ud jayega hans
jraj...@yahoo.com
Kabir bhajan "ud jayega hans akela"? I heard a Kumar Gandharva
rendition of the same, in which due to the singing in the "KG-Madurai
Mani-Bob Dylan" school of prnounciation, I couldn't make out much
except for "kabir." A search on google didn't produce any links to the
lyrics.
Thanks,
- J.
urzung khan
The lyrics, translation and explanation were taken from a web site a
couple
of years back. I do not remember the url.
Urzung Khan
............
Ud Jayega Huns Akela,
Jug Darshan Ka Mela
Jaise Paat Gire Taruvar Se,
Milna Bahut Duhela
Naa Jane Kidhar Girega,
Lageya Pawan Ka Rela
Jub Howe Umur Puri,
Jab Chute Ga Hukum Huzuri
Jum Ke Doot Bade Mazboot,
Jum Se Pada Jhamela
Das Kabir Har Ke Gun Gawe,
Wah Har Ko Paran Pawe
Guru Ki Karni Guru Jayega,
Chele Ki Karni Chela
Translation
The Swan Will Fly Away All Alone,
Spectacle of the World Will Be a Mere Fair
As the Leaf Falls from the Tree
Is Difficult to Find
Who Knows Where it Will Fall
Once it is Struck with a Gust Of Wind
When Life Span is Complete
Then Listening to Orders, Following Others, Will Be Over
The Messengers of Yama are Very Strong
It's an Entanglement with the Yama
Servant Kabir Praises the Attributes of the Lord
He Finds the Lord Soon
Guru Will Go According to His Doings
The Disciple According to His
Explanation
Here Swan represents our free-spirit that continues to live beyond the
death of the body. When the physical death comes, the "less-constrained"
life leaves every worldly thing behind (including the body) and the
whole spectacle of the world is like a fair or carnival that we witness
and now know its true transient nature.
Kabir reminds us that we are much like a leaf if when severed from the
universal spirit (the tree) is liable to be blown away by the gust of
unfulfilled desires. In such a state it is difficult to predict where
the leaf (spirit) will finally land on getting dismembered from the tree
of universal oneness.
All through our physical life we are listening to either orders of
others or are ordered by our own desires. When death comes nobody is
really with us and we finally realize that the obeying and following
others is not as meaningful as following our inner voice. "Kala" (Yama)
or time, is relentless even in the wake of our last-minute realizations
and feeling unfulfilled.
Finally Kabir reinforces that a continuous dedication to God yields
instantaneous results. But warns that its our own effort that bear
fruits and everybody (both Guru and Disciple) progresses according to
their own actions.
manoha...@gmail.com
Perfect.
MB
jraj...@yahoo.com
Thanks very much Urzung.
Good idea on including the explanation too.
Are there other other Kabir Bhajans in similar spirit/meaning sung by
KG? Any listening recommendations would be very welcome.
- J.
manoha...@gmail.com
Try this
Dhenuvallbh Nanubaba steals from this site often.
MB
Afzal A. Khan
Thanks for the translation and explanation.
On a very slightly related note, there was a children's
poem that used to be included in Urdu Primary Books a long
time back (at least 65-70 years back, probably much earlier).
I don't recall the poet's name --- probably Maulvi Ismail
Meerathi (who used to specialise in such children's poems).
Since it was meant for children, there was no philosophical
content. The theme was that a "haNs" (Swan) is flying all
alone. Different other birds try to give it company but
can do so only for a limited time. As they abandon their
flight, it is only the haNs which carries on to its ultimate
destination. The rhyme of the poem was "maara, haara,
sidhaara". For instance, "koi aaTh, koi nau, koi das kos
pe haara" (referring to other birds which fall by the wayside
after flying for 8/9/10 kos --- an old measure of distance
probably equal to two miles). The last line was something
like "AaKHir bechaara haNs akela hee sidhaara". Somehow I
have a feeling that Urzung Saheb may possibly remember this
children's poem.
Afzal
urzung khan
Afzal Sahib,
Sorry, I have not read/heard the Hans nazm you have spoken
about. However there was a nazm narrating the story of a
female saaras who lost her wings. I remember just a portion
of its begining:
ik saarasoN kaa qaafilaa
shauq-e-vatan dil meN liye
waapas thaa ghar ko jaa rahaa
ki ik shikaarii aa gayaa
us ne diyaa gho.Daa dabaa
ik guuNj sii paidaa hu'ii
aawaaz thii banduuq kii
qismat meN shikaarii ke magar
likhe hu'e the do hii par
saaras ga'e parwaaz kar
sardaar ne mu.D kar kahaa
ae saaraso ye kayaa hu'aa
sab ne kahaa ham bach ga'e
par ek bolii, uf marii
do par usii ke the gire
So she was left behind. She survived against all sorts
of odds and by the next winter she had grown new wings
too. She awaited for the flocks of migrating birds of
her kind with high hopes of finding her mate which she
she eventually did and rejoined her flock.
I had most probably read it in a children's magazine, in
pre 1947 days, named GHuncha, published from Bajnaur.
urzung khan
jraj...@yahoo.com
Very good to read about all these swans. Two connections between the
swan and spiritual poetry follow (I recall reading about these
somewhere); if these are common knowledge, please ignore this post:
(1) "So aham" is a two-word Sanskrit summary of Advaita (translating to
something like "it is I.") After many repetitions, if you're saying it
aloud, it begins to sound like "Hamso..hamso," leading us to Hams, our
dear swan.
(2) For whatever reason, Swans are, in mythology, able to separate milk
from water (making them deadly enemies of mythological milkmen), which
likely symbolizes the ability to discern. Which is what any bird needs
to do, to be spiritual.
manoha...@gmail.com
Hans is the symbol used for soul. The swan. and I am sure you know
what is Param Hans.Ghat is for body. Ghat Ghat me panchi bolta.
MB
Town Crier
Kumarji sang the bhajan in public for the first time soon after his
long-time tabla companion Vasant Achrekar died, and the connection was
not lost on the audience.
DG