Friday, December 6, 2013

उड़ने दो

ख्वाब भरे हों नैनों में तब नैनों को मत खोलो तुम
नींद से उठने की जल्दी है क्यूँ?
पंख दिए हैं मौला ने उड़ जाओ फ़लक से आगे तुम
बैठे हो पिंजरे में क़ैद फिर क्यूँ?
उड़ने दो
इन पंछियों को

जीते हो,जलते हो हर पल आग लिए सीने में जब तुम
भला आग से डरते हो फिर क्यूँ?
संग भले हो कारवां पर रेगिस्तान में चलना है जब
आस छाँव की रखते हो फिर क्यूँ?
उड़ने दो
इन पंछियों को

तेरे लिए खुला है ये आसमा
आगे बढ़ तू पा ले मुक्कमल जहां
आज यहीं हैं अभी अभी है, कल को कल देखा जाएगा
कल की फ़िक्र में देख मुसाफ़िर आज निकल जायेगा

उड़ने दो
इन पंछियों को


तय है एक दिन आएगा जब मिटटी में मिल जाओगे तुम
मिटटी से नफ़रत करते हो क्यूँ?
मोती की ख्वाहिश करते हो, मोती मिलते सागर में जब
गहराई से डरते हो फिर क्यूँ?
उड़ने दो
इन पंछियों को

कृष्ण तुम्हारे आज सारथी, अस्त्र शस्त्र पुरुषार्थ लैस तुम
अर्जुन युद्ध नहीं करते फिर क्यूँ?
आज यहीं हैं अभी अभी है, कल को कल देखा जाएगा
कल की चिंता करते हो फिर क्यूँ?
उड़ने दो
इन पंछियों को





Saturday, October 12, 2013

ek na ek din ye kahani banegi chords

I have covered just one verse. Other verses follow the same progression.




E
Ik Na Ik Din Yeh Kahani Banegi

Am        G              F          E
Tu Mere Sapnon Ki Rani Banegi

Am                                G
Main Tera Diwana Banuga

                           Am
Rani Tu Meri Diwani Banegi

  E    
Ik Na Ik Din Yeh Kahani Banegi



Am                               E
Yunhi Pahele Toh Laaj Aati Hai

                                         Am
Baad Main Gori Maan Jaati Hai

                                     G
Tera Mera Naya Milan Hai

                              Am
Yeh Mulaqat Purani Banegi


 E
Ik Na Ik Din Yeh Kahani Banegi
Tu Mere Sapnon Ki Rani Banegi


Tuesday, October 8, 2013

कठपुतली

आओ रे आओ
रे देखो रे देखो
ढोल बजाओ रे
ताली बजाओ

डोर की छोर से बंधे ये पुतले
काठ  की काया के अन्दर है माया
डोर संभाले है नटी नट भट्ट
खेल खेलाओ रे झट-पट-फट!

आज की नहीं ये कथा पुरानी जिसमें
मन का है राजा और तन की है रानी
सोने की नगरी है लंका समानी
प्रजा दीवानी है, प्रजा सयानी

राजा जगे सोए, सपनों ही में खोए
लूटे -खसोटे खजाना बटोरे
रानी पियासी, है  सदा उदासी
मदमस्त राजा, देख चुपचाप  रोए

अच्छा लगा खेल तो ताली बजाओ
(ताली)
पैसा घुमाओ
रे आओ रे आओ! (... contd)

Tuesday, September 17, 2013

Social Exclusion: Amartya Sen's paper summary

Summary of Social exclusion and Sen's understanding:
(Please DO READ!)

Definitions: 
1) René Lenoir is given credit of authorship of the expression. He used this term in the context of a section of the French population which included mentally and physically handicapped, suicidal people, aged invalids,abused children, substance abusers, delinquents, single parents, multi-problem households, marginal, asocial persons, and other social ‘misfits’.

2) Silver points out a few things people may be excluded from which must include the following:
a livelihood; secure, permanent employment; earnings; property, credit, or land; housing; minimal or prevailing consumption levels; education, skills, and cultural capital; the welfare state; citizenship and legal equality; democratic participation; public goods; the nation or the dominant race; family and sociability; humanity, respect, fulfillment and understanding.

3) According to Dr K F Jalal, social exclusion should be focused on processes through which deprivation occurs—processes “through which individuals or groups are wholly or partially excluded from full participation in the society in which they live.”

According to Sen, Social exclusion addresses two central issues -
a) Epistemology - how to get a better understanding of the diverse phenomena of deprivation and poverty 
b) Policy implications of that understanding - how to improve policymaking

Sen discusses social exclusion as capability deprivation.
[Can also be used for short note on poverty as capability deprivation]

Characterization of poverty:
1) shortage of income: Classicaly, poverty has been seen in terms of shortage of income. Income determines the standards of living in a big way. However, Sen uses poverty as not shortage of income, but in a broader context of capability deprivation.Income is just one of the means to understand poverty, and cannot be the sole criteria.

2) poor living: In this Aristotelian perspective, an impoverished life is one without the freedom to undertake important activities that a person has reason to choose. Adam Smith calls it the ability to appear in public without shame. Thus, poverty is seen as the lack of capability to live a minimally decent life.

Coming back to social exclusion:
1) According to the Aristotelian understanding. the individual lives an inescapably “social” life. Thus the inability to interact freely with others is an important deprivation itself as it deprives one from fully participating in community life.

2) Being excluded from social relations can lead to other deprivations as well, thereby further limiting our living opportunities. Social exclusion can, thus, be a part of capability deprivation as well as a cause of diverse capability failures.

The idea of social exclusion is also present in Adam Smith's The Wealth of Nations where he analyses the effects of particular types of exclusion. For example people being kept out of markets (through legislation) or out of education (through lack of private means and public support). He investigated the characteristics of social exclusion within a broader concept of deprivation in the form of inability to do things that one has reason to want to do.



Active and passive exclusion:
Active: deliberate exclusion, say of a particular community in a nation
Passive: non-deliberate exclusion, say due to high inflation in India, the poor are deprived from food and hence excluded from enjoying a minimal life

Indian constitution and Social exclusion
Preamble says that we must secure to all our citizens 
1) "equality" of status and opportunity - It is not difficult to see that social exclusion deprives certain communities from both status and opportunity.

2) "fraternity" - dignity of an individual and unity and integrity of the nation.Fraternity demands avoiding social exclusion as exclusion clearly fails to honor the dignity of one set of people as against another and this leaves a fragmented nation against the promise of unity and integrity.

Some of the dimensions of exclusion important from policy perspective are -
1) Inequality of status - SC/STs, manual scavengers etc
2) Inequality of opportunities - SC/STs, disabled etc
3) Gender related exclusions
4) Poverty related exclusions - malnutrition, education, health care




Wednesday, September 4, 2013

Guru

गुरुदेव x 4

तुम्ही  माता तुम्ही  पिता
तुम ही  बन्धु हमारे
तुमसे है ये सारी  सृष्टि
तुम ही पालनहारे

गुरु कितने रूप तुम्हारे x 4


मेरा क्या था , मेरा क्या है
कुछ भी न था कुछ भी न है
जो भी है वो तुमको अर्पण
मेरा  तन मन , मेरा जीवन
कर्म में मेरे धर्म में
मेरे हर एक मर्म में
प्रेम बनके, बनके करुणा
तुम ही हो, हाँ तुम ही  रे!

गुरु कितने रूप तुम्हारे x 4

Monday, September 2, 2013

Being Human (Of Humanity)

बुतों के आगे जो रोज़ रौशनी करते हो,
कभी करुणा के मंदिर में भी दीप जलाया करो
लड्डुओं का भोग पत्थर को चढाने वालों
कभी मानवता को भी प्रेम प्रसाद चखाया करो.

तिलक टोपी का बोझ लेकर चलते हो
कभी स्नेह का, दया का भार उठाया करो
ईश्वर के चरणों में खुद को सौंपने वालों
कभी उठ के एक दूजे को गले लगाया करो

Tuesday, July 16, 2013

Ek Haseen Sham ko Dil Mera Chords

Song: Ek Haseen Sham ko Dil mera
Movie: Dulkah ek raat ki
Artist: Md Rafi




humming in the beginning has same chord
progression as mukhada  which starts with
ek haseen sham ko as shown below:


           A             E            D             E
Ek haseen shaam ko  dil mera kho gaya
                                             D             E
pahle apna hua karta tha ab kisi ka ho gaya



       E
muddaton se aarzoo ki
            D            E
zindagi mein koi aaye
                             
suni suni zindagi mein
      D               E
koi shama jhilmilaye

                      A                           E
wo jo aaye to roshan zamana ho gaya


         D               A
mere dil ke kaarwan ko
                       E
le chala hai aaj koi
          D              A
shabnami si jiski aankhein
                    E
thodi jaagi thodi soyin

                       A                            E
unko dekha to mausam suhana ho gaya


ek haseen sham ko.....

Friday, May 31, 2013

Tum hi ho (Aashiqui 2) chords



   F#m           Bm  
ham tere bin ab rah nahin sakte

E                C#m   F#m
tere bina kya wajood mera

   F#m           Bm
tujhse juda gar ho jayenge

   E               C#m    F#m
to khud se hi ho jayenge juda

       F#m    Bm
kyunki tum hi ho

    F#m   Bm
ab tum hi ho
E            C#m   F#m
zindagi  ab tum hi ho
    F#m         Bm
chain bhi, mera dard bhi
E                 C#m   F#m
meri aashiqui  ab tum hi ho




   F#m     Bm  
Tera mera rishta hai kaisa

E              C#m  F#m
ek pal door gawara nahin

   F#m         Bm
tere liye har roz hain jeete

   E             C#m  F#m
tujko diya mera waqt sabhi

     E                A
koi lamha mera na ho tere bina

     C#           D       E
har saans pe naam tera... hmmm...


kyunki tum hi ho
ab tum hi ho
zindagi  ab tum hi ho
chain bhi, mera dard bhi
meri aashiqui  ab tum hi ho



     F#m        C#m
tere liye hi jiya main

     F#m        C#m
khud ko jo yun de diya hai

     Bm              F#m
teri wafa ne mujhko sambhala

     Bm              F#m
saare gamon ko dil se nikala

     E                A
tera saath mera hai naseeb juda

      C#               D      E
tujhe paake adhoora na raha.. hmm..

kyunki tum hi ho
ab tum hi ho
zindagi  ab tum hi ho
chain bhi, mera dard bhi
meri aashiqui  ab tum hi ho


       F#m    Bm
kyunki tum hi ho

    F#m   Bm
ab tum hi ho
E            C#m   F#m
zindagi  ab tum hi ho

    F#m         Bm
chain bhi, mera dard bhi
E                 C#m   F#m
meri aashiqui  ab tum hi ho

Sunday, May 12, 2013

Namma Bengaluru


We walk around in the Brigade Road
Pretty ladies in their sexy attires
We take a stroll in the Church Street
Arousing all of my inner desires

All day long, baby all day long
On the streets of my Bangalore..
yeah baby, I love you
Oh mama, yes I do!

namma Bengaluru , namma Bengaluru
with all my heart, I love you

They call you the city of gardens
They call you the city of pubs
But more than anything else
I know you are the city of love

Yeah, you are the silicon valley
You are the patron of Rock!
You're home to the cultural rally
Say hello to the engineer's block!

namma Bengaluru , namma Bengaluru
with all my heart, I love you

Monday, April 22, 2013

रात


करवटें बदलता हूँ तो हौले से...
मुस्कुराती है वो, गुनगुनाती है
"क्यूँ सपनों में देखते हो मुझे
जो मैं तुमसे हूँ, तुम्हारी हूँ?"
आखें मिचमिचाते..उन्घियाते
जो मैं उठता हूँ...
उसे छूने की, पाने की कोशिश करता हूँ
चुपके से हौले से
मेरी पलकों को सहला के
मुझको जगा के
वो छिप जाती है कहीं...
रात......!

Saturday, April 20, 2013

Of love and this world


Come on people of the world
Gather around and hold my hand
Take my hand, take his hand
and take her hand....
Take my hand, take my hand, take my hand, take my hand

Is everyone holding hands..?
Yes?
Lets sing together!

"Love knows no religion no boundary no race
'Coz love flows all the time and love goes all the place
In your heart, in his heart in her heart In my heart..
Love flows all the time..........
Love goes all the place............."

Love was here when we were not here
and Love will be here when we are gone
It is the truth and the truth is love
Love is eternal and love is the one
'Coz .....

"Love knows no religion no boundary no race
'Coz love flows all the time and love goes all the place
In your heart, in his heart in her heart In my heart..
Love flows all the time..........
Love goes all the place............."


Why do we love them and not them?
Why do we discriminate or despise them?
Why don't we love everybody the same?
Why don't we love everybody the same?
When love knows no religion no boundary no race
And love flows all the time and love goes all the place?


Close your eyes.. and listen to me
Carefully, all the people..carefully!

Picture a world where love is the only feeling
In every thought, in all action..in everything
Love in government and family and friendship
Love in science and economics...
Love between countries, Love in the UN
Love in the universe and love in Heaven...

How does it feel? Good, eh?
Yes?
Then open your eyes and sing together...


"Love knows no religion no boundary no race
'Coz love flows all the time and love goes all the place
In your heart, in his heart in her heart In my heart..
Love flows all the time..........
Love goes all the place............."

So, lets give love to all and all and all
lets give love to all and all and all.....



PS: I intend to compose a song around this.













Wednesday, April 10, 2013

अरमान


पंख लगे अरमानों से
ये प्रश्न मेरा मन करता है..
"हर रोज़ किधर को उड़ता है?
किस ओर तुझे है जाना रे!"

पंख लगे अरमान मेरे
हर बार यही दोहराते हैं
"वो देख क्षितिज तेरे सपनों का
उस पार है मेरा ठिकाना रे!"


पंख लगे अरमान मेरे
मुस्काते हैं, इतराते हैं
मैं सोच में फिर पड़ जाता हूँ
वो सोच परे उड़ जाते हैं.

Sunday, March 3, 2013

Abhi Mujh Mein Kahin (Agneepath) Guitar Chords

I have been playing the guitar for 4 years now..  I roughly memorize the chords of the songs that I play; I have never written them down.

When I started playing the guitar, I used to look for chords online as I did not take any coaching.

This song with such powerful words and heartfelt singing, made me realize that it is my turn to write down chords of some songs as they can be of help to many others.

I present to you the chords of this song as I understood it ...

Chords: D, Bm, G, A, F#, C, E



(D) Abhi mujh mein kahin
Baaqi (G) thodi si (D) hai  zinda(Bm)gi .. F#
(D) Jagi dhadkan nayi
Jaana (G) zinda hoon (D) main toh (Bm) abhi ...F#

Kuch (G) aisi (A) lagan iss (G) lamhe mein (A)hai
Ye (E)lamha (G)kahaan tha me(A)ra

Ab (D)hai saam(Bm)ne
Issey (D)chhoo loon za(Bm)raa
Mar (G)jaaoon ya (A) jee loon (D)zaraa ...F#
(D)Khushiyaan choom (Bm)loon
Yaa (D)ro loo'n :(Bm) zaraa
Mar (G) jaaoon ya (A) jee loon (D) zaraa...F#

(D)Ho o.. abhi mujh mein kahin
Baaqi (G) thodi si (D)hai zinda(Bm)gi .. F#

(D)Ho.. dhoop mein jal(C)te huey tann (D)ko, chha(Bm)ya perh (F#)ki mill ga(D)yee
Roothe bachche (C)ki hansi jai(D)se, phus(Bm)laane se (F#)phir khill ga(D)yee
Kuchh (E)aisa hi abb mehsoos dil ko (D)ho rahaa hai
Barso'n (E)ke puraane zakhm pe marham (D) laga saa hai


Kuch (G) aisa (A) raham iss (G) lamhe mein (A)hai
Ye (E)lamha (G)kahaan tha me(A)ra

Ab (D)hai saam(Bm)ne
Issey (D)chhoo loon za(Bm)raa
Mar (G)jaaoon ya (A) jee loon (D)zaraa ...F#
(D)Khushiyaan choom (Bm)loon
Yaa (D)ro loo'n :(Bm) zaraa
Mar (G) jaaoon ya (A) jee loon (D) zaraa...F#


The second para has exactly the same chords.  
I am looking forward to write down chords for many more songs...

This is just the beginning.  


Happy Playing! :)

Your Truly

Tuesday, February 19, 2013

Of Indecency ... continued

.... continued from Of Indecency and Afzal's Execution


The Hindu in today's editorial has again blown the trumpet of "human rights" of the convict facing the death penalty through T R Andhyarujina's  (Former Solicitor General of India) article "An execution most foul."

Supreme Court has in numerous cases condemned the delay in the execution of convicts. It reasons that the delay causes mental agony to the convict and dehumanizes him which is against humanity. The article upholds the views.


I fail to understand the reason of the Supreme Court about the delay in execution of the convict on death row. On the one hand, the Supreme Court says that the death penalty should be awarded only in the "rarest of rare" cases. The basis for awarding the death penalty as per the apex court through various judgments is that -

a) nature of the crime and its effect on society's conscience must be considered
b) alternative punishment of life imprisonment must be foreclosed
c) mitigating factors of the convict - age, mental health etc

This suggests to me that death penalty is awarded when as a society we decide, on the basis of the ghastliness of the crime,  that the convict cannot be rehabilitated in the society by any means and must forfeit his right to live. 


What human right can possibly surpass one's right to live? The conscience collective decides to deny the most fundamental right to the convict. The "rarest of rare" doctrine assumes that the convict is already dehumanized to the point that it is impossible to reinstate his humanity.Why then is the Supreme Court worried about the "dehumanization" of the convict?

Functionally, the delay works in favor of the convict and the society. First, the judiciary is prone to errors in judgement and is known to have executed innocent people or those who received punishment not commensurate with the crime. While the victim did not have an opportunity to save his life, the convict still does have it.

The delay also allows the society to mull over the effectiveness of death penalty. The slightest possibility that the society might decide to abolish it is in favor of the convict who deprived the victim of his life.

Psychologically, if the delay has any role to play, it is that the time lapsed between conviction and execution has the capacity to re-humanize the convict to feel the guilt of his crime and understand the value of the human life that he once took away from the victim. 

What is the point if the convict ends up dead without realizing the pain that his actions inflict on the victim's family or his own family?

Another question arises now - Should we believe that the convict is humanized enough during such period and be merciful to him by allowing him the possibility to rehabilitate in the society? I believe yes! Theoretically it is precisely the basis for any crime involving imprisonment. However, I don't want to indulge into that question. But I cannot buy the reasoning of the Supreme Court that the agony suffered by the convict due to delay is against humanity. 


My intent is not to question the moral, political or social correctness of death penalty. Rather my frustration stems out of the fact that in every such case, the intelligentsia turns a blind eye to the victim's family's horror while selectively projecting the agony of the convict and his family. 

Why isn't anyone bothered about the agony and mental state of the victim's family?


Monday, February 18, 2013

Of Indecency and Afzal's execution


In Afzal Guru's case, the newspapers, especially The Hindu, are replete with "debates". A common man like me ends up baffled in the tumult and the haze surrounding the particular case of Afzal Guru and in general, the issues around death penalty.

Almost in every case around death penalty, it is the convict who becomes the victim. Everyone seems to lose sight of the real victim who has to face untimely death, in many cases, excruciating.

To value human life and uphold its sanctity has come to be the hallmark of modern societies, especially democracies. The same applies to the freedom of expression and speech. However, I am exasperated at the blatant exhibition of bigotry of the media houses which have entrusted upon themselves the duty to protect the human rights of convicts pushing aside the rights of the victims.

What about the human rights of the victims and their families? Why does not anybody including Ms Arundhati Roy, speak of the value of the victims' lives with the same fervor that they exhibited in Afzal's case?

Lawyers, media persons and intellectuals are bemoaning the indecency of the manner in which the government informed Afzal's family of his execution. What about the indecency and luridness in which Afzal executed innocents? Who is to speak of that?

The victims' families had to watch their loved ones die on national television. Can there be anything more agonizing and untoward than that?

The Hindu asks (http://www.thehindu.com/news/national/in-afzal-execution-our-worst-enemies-couldnt-have-done-it-better-nariman/article4425667.ece)  "Has the Indian state diminished itself by failing to live up to the minimum standard of expectation, in not allowing a dying man to bid farewell to his wife and son?"

Were the victims allowed to bid farewell to their families? 

Everyone so loves to preach tolerance; but tolerance towards whom, towards what? An act becomes a crime only when it stands punished. What is the punishment befitting a well thought and planned murder of our policemen and the others? Let alone the effect on the morale of our policemen and soldiers who risk their lives to guard us. Who is to voice for them?

It is frustrating that none of our politicians came up with a spirited speech defending the rights of the victims and their families, the morale of the policemen who saw their colleagues die in the battlefield. 

To question the competence of the judiciary is every citizen's right as well as their duty. But before the media houses attack the government of indecency, they must search their souls. Speak of the anguish of the victim's family before you pay your respects to the convict and raise hell over the pain of the convict's family.


continued....






लालसा

मैं छूना चाहता हूँ उसे
जो नित्य चलायमान है
स्थिर गति से, सौम्यता से
धूप-छाँव, मौसम मौसम
सदियाँ, साल महीने हर क्षण
वो पुष्पक में है या रथ में
मैं सीता हूँ या हूँ अर्जुन
इन प्रश्नों से, दुविधाओं से
जीवन के इस चक्रव्यूह से
अभिमन्युओं की नियति से
परे निकलकर, बचकर
उसकी छाती से लिपटकर
मुझको स्थिर होना है
चलायमान समय के
संग संग चलना है ...
धूप-छाँव, मौसम मौसम
मेरे जीवन का हर एक क्षण
समय तेरी सेवा में तत्पर.

**************************************

भावार्थ:- 

समय हर मौसम में एक होता है ... लोग उसे अच्छा या बुरा बनाते हैं ...
समय बड़ा बलवान है ऐसा सब कहते हैं कोई कहता है समय खराब चल रहा है ... ख़राब मतलब दुष्ट मतलब रावण  ............रावन सीता को पुष्पक विमान में ले गया था









 



 









कोई कहता है समय तुम्हारी परीक्षा ले रहा है तुम्हें सबक दे रहा है
भगवान् कृष्ण ने अर्जुन को गीता का सन्देश दिया था .. वो अर्जुन के सारथी थे
 










 इसीलिए पुष्पक , रथ, सीता, अर्जुन आये हैं कविता में
 
 कोई कहता है समय के चक्र को कोई भेद नहीं सकता...
 अभिमान्यू ने महाभारत में चक्रव्यूह भेदना चाहा था.. मगर मारा गया

कवि कहता है कि उसे इन फेरों में नहीं पड़ना
...
वो सीता की तरह समय रुपी रावन के समक्ष असहाय नहीं होना चाहता
न ही वो अर्जुन या अभिमन्युं बन के समय से संघर्ष करना चाहता है
  वो समय के साथ चलना चाहता है ..कवि भी समय की तरह हर मौसम में एक सा महसूस करना चाहता है