Patel406210322-004

વેરી – ચીરાગ પટેલ જાન્યુઆરી 30, 2009

વેરી – ચીરાગ પટેલ જાન્યુઆરી 30, 2009

કેમ કરી સમજાવું દીલને? દ્વેષે બળે પ્રતીક્ષણ.
શોધે છે એનો વેરી તારી હરએક હલચલમાં.

તારી ધડકનોને સમાવતી શય્યામાં છે રજાઈ,
તને આલીંગતી સુવે રાતે, કેવી એ સદભાગી.

સ્નાન કરતી તું હુંફાળા પાણીની ધારે રોજ,
તારા અંગેઅંગને સ્પર્શતી, કેવી એ સદભાગી.

સમારતી તું ઘટાદાર વાળ જ્યારે કાંસકી વડે,
પસવારે તારા રેશમી કેશ, કેવી એ સદભાગી.

સજતી તું શણગાર સોળ સુવર્ણ આભુષણે,
ચુમે તારા હ્રદય, કટી, હસ્ત; કેવાં એ સદભાગી.

પહેરતી તું પગરખાં ચમચમાતાં આખેટે,
ઝીલતાં પાદપ્રહાર તારો, કેવાં એ સદભાગી.

ક્ષુધાશમન કરતી તું નવાં આમ્રફળ સંગાથે,
ચુંબન પામે તારા અધરોનું, કેવું એ સદભાગી.

સંતાપ પામતું આ દીલ, યાદી છે એની ઘણી,
શક્તી પામે સહેવાની તે, યાદો તારી છે ઘણી.

Patel406210322-004

આપણે – ચીરાગ પટેલ જાન્યુઆરી 26, 2009

આપણે – ચીરાગ પટેલ જાન્યુઆરી 26, 2009

હું અને તું.
આપણે.
સારસ અને સારસી.
સાથી-સંગાથી છતાંય અધુરાં.
પ્રેમ-અમૃતની ક્ષુધાથી તડપતાં.
અધરોની ભાષામાં એમ જ અટવાતાં.
મીલન માટે વીહ્વળ ધરતી-અંબર સરીખા.
નજીક છતાંય દુર એમ નદીના કીનારા જેવાં.
એકલી સાંજે ઢળતા સુરજની લાલીમા સમા.
મેઘ અને વીજલડીના પકડદાવ હમ્મેશાં રમતાં.
મૌનને વાચા આપતી અડાબીડ વનરાજી જેવાં.
જ્વાળામુખીના વીસ્ફોટને મૌન બક્ષતા વરસાદ જેવાં.
ઈન્દ્રધનુષી રંગોળીમાં ઉષા જેમ ચમક વીખેરતાં.
આકસ્મીક સંયોગે અસ્તીત્વ સંકોરતી લજામણી જેવાં.
આકાશે પડઘાતાં શ્વાસોચ્છવાસે પ્રાણ ધબકાવતાં.
આપણે.
દેહના લતામંડપે પ્રેમનો સાથીયો પુરતાં.
આપણે.

Patel406210322-004

હું – ચીરાગ પટેલ જાન્યુઆરી 06, 2009

હું – ચીરાગ પટેલ જાન્યુઆરી 06, 2009

હું.
અદનો માનવી.
“મા”ના ચરણોની રજ.
પ્રીયા! તારા અસ્તીત્વનું કારણ.
સખી! તારા હ્રદયની ધડકનો વચ્ચેનો ખાલીપો ભરતો અવકાશ.
તારા શ્વાસ અને ઉચ્છવાસથી નીપજતી પ્રાણશક્તી.
તારા રક્તબુંદોની ગતી વધારતો સંચાર.
તારા ચહેરાની લાલીમાને પ્રજ્વાળતો પ્રેમ.
તારી દેહલતાને કમનીયતા આપતો નીખાર.
ચાન્દરૂપી તને સતત નીહાળતો ધ્રુવનો તારો.
ગુલાબ જેવી તારી કુમાશનું રસપાન કરતો કીટ.
પારીજાત સમ તારી પવીત્ર સુવાસને માણતો પવન.
તારા વીરહની અગ્નીમાં ઝંપલાવતો વરસાદ.
તારા નયનતારાંને ચમકારો આપતો સુરજ.
તારા સતત ધોધમાર પ્રેમ-વ્હેણને વધાવતો દરીયો.
તારા પ્રાણનું મારા પ્રાણ સાથે અનુસંધાન કરતો.
હું.

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 624*
*Chapter 32: VISIT TO SINTHI BRAHMO SAMAJ*

MASTER: *”O Mother! I don’t want the bliss of divine inebriation. I shall eat siddhi.*

(To the devotees) *”By ‘siddhi’ I mean the attainment of the spiritual goal and not one of the eight occult powers. About the occult powers, Sri Krishna said to Arjuna, ‘Friend, if you find anyone who has acquired even one of the eight powers, then know for certain he will not realize Me.’ For powers surely beget pride, and God cannot be realized if there is the slightest trace of pride.*

“According to a certain school of thought there are four classes of devotees: the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. *He who has just begun religious life is a pravartaka. Such a man puts his denominational marks on his body and forehead, wears a rosary around his neck, and scrupulously follows other outer conventions.* The sadhaka has advanced farther. His desire for outer show has become less. He longs for the realization of God and prays to Him sincerely. He repeats the name of God and calls on Him with a guileless heart. Now, whom should we call the siddha? He who has the absolute conviction that Cod exists and is the sole Doer; he who has seen God. And who is the siddha of the siddha? He who has not merely seen God, but has intimately talked with Him as Father, Son, or Beloved.

*”It is one thing to believe beyond a doubt that fire exists in wood, but it is quite another to get the fire from the wood, cook rice with its help, appease one’s hunger, and so be satisfied.* These are two entirely different things.

*”No one can put a limit to spiritual experience. If you refer to one experience, there is another beyond that, and still another, and so on.*

(In an ecstatic mood, referring to the Brahmos) ‘They are Brahma jnanis. They believe in the formless Deity. That is good.

(To the Brahmo devotees) *”Be firm in one ideal – either in God with form or in the formless God. Then alone will you realize God; otherwise not. With firm and unwavering belief the followers of God with form will realize Him, as will those who speak of Him as formless. You may eat a cake with icing either straight or sidewise; it will taste sweet either way.* (All laugh.)

*”But you must have firm conviction, you must pray to Him whole-heartedly.* Do you know what the God of worldly people is like? It is like children’s saying to one another while at play, ‘I swear by God.’ They have learnt the word from the quarrels of their aunts or grandmothers. Or it is like God to a dandy. The dandy, all spick and span, his lips red from chewing betel-leaf, walks in the garden, cane in hand, and, plucking a flower, exclaims to his friend, ‘Ah! What a beautiful flower God has made!’ *But this feeling of a worldly person is momentary. It lasts as long as a drop of water on a red-hot frying-pan.*

*”You must be firm in one ideal. Dive deep. Otherwise you cannot get the gems at the bottom of the ocean. You cannot pick up the gems if you only float on the surface.”*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 151-152*
*Chapter 6: THE MASTER WITH THE BRAHMO DEVOTEES (I)*

*”After a man has attained samadhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God.* (To Shivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues. But no sooner did you arrive here than all that stopped. Now the very sight of you makes everyone happy. People now simply say, ‘Ah! Here is Shivanath Babu.’ All other talk about you has stopped.

*”After attaining samadhi, I once went to the Ganges to perform tarpan. But as I took water in the palm of my hand, it trickled down through my fingers.* Weeping, I said to Haladhari, ‘Cousin, what is this?’ Haladhari replied, ‘It is called galitahasta5 (5 Literally, “inert and benumbed hand”.) in the holy books.’ *After the vision of God, such duties as the performance of tarpan drop away.*

*”In the kirtan the devotee first sings, ‘Nitai amar mata hati.’*6 (“My Nitai dances like a mad elephant.”) As the devotional mood deepens, he simply sings, ‘Hati! Hati!’ Next, all he can sing is ‘Hati’. And last of all he simply sings, ‘Ha!’ and goes into samadhi. *The man who has been singing all the while then becomes speechless.*

“Again, at a feast given to the brahmins one at first hears much noise of talking. When the guests sit on the floor with leaf-plates in front of them, much of the noise ceases. Then one hears only the cry, ‘Bring some luchi!’

As they partake of the luchi and other dishes, three quarters of the noise subsides. When the curd, the last course, appears, one hears only the sound ‘soop, soop’ as the guests eat the curd with their fingers. Then there is practically no noise. Afterwards all retire to sleep, and absolute silence reigns.

*”Therefore I say, at the beginning of religious life a man makes much ado about work, but as his mind dives deeper into God, he becomes less active. Last of all comes the renunciation of work, followed by samadhi.*

*”Generally the body does not remain alive after the attainment of samadhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others.* It is also true of Divine Incarnations, like Chaitanya. *After the well is dug, one generally throws away the spade and the basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samadhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination. You are well aware of the nature of selfish people. If you ask them to spit at a particular place, they won’t, lest it should do you good.* If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back. (All laugh.)

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 583*
*Chapter 30: THE MASTER IN VARIOUS MOODS*

MASTER (smiling): *”I can recognize a worshipper of the Formless by looking at his face and eyes. Please dive a little deeper. One doesn’t get the gem by floating on the surface. As for myself, I accept all-the formless God and God with form.”*

The Mārwāri devotees from Burrabazar entered the room and saluted the Master. He began to praise them.

MASTER (to the devotees):”Ah! They are real devotees of God. They visit temples, sing hymns to God, and eat prasad. And the gentleman whom they have made their priest this year is learned in the Bhagavata.”

MĀRWĀRI DEVOTEE: “Who is this ‘I’ that says, ‘O Lord, I am Thy servant?’ ”

MASTER: *”This is the lingasarira, or embodied soul. It consists of manas, buddhi, chitta, and Ahamkāra.”*

DEVOTEE: “Who is the embodied soul?”

MASTER: *”It is the Ātman bound by the eight fetters. And what is the chitta? It is the ‘I-consciousness’ that says, ‘Aha!'”*

DEVOTEE: “Revered sir, what happens after death?”

MASTER: “According to the Gitā, one becomes afterwards what one thinks of at the time of death. King Bharata thought of his deer and became a deer in his next life. Therefore one must practise sādhanā in order to realize God. *If a man thinks of God day and night, he will have the same thought in the hour of death.”*

Māyā hides Knowledge
DEVOTEE: “Why don’t we feel dispassion toward worldly objects?”

MASTER: “Because of māyā. *Through māyā one feels the Real to be the unreal and the unreal to be the Real.* The Real means That which is eternal, the Supreme Brahman; and the unreal means that which is non- eternal, that is to say, the world.”

DEVOTEE: “We read the scriptures. Why is it that we can’t assimilate them?”

MASTER: *”What will one accomplish by mere reading? One needs spiritual practice-austerity. Call on God. What is the use of merely repeating the word ‘siddhi’? One must eat a little of it.*

*’The hand bleeds when it touches a thorny plant. Suppose you bring such a plant and repeat, sitting near it: ‘There! The plant is burning.’ Will that burn the plant? This world is like the thorny plant. Light the fire of Knowledge and with it set the plant ablaze. Only then will it be burnt up.*

*”One must labour a little while at the stage of sādhanā. Then the path becomes easy. Steer the boat around the curves of the river and then let it go with the favourable wind.*

*”As long as you live inside the house of māyā, as long as there exists the cloud of māyā, you do not see the effect of the Sun of Knowledge. Come outside the house of māyā, give up ‘woman and gold’, and then the Sun of Knowledge will destroy ignorance.* A lens cannot burn paper inside the house. If you stand outside, then the rays of the sun fall on the lens and the paper burns. Again, *the lens cannot burn the paper if there is a cloud. The paper burns when the cloud disappears.*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 376-377*
*Chapter 18: M. AT DAKSHINESWAR (II)*

MASTER: *”Everything can be achieved through bhakti alone. Those who want the Knowledge of Brahman will certainly achieve that also by following the trail of bhakti.*

*”Can a man blessed with the grace of God ever lack Knowledge?* At Kamarpukur I have seen grain-dealers measuring paddy. As one heap is measured away another heap is pushed forward to be measured. *The Mother supplies the devotees with the ‘heap’ of Knowledge.*

*”After attaining God, one looks on a pundit as mere straw and dust.* Padmalochan said to me: ‘What does it matter if I accompany you to a meeting at the house of a fisherman?2 (2 A reference to Mathur Babu, who belonged to the fisherman caste. The orthodox brahmin refuses to set foot in the house of a fisherman, who belongs to a low caste.) With you I can dine even at the house of a pariah.’

*”Everything can be realized simply through love of God. If one is able to love God, one does not lack anything.* Kartika and Ganesh (3 The two sons of Bhagavati, the Divine Mother.) were seated near Bhagavati, who had a necklace of gems around Her neck. The Divine Mother said to them, ‘I will present this necklace to him who is the first to go around the universe.’ Thereupon Kartika, without losing a moment, set out on the peacock, his carrier. Ganesa, on the other hand, in a leisurely fashion went around the Divine Mother and prostrated himself before Her. He knew that She contained within Herself the entire universe. The Divine Mother was pleased with him and put the necklace around his neck. After a long while Kartika returned and found his brother seated there with the necklace on.

*”Weeping, I prayed to the Mother: ‘O Mother, reveal to me what is contained in the Vedas and the Vedanta. Reveal to me what is in the Purana and the Tantra.’ One by one She has revealed all these to me.*

*”Yes, She has taught me everything. Oh, how many things she has shown me! One day She showed me Śiva and Śakti everywhere. Everywhere I saw the comunion of Śiva and Śakti. Śiva and Śakti existing in all living things-men, animals, trees, plants. I saw them in the communion of all male and female elements.*

*”Another day I was shown heaps of human heads, mountain high. Nothing else existed, and I was seated alone in their midst.*

*”Still another day She showed me an ocean. Taking the form of a salt doll, I was going to measure its depth. While doing this, through the grace of the guru I was turned to stone. Then I saw a ship and at once got into it. The helmsman was the guru.* I hope you pray every day to Satchidananda, who is the Guru. Do you?”

M: “Yes, sir.”

MASTER: “The guru was the helmsman in that boat. I saw that ‘I’ and ‘you’ were two different things. Again I jumped into the ocean, and was changed into a fish. *I found myself swimming joyfully in the Ocean of Satchidananda.*

*”These are all deep mysteries. What can you understand through reasoning? You will realize everything when God Himself teaches you. Then you will not lack any knowledge.”*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 417-418*
*Chapter 21: A DAY AT DAKSHINESWAR*

(To Prankrishna) But there are signs that distinguish the man of Knowledge. Some people think they have Knowledge. *What are the characteristics of Knowledge? A jnani cannot injure anybody. He becomes like a child.* If a steel sword touches the philosopher’s stone, it is transformed into gold. Gold can never cut. *It may seem from the outside that a jnani also has anger or egotism, but in reality he has no such thing.*

*”From a distance a burnt string lying on the ground may look like a real one; but if you come near and blow at it, it disappears altogether. The anger and egotism of a jnani are mere appearances; they are not real.*

*”A child has no attachment. He makes a play house, and if anyone touches it, he will jump about and cry. The next moment he himself will break it. This moment he may be very attached to his cloth. He says: ‘My daddy has given it to me. I won’t part with it.’ But the next moment you can cajole him away from it with a toy. He will go away with you, leaving the cloth behind.*

“These are the characteristics of a jnani. *Perhaps he has many luxuries at home — couch, chairs, paintings, and equipage. But any day he may leave all these and go off to Benares.*

*”According to Vedanta the waking state, too, is unreal.* Once a wood-cutter lay dreaming, when someone woke him up. Greatly annoyed, he said: ‘Why have you disturbed my sleep? I was dreaming that I was a king and the father of seven children. The princes were becoming well versed in letters and military arts. I was secure on my throne and ruled over my subjects. Why have you demolished my world of joy?’ ‘But that was a mere dream’, said the other man. ‘Why should that bother you?’ Fool!’ said the wood-cutter. ‘You don’t understand. My becoming a king in the dream was just as real as is my being a wood-cutter. *If being a wood-cutter is real, then being a king in a dream is real also.'”*

Prankrishna always talked about jnana. Was this why the Master described the state of the jnani? Now he proceeded to describe the state of the vijnani.

MASTER: *”Jnana is the realization of Self through the process of ‘Neti, neti’, ‘Not this, not this’. One goes into samadhi through this process of elimination and realizes the Atman.*

*”But vijnana means Knowledge with a greater fullness. Some have heard of milk, some have seen milk, and some have drunk milk. He who has merely heard of it is ‘ignorant’. He who has seen it is a jnani. But he who has drunk it has vijnana, that is to say, a fuller knowledge of it. After having the vision of God one talks to Him as if He were an intimate relative. That is vijnana.*

“First of all you must discriminate, following the method of ‘Neti, neti’: *’He is not the five elements, nor the sense-organs, nor the mind, nor the intelligence, nor the ego. He is beyond all these cosmic principles.’ You want to climb to the roof; then you must eliminate and leave behind all the steps, one by one. The steps are by no means the roof. But after reaching the roof you find that the steps are made of the same materials — brick, lime, and brick-dust — as the roof. It is the Supreme Brahman that has become the universe and its living beings and the twenty-four cosmic principles. That which is Atman has become the five elements. You may ask why the earth is so hard, if it has come out of Atman? All is possible through the will of God.* Don’t you see that bone and flesh are made from blood and semen? How hard ‘sea-foam’3 becomes! (3 The Master perhaps referred to the cuttle-bone found on the seashore. The popular belief is that it is hardened foam.)

*”After attaining vijnana one can live in the world as well. Then one clearly realizes that God Himself has become the universe and all living beings, that He is not outside the world.*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

ઉનાળો – બંસીધર પટેલ 

ઉનાળો – બંસીધર પટેલ 

ધોમ ધખતા તાપમાં મૃગજળ પણ વિલાઈ ગયું 
મીઠા પાણીની વીરડી ભૂલીને રાહ કશેક અટવાઈ ગઈ 
બળબળતા બપોરમાં જીવતો એક મરણતોલ ખેડૂત 
ધરતીનો સપુત, બની કપૂત, શોધે વિશ્રામ એક નજરે 
પાંદડા વિનાની લતાઓ, પનઘટ વિનાની નાર સમ ભાસે 
ઉજ્જડ વેરાન ધીંગી ધરા દુર ક્ષિતિજ વરસે અગન ગોળા 
ન ભાસે કોઈ અવરજવર, ચારેકોર નિસ્તબ્ધતા વેરાણી

દિલમાં ઉતાપ, અંતર વરસે અનરાધાર, ઉચાટ મનનો 
સુરજ કહે હું જ બળીયો, ન મમ સમ કોઈ અવાર કો જબરું 
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નયન બીડાઈ ગયા, લોચનીએ અંધારા ઉગતા 

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માધુર્ય – ચિરાગ પટેલ જુલાઈ 26, 2016

માધુર્ય – ચિરાગ પટેલ જુલાઈ 26, 2016

આંખોના આયને પડઘાય ચહેરો;
દિલના દ્વારે મનનો પીડતો પહેરો.

ઉર્મિની સંતાકૂકડીમાં પ્રેમ તડપતો;
સમયના આવરણે જીવ વલવલતો.

અમીનજરોનાં મધુર બાણ છૂટતાં;
ઘાયલની સહાયમાં શબ્દો ઉમડતાં.

તારાં હસતાં હોઠો ખીલવે ફૂલડાં;
ભાવ ભર્યાં પ્રેમનાં વેરાય મોતીડાં.

પળના વિરહમાં પળનું અલ્પ લયન;
ભવનાં મેળે જીવનનાં ભવ્ય મિલન.

ઋતુઓનાં અવિરત રાસની રમઝટ;
પ્રેમ પામે દ્વંદ્વોનાં અતુલિત આખેટ.

હૈયું ઠારે એવાં સખ્યનાં ચિત્રપટ;
“રોશની” “દીપ”માં અવિરત પ્રગટ.