Ye inayatain gazab ki. Ustad Shujaat Hussain Khan. Niyamath Khan, composer 1670-1748 AD. Ghazal, the musical interpretation of poetry, patience in the practice of suffering. Ja Ja Re Apne Mandirva-Go now to your places of worship. Ashwini Bhide Deshpande. Indian classical vocalist.

Krakow Poland 1945. The Old Synagogue.

Krakow Poland 1945. The Old Synagogue.

Tarana Panorama

Tarana Panorama (Photo credit: Daniel Coomber.)

Balkh ki gira kare, aag lagi laga kare, jiska chaman me kuch na ho phikre chaman wo kya kare mainae suna hae aapko, mujhsae hai badh gumaniyan jhoot tho ye nahi magar saach bhi na ho khuda kare, Ye inayatain gazab ki ye bala ki meherbani, meri khairiyeth bhi puchi, kisi aur ki zubani, me thumhi ko sobhtan hoon koi thumme hi raag cherdo ki shakasta ho gaya hai, mera khwabe zindhagani, ye…thera husn so raha tha, meri cherd ne jagaya vo nigah hummaine dali ki savar gayi jawani, meri khariyathe bhi puchi kisi aur ki zubani, meri bae zuban aankho se gire jo chandh kathre, jo samajh sako tho aansu na samajh sako tho pani, ye inayatain gazab ki, ye bala ki meherbani, meri khairiyath bhi puchi kisi aur ki zubani. The seasons that wept the seasons that caught fire were ones where hearts had no souls thus of what use is another heart now? I have heard your tales of loss are not fake but neither are they made true by God. These fantastic thoughts, the trials….I understand that you have inquired about me from another’s speech. I seek footprints as writings erased life. Your face awakens me out of stupor and I am now bound to your opinion to make life’s journey complete. These awesome thoughts…From my speechless eyes these chunks of the moonlight have fallen, those who understand them to be tears will believe me and those who do not will understand water.

Yerushalayim. Jerusalem in dusk.

Jerusalemindusk12Ja ja re apni mandhirva suun pave mori saas nanadhiya sun huun sadharang thum ko chahath hai, kya thum humko thalan dhiya ja ja re apni mandhirva, tha di an re than deem thanana…dhird tha nom thana derena–Tarana. Go now to your place of prayer or worship the temple of your soul. Listen women of families who long for the eternal, why has He given the slip?  Tarana the musical interpretation of hindustani by Tansen of Persia.

  • The Gundecha Brothers perform at Queen Elizabeth Hall.Jinijinibinichadariya, kaheketanakahekebharli,khondataarsebinichadariya, pingalapingalatanabharli,shushmattaarsebinichadariya, aathkamaldalcharkha dole,panchtattvagunijinichadariya sainkoseeyatmasdaslaage,thokkethokkebinichadariya,jochadar surnarmuniodhe,odhkemailikinichadariya, daskabirjatanatheodhe,jyotiyondhardinichadariya, jinijinijinijinibinichadariya. The divine command reveals itself as a garment for all living and celestial beings. Who proclaims this GLORY? HIS company, divined among the days and nightsofmankind fills, the spirit with truth. Taking from thefivepieties the Lord weaves the virtues of the world, a garment.  HE removes disgrace. His faithful servant, Saint Kabir preserves a spotless fabric to delight Godwiththe illumination of faith. The divine command revealed its glory as agarmentto bewornamongst human-kind.
    Charkha dole, Saint Kabir.

    Charkha dole, Saint Kabir.

    Tattva, fabric of pieties.

    Tattva, fabric of pieties.

    fabric