Baba Te Mardana | Shiv Kumar Batalvi | Poemix скачать в хорошем качестве

Baba Te Mardana | Shiv Kumar Batalvi | Poemix

Musical Rendition of Shiv Kumar Batalvi's poem Baba Te Mardana by Poemix ---------------- ਬਾਬਾ ਤੇ ਮਰਦਾਨਾ ਨਿੱਤ ਫਿਰਦੇ ਦੇਸ ਬਦੇਸ ਕਦੇ ਤਾਂ ਵਿਚ ਬਨਾਰਸ ਕਾਸ਼ੀ ਕਰਨ ਗੁਣੀ ਸੰਗ ਭੇਟ ਕੱਛ ਮੁਸੱਲਾ ਹੱਥ ਵਿਚ ਗੀਤਾ ਅਜਬ ਫ਼ਕੀਰੀ ਵੇਸ ਆ ਆ ਬੈਠਣ ਗੋਸ਼ਟ ਕਰਦੇ ਪੀਰ, ਬ੍ਰਾਹਮਣ, ਸ਼ੇਖ ਨਾ ਕੋਈ ਹਿੰਦੂ ਨਾ ਕੋਈ ਮੁਸਲਿਮ ਕਰਦਾ ਅਜਬ ਆਦੇਸ਼ ਗੰਗਾ ਉਲਟਾ ਅਰਘ ਚੜ੍ਹਾਵੇ ਸਿੰਜੇ ਆਪਣੇ ਖੇਤ ਹਉਂ ਵਿਚ ਆਏ ਹਉਂ ਵਿਚ ਮੋਏ ਡਰਦੇ ਉਸ ਨੂੰ ਵੇਖ ਰੱਬ ਨੂੰ ਨਾ ਉਹ ਅਲਾਹ ਆਖੇ ਤੇ ਨਾ ਰਾਮ ਮਹੇਸ਼ ਕਹਵੇ ਅਜੂਨੀ ਕਹਵੇ ਅਮੂਰਤ ਨਿਰਭਾਉ, ਆਭੇਖ ਜੰਗਲ ਨਦੀਆਂ ਚੀਰ ਕੇ ਬੇਲੇ ਗਾਂਹਦੇ ਥਲ ਦੀ ਰੇਤ ਇਕ ਦਿਨ ਪਹੁੰਚੇ ਤੁਰਦੇ ਤੁਰਦੇ ਕਾਮ-ਰੂਪ ਦੇ ਦੇਸ਼ ਬਾਗ਼ੀਂ ਬੈਠਾ ਚੇਤ ਵਣ-ਤ੍ਰਿਣ ਸਾਰਾ ਮਹਿਕੀਂ ਭਰਿਆ ਲੈਹ ਲੈਹ ਕਰਦੇ ਖੇਤ ਰਾਜ ਤ੍ਰੀਆ ਇਸ ਨਗਰੀ ਵਿਚ ਅਰਧ ਨਗਨ ਜਿਹੇ ਵੇਸ ਨੂਰ ਸ਼ਾਹ ਰਾਣੀ ਦਾ ਨਾਉਂ ਗਜ਼ ਗਜ਼ ਲੰਮੇ ਕੇਸ ਮਰਦਾਨੇ ਨੂੰ ਭੁੱਖ ਆ ਲੱਗੀ ਵਲ ਮਹਲਾ ਵੇਖ ਝੱਟ ਬਾਬੇ ਨੇ ਮਰਦਾਨੇ ਨੂੰ ਕੀਤਾ ਇਹ ਆਦੇਸ਼ ਜਾ ਮਰਦਾਨਿਆ ਭਿਖਿਆ ਲੈ ਆ ਭੁੱਖ ਜੇ ਤੇਰੇ ਪੇਟ ------------ This poem, depicting a journey of "Baba" (Guru Nanak) and his companion Mardana, is a profound meditation on universal spirituality, the rejection of religious dogma, and the confrontation between divine truth and worldly illusion. It operates on multiple philosophical levels, using historical and metaphorical imagery to convey its message. Core Philosophical Interpretations: 1. Universalism and the Rejection of Religious Exclusivity The most direct philosophical statement is "ਨਾ ਕੋਈ ਹਿੰਦੂ ਨਾ ਕੋਈ ਮੁਸਲਿਮ" - "There is no Hindu, there is no Muslim." This is the foundational tenet of Guru Nanak's philosophy. The poem illustrates this by showing him engaging in dialogue ("ਗੋਸ਼ਟ") with figures from all major faiths—Pirs, Brahmins, and Sheikhs. His very appearance, described as "ਅਜਬ ਫ਼ਕੀਰੀ ਵੇਸ" (Ajab faqiri ves) or a "strange ascetic guise," with a prayer mat ("ਮੁਸੱਲਾ") and a Gita, defies categorization within a single religious tradition. This signifies a path that transcends an identity based on birth or creed, focusing instead on universal human spirituality. 2. The Nature of the Divine: Formless and Transcendent The poem critiques the ritualistic and sectarian worship of God. Guru Nanak does not call God by conventional names like "ਅਲਾਹ" (Allah) or "ਰਾਮ ਮਹੇਸ਼" (Ram, Mahesh). Instead, he defines the divine through its attributes: "ਅਜੂਨੀ" (ajuni - unborn), "ਅਮੂਰਤ" (amurat - formless), "ਨਿਰਭਾਉ" (nirbhau - without fear), and "ਆਭੇਖ" (abhekh - without form/guise). This is a direct reflection of the concept of 'Ik Onkar' and the Mool Mantar in Sikh philosophy, which posits a single, formless, timeless, and self-existent creator beyond human conception and representation. 3. Critique of Ritualism and Ego The act of "ਗੰਗਾ ਉਲਟਾ ਅਰਘ ਚੜ੍ਹਾਵੇ, ਸਿੰਜੇ ਆਪਣੇ ਖੇਤ" - "Offering water westwards to the Ganga, to water his own fields" - refers to a famous anecdote from Guru Nanak's life in Haridwar. While pilgrims offered water to the rising sun in the east to reach their ancestors, Guru Nanak turned west and offered water, stating he was watering his fields in Punjab. The philosophical meaning is a powerful denunciation of blind, meaningless rituals. True piety is not in empty gestures but in practical, meaningful actions that bear fruit in one's own life (watering one's own fields). The line "ਹਉਂ ਵਿਚ ਆਏ ਹਉਂ ਵਿਚ ਮੋਏ, ਡਰਦੇ ਉਸ ਨੂੰ ਵੇਖ" - "They come in ego, they die in ego, they are afraid seeing him" - points to the spiritual malady of "haumai" or ego. The established religious leaders, secure in their identities, are threatened by Nanak's simple, direct truth because it dismantles the very ego-centric structures upon which their authority rests. 4. Confrontation with Maya (Worldly Illusion and Temptation) The journey to "ਕਾਮ-ਰੂਪ ਦੇ ਦੇਸ਼" is allegorical. Kamrup, historically known for tantra and magic, represents the ultimate test of spirituality against worldly and sensual temptations ('Kama' means desire/lust). The kingdom is ruled by a "ਤ੍ਰੀਆ" (triya - woman), Nur Shah, whose name means "Light of the Shah" but who embodies the enchanting power of Maya. The description of the land is seductive: fragrant gardens, lush fields, and the queen with her "ਗਜ਼ ਗਜ਼ ਲੰਮੇ ਕੇਸ" (gaz gaz lamme kes) or yard-long hair, symbolizing immense worldly allure. Mardana, the human disciple, is the first to be affected. His hunger ("ਮਰਦਾਨੇ ਨੂੰ ਭੁੱਖ ਆ ਲੱਗੀ") is symbolic of human desire and vulnerability to Maya's pull. He looks towards the "ਮਹਲਾ" (mahila - palaces), the source of worldly gratification. Baba Nanak's command, "ਜਾ ਮਰਦਾਨਿਆ ਭਿਖਿਆ ਲੈ ਆ" - "Go, Mardana, and ask for alms," is the philosophical climax. He does not shield his disciple from temptation. Instead, he sends him directly into the heart of it. This signifies that the spiritual path is not about escapism but about confronting and transcending illusion. True spiritual strength is tested not in isolation in the jungles, but in the very centers of worldly power and desire. The subsequent narrative (not included in this excerpt) shows how Nur Shah's magic fails against Nanak's divine truth, symbolizing the ultimate victory of spirit over Maya.