Superstition

Superstition.
--
Veda treat everything at 3 levels : Physical, Celestial and Cosmic.
Physical is purely material level limited to the experience and understanding at the sense-level.
Celestial is about the mind that is a link between the Cosmic and the Physical.
The Physical is the realm of the material-world where the individual is restricted to experiencing through the 5 senses.
The Celestial is on one hand about the Material-Space as well as the abode of the Hidden Powers of Nature that is a collective of Conscious entities (devatā / देवता-principle).
The planets, the Earth, the Moon, the Sun also belong to this category.
According to Veda,
The Sun is verily the Supreme Reality, which can't be denied because Sun is the source of all life in many forms we see every moment.
The Moon too is directly responsible for the swings of moods in man. There are subtle reasons. As the influence of Moon, that not only attracts the waters of the oceans, but also the water in the human body.
We know how the menstrual-cycle follows the rhythm of 4 weeks or a lunar-month.
The earth is verily the substance we are made of.
During the Solar Eclipse, which falls on a no-moon night / dark-moon (amāvasyā /  अमावस्या) day,
The Moon hides obstructs the Sun for about an hour or two.
At the Physical level, we see the cause of Eclipse is the shadow of the Moon that falls upon the Earth.
The dark side of the Moon that faces the Earth remains still on the same side, while the bright side faces the Sun.
People who are habitual in criticizing and ridiculing Veda and this principle, think and claim that the tradition, knowledge of Veda is but superstition only.
They even revel in partying and indulge in entertainments.
According to Veda, at the time of such an Eclipse, The Moon i.e. the mind covers up the Sun.
In simple words, the tendencies of mind over-ride the pure spiritual tendencies.
At such times even the birds and trees withdraw within, though we don't say if they really 'meditate' or just go to sleep. Following their sheer insight, they stop all physical movement.
Only we humans who take pride in thinking they are at a higher level of evolution far higher than all other creatures, not only ignore this common insight, but keep entertaining and reveling while the Eclipse lasts.
No wonder if Harvey took up this way and in a way such people because of their ignorance only unknowingly invited this calamity.
Veda and the related scriptures teach to meditate in various ways according to one's temperament and mental mode, and at least one should return inwards thinking of The Reality / The Truth / The Power that maintains and keeps protected the whole life.  
--     

These Times!

From the face-book wall of a friend :
“Hey there,
Since life is not only made of photos, let's play a game called 'reunion'. The idea is to see who reads the post without a picture. If no one reads my wall, this should be a short experiment. But if you are reading this, make a comment about how we got to know each other. Just a word. For example, the place, the person who introduced us, relation etc. After that, copy this message on your wall and I will also leave you a word.
Please, don't leave a word and then not bother to copy the text. You'll ruin the fun.
Lets reconnect …”
--
And in response to this I commented thus :

I have read this on the walls of different friends repeatedly, and this one is the first where I'm leaving a comment. Last was on Rupa, - a friend. Though I remembered well, how we met on face book. I also remember one Anupam Dhyani, I didn't respond to her post. If you have really nothing much to share writing a post or posting a picture or video is same. In these times of face-book and net, and Whats-app, we have really lost deeper connectivity. And we are connected with the sensational only. What keeps the sensation aroused touches us. In other words, we are just interested and take note of what draws our attention and brings us sensitive for a moment and for that thing only. We have no common deeper concerns. If there is some we get at once connected and the conversation and the response comes forth.

Do you remember --
हर शख़्स एक चेहरा है,
हर चेहरा एक शख्स है,
एक मुकम्मल पहचान है,
कितने चेहरे हैं एक चेहरे में । ?
--
English near-about translation :
Every person is a face,
Every face is a person,
Though is cognizant,
How many faces in one?
--
This was my comment on one of the picture you had posted here. We are like that. We are an individual, we are the person, we are the collective, but we are not connected. That is the tragedy of our times. In other words, though as a person we are an individual and have a face, as an individual, we are not 'whole'. We are deeply fragmented within ours-self. Every-one. Remember --
तथ्य : एक यथार्थ
--
कोई खुद से बातें कैसे कर सकता है!
बातें तो दो के बीच हुआ करती हैं ।
लेकिन अकसर ही मैंने ये भी देखा है,
किसी-किसी को बातें करते खुद से ।
फिर जब मैं उससे बातें करने लगा,
मुझे नहीं मालूम कि किससे बातें कीं!
दो जो पहले आपस में बातें करते थे,
उनमें से कौन है जिससे मैंने बातें कीं?
और बाद में जब उससे मिलकर मैं लौटा,
चलते-चलते ही मेरे मन ने जब सोचा ।
तो सवाल यह मेरे ही तो मन आया,
क्या मैं भी खुद से ही बातें करता हूँ?
बातें तो दो के बीच हुआ करती हैं,
क्या सचमुच मैं बँटा हुआ हूँ दो में ?
क्या यह बस एक ख़याल ही नहीं मेरा?
ख़याल ही तो बातें करता है ख़याल से!
वह दो होकर बातें करता था जैसे खुद से,
जिसको देखा था मैंने बातें करते खुद से ।
जब देखा था तब उसको ही बस देखा था,
और तभी तो यह ख़याल मेरे मन आया,
उसके पहले कहाँ कौन सा था ख़याल?
जब देखा था तब क्या था मैं बेख़याल?
शायद ही कोई यक़ीं करेगा इस पर,
सिर्फ़ वही जिस पर गुज़रा हो ऐसा कुछ! ... ?
--
English near-about translation :
How one could ever talk to one-self?
A talk happens between the two.
But I have seen often,
Some-one talking to one-self.
And when I started talking to him,
I was not sure who (of the two),
Really I talked to!
Who one of those two,
Really I talked to!
And while returning,
After having met him,
A question was there in mind;
Do I too talk to myself?
A talk happens between the two.
So, am I fragmented, divided into two?
Is not it really but a thought only,
That talks with yet another thought?
Like the two (appearing though one),
That I just now met and talked to?
And wasn't at that precise moment,
This thought raised its head?
Before arising of this one,
Was there any there in mind?
Though there was no thought,
Was I then really mindless too?
No one would really trust this,
Unless this has happened with him.
--
But who has time, patience, interest and who is going to go through all these things when there are a more fantastic, catchy ideas and posts strewn across the myriad face-book pages?
--

The Eclipse / सूर्यग्रहण-चन्द्रग्रहण

The Eclipse / सूर्यग्रहण-चन्द्रग्रहण 
--
राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्
सन्मात्रः करणोपसंहरणतो योऽभूत् सुषुप्तः पुमान् ।
प्राग्स्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायते
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥
(श्रीमच्छङ्कराचार्यविरचितं श्रीदक्षिणामूर्तिस्तोत्रम् -६)
--
अर्थ :
जैसे राहु से ग्रस्त सूर्य और चन्द्र राहु से ग्रसित प्रतीत होते हैं, वैसे ही जब वे इन्द्रियों को अपनी आत्मा में संहरित कर लेते हैं तो जीवरूप में सुषुप्त पुरुष होते हैं ।
वे ही जो, जीवरूप में पुनः जागृति के क्षण में जीव को जागृति होने से पहले, (-जब अभी बुद्धि आदि इन्द्रियों का कार्य शुरु भी नहीं हुआ होता, उस छोटे से अंतराल में), उसे अपने वास्तविक स्वरूप के प्रति सचेत करते हैं,
उन मूर्तरूप परम गुरु श्रीदक्षिणामूर्ति को मेरे प्रणाम !
 

--

rāhugrastadivākarendusadṛśo māyāsamācchādanāt

sanmātraḥ karaṇopasaṃharaṇato yo:'bhūt suṣuptaḥ pumān |

prāgsvāpsamiti prabodhasamaye yaḥ pratyabhijñāyate

tasmai śrīgurumūrtaye nama idaṃ śrīdakṣiṇāmūrtaye ||

(śrīmacchaṅkarācāryaviracitaṃ śrīdakṣiṇāmūrtistotram -6)

--

Meaning :

Because appearing as if covered by माया / māyā (ignorance associated जीव / jīva, and not with the Self / Him),

He (who) having withdrawn the senses inwards, appears thus just as जीव / jīva,

In the way as Afflicted by Rahu (node), the Sun and Moon appear having gobbled-up by the dragon. 

But as soon as the जीव / jīva wakes up from the sleep and yet at the moment, when the senses have not yet started to work, in that brief moment One who exhorts the जीव / jīva and reveals His True Being, 

Obeisances to Him The Great Teacher श्रीदक्षिणामूर्ति śrīdakṣiṇāmūrti.

--

व्याकुल मन व्याकुल मन व्याकुल मन ... / The Restless Mind.

व्याकुल मन व्याकुल मन व्याकुल मन ...
--
जब मन व्याकुल होता है, तो व्यस्तता ढूँढने लगता है, और व्यस्त होने में भूल जाता है कि वह व्याकुल था और है । व्यस्तता से व्याकुलता मिटती नहीं, बस आँखों से ओझल भर हो जाती है । जब तक व्याकुलता क्यों है इसे नहीं जान लिया जाता तब तक व्याकुलता बनी रहती है । लेकिन इससे भी कठिन और गूढ प्रश्न यह है कि व्याकुल ’कौन’ है? व्याकुल मन इस प्रश्न की गंभीरता नहीं समझता । यह प्रश्न शांत मन में ही प्रत्युत्तर के लिए चुनौती बनता है । इसका शाब्दिक उत्तर तो हर कोई दे सकता है लेकिन इसका शाब्दिक उत्तर है ही नहीं । सभी शाब्दिक उत्तर स्मृति से आते हैं और ’कौन’ स्मृतिरहित अस्तित्व है । यदि कोई कार्य नहीं है, कोई शारीरिक कष्ट भूख, प्यास, रोग, थकान आदि नहीं है, तो मन व्याकुल क्यों होता है? किसी व्यस्तता में विचार-प्रेरित गतिविधि में व्याकुलता को छिपाकर संतुष्ट क्यों हो जाता है? लेकिन यदि मन अपने ही यथार्थ को समझने के लिए उत्सुक हो उठे तो वह समझ सकेगा कि निद्रा में वह क्या था?  निद्रा में वह जो होता है क्या जागृति में उससे भिन्न कुछ होता है? स्पष्ट है कि जागृति में व्याकुलता का विचार ही एकमात्र व्याकुलता है । विचार एक घटना है, शुद्धतः प्राकृतिक एक घटना । निद्रा में मन सभी विषयों से हटा हुआ था और शून्यप्राय था लेकिन वहाँ शून्यता भी विचार के रूप में नहीं बल्कि शून्य-साक्षी के रूप में थी । वही शून्य-साक्षी जागृति में विचार और विषयों का साक्षी  होता है । अर्थात् इस साक्षी-चेतना की न तो कोई पहचान है, न वह निद्रा या जागृति से प्रभावित होता है ।
क्या यह संभव है कि हम जागृति में भी संसार के विषयों से वैसे ही असंग हो सकें जैसे निद्रावस्था में होते हैं?
यदि यह हो सकता है तो ’व्याकुल ’कौन’ है?’ का उत्तर प्राप्त हो सकता है ।
--        
The Restless Mind 
--
When the mind is restless it seeks some occupation. And while engaged in some activity or occupation, just forgets it was and is restless. Occupation or getting busy in some activity does not clear away the restlessness of the mind, but only for the time being it is concealed from the sight. As long as ‘why there is restlessness?’ it is not understood well, it stays. But even more difficult and rather more important,  more serious question is : Exactly ‘Who’ is restless? The restless mind can’t grasp the seriousness of this question. Only in a peaceful mind this question assumes the form of a challenge. Though every-one can give a verbal answer to this question but there is no such an answer. Of course there IS the existential answer or rather of asking this question, where it becomes a deep, intense urge inside. All verbal or intellectual answers come out only from the memory, while ‘Who’ is the existence devoid of memory. If there is no physical need like hunger, thirst, pain, sickness or tiredness (which need to be addressed and are fulfilled also), what makes the mind restless? Why the mind feels satisfied by getting involved in some activity born of ‘thought’? But if the mind has an intense and deep urge and keen interest in finding out one’s reality, it could perhaps know: ‘what it was while one was asleep!’
Then one would muse over : Is it now, in this moment, any different from, -what it was during the time when one was asleep? One would perhaps see the thought of restlessness itself is the only restlessness while one is awake. ‘Thought’ is an event, purely a natural happening only. During sleep, the mind was withdrawn from all external objects and almost a vacuity only, but at the same time, this vacuity was not a vacuum, but was in the form of the witness of that vacuum. When awake, the same vacuum turns into thought and the witness of the objects (and senses).
In conclusion, this witnessing-consciousness is never an object that could ever be recognizable (through senses); - which is never affected by neither the sleep nor by the waking states of the mind.
The only question is :
Could one, the mind, perhaps be as unattached and unconnected to the objects, (experiences and the senses as well), during waking state as it is naturally and spontaneously while one is in deep sleep?
If this happens, then one could perhaps find answer to the question :
“Exactly, ‘Who’ is restless?”
--               

Inevitability

The Wisdom of Krishna and The Reality of War.
--
The Tibetan Spiritual Leader Dalai Lama describes the Reality of war.
Don't we know already? Don't we have that much common-sense?
The war is constantly ongoing a process in life at the individual and the collective level.
At the very level of existence where the survival of the form is challenged every moment.
From the tiny insect to the societies, cultures, civilizations.
So is it wise to condemn, denounce the war?
When a stupid fails to think on his own cruelties, the violence, the formidable destruction of not only of the great values, but of the life itself as well and not only the human beings but in many forms, you just can't preach him. He is blinded by the fear, passion, rage, authority, be it a book, or the people in authoritative position he depends upon for his life and survival. And not to mention of course, of his pleasures which have already destroyed the minds of all of us since the tradition of following blindly some-one or something has began.
So war is in our blood and keeps inviting blood, unless we cleanse and purify our blood.
War is a great folly and foolhardy too, yet without understanding why war is in our blood condemning denouncing the war is far more a greater one.
A man of sane mind can see the utter meaningless and the destruction the war brings.
We kill our own brethren not only those who we think are our enemy, but also those who we think are our relatives, friends, loved-ones our own blood.
Arjun too was possessed by this pity and asked to Krishna :
"Is it not sheer mindlessness, stupidity to kill our brethren for capturing and enjoying the pleasures of power, wealth and land? When they are not with us what use we have of these things? Is it not better to live one's life by means of alms or like the mendicants who feed on the wild plant-roots, leaf, fruits and such things?"
To this, Krishna suggested :
"Arjun! You are a born kshatriya and your very nature would not let you follow this whim of your mind. Those mendicants, Muni who live in the forests have a goal of attaining the Supreme Truth, to know what the ultimate meaning and essence of the life. They are ready to pay the price to fulfill their urge for this. They have the ripened understanding that the world can give you the food, cloth and shelter but for this too you need to pay the price. And you have to fritter away your peace of mind in this effort to maintain the life with all those luxuries which have no limit. And seeing the utter meaninglessness of war you are resigned to all this and accepted to embrace the life of an ascetic in order to find the deeper meaning of life as a whole. So they are convinced that the world and its joys and pleasures have no intrinsic value or meaning and only hinder the search for Truth.
Arjun ! On the other hand Arjun! you are thinking of escaping from this inevitable eventuality of war, the destiny has brought for you only because of aversion to war and its consequences.
There is a contrast poles apart.
You are walking into a vacuum while those ascetics after having well understood the hollowness, the emptiness and the absurdity of the apparent world and its pleasures and pains, saw there is no other way for a wise to find out the greater and the Ultimate Truth that is but self or Self, for everyone is spontaneously aware of one's self, though may not see the significance easily. To find out the meaning and significance of this 'self' or 'Self' one needs to have urge and has attained the maturity of mind which creates in him this urge and interest. This is not wandering in dark but is a sustained effort and exercise that could be taken up while one is young in spirit.
Only a wise with all his best efforts will try to avoid the war in the first instance, but when you are forcefully drawn into a war, you have to fight for and against this or that side. Kill and / or get killed. War is the inevitability destiny has forced upon you. And condemning war or running away from war benefits in no way."
Apathy to the sorrow of the mankind only adds to it and aggravates the situation even more.
This is not Compassion which is / was directed to men of ascetic-mind.
--


          

Impulse, compulsion and Destiny.

Impulse, compulsion and Destiny.
--
A thought for to-day.
--
Whatever thought comes to the mind of man, prompted by the thought whatever he believes he thinks of doing, whatever is actually 'done' through him, and whatever really 'happens' are actually quite very different things from one-another.
The 'world' where he lives in, and the 'world' where-in he believes he lives, are similarly entirely two different worlds.
Is it not surprising that assuming the world to be stable, -even permanent, knowingly or unknowingly, compelled by destiny, one has to do whatever is his lot?
--  

बाध्यता और नियति

’आज’ का ’विचार’
--
मनुष्य के मन में जो विचार उठता है, उस विचार से प्रेरित होकर उस ’मन’ में जो कुछ ’करने’ का विचार / संकल्प उठता है, फिर उसके माध्यम से जो कुछ किया जाता है तथा जो कुछ ’होता’ है, वह सभी एक-दूसरे से बहुत अलग-अलग होता है ।
वह जिस ’संसार’ में है वह संसार और ’संसार’ का जो चित्र उसके मन में होता है वे भी एक-दूसरे से बहुत अलग प्रकार की दो चीज़ें होती हैं ।
और यह भी आश्चर्य की बात है कि वह इस संसार को स्थिर और सुनिश्चित लेकिन साथ-ही साथ इसे परिवर्तनशील भी मानते हुए जीवन भर कुछ-न-कुछ करते रहने के लिए बाध्य होता है ।
--

The Option / विकल्प

The Option
--
Like a salt-doll,
Live the life,
In the sea that is the world,
And get dissolved and lost,
Or,
In the sea that is the awareness of the Self,
And get born in the Life eternal.
--
विकल्प
--
जीवन को,
नमक की गुड़िया की तरह बिताते हुए,
संसार-सागर में जीते रहो,
और अंततः घुलकर मिट जाओ,
या,
’आत्मा’ के चैतन्य-सागर में जीते रहो,
और शाश्वत-जीवन में विलीन हो जाओ!
-- 

श्रावणीयमहिमानम्

वन्दे मातरम् !
vande mātaram !
--
श्रुतयः निगदन्ति श्रावणीयमहिमानम्
या ब्रह्मणः पुरा वाचा सरस्वती भगवती ।
सूत्रं तत्ब्रह्मणः लोके निबध्नाति अत्र
सर्वान् सोमसूत्रे सृष्ट्या यथाक्रमेण ॥
भगिनी सा भगवती एव स्वभ्रातॄन्
स्मारयति निबध्नाति तान् रक्षासूत्रेण ।
रक्षति एतत्बंधनं रक्षासूत्रमिदं धर्मम्
धर्मेण हि लोका सर्वे सुखिनः भवन्तु ॥
--
श्रुतियाँ (धर्म की) जिस श्रवणीय महिमा का वर्णन करती हैं,
श्रुतियाँ, जो सृष्टिकर्ता ब्रह्मा की ही सनातन, पुरा वाणी हैं ।
इस लोक में सूत्ररूप में उस सृष्टिकर्ता से सृष्टि का बंधन हैं
इस सोमसूत्र में ही तो सृष्टि यथाक्रम निग्रथित है ।
बहन भगिनी वही भगवती श्रुति है जो भ्राताओं को,
स्मरण कराती है उन्हें, बाँधती है इस रक्षासूत्र से ।
यह रक्षासूत्ररूपी बंधन जो रक्षा करता है धर्म की,
क्योंकि धर्म से ही तो समस्त लोक सुखी होते  हैं  ॥
--
śrutayaḥ nigadanti śrāvaṇīyamahimānam
yā brahmaṇaḥ purā vācā sarasvatī bhagavatī |
sūtraṃ tatbrahmaṇaḥ loke nibadhnāti atra
sarvān somasūtre sṛṣṭyā yathākrameṇa ||
bhaginī sā bhagavatī eva svabhrātr̥̄n
smārayati nibadhnāti tān rakṣāsūtreṇa |
rakṣati etatbaṃdhanaṃ rakṣāsūtramidaṃ dharmam
dharmeṇa hi lokā sarve sukhinaḥ bhavantu ||
--
Meaning :
The Veda which as śruti, enunciate in the sonorous sounds,
 the importance and significance of dharma,
Who emanating through the mouth of the Creator,
were revealed to all as the Divine Mother sarasvatī bhagavatī,
Are indeed here in the form of this divine thread,
Which binds the Creator with His Creation here.
The cord-umbilical, that maintains the life as a whole,
Sister is indeed the śruti sarasvatī bhagavatī. -Divine Mother.
Reminds her brothers (of this dharma),
binds them in this thread of protection,
This cord of (love and affection),
This protective thread, protects the dharma,
dharma -whereby protects and makes happy,
The whole existence.
--  


 
  

अघोर ’अघोर’ मंत्र क्या है?

--
महेशान्नापरो देवो महिम्नो नापरा स्तुतिः ।
अघोरान्नापरो मन्त्रो नास्ति तत्वं गुरोः परम् ॥
(शिवमहिम्नस्तोत्रं 35 )
--
महेश (परमेश्वर शिव, महादेव) से बढ़कर कोई अन्य देवता नहीं, महिम्न (नामक स्तुति, या महेश की स्तुति) से बढ़कर कोई स्तुति नहीं, अघोर से बढ़कर कोई मंत्र नहीं और गुरु (शिव का दक्षिणामूर्ति स्वरूप) से बढ़कर कोई तत्व नहीं ।
अघोर का अर्थ है जो घोर नहीं है, सरल, और स्वाभाविक है । अपने स्वरूप में होना सबसे सरल और स्वाभाविक है । संसार में कुछ पाना हो तो घोर तप, श्रम करना पड़ता है किंतु स्वयं को पाना तो ’जिज्ञासा’ और खोज का विषय है । ऐसा कोई नहीं जो स्वयं से अनभिज्ञ हो । किंतु स्वयं के इस सरल-स्वाभाविक ज्ञान पर बुद्धि का आवरण चढ़ जाने पर इस स्वयं से अपरिचय प्रतीत होने लगता है । बुद्धि से प्रेरित मन तब अध्यात्म में रुचि लेकर भी बहिर्मुख होकर संसार और संसार के सन्दर्भ में ही स्वयं का आकलन करता है । किंतु जीवन या गुरु से उसे पता चलता है कि जिस बुद्धि से संसार और संसार के संदर्भ में अपना आकलन किया जाता है वह स्वयं भी संसार के अनगिनत विषयों की तरह एक अनित्य ’माध्यम’ है जिससे वस्तुतः कुछ भी ग्रहण नहीं किया जा सकता । किंतु जिस चेतना में बुद्धि का आगमन और प्रस्थान चलता रहता है उसकी नित्यता पर संशय तक नहीं किया जा सकता । इसी चेतना में एक पृथक् ’मैं’ की बुद्धि शेष बुद्धियों का मूल आधार और आश्रय होती है । सभी का अनुभव है कि गहरी सुषुप्ति में भी इसका अभाव नहीं होता क्योंकि मनुष्य नींद से जागने पर भी नींद के सुख को जानता है । इस प्रकार नींद के उपभोग करनेवाले के रूप में उसकी चेतना तब भी अखंडित और अबाध थी । इस चेतना का परोक्ष बोध और स्वीकृति हो जाने पर ही इसमें अपनी ऐसी ही अखंडित और अबाध अवस्थिति को अपरोक्षतः जान लेना अपने ’अघोर’ तत्व को जान लेना है ।
साधारण भाषा में इसे आत्म-ज्ञान कह सकते हैं ।
प्रश्न यह है कि यह ’अघोर’ मंत्र क्या है?
जहाँ से अन्य सभी मंत्रों (ध्वनियों) की उत्पत्ति होती है वह है ’अघोर’ मंत्र । इसे आप प्रणव भी कह सकते हैं किंतु प्रणव के जिस स्वरूप को हम जानते हैं, ’अघोर’ मंत्र उससे बहुत भिन्न है । क्योंकि प्रणव वाणी का विषय है, जबकि प्रणव स्वयं इस मंत्र का विषय है ।
कल ही मैंने एक कविता लिखी थी :    
आज की कविता
आत्म-ज्ञान : तब और अब
--
तब
वो अजनबी जो हूँ मैं खुद अपने लिए,
उम्मीद है पहचान लूँगा एक दिन उसको !  
अब
वो अजनबी जो था कभी, मैं खुद अपने लिए ,
आख़िर को एक दिन उसे पहचान ही लिया!
--

आत्म-ज्ञान : तब और अब

आज की कविता
आत्म-ज्ञान : तब और अब
--
तब
वो अजनबी जो हूँ मैं खुद अपने लिए,
उम्मीद है पहचान लूँगा एक दिन उसे !  
अब
वो अजनबी जो था कभी, मैं खुद अपने लिए,
आख़िर को एक दिन उसे पहचान ही लिया!
--