The Best of 2017


10 till midnight—here’s my listicle. The best of 2017 on my end:

Best food I had:
1) A spaghetti at Chicago’s Tesori restaurant containing pea, shoots, fennel pollen, garlic, fresno peppers, lemon, and pecorino romano.

2) A masoor daal (kaali daal) that my mom makes which she’s altered to include curry leaves and tamarind. oh my goodness, it’s good.

3) A salad an antie in aramco made earlier this year. It had coarsely cut parsley (like in tabouleh), chopped green apple, chopped bananas, and pomegranate with a yogurt-mayo-lemon dressing.

4) “Cowgirl” maki roll at Blue Sake Sushi Grill — pickle vegan tempura, sriracha-fried onion rings, vegan mayo, bbq paper. Possibly the best sushi I’ve had.

Best dessert I had:
1) Bobby Flay’s Cinammon-Maple-Oat Biscotti (thanks Sofia!)
2) Rock Sugar restaurant’s Caramelized Banana Custard Cake
— Milk Chocolate Ice Cream, Malted Creme Anglaise and Nut Brittle

Best TV show I saw:
Sherlock, hands up, hands down.

Best movie(s) I saw:
1) Dangal (Hindi)
2) Jawani Phir Nahi Aani (Pakistani)
3) The Darkest Hour (English)

Best documentary I saw:
Pakistan’s Hidden Shame

Best ad(s) I saw:
1) Star Plus “mat kar”:

2) Conservation International ad series:

3) Norwegian ad:

Best book I read:
The Cruelest Month by Louise Penny

Best songs I heard:
1) PAF songs redone by Junaid Jamshed

2) Jamie’s Song by Sylvan Esso

3) Interlude by Alice and the Glass Lake / Rebecca Spektor on Eminem’s Revival

Best article I read:

Best lesson learned:
Nothing can change people like loving them can.


Salah Study: Know what you’re saying [part 2]

After a regrettable gap in this series, we will be continuing with the next part of Salah Study, the ayahs of Surah al-Fatiha. Before we begin, I’d like to add that the exegesis shared in the next six posts is taken directly from Bayyinah Institute’s Cover to Cover tafseer series.

Following our last post on the words Bismillahir Rahmanir Rahim, the first ayah of Surah al-Fatiha is Alhamdulillahi Rabbil ‘Alamin.

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Part A: ‘Alhamdulillah’

When we divide the word Alhamdulillah, we see that the first part is Al-hamd. The word hamd means two things:

1) praise, and
2) gratitude

First off, praise and gratitude are two very different things. You might see a beautiful car in the parking lot and say “Wow, that’s nice!” But you wouldn’t go up to it and pat it, saying ‘Thank you BMW’. Similarly, if someone helps fix your car, you would thank them, but praise would not be involved.

And so, the first thing to remember is that the word hamd is made up of these two distinct meanings: praise, and gratitude.

The Arabic language has words for both praise (‘madh’, or ‘thanaa’) as well as for gratitude (‘shukr’), then why do we not say something like ‘al-madh-hu wash-shukru Allah’? What difference does it make after all, if the Quran is perfect anyway? Why specifically, Alhamdulillah?

The first reason is conveyed through a phrase in Arabic that translates as:
‘The best speech is that which is succinct and to the point.’

Alhamdulillah gets the point across immediately. The second reason to not use
al-madh-hu wash-shukru Allah has to do with the meaning of madh and shukr.

Madh means ‘praise’ but madh can be done for good, sincere reasons, or for not-so-sincere reasons. A cop may pull you over and you’d say “nice hat officer.” It’s not hamd because it has another motive. It is madh.

The second trait of madh is that madh can be done of living and nonliving things, but hamd is only done for the living. Thus hamd is appropriate for Allah because He is living, and because hamd is necessarily sincere.

Shukr is the Arabic word for gratitude, but when does gratitude happen? It’s when someone does you a favor. And in response you would or wouldn’t be grateful. When someone does a favor, the one who received that favor is in charge of the gratitude. You may say thank you, or you may not. The gratitude is an action that is a reaction.

Hamd is not a reaction. It is a genuine feeling. It is independent. It is there even without an action. Ihmadullah translates as “praise Allah!” It is a command. And the person receiving it can follow the command, or not follow the command.

Allah did not begin the Quran saying Ihmadullah. If He had, then who is responsible to praise Allah? We are. But He says: whether you do it or not, I still have it­—it doesn’t depend on you. Thus He begins the Quran instead with Alhamdulillah.

What if the Quran began with ‘We praise Allah’ or ‘I praise Allah’? Then it would all exist in the present alone. Verbs are different from nouns. Verbs have tenses, but a noun does not. Tense is about time. Nouns are timeless.

That means nouns are permanent, and verbs are temporary—either they happened, are happening, or will happen, but a verb cannot guarantee any other tense besides the one it’s in. The word ‘nahmadullah’ (we praise) only talks about the present. There is no guarantee of before, or after.

But when Allah says al-hamdpraise itself belongs to Allah—that’s a noun. That means that be it past, present, or future, hamd is always Allah’s, whether you are here or not.

The other thing to note is that a verb cannot be done until the doer does it. It is dependent on the person or thing doing it. But the praise of Allah does not need a doer. It is not only permanent—it needs no one else to exist. In using hamd, Allah tells us that His praise is permanent, and it does not need anyone.

Alhamdulillah means that everything Allah does, deserves to be praised—
ie not only do we praise Him, we also thank him that He did it. And this goes for everything. It doesn’t matter what it is, how bad it appears, how difficult it seems—we are to be thankful for everything, because Allah did it.

The word Alhamdulillah with this understanding, can transform our lives.
If you get into a problem, you’ve been laid off, your marriage is in trouble, etc—even in the darkest of times, you say Alhamdulillah.

Whatever Allah does merits praise. Before telling us His name even, He tells us hamd first. The main problem of atheists is just this—they cannot appreciate God. They ask “why is this happening to me? I deserve better” or “what do you mean my life is great? It’s terrible.”

To be a believer, the first thing he/she must learn have to do is gratitude. Before anything else, Allah begins the Quran by teaching us hamd.

Allah’s Prophet (salAllahu alayhi wa sallam) told us that Allah has many names, The Most Forgiving, The Most Loving, The Responsive—but Allah didn’t use any of those names in Alhamdulillah. He used the name Allah.

The Fatiha is Allah’s introduction to Himself. If He used one of His other names, like ‘The Creator’ for example, then all we would be acknowledging Him for would be creation. By using the name Allah, we are able to capture all the names and attributes of His, and we get credit for all we know about Him and all that we don’t. It’s a huge blessing from Him to us.

And so the absolute best phrase to use is Alhamdulillah.


Part B: ‘Rabbil’

Rabb in Arabic, means a few things:

. the owner
. the one in charge
. the caretaker
. the giver of gifts
. the maintainer, who makes sure things continue to exist

But the #1 meaning is ‘master’, a master that has all of the qualities mentioned above. These meanings are what can help us realize that Allah in front of us when we engage in Salah. By knowing what the word Rabb really means, we realize we aren’t talking to ourselves, or to open air. In reality, our Master, the Master of everything, is in front of us paying close attention to what we say to Him.

In using the word Rabb, Allah says right after giving us His name: the first thing you need to know about Me is what your relationship will be with Me. He says Alhamdulillah and then says “I am your Rabb.”

Everything that the Quran demands or says is centered around one idea:
Accept Allah as master and accept yourself as slave
(not just that He is Master but also that you are slave).

All other masters are associated with ugly things, but Allah is associated with giving gifts, taking care, making sure things stay alive.


Part C: ”Alamin’

‘Alamin in Arabic means ‘people’. When Allah uses the word ‘alamin, He is not talking about being Lord of the skies and heavens, etc. He’s talking about nations, tribes, races, species (angel/human/jinn) of people. This entire ayah is about the relationship with God.

He says He’s the Master of all people, including generations of people. So one cannot say ‘that sort of thing was in old times, now it’s a new age, viewpoints have to be updated etc’. In front of Allah we are all slaves. We all have the same job description.
No race is better than another.

This also takes out the idea of ‘better or worse’, because in the slave-and-master relationship, it’s just the master that is praised. No nation can say ‘we’re better than those guys.’ It kills all problems of nationalism, racism, tribalism, Urdu speaking vs Punjabi, different backgrounds, etc.

Because Allah says ‘alamin, no human is superior to another. We are all slaves before Allah.

Post Post-eclipse

While there were actual reasons such as weddings and work projects—both which demanded due time—it occurred to me recently that I haven’t written or made a phone drawing in months.


Finally today, after a long, long time, I made what I hope is a ‘comeback drawing’ on my phone. And I suppose this is my ‘comeback post.’ And I’m afraid it’ll be rather obvious.

Back home when we came back from vacation and turned on the faucets, the water would sputter out at first. And it was also a burnt yellow from the rust inside the pipes. This post will probably be similar.

Anyway, I read something on the New York Times today, and it may or not have been the spur needed—but the article began talking about a location that is a small dream of mine that led fast to a bigger dream, but then it took a turn towards me and inside. Ironically as it talked about silencing the noise around us to hear ourselves, I felt my vision defog. The article referenced something else that interested me. And then something else after that.

I saw myself again. And it felt good.

Meanwhile and on that note, the Universe has been as gracious as ever—sending more things my way to learn than I can even handle. Between blockchain, excerpts from a new book on the history of colours, and the new program deciphering Allama Iqbal’s Khizr-e-rah, I am simply frazzled with ecstasy. So many things show up just over facebook that I’m having to screenshot so I remember to get to them. I’ve almost depleted my 10 free articles of NYT this month in a couple days too.

I’ll have to write the things I actually have commentary on that I’ve observed in the past day in another post as a tiny, flying bug is bugging me, and it won’t rest till my light gets shut off, and I’m pretty sure that’ll be more effective than all my scolding and gestures at it thusfar.

I’m hoping this is the re-start to writing again. And drawing.

(Have to record this somewhere because it’s so outrageous: pine nuts in Pakistan are at 18,000rupees/kg as of today – ARY News)


Post Eclipse


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After much hysteria, inflated prices for solar glasses, booked out hotels, traffic predictions, ‘eclipse 2017’ tees, skepticism at the safety of viewing, and of course the retail marketing e-mails with subject lines “A Total Eclipse of a Sale!” and “Shop now before this deal is eclipsed!”, America did nothing short of almost ruining this event.

However, it’s comforting to know that even all that is nothing in front of what’s above us. These photographs are worth looking at—they restore all the calm and awe.


‘Experiencing’ the Total Solar Eclipse on 08/21/17


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No doubt, in the past couple of weeks if you’ve tried to purchase ISO-certified eclipse viewing glasses, you’ve had tough luck. Following high demand, vendors on amazon are only selling these glasses in bulk packs, sometimes as expensive as $300 for a 5 pairs. Rental cars are booked out for that day as are hotels along the total-eclipse path.

Nonetheless, there are still many bright sides under the sun:

1) Libraries across the USA are hosting eclipse-viewing events. If you are able to attend one of these events at your local library, or contact them for information, you might still be able to find some glasses (and likely for free!):

2) Media projects everything to become bloated. Solar eclipses occur around the world every year. While it’s true that the last-total-solar-eclipse-to-span-all-of-North-America was 99 years ago, the next one of that same kind is only 7 years from now on April 8, 2024.

3) A solar eclipse is not a visual event. It’s an experience. And viewing the sun through glasses is one of many ways to have this experience.

Other ways include using a colander or making a pinhole camera to view the phenomenon without looking directly at the sun:

Another way is to observe what’s happening around you under the eclipse. Even though a lot of hard science doesn’t exist (yet), there have been accounts of animals acting differently during solar eclipses:…/animals-react-to-the-eclipse/index.html

It’s important to not rely on only one of your senses during an eclipse. One eclipse chaser from San Diego remarked: “No photo or video can convey the experience of a total eclipse, but audio recordings come closest. I am not a very emotional person, but when I listen to recordings I have made at previous eclipses, I often get tears in my eyes.” So watch out for changes in the air, in sounds, and in plants and animals outside!

There’s nothing more wonderful actually than learning itself. Hearing and learning about what others have experienced has a higher value than it might sound. There’s a wonderful TED talk up by an eclipse chaser (…/david_baron_you_owe_it_to_yourself_to… ) as well as these brilliant individual accounts that are definitely worth reading:…/astronomers-and-eclipses…

From an Islamic viewpoint, eclipses are seen as two signs among the signs of God that He shows His worshipers—so when we see them, we pray, invoke Him, and ask for His forgiveness. A beautiful, lengthy prayer called Salat-ul-Kusoof is designated for eclipses. An eclipse is seen as an opportunity to reflect and remember God, and to connect to His presence. This prayer has been the most powerful experience of an eclipse I’ve personally had.

And again, I can’t stress it enough: do not look at the sun without certified eye wear. Do not look at the sun through a reflection of something (mirror, CD, water). Do not, do not, do not be careless about this. Eyesight > eclipse.

Happy experiencing! 🙂 

white_light_corona.jpg[image credit: NASA]




Nov 22, 2016

As it began nearing to 3:30pm, we made our way to the Shamu Amphitheater for the scheduled show.

People were flooding in and filling bleachers. A bee was after the glass of Sprite in my hand. As I tried to wave it away, forgetting I was holding the glass still, that Sprite fell on me. My niece was trying to escape onto the bleacher steps. Kids in the row behind us were using their brand new Shamu shaped bubble guns. It was all that a tourist could create. We sat and waited. Some lights started turning on. Some rehearsed lines sounded over the microphones. But the voices didn’t matter. The water’s appearance change, almost brewing. What the water announced drowned out the microphones.

And then, rising out from underneath straight into the air, appeared a black and white orca. My eyes and heart fused into one. My senses went numb. My face was skewed, not out of disapproval, but an overwhelming state. What I saw before me was magnificent, and beautiful. It actually did take my breath away. It was the kind of thing, had I any room or time to pace back and forth between the bleachers, I would certainly have been doing so, bewildering at the creation I was seeing.

I knew Blackfish was out there though. After I came back home that weekend I watched it. It was one of the saddest things I’ve ever seen in my life. The living conditions that were revealed were inhumane. But what I will never forget is the way Tilikum was captured as a child from his family, as his parents floated alongside the boats, wailing for their baby.

It’s very difficult to appreciate ‘good efforts’ after that. People argue that without places like zoos and sanctuaries, no one would know or care about any of these animals. The fact is santuaries, zoos, and Sea World are different things. How many sanctuaries can be boasted about around here? The few places I’ve heard of as anything truly ‘sanctuary’ were places like New Zealand where nature is actually preserved with great effort. I don’t mean to say they don’t exist here, but it’s also true that many zoos also have awful living conditions. Even for animals that were bred there and are taken care of well, some animals’ size naturally requires them a larger area to move around in.

As for Sea World, I don’t think I learned anything about Orcas. It felt like pure entertainment. I don’t deny that the people working there have great care and admiration for these creatures and that they know the risks involved. But the issue isn’t about the people, is it? The issue is that these animals are being kept in an area that would be analogous to us being kept in a bath tub. Often they’re starved until the show so that they will perform for the treats they receive during it. Often they get hurt in other ways.

Should orcas be put back into the wild? Obviously not. They couldn’t survive because of how they’ve been bred and raised. But what is the reason to take so many animals and keep them in these sort of places. Sanctuaries might be great, if they’re being done right. But from what I saw in Blackfish, SeaWorld doesn’t seem like that.


Unfortunately we live in the day and age where it’s hard to look at any piece of news or admonition, and know if it’s true or not. Blackfish for me personally, was convincing, and I think it serves as a powerful reminder to us regarding not just orcas, but the very many animals that are in captivity under terrible living conditions.

I do have to say though, without seeing an actual orca while visiting Sea World, I actually may not have seen Blackfish, not this soon anyway. So it’s all been a bit dichotomous, if that’s the right word.

And I’d like to end on a recommendation for anyone reading this post. Wildest India, on Netflix, is another one of the most fascinating documentaries I’ve seen. Even if you can only get to the first part about the Thar desert, try to see that episode.

It shows a relationship between humans and animals in the wild that raises another powerful reminder: we are capable of better.

Salah Study: Know what you’re saying [part 1]


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Our beloved Book, the Holy Quran, begins with words that we recite at the absolute least, 17 times a day. Our prayer is not considered valid without the recitation of Surah Fatiha in each rakah.

Yet the long-held familiarity with it can very easily lead us to remain incognizant of what we’re even saying. Our tongues know it so well that we can recite it without a second thought, but Allah has granted the Fatiha to us in every part of our salah for a much higher end. Its special place in prayer itself demands that we reflect on what we are saying. As Nouman Ali Khan says, “the muslim is supposed to really develop a genuine connection with the Quran in salah—that’s where the connection with the Quran exists—and that the purpose to tafseer (exegesis) is to give life to our salah.”

Thus we begin with the first part of the surah today, in attempt to appreciate what the Fatiha means and how it can help us connect with Allah during our prayers.

Scholars dispute whether the basmallahScreen Shot 2017-05-02 at 12.06.59 AM.png (Bismillahir Rahmanir Rahim) counts as an ayah of the surah or not. Regardless, as we do not begin the Fatiha or any other surah without reciting the basmallah first, this study will begin with a short note on the words Bismillahir Rahmanir Rahim before beginning the actual ayaat.

Bismillahir Rahmanir Rahim occurs at the beginning of every surah of the Quran save one—#9: Surah at-Tawbah—and it occurs twice within one surah—#27: surah an-Naml—making its occurrence a grand total of 114 times in the Quran. It’s the first thing we’re encouraged to say as toddlers, we are taught to say it before eating, before starting anything, before any regular act really. All the things that make up our day ideally should begin with the name of Allah.

Bismillahir Rahmanir Rahim is often translated as: ‘In the name of Allah, the Most Merciful, the Most Kind.’ However, this isn’t a very accurate translation. The basmallah includes two names of Allah, ar-Rahman and ar-Rahim, out of the 99 some that we know. Why were these two used and not one of the others?

The answer to this came for me in an explanation of the root word behind both names: the word Rahmah. I could only do as good as transcribe the words of the speaker from the clip of the talk I heard (which I have also provided), but I much rather recommend listening to the audio, as Nouman Ali Khan’s way of explaining it is much more emphatic than it may read in written words. Nonetheless both are below:

Listen here!

Or read here:

“Rahmah in Arabic comes from the word rahm.

Rahm is actually the stomach of the pregnant mother—rahm is the womb. Commonly Rahmah gets translated as what? Mercy. I don’t like that translation. I have a problem with the translation ‘mercy’. Even though I use it because I’m so used to it—it’s not a good translation for the word Rahmah. Because the word mercy is used when something bad was about to happen and you stopped it from happening—in other words: “please, mercy, mercy, mercy.” Or for example: ‘the soldiers went into the village and they showed nobody any mercy,’ which means they didn’t spare anyone. In other words, when we use the word mercy in English, it’s when thinking about something bad that was about to happen and it stopped from happening. Ever seen the kids game, Mercy Mercy 1-2-3? It’s about being scared.

But the word Rahmah is not about being scared. The word for being scared is ‘being forgiven’—its maghfirah. The word Rahmah has to do with the stomach of the mother:

So this child is inside. This child’s entire world is what? This stomach. He has no sky. He has no other house. He has no bills to pay. He’s got nothing else. This is his world. He’s fed from that world, he sleeps in that world, he wakes up in that world, he breathes in that world—everything is inside here.

And all of his needs are being taken care of without any effort from him, by who? Now if somebody lives in your house—a stranger lives in your house—they eat whatever they want, whenever they want. They wake you up whenever they want. They kick you whenever they want. They’re a constant burden on you and the more time they spend, they get more and more difficult on you. Does your love for them increase? Does your love increase for a person staying in your house with a constant burden that is increasing, and they’re getting fatter and fatter and fatter and eating more and more of your food, and when you lie down, they sit on your belly. Would your love for them increase?

The more the baby becomes dependent, the more it kicks from the inside, the more it stretches—does a mother’s love increase or decrease? She cares more! She gets more careful, she walks around like this when she enters a door like she doesn’t want to touch the doorway. The idea here is that someone who takes care of you despite the pain you cause them, and someone who keeps providing for you, and their love for you continues to increase, and so does their care for you. And as their care for you increases, what you demand from them increases—meaning you’re not giving them anything in return. And they’re giving you love and care. Continually.

When Allah is Rahmah, when Allah is Rahim, it doesn’t just mean He’s merciful. It means He loves you, and He cares for you, and you keep asking Him for more and more stuff, but it doesn’t take away from His love. He doesn’t get annoyed with you—He keeps giving you more and more stuff. The love of Allah is embedded inside the word Rahim, which is why Hadith Qudsi says: ‘Allah turned to the womb of the mother, and said “salaytuka bi ismi:” I named you with My Name.

To get some idea, of what it means that Allah is Rahim—wa lillahi mathalul ala—to just get SOME picture of what that means—is the mother and her baby. It’s the closest you’ll get.” —Nouman Ali Khan

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Every time we say Bismillahir Rahmanir Rahim before our prayer, every time we say ar-Rahman ar-Rahim in Surah Fatiha, with this explanation in mind as our definition for those names of Allah, we can know Him the way He means for us to know Him, and we can feel His love and care in every salah.

There’s still one more thing though: the qualities of the names ar-Rahman, ar-Rahim. I’ll be quoting Nouman Ali Khan, but again his verbal explanation is a lot more powerful, provided here: audio about ar-Rahman ar-Rahim.

Nouman Ali Khan goes to explain that ar-Rahman and ar-Rahim have very unique qualities to them despite a single syllable shift in structure. He says:

Ar Rahman actually does three things because of the way it’s spelled. It is extreme, and it is beyond expectation. What that means is that Allah is not just loving, He is EXTREMELY loving, beyond expectation. So whatever you expect from Allah in love and mercy, know that it is beyond your expectation.

The second meaning of ar-Rahman is that it is something immediately. It’s not something you have to wait for, it’s something happening now. Think of it in English, what’s the different between someone who is patient, and who is being patient? Ar-Rahman is not something happened generally, but RIGHT NOW. In ar-Rahman, we acknowledge that we don’t have to wait for Allah to show you love or care or mercy, it is actually happening in its extreme form right now.

The third part of the meaning is that it’s temporary. Every word on this pattern in the Arabic language is temporary—atshaan  means ‘extremely thirsty’ but eventually you drink water and you’re better. Ju’aan means your ‘extremely hungry’ and then you eat and you’re okay. When you add the ‘aan’ at the end of a word in the Arabic language, it means the quality is extreme, right now, and it’s not permanent. But it’s temporary because something takes it away. What takes thirst away? Drink. What takes hunger away? Food. But then we’re saying that Allah’s love is extreme, beyond expectation, it’s coming right now, but don’t mess up because if you do something so bad, you may be disqualified and it may be taken away.

So the three qualities of ar-Rahman are: (1) extreme, (2) happening right now, and (3) temporary.

The next name is ar-Rahim and this has two things to remember. One is that it’s permanent. The second is that it’s not necessarily right now. For example, when I say that my mother is loving, it’s a long term quality, but she may not be loving right now.

Now think about this. If Allah only said ar-Rahman, the love and mercy of Allah would’ve been extreme, it would’ve been right now. But it would not have been permanent. If Allah only said ar-Rahim, the love and mercy of Allah would have been permanent, but it would not have been extreme, and it would not have necessarily been right now.

So, how do I talk about the love and mercy of Allah so it’s extreme, so that it’s right now, and it’s permanent, all at the same time—the only way to do that is: ar-Rahman ar-Rahim.

Subhan Allah.”

Allah is so caring, so loving to us, that when He teaches us the names of His that we will use most in our lives, He gives us the ones that not only emphasize the extent of His love, but also the ones that ensure we are extremely, immediately, always under His love and care.

Day 30: Zindagi ka Safar


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Screen Shot 2017-04-30 at 11.27.38 PMI had to post this before National Poetry Month ends. I really heard the song ‘Zindagi ka Safar’ for its meaning in the past year, when I came across a rare live performance of Kishore Kumar as he sang it.

Of course, and unfortunately, those who speak Urdu or Hindi will be able to reap the meaning better, but I’ll try my best to translate. It’s the second verse in particular that nearly makes me numb from how beautiful the wording is.

The song was sang by Kishore Kumar, composed by Kalyanji Anandji, and the lyrics were written by Indeevar. The audio is provided below with the translation of the verse I wish to share, which begins at 2 minutes 20 seconds into the video:

Listen here:

“Aise jeevan bhi hain
jo jiye hi nahin
Jin ko jeene se pehle hi maut aa gayi

Phool aise bhi hain
jo khile hi nahin
jin ko khilne se pehle khiza kha gayi”

“Such lifetimes exist too
that were never experienced—
ones that were taken by death before they could even be lived.

Such flowers exist too
that never did open up—
ones that were eaten by autumn before they could even bloom.”


Day 30: And another poem


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My vision clear, not blurred nor weak
It’s hard to see what’s you or me

Can you tell,
a cloud from a cloud
when the sky casts one large shade below

Can you tell
a leaf from leaf
When bunches lush hang rustling low

Can you tell
Love Bug from Bug
when they fly conjoined through the Spring

Can you tell really,
us apart
when we walk as one shadow now

Easy to see,
with cucumber eyes
It’s easy to see what’s you and me.