TUKARAM TRANSLATION

मराठी 

अनुरेणुया थोकडा l तुका आकाशा एवढा ll १ ll 
गिळुनी सांडिलें कलेवर l भव भ्रमाचा आकार ll २ ll 
सांडिली त्रिपुटी l दीप उजळला घटी ll ३ ll 
तुका म्हणे आता l उरलो उपकारा पुरता ll ४ ll 

हिंदी भाषांतर 

अनुपरमानुसे  छोटा  l तुका आस्मान जितना मोटा ll १ ll 
खा खाके छोड़ा कलेवर l मानो भरमका आकार ll २ ll 
छांड त्रिपुटी दे दिया l घट भीत्तर जला दिया ll ३ ll 
कहे तुका अब के बार l बचा हो तो बस उपकार ll ४ ll 

TUKARAM : SOME NIRGUNI RACHNA - 4

माया तेचि ब्रह्म , ब्रह्म तेचि माया l अंग आणि छाया जयापरी ll १ ll
तोडिता ना सुटे , सारिता निराळी l  लोटांगण तळी हारपती ll २ ll
दुजे नाही तिथे बळ कोणासाठी l  आणिक  ते आटी विचाराची ll ३ ll
तुका म्हणे उंच वाढे उंचपणे l  ठेंगणी लवणे जैसी तैसी ll ४ ll

Maya ani brahm, brahm ani maya, ang ani chhaya jayapari ll 1 ll
Todita na tute sarita nirali , lotangan tali harpati ll 2 ll
Duje nahi tithe bal konasathi, anik te ati vicharachi ll 3 ll
Tuka mhane unch vadhe unchpane, thengani lavane jaisi taisi ll 4 ll

Translation :
Maya is Brahm, Brahm is Maya like body and shadow .... 1
The shadow disappears when body prostrates but cant be separated or done away with .... 2
What is the use of strength when non other is present ? Undue efforts pondering over it ..... 3
Tuka says ( the thoughts) tall may grow taller but the bowed remains short as ever ...... 4

Commentary :

It is necessary to understand the concepts of Maya and Brahm before attempt to deal with composition. Vedanta makes more identification than distinction between the individual and the universe . What is found in the universe is also found in the individual and vice-versa. The degree varies but elements remain the same. It proclaims both as illusion caused under influence of Maya. The Maya is a concept postulated by Vedanta to explain apparent reality of the individual and the universe and the God or Ishwar . ( Jeev, Jagat and Ishwar ) The Brahm is considered as the one and only supreme reality where all distinctions disappear. The Maya can function only till the individual distinguishes itself from the the Universe and its master or Ishwar. Sant Tukaram has elaborated this co-existence of Maya and Brahm with an example.

Line 1
Maya is same as Brahm and non separable like body and its shadow. The shadow moves as body moves but its existence is because of body only. In same way Maya is inseparable and dependent on Brahm.

Line 2
Both cant be broken free or set aside. Even when the body in its prostration position is horizontal and totally touching ground, shadow is not lost although disappeared.

Line 3
No amount of force can separate them because they are not two. However hard one may think. it is not a matter of knowledge but experience.

Line 4
Sant Tukaram here warns about the limitation of high intellect and declares that modesty has better chance.

TUKARAM : SOME NIRGUNI RACHJANA 3

काहीच मी नव्हे कोणीया गावीचा l  एकटा ठायिचा ठायी एक ll १ ll
नाही जात कोठे येत फिरोनिया l अवघेचि वायावीण बोल ll २ ll
नाही मज कोणी आपुले दुसरे l कोणाचा मी खरे काही नव्हे ll ३ ll
नाही आम्हा ज्यावे मरावे लागत l आहो अखंडित जैसे तैसे ll ४ ll
तुका म्हणे नाम रूप नाही आम्हा l वेगळा या कर्मा अकर्मासी ll ५ ll

kahich mi navhe koniya gavicha l ekta thayicha thayi ek ll 1 ll
nahi jat kothe yet fironia l avaghechi vayavin bol ll 2 ll
Nahi maj koni aapule dusre l konacha mi khare kahi nave ll 3 ll
Nhai aamha jyave marave lagat l aaho akhandit jaise taise ll 4 ll
Tuka mhane naam rup nahi amha l vegla ya karma-akarmasi ll 5 ll.

Translation :

I am nobody come from nowhere stationed always at same place 
Don't go any where so futile to say to come back 
I have no second as mine and not true to say that I relate to anyone.
I don't need to be born or die remain just as total without part
Tuka denies any name or form and indifferent to acts ot lack of them.

Commentary :

Line 1
Sant Tukaram is denying identity of a person or place. Claims to be one and alone and steady on permanent position. They are denied because they bring limitation and binding.

Line 2
When one is steady on permanent position the question of movement to other position is also automatically negated.

Line 3
Being alone automatically denies all relations . Belonging to them is also claimed as false.

Line 4
Claims to be free from the birth and death. Claims to remain as total without parts.

Line 5
Sant Tukaram denies the name or form for himself and also distances himself from any activity or lack of it.

General :
A contemplation or self query is made of two ways. One way of exclusion and other is assertion. When one starts with question " Who is me ? " first step to realize that I am not my body In deep sleep also one is  not aware of the body still one realizes it after waking up. So that is to be excluded from " Who is me". Step by step all familiar relations such as parents, siblings, life partner and children also need to be excluded. Also excluded is name given to you for identify of your body, your form and your location. One continues to exist in spite of them and therefore to be excluded.
At the end after having excluded everything known to body, mind or intellect some thing remains. That is asserted here as some thing permanent, total without fraction and omnipresent. This supreme realization eliminates the need  to do or not to do any thing.  The actions are due to desires and produce more desires by way of its fruits. When all desires are over, actions just happens. There by eliminating the need for rebirth.

TUKARAM SOME NIRGUNI RACHNA 2

अभंग 

न करी रे संग राहे रे निश्चळ l लागो नेदी मळ ममतेचा ल ll १ ll 

या नाव अद्वैत ब्रह्म ज्ञान l अनुभवावाचून बडबड ते ll २ ll 

इंद्रियांचा जय वासनेचा क्षय l  संकल्पाही न ये वरी मन ll ३ ll 

तुका  म्हणे जाणीव न ये अंतरा l अंतरी या थारा आनंदाचा ll ४ ll 

NA KARI RE SANG RAHE RE NISCHAL l LAGE NEDI MAL MATECHA ll 1 1l

YA NAV ADWAIT BRAHM DYAN l ANUBHAVA VACHUN BADBAD TE ll 2 ll

INDRIYANCHA JAY VAASNECHA KSHAY l SNKALPAHI NA YE VARI MAN ll 3 ll

TUKA MHANE JANIV NA YE ANTARA l ANTARI YA THARA ANANDACHA ll 4 ll

Translation :

Do not give in to attachment .Be steady. Dont be spoiled by self affection..... 1
This is called as Non dual supreme knowledge. Talking about it without experience is futile.....2
Control over organs and desires and not resolving mind to ponder over them ..... 3
Tuka says that when this is accomplished in deep inside, it is filled with bliss ......4.

Commentary :

Line 1
Don't give in to attachment. Every individual is born with different different relations right from the birth.One goes acquiring more and more of relations with age. Not giving in to attachment is not giving up the relations and responsibilities arising out of them. Every relation has its own share of satisfaction and disappointment. To look at both with equal poise is being steady. This is hailed as SamtvaYoga in Bhagvadgeeta (2:48). Such equanimity becomes difficult due to affection towards parents, wife, children and so on. Basically these relations are extension of the self love which is impediment in the path of self query. That is why they are referred to as spoil and dirt to be avoided.

Line 2
The same theory is termed as Brahm Dyan of knowledge of the supreme. It has to experienced more than to talk about. The talk without backing of self realisation is as futile as pranks of an ignorant baby.. Sant Tukaram has come heavily on such glib speakers on many occasions else where.

Line3
Any action of individual is prompted first by resolving to do so. First thought and then action. This process is referred to as SANKALP. This process is recommended to be pushed so much far off that any breeze, wind or storm should not carry it back. The resolve to do is in turn prompted by likes and  dislikes. The likes and dislikes are supposed to be carried over from previous birth as VASANA. To do away with them is going against basic instincts. The performing organs like hands, mouth etc.need to be tamed and trained for this purpose by practicing penance.

Line 4
At the end Sant Tukaram this knowledge does not come from outside but comes from within as self realization. All turmoil is placated as result and blissful happiness fills inside.

TUKARAM SOME NIRGUNI RACHNA

दुजें खंडे तरी l उरला तो अवघा हरि ll आपणाबाहेरी l न लगे धुंडावा ll १ ll 

इतुले जाणावया जाणा l कोडं करी मने मना ll पारधीच्या खुणा l जाणतेने ची साधाव्या  ll २ ll 

देह आधी काय खरा l देह संबध पसारा ll बुजगावणे चोरा l रक्षणसे भासते ll ३ ll 

तुका करी जागा l नको वासपू वाउगा ll आहेसी तू अंगा l अंगी उघडी डोळे ll ४ ll 

DUJE KHANDE TARI l URLA TO AVAGHA HARI ll APANA BAHERI l NA LAGE DHUNDAVA ll 1 ll
ITULE JANAVAYA JANA l KOD KARI MENE MANA ll PARDHICHYA KHUNA l JANATENECHI SADHAVYA ll 2 ll
DEH ADHI KAI KHARA l DEH SAMBADH PASARA ll BUJGAVANE CHORA l RAKSHANSE BHASTE ll 3 ll
TUKA KARI JAGA l NAKO VASAPU VAUGA ll AHESI TU ANGA l ANGI DOLE UGHADI ll 4 ll 

Translation :

Break the duality and find HARI everywhere. No need to search beyond thyself  ...1
Mind is a puzzle to be solved by the mind to know this small truth. Just as a hunter follows footprints of the prey ...2
So far the physical body and its extent was considered as real. As real as scare crow erected to defend the crop in the field .... 3
Tuka says wake up and refrain from vanity. Open your eyes to realise ultimate reality within thyself......4.

Commentary :

Line 1
The duality takes birth almost at the time of the birth of any individual. The first thing that one instinctively understands is " I , me and mine "  I am " me"  even if I forget my name. This is termed as AHAM BHAV. Instantly understood is what is not me as you and yours or He , she, it and theirs. This is termed as IDAMBHAV. Many times this is referred as the Subjective and Objective thoughts. This is duality referred by Sant Tukaram and urged to break fre from it. He further assures that fall out will be finding HARI every where. No need to search beyond thyself as an object or a person. The term HARI is not to be construed as some mythological GOD.

Line 2
Easy to say than experience. Sant Tukaram is advocating to use the Mind as instrument to solve puzzle of mind. The duality sustains on the acts of  likes and  dislikes of the mind. Only mind can break away from it.
An example is given of the hunter hunting the prey by following it's foot prints to underline self query.

Line 3
At the beginning the physical body is understood as true. Its interaction with the world is also understood as true. Only self query will show that these things are as real as scare crow raised in the field to protect the crop. It appears to be real and serves the limited role but never the person it is personifying.

Line 4
Sant Tukaram says Wake up and refrain from undue extensive actions. Open your eyes and realise the ultimate reality within thyself.

MINUTE THAN ATOM (अणुरेणूया  थोकडा) 

अणुरेणूया  थोकडा … तुका आकाशा एवढा  ll १ ll
गिळूनी सांडले कलेवर ….  भव भ्रमाचा आकार  ll २ ll
सांडिली त्रिपुटी …  दीप उजळला घटी   ll ३ ll
तुका म्हणे आता … उरलो उपकारापुरता ll ४ ll

Word by word translation :

Minute than Atom yet equating the sky is Tuka
Swallowed and vomited illusion of form as a corpse
Quit three layer ( Experience ) , lit the lamp within
Tuka says now ( I ) remain only for benevolence.

Commentary :

Line one
Saint Tukaram is equating the subtlest and the greatest. One explores subtle, subtler and subtlest within parameters of one's own and known scale. At one point of exploration the subtlest remains only as possibility. So is the case with reaching great, greater and greatest. There also at one point it remains only as possibility. The point at both directions, where imagination ends one feels same degree of reality  and consciousness. Tukaram declares that He is at that degree of reality  and consciousness.

Line two
That point  has no place for the existance of the individual or the world. The Vedic philosophy denounces the world as the field for individual out of various forms and names which exist only as illusion  The physical body of any individual is also transitory and illusion. It's swallowing indicates the birth and vomiting indicates the death. What remains is a corpse.

Line three
The relation and inter-action between an individual and the world needs experience which is three layered. It needs the one who experiences, the object that is to be experienced and the medium for experience like sound for listening to song or sight for seeing the picture. Those three layer arise out of ignorance and that ignorance vanishes when a light of knowledge is lit within.

Line four
Having got this extreme experiences Sant Tukaram declares the purpose of his residual life as benevolence only.

ll SHREE GANRAJ AAJ YENAR ll

श्री गणराज आज येणार l श्री गणराज आज येणार ll

सारेग रेगम गम गाणार l श्री गणराज आज येणार ll

ढोम ढोम ढोलक वाजणार l  श्री गणराज  आज येणार ll

पद चपल चाल चालणार l  श्री  गणराज आज येणार ll

घरोघरी लोक जाणार l  श्री गणराज आज येणार  ll

पथ चौक स्थापणार l  श्री गणराज आज येणार ll

दिन चतुर्थी गाठणार l  श्री गणराज  आज येणार  ll

सालो साल सण होणार l  श्री गणराज आज येणार  ll

शुभ मंगल वितरणार l  श्री गणराज आज येणार  ll

थोर सान हरखणार l  श्री गणराज  आज  येणार  ll

छान सुंदर सजवणार l  श्री  गणराज आज येणार ll

लाडू मोदक बनवणार l  श्री गणराज आज येणार ll

गान नाटक रंगणार l  श्री गणराज  आज  येणार ll

कवि कविरचित रचणार l  श्री  गणराज  आज येणार ll

MUSICS AND MUSINGS OF SWABODH PARIVAR ( AMIR KHUSROU )

SWARBODH PARIVAR group was started sometime back on FACEBOOK.  Indian Clasical music is enriched by many contributions from centuries.  It would be educating and enriching experience to remember some of them.  Our endeavor will be to make few mentions of contributions by way of short Article/s. Some search is required for such type of Article and the thanks are due to the sources who made the information freely available. The oldest contribution at very early stage and which is well documented perhaps come from AMIR KHUSROU. So our inaugural Article starts with him.

AMIR KHUSRO

Born as ABDUL HASAN YAMIN AL-DIN KUSROU in 1253 AD at Patilai village in Eta district of Uttar Pradesh he lived  for 72 years and died in Delhi in 1352 AD. He was a multiple facet personality becoming Iconic to Indian Culture. He  was a poet, a philosopher, a historian, a musician all at a time. 

As Historian he was attached to the courts of seven Sultans in succession in his life time and kept record of their courts chronicles , family and fights. Has also accompanied them during their wars. The Alladin Khilaji whose obsession with Maharani Padmini has become subject of folk lore was one of those seven Sultans. He has Poetic history written in Persian like " Khansa-E-Nizami " 

As a philosopher he was spiritual disciple of NIZZAMUDIN AULIA of Delhi. Nizammudin Aulia belonged to SUFIANA lineage broght to India by Khwaja Mahmuddin Chisti in 100 ad. Influenced by him Amir Khusrou had some Sufi style poetry to his credit.

As poet he has composed in both Farsi and Hindavi ( Persian and Hindi ). He has handled various forms like Keh- Mukrani , Paheli, Doha and so on. Here are some of his sample composition.
PAHELI
एक गुनीने यह गुन कीना , हरियल पिन्जरेमे दे दीना II
देखो जादुगरका  कमाल , डाला हरा निकला लाल II   ( तोता }
DOHA
खुसरो दर्या प्रेमका उलटि वाकी धार
जो उतरा सो डूब गया जो डूबा वो पार
KEH-MUKRANI
ऊँची अटरि पलंग बिछावो
मै सोयी मेरे सीरपर आयो
खुल गई अँखियाआनंद भयो
कौन  सखी  साजन ? नहीं  चाँद

As musician he is considered as father of  SUFI Quawali.  A tradition of love leading to devotion which is very popular till date. Some people give him credit as originator of Tarana form of India Classical music, as influence of Persian music.( Some people believe Tarana Bols like Tan, Nan, Tum, Dir, Na etc come from Hindu Hymns.) He is inventor of Tabla created by bifurcating traditional Pakhwaj.
Many of his compositions are hits even today. Ine sample is given here. This form of song is called as CHAITI. or songs sung in the first month of Hindu Callender : Chaitra describing the climate and nature of the time.

सकल बन फूल रही है सरसों l

अंबुवा फुले टेसू फूटे , कोयल बोले डार डार l
और गोरी करत सिंगार , मालनिया गढ़वा ले आई करसो ll

तरह तरह के फूल खिलाये , ले गढ़वा हाथमे लाये l
निज़ाम्मुदिनके दरवज्जेपर, आवन कह गये आशिक रंग l
और बीत गये है बरसों ll

This composition is all ready set to tune by me and hope to record and post here soon.

Arvind Khare

जन्माष्टमीच्या शुभेच्छा

हाकारिता आयुष्य गेले साद कशी येईना 
काय चुकले कमी पडले काहिचकी कळेना 

अवचित कळले हाकारीत होतो मीच माझे मला 
कशास केला मज वेगळा कृष्णा असा मी तुला 

मीच राधा मी सुदामा मेळा मीच गोपाळांचा 
उतरंडीचा खेळ कृष्णा एकरूप दोघांचा 

पडणे, चढणे, हंडी फोडणे अवघ्या तुझ्या लीला 
ठेव आम्हा त्या पायरीवरी जिथे पहावे तुला

परतोनी यावे फिरुनी पहावे पुन्हा रमावे तुवा 
खेळ काळांतरी चा  आम्हा असाच चालू हवा

तुच आरंभी तुच शेवटी तुच तू आधी मधीही  
तुझ्या वीना कोणी नाही कुठे आणि केंवाही 

MURDER OF DR. NARENDRA DABHOLKAR :-

" BUDHHIPRAMANYAVAD " is the key word popular among intellectual class from Maharashtra. One such intellectual person was killed by fanatics yesterday. Dr. Narendra Dabholkar. Somebody has posted toiday that luckily bullets cant kill thought. Good but not good enough. Bullets are silent killers. The mute thoughts are also like dead thoughts unless they are vocal and have action plan to follow. The life sketch of Dr. Dabholkar amply demonstrates how thoughts are put to use.

Unfortunately like emotions, the intellect too differ from person to person. Aptly described by Aadi Shankaracharya in the words " PINDE PINDE MATI BHINNAH ". Still one thing is said clearly by Jnaeshwar that a mind needs to be controlled by intellect and must progress further for equanimity. Unfortunately most part of the life of a human being or society is governed by likes and dislikes of the mind. In person it can lead to homicide or suicide and in case of community it can lead to wars and terrorist acts.
One may agree or not but killing a thought or movement by bullet is absurd. It is indeed must not only for followers of Dr. Dabholkar but even those who differ with him to condemn the method in madness.

I dont believe that one single murder is capable of taking back the progressive state of Maharashtra . It's  intellectual property is too big for that.

He did not believe in GOD. Still I will pray God to grant eternal peace to his soul.

Arvind Khare

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Sanskrit Flag Sakutation

The Sanskrit translation of Flag Salutation being carried out at the begining of a Lions Club Meeting in INDIA :

वयं सर्वे अस्माकं ध्वजम् वन्दित्वा तं प्रति निष्ठा दर्शयामः 1  अस्माकं ध्वजस्य वैभवं  प्रतिष्ठा च उत्साहे दक्षतायां च अवलम्बते 1  प्रत्येकः नागरिकः उत्तम नागरिकस्य दायित्वं धारयितुं शक्नोति 1 अस्मद ध्वजस्य  स्वर्णा क्षरेः लिखितः इतिहासः भारतदेशं उन्नतं कर्तुं अस्मान प्रेरयति 1

वयं ध्वजम्  प्रति इमां भक्तिं  उद्घोषयामः 1 यत् ध्वजस्य इष्टं सर्वेषां इष्टं एव स्यात्  1 तस्य वैभवं सम्मानं च वर्धियतुं वय प्रयतिष्यामहे 1  येन  अस्माकं राष्ट्रधजः अखिले विष्वेः गौरवेन अभिमानेन उन्नतः भवेत्  1

ON OCCASION OF AASHADH EKADASHI

आषाढी एकादशीच्या निमित्ताने एक कविता

मन पंढरीच्या वाटे जाई उडत उडत
भव चिंता क्रोध शीण मागे पडत पडत [१]

मन पंढरीच्या वाटे गाई विठ्ठल विठ्ठल
दर्शनाच्या पांडुरंगा कस उठल उठल [२]

मन पंढरीच्या वाटे होई वैष्णव वैष्णव
हात्भागियांची करी कीव कणव कणव [३]

मन पंढरीच्या वाटे वाजविते टाळी टाळी
म्हणे पांडुरंगा बाबा तुझी माझी एक आळी [४]

मन पंढरीच्या वाटे करी  मुक्काम  मुक्काम
विसावल्या वाटसरा म्हणे राम राम राम  [५]

मन पंढरीच्या वाटे चाले पाऊल पाऊल
काम क्रोध मद मोह मागे सारील सारील [६]

मन पंढरीच्या वाटे मागे अंती सोय सोय
भक्ताला या आतुरल्या म्हणा देवा होय होय [७]

पुत्र गेला पिता गेला आता मायेविना पोरका 

रडू नको असे  आम्हा  आज कोणी म्हणू नका 

उद्याच झेलू जगास आम्ही आज एकटे राहू द्या 

काठोकाठ दुखः भरले थोडे तरी वाहू द्या 

CHARITY IN MEMORY OF SALIL

TODAY 27TH JUNE HAPPENED TO BE MY BIRTH DAY. RECEIVED WISHES FROM OVER HUNDRED RELATIVES, FRIENDS AND WELL WISHERS BY POSTINGS ON NET, SMS ON CELL OR CALLS OR LETTERS. OVERWHELMING.  MANY MANY THANKS FOR ALL DEAR FRIENDS WHO HAVE WISHED ME ON OCCASION OF BIRTH DAY. IT DOES BOOST MORAL. I WOULD URGE YOU TO REMEMBER 29TH JUNE TOO. ME AND MY FAMILY VISIT A SHELTER SALIL SAHJEEVAN NAMED AFTER SALIL SINCE 1997. I WOULD VERY MUCH LIKE TO EXPAND ON FAMILY CONCEPT AND INCLUDE ALL THOSE WHO REMEMBER ME ON MY BIRTHDAY. WE WILL VISIT SALAIL SAHJEEVAN RUN BY AASRA TRUST AT VILLAGE DIGHE, NAVI MUMBAI. WE HAVE ALREADY RECIEVED DONATIONS TO THE TRUST FROM FEW. SINCERE APPEAL DONATE TO THE TRUST AS MUCH AS YOU CAN. WE WILL BE HANDING OVER CHECKS TO THEM ON 29TH AT 5.00 PM. EVERY ONE WHO CARES TO JOIN IS WELCOME.
ARVIND KHARE
27-6-2013.

N.B. 
I HAVE COMMITTED TO FIND OUT THE NAME OF MY GRAND MOTHER FROM MATERNAL SIDE. SHE IS LAXMI NARAYAN GONDHALEKAR. SALUTE TO YOU NANI.

Mazya Aaicha Warsa. ( Legacy of My Mother )

Mangla Manohar Khare. My mother. Died on 5th June 2013.

Manohar and Khare were common between us. Manohar is already gone. Khare will sure last longer than Either Manohar or Mangala or Arvind. How long ? Do the family names  become instinct at any time ? My father had had three sons but only one grandson and two great grandsons. Better assured legacy for my father. I had only one son who rushed to die. My younger brother did not have any son. Do we become dead end branches ? Fit for chopping off as dead wood ?

I hope not because we have one daughter each. Some lone daughters have already started adding both family names. ( Note just the maiden family name and not that of father ) After all family names are adopted. Fashion of adoption can change.

The point I want to make is what happens to legacy of mother ? Only to be called out during Shradhha along with Mother in law, grand Mother in law and Great grand Mother in law ? No utterance of the name of her mother or grand mother or great grand mother with whom she has direct bialogical link.
Not right. If at all one has to remember fore fathers one must remember fore mothers also. So I thought it fit to write about my legacy from mother's side. It is my personal way of remembering her.
My mother was only girl child of my grand mother ( Dont know her name and have not seen her ) wife of Narayan Vasudev  Gondhalekar who was only child ( Girl or boy ) of my great grand mother Sundarabai Karmarkar whose memories I carry and mentioned here in earlier blog.

On 14th of June ( 10th day of death date ) my elder brother will perform rituals where names of my grand Mother Laxmi Laxman Khare will be uttered along with her Mother in law Satyabhma Ramchandra Khare and grand mother in law Ganga Bhikaji Khare ( All well  recorded ). My maternal grand mother had three sons as well. Her legacy is better carried. My great grand mother was as unfortunate as I am.

Oh my fore mothers ! Decidedly I am as much part of you as that of  my fore fathers.

Mothers never die. They are real and unquestionable carrier of legacy and yet ignored so much.
Pity on this system.

I intend to write more about my mother again and will make it my business to know name of my grand mother.

Arvind Khare
12-6-2013

सुनित 

मी कोणाचा नाही म्हणुनी माझे कोणी नाही 
जे जे काही जग मी पाही माझे बनून राही !! १ !!

कितीक पात्रे कितीक गात्रे विमर्ष हर्ष कितीही 
काळ पुढती स्मृति मागुती कधी स्तब्ध कधी वाही !!२!!

गाणे , हसणे ,रडणे , चीडणे विभ्रम सारे  एक मी निर्मोही 
उठती, बसती, पसरत जाती, सर्व प्रवाह नी लाटाही  !!३!!

हर्ष खेद  नी येणे जाणे सोयर सुतक नाही 
रिकामाच मी तेवा होतो रिकामाच आताही !!४!!

इतके सारे कळूनही मजला नाहीच कळले  काही 
शेवट कळला म्हणुनी ना कळे कथा अशी लवलाही  !!५!!

कुणास  कळले कुणी शिकवले परंपरा कशी ही 
बदलूनी चेला गुरु  बदलूनी खेळ संपत नाही !!६!!

क्षणोक्षणी प्रश्न फिरवुनी सतत सताविते काही 
विचार  करुनी वा विचारूनही उत्तर येत नाही  !!७!!


ता : १ ४  मे २० १ ३ 
ठिकाण : ठाणे हेंल्थ केअर 
प्रसंग  : आईचे आजारपण 

कवितेच्या पानावर

कवितेच्या पानावर 

दवबिंदुची थर थर 

जाशी जाणीव अधर 

आता होती नेली कोणी 

कवितेच्या पानावर 

स्फटिक तो आरस्पानी 

हिरव्या मध्ये हरवुनी 

रूप हिरवे लेवुनी 

कवितेच्या पानावर 

साद घालतसे वारा 

जीव होतसे अधीरा 

आपणास संपवुनी 

कवितेच्या पानावर 

शब्दरुपी लगबग 

काय काय सांगतसे 

काही गेलेच राहुनी 

कवितेच्या पानावर 

सूर्य माथ्यावर आला 

रंग हिरवा चालला 

थेम्बा थेम्बा घालवुनी 

कवितेच्या पानावर 

पानोपानी कुजबुज 

नवे रूप नवा साज 

कोण येइल घालुनी 

कवितेच्या पानावर 

रंग मातीचा चढला 

देठ वालन्या लागला 

ओढ मातीची लावुनी

कवितेच्या पानावर 

दिसे मिटण्याची घाई 

तयारीत दंग होई 

रहावया माती पाणी 

Arvind Khare

17-3-2013

देवाची भेट

काय हवे ते कळेना
कोण देई ते कळेना
कसे मागू ते कळेना
दिले का नाही कळेना  ....  जीव शांत होईना I १ I

अपुरेपणाची जाणीव
अर्धवट ज्ञानाची नेणीव
मी मीपणाची राणीव
समाधान काही होईना  ..... जीव शांत होईना इ I २ I

दुखः कसे ते सोसेना
सुखाची हौस भागेना
पाठलाग तो थांबेना
वाढावी संपत्ती दैना    .....   जीव शांत होईना  I  ३ I

किती करू समजावणी
कोणाची करू आळवणी
अनेक शंका अडचणी
थारा कसा तो लागेना   .......  जीव शांत  होईना  I ४ I

अवचित देव भेटला
बाल निरागस हासला
देव तेथे निहारला
आनंद फिरुनी गवसला ....... जीव  शांत जाहला I ५ I

देवाची भेट  झालीना झालीना झालीना

देवाची भेट झालीना झालीना झालीना

New year resolution

01-01-2013

Nothing like new resolutions for new year.
Does not matter if new year has 365 days to live and the resolution invariably less days to live.
The age has not diminished the desire to resolve fresh.
Nor it is enough to have a single resolution.
The day before yesterday we Khares from Thane had a get together. 
Most of the resolutions did not go beyond regularly exercising to reduce weight or to curb impulse to fight or to go for tour and so on. 
One of them wanted an exhibition of paintings made so far.
That underlined the fact that  you cannot be more than the resolutions you made.
So why be  miser while making them ?
Here let me put down many of them I have given to myself.

1 Writing :-
To publish at least one more book in the year. Complete writing of at least one another for next year. To write the blog at least three times in a week. That keeps you using your gray cells.
2 To take music tuition's seriously. Prepare good study material for students. Use harmonium more liberally while teaching. Engage in self tuition. To seek more public perfomances
3 To continue with the platforms of Swabodh Parivar and Swabodh Prakashan as judiciously as possible.
4 To manage better financial desciplione
5 To keep the mood jolly as much and as long as possible.

The wish list can go on. But let me hold back something for years to come after this year !

Arvind Khare