World Elephant Day

ಇಂದು ಗಜರಾಜನಿಗೆ ಹಾರ ಹಾಕುವ ದಿನ. 

ಇಂದು ಐರಾವತಗೆ ನಮಿಸುವ ದಿನ.

ಜಂಬೂ ಸವಾರಿಯಲಿ ಚಿನ್ನದಂಬಾರಿಯಲಿ 

ಚಾಮುಂಡಿಯ ಪಯಣ

ನೆನೆಯುವ

ದಿನ.

ರಾಜ ವೈಖರಿಯಲ್ಲಿ, ಗತ್ತಿನಲಿ, ಮತ್ತಿನಲಿ, ಗಂಭೀರ ಚಲನೆಯ 

ಚಿತ್ರಿಸುವ ದಿನ.

ಹಿಂಡು ಹಿಂಡಾಗಿ

ಒಲವಿನಲಿ ಒಡನಾಡಿ ಮರಿಯಾನೆಯನು ಕಾಯ್ವ 

ತಾಯಿಯ ದಿನ. 

ನೀರಿನಾಟವನಾಡಿ ಮಣ್ಣನ್ನು ಮೈಮೇಲೆ ಎರಚಿಕೊಂಡಾಡುವ ಆನೆಮರಿಯ ದಿನ. 

ಬಿದಿರ ಧ್ವಂಸವ ಮಾಡಿ 

ಅರಸರಸಿ ಹಲಸುಂಡು

ಸಂತೋಷದಿ ಘೀಳಿಡುವ ರಾಜಾನೆಯ ದಿನ. 

World Elephant Day! 

Health is everything.

ಅರವತ್ತರ ಮೇಲೆ ಆರೋಗ್ಯವೇ ಮಂತ್ರ. 

ವೈದ್ಯರಕೈಲಿ ಒದ್ದಾಡಿದರೆ ಎಂಥಾ ಪರತಂತ್ರ! 

ತಿನ್ನುವುದು, ಮಲಗುವುದು ಅಡ್ಡಾಡುವುದೇ ಮದ್ದು, 

ಇಲ್ಲದಿದ್ದರೆ ದುಡ್ಡು ಸುರೀ- ಬಾಳೇ ಬರೀ

ವೇದನೆಯ ಗುದ್ದು!

The bamboo through life

When born, the bamboo cradles me. 

When I see elders, they sit in rocking bamboo chairs. 

The teacher brandishes her bamboo stick lest...

Even my ruler scale is made of bamboo. 

See the window bars? They are bamboo. 

The carts that trundle on the road have bamboo sides. 

People carry their wares in bamboo baskets. 

At home, delicious laddoos fill the bamboo basket. 

I have seen cows and goats chew the tender bamboo shoots. 

Elephants trample down the bamboo in the forest. 

The wind whistles through the bamboo...

And man makes the bamboo flute. 

When the procession passes down the street, with the deity set up on the bamboo structure, people play the bamboo pipes. 

Even the last journey is on the bamboo. The bamboo crackles in fire. 

This is the journey of the bamboo through life! 

King Yadu's generosity

 

In the epic poem Yādavābhyudaya, describing the history of Bhagavān Kṛṣṇa beginning with his ancestors, the great poet Vedānta Deśika describes King Yadu and his generosity thus:

देहीति वदतां प्रायः प्रसीदन् प्रत्युवाच सः । 

ललितध्वनिभिर्लक्ष्मीलीलाकमलषट्प्दैः ॥

Let me tell you the story:

The wood-cutter was pensive, unable to feed his folk,

Too old as he was to fetch wood from the jungle deep.

"Let me go and ask our King Yadu, generosity incarnate!

If he won't see me and help, to whom else can I supplicate?" 

Dawned the day when Yadu met his people, 

To listen to their woes and wants. 

The guards felt pity for the old wood-cutter, 

Grimy, in tatters, clearly in desperate need. 

Ushered in and presented to King Yadu, radiant on his throne, 

The wood-cutter raised his hands and tearfully fell down prone.

No words were heard. King Yadu simply gestured,

A picture of compassion, eyes full of assurance.

A large platter heaped with gold was brought

And given to the wood-cutter, now stunned into disbelief.

It was a slow walk back to his hut, 

His bent back carried the bag of gold.

His wonderstruck wife asked, "What did you tell King Yadu?

What were the king's words that came with this bag of gold?"

"I spoke not, neither did our godly king.

All I heard was the sweet humming of bees,

Swarming on the lotuses held by Goddess Lakṣmī. 

Grace incarnate, she's the handmaid of our beloved Yadu!"

(कालिदासकृतं श्यामलादण्डकम्ः 

येन वा भाव्यसे सोऽपि लक्ष्मीसहस्रैः परिक्रीडते ।) 

***

Ode to the poet

The famous poet Dr. H. S. Venkatesha Murthy has passed on. Here is one of his famous poems :

As my tribute to the poet, I will render the poem into Sanskrit:

यथातथं स्थातव्यम्

यथा भविता तथा भूयात् ।

चिन्ताचयनम् निवारयेत् ॥ 

घनसमूहकवारिविसृजने

खं भविष्यति निर्मलम् । 

ताराश्च रात्रिस्सञ्चयति रवौ

उषसि सा उत्सीदति ॥

कुरु गुरो मामपि तथा लघुं 

रिक्तनिर्मलजीवनम् ॥

***

॥ हरिः ॐ तत् सत् ॥

Why do we smear sacred ash?

 

I came across this wonderful śloka, just now, in the epic poem of Kālidāsa, Kumārasambhavam, 5th Canto. In this epic poem, the poet describes the union of Śakti with Śiva for the benefit of all creation. 

Sati, Śiva's wife, immolates herself, unable to bear the insult to Śiva by her father, Dakṣa, at the time of her father's big Yajña. Dakṣa is duly taught a lesson by Śiva. Śakti is again born as Pārvatī, daughter of Himavān and Menā. 

When Pārvatī is informed by the sage, Nārada, that she is Śakti herself reborn to marry Śiva, she goes to woo the Lord who is then seated in Tapas. Manmatha, the god of love, comes to her aid. But alas, Pārvatī, with all her devotion and beauty, fails to win over Śiva. Manmatha is burnt to ashes by the Lord when he opens his third eye in rage.

Then Pārvatī decides to undertake the most severe penance to appease and win over Śiva. Her austerities win the admiration of the most ardent Tapasvīs. She does not eat anything, burns herself under the sun, and bathes in the ice-cold river. She immerses herself in constant prayer to Śiva to come and accept her as his wife. Pārvatī, famed for her ethereal beauty, has now become a figure of great emaciation and suffering. Even then, her ardour and faith in Śiva have not waned one bit.

That is when Śiva, before conferring his grace on his beloved Śakti, appears in her Āśrama as a Brahmachāri to tease and test her faith for all ostensible purposes. He politely tells her that with her royal position, immeasurable wealth, ethereal beauty, and divine charm, she should be the one who is wooed, that too by the best of gods. Why is she performing this penance now, running after an ash-smeared, weird person, viz. Śiva, who roams the crematoria, wearing an elephant hide? The Brahmachāri is full of commiseration and asks Pārvatī to stop her penance.

Pārvatī is incensed by this disrespectful description of her beloved Śiva. She replies sternly that men of deficient understanding cannot appreciate the glory of Śiva, the lord of the three worlds, as they go only by outer appearances. Then she delivers this master-stroke, explaining the significance of the sacred ash that even the gods wear on their foreheads!

तदङ्गसंसर्गमवाप्य कल्पते 

ध्रुवं चिताभस्मरजो विशुद्धये ।

तथाहि नृत्याभिनयक्रियाच्च्युतं 

विलिम्प्यते मौलिभिरम्बरौकसाम् ॥ ५.७९ ॥

Meaning: By getting smeared, out of Śiva̍'s own choice, on his body, the ashes from the funeral pyre attain sanctity. That is the reason indeed that, when the ashes drop from the Lord's body during his cosmic dance as Naṭarāja, they are his sacred gift of infinite grace. Therefore, even the dwellers in heavens (gods) collect them and wear them on their foreheads!

***

(Copied from M.R. Kale edition, archive.org)

***

We, therefore, need to understand that the ash we wear is not from the cremation ground. We wear the sanctified ash that drops from the form of Naṭarāja Śiva, the Cosmic Dancer who rules over all creation! This is his eternal grace, and our immeasurable good fortune!

What a wonderful explanation!

Postscript:  Why did the Lord choose ash to smear himself with? Coming to think of it, ash is the best example of 

Śiva - Śakti

Matter - Energy

Sentient - Insentient

Transient - Intransient

Life - Five Elements

Puruṣa - Prakṛti

!!!!!!

***

॥ हरिः ॐ तत् सत् ॥

Jaya Jaya Svāmin - Song on Gaṇeṣa

जय जय स्वामिन् 

मायामाळवगौळ - आदि - नारायणतीर्थः

जय जय स्वामिन् जय जय

जय जय स्वामिन् जय जय   --- प. 

--

जय जय जितवैरिवर्ग प्रचण्ड

जय जय गजमुख जय वक्रतुण्ड   - अ.प.

--

शक्रादिसुरगणसन्नुतचरण

शातकुम्भमणिदिव्याभरण

धीकृतघनविघ्नतिमिरावरण

धीर नारायणतीर्थसुकरुण           - च. 

This is a beautiful composition in Sanskrit from one of my favourite saint-poets.

It is in Sambodhanā Vibhaktī, hailing Lord Gaṇeṣa while listing all his great qualities :

Glory to you, Lord Gaṇeṣa!

1. The one who has conquered hordes of enemies (bad qualities, life's difficulties, and troubles).
2. Radiant like the sun
3. Elephant-headed
4. With the trunk curved
5. Your feet are worshipped by all the gods, headed by Lord Indra himself.
6. Wearing a divine necklace of gold and gemstone beads
7. Having condemned and destroyed the dark covering of ignorance - a dense impediment to illumination,
8. The valorous one, Lord Gaṇeṣa, you are showering gracious compassion on the saint-poet Nārāyaṇatīrtha.

Glory to you, Lord Gaṇeṣa!

॥ हरिः ॐ तत् सत् ॥

ಮರಗಳಮಧ್ಯೆ ಮಾರ್ಮಿಕ ವಚನ- Lalbagh

 

ಒಡಲುಗೊಂಡವ ಹಸಿವ; ಒಡಲುಗೊಂಡವ ಹುಸಿವ ಒಡಲುಗೊಂಡವನೆಂದು ನೀನೆನ್ನ ಜರಿದೊಮ್ಮೆ ನುಡಿಯದಿರ! ನೀನೆನ್ನಂತೆ ಒಮ್ಮೆ ಒಡಲುಗೊಂಡು ನೋಡ! ರಾಮನಾಥ.

-ಜೇಡರ ದಾಸಿಮಯ್ಯ

ODalugOMDava hasiva; ODalugOMDava husiva ODalugOMDavanEMdu nInEnna jaridOmmE nuDiyadira! nInEnnaMtE OmmE ODalugOMDu noDa! rAmanAtha.

-jeDara dAsimayya

This satirical poem by a Lingayat saint-poet presents the devotee's anguished plea to the Lord: 

Yes, oh, Lord, this body entails hunger. It entails a weakness for stretching the truth. So scorn me not. Take up a body  and see for Yourself! (You are the pure spirit and thus unable to know the failings of one in flesh and blood!) 

I found this plaque nailed to a wooden post in the heavenly lung space called Lalbagh! 

I consulted also my Kavi friends and here are their responses. See the confluence of thought and word!

ಕವಿಸಹೃದಯರ ವ್ಯಾಖ್ಯಾನ
ಶ್ರೀನಾಥ ನಾರಾಯಣ	ವಾಣೀ ಸುರೇಶ್	ತಾರಾ ಮೂರ್ತಿ
ಮಾನವ ಜೀವಿಯ ಬದುಕಿನಲ್ಲಿ ಉಂಟಾಗುವ ಹಸಿವಿನ ಸಂಕಟವಾಗಲಿ ಇಲ್ಲವೇ ಸುಳ್ಳು ಹಾಗೂ ನಿಜದ ನಡುವಣ ಇಬ್ಬಗೆಯ ತೊಳಲಾಟವಾಗಲಿ ಜಡರೂಪಿಯಾದ ದೇವರಿಗಿಲ್ಲವೆಂಬ ಸಂಗತಿಯನ್ನು ಈ ವಚನದಲ್ಲಿ ಹೇಳಲಾಗಿದೆ. ನಿಂದಾಸ್ತುತಿ. ಓ ರಾಮನಾಥ (ಜೇಡರ ದಾಸಿಮಯ್ಯನ ದೇವರು), ನೀನು ಜಡರೂಪಿ ದೇವ. ನಿನಗೆ ನನ್ನ ಕಷ್ಟವೆಲ್ಲಿ ತಿಳಿಯಬೇಕು. ಒಡಲು / ದೇಹ ಎಂದರೆ ಈ ಭೂಮಿಯ ಮೇಲೆ ದೇಹವನ್ನು ಜೀವರೂಪವನ್ನು ಹೊಂದಿದವನಿಗೆ ಅನೇಕ ಹಸಿವೆಗಳಾಗುತ್ತವೆ. ಇಂತಹ ಜೀವರೂಪಿ ಸಂಸಾರ ಕಟ್ಟಿ ಕೊಂಡವನು. ಈ ಒಡಲುಕೊಂಡವನು ಸಂಸಾರ ತೂಗಿಸಲು ಹುಸಿಯನ್ನು ಸುಳ್ಳನ್ನು ಹೇಳುತ್ತಾನೆ. ನೀನು ಎನ್ನನ್ನು ಹೀಗೆ ಮಾಡುತ್ತೇನೆಂದು ಜರಿದು ಬೈದು ಬೆದರಿಸಿ ನುಡಿಯಬೇಡ. ಓ ದೇವ, ನೀನೂ ನನ್ನಂತೆ ಒಡಲುಗೊಂಡು ಈ ಭೂಮಿಯಲ್ಲಿ ಮಾನವನಾಗಿ ಜನ್ಮ ತಳೆದು ನೋಡ. ನನ್ನ ಬವಣೆ ನಿನಗೂ ತಿಳಿಯುತ್ತದೆ	ಇಲ್ಲಿ "ಒಡಲು" ಅನ್ನೋದನ್ನ "ಶರೀರ" ಅಂತ ಅರ್ಥೈಸಿ "ಒಡಲುಗೊಂಡವ" ಅಂದರೆ ಒಡಲನ್ನು ಹೊಂದಿದವನು ಅಂದರೆ (ನಮ್ಮ ಕೃಷ್ಣ ಹೇಳುವಂತೆ 🙂) "ಶರೀರಿ" ಅಥವಾ "ಮಾನವ" ಅಂತಂದ್ಕೋಬೇಕಾಗತ್ತೆ. ಈ ವಚನದಲ್ಲಿ ದಾಸಿಮಯ್ಯ, ಅವನ ಆರಾಧ್ಯ ದೈವವಾದ ರಾಮನಾಥನಿಗೇ ಎಷ್ಟು ಚೆನ್ನಾಗಿ challenge ಮಾಡ್ತಿದಾನೆ ನೋಡಿ. ಅವನು (ಬಹುಶಃ ಇದುವರೆಗೂ ತನಗೆ ಪ್ರತ್ಯಕ್ಷನಾಗಿರದ ಅಶರೀರಿಯಾದ) ರಾಮನಾಥನನ್ನು ಕುರಿತು ಈ ವಚನದಲ್ಲಿ ಹೇಳ್ತಿರೋದು ಹೀಗಿದೆ : "ನೀನೊಬ್ಬ ಶರೀರಿ. (ಆದ್ದರಿಂದ) ನಿನಗೆ ಹಸಿವಾಗುತ್ತದೆ (ಅಂದರೆ ಅನೇಕ ರೀತಿಯ ಹಸಿವು ನೀರಡಿಕೆಗಳ ಬಾಧೆಗಳಿಗೆ ಒಳಗಾಗುತ್ತೀಯೆ). (ಶರೀರಿಯಾದ್ದರಿಂದ) ನೀನು ಸುಳ್ಳ - ಎಂದು ನೀನು ನನ್ನನ್ನುದ್ದೇಶಿಸಿ ಜರಿದು ಮಾತಾಡಬೇಡ ರಾಮನಾಥ. (ಒಮ್ಮೆ) ನೀನೂ ನನ್ನಂತೆ (ಈ ಲೋಕದಲ್ಲಿ) ಶರೀರಿಯಾಗಿ (ಹುಟ್ಟಿ) ನೋಡು. (ಆಗ ನಿನಗೇ ಗೊತ್ತಾಗುತ್ತದೆ ಅಂದರೆ ಇವೆಲ್ಲ ಯಾಕೆ ಎಂದು ನೀನೇ ಅನುಭವಿಸುವುದರಿಂದ ಆಗ ನಿನಗೆ ನನ್ನನ್ನು ಜರಿಯಬಾರದು ಎಂದು ತಿಳಿಯುತ್ತದೆ)".	ಒಡಲು ಎಂದರೆ ದೇಹ. ದೇಹ ಪಡೆದ ಮೇಲೆ ಹಸಿವು ಆಗಲೇಬೇಕು. ಇದು ದೇಹದ ಮಿತಿ. ಹುಸಿವ ಎಂದರೆ ಅಗತ್ಯವಾದಲ್ಲಿ ಸುಳ್ಳು ಹೇಳುವುದು ಮಾನವ ಮನಸ್ಸಿನ ಮಿತಿ. ಹೀಗೆಂದು ಹಳಿಯಬೇಡ ರಾಮನಾಥ! ನನ್ನ ಹಾಗೆ ದೇಹ ಹೊತ್ತು ಅನುಭವಿಸಿ ನೋಡು ಬದುಕಿನ ಸಂಕಷ್ಟಗಳನ್ನು! ಆ ನಂತರ ಬೇಕಿದ್ದರೆ ನನ್ನನ್ನು ಹೀಯಾಳಿಸಿ ಥಳಿಸು

ಶಿವಲೀಲೆ! DVG's impromptu poem

I was lucky to read this poem yesterday and scan it. This is also special in the treasure trove of DVG's writings because he composed it impromptu sitting in a park for a few minutes one evening, in the company of a stranger who was a Shiva Sharana mendicant. DVG, mistaken for one himself, came up with a pseudo-identity and sang this with mystical joy. Let me try and translate it for you!

My translation:

Oh, what play did Shiva play with abandon, with true panache!

Smearing Himself with ash all over, marrying the maiden on the hill,

What mad play of joyous abandon did Shiva play!

He made the snout for the elephant; our Shiva made the forked tongue for the snake.

Thus did Shiva fashion this upside-down world indeed!

He gave two eyes to the woman, but three eyes to the coconut! 

Thus did Shiva fashion this upside-down world indeed!

Shiva made man and woman so different. And yet, he made them come together as one!

Thus did Shiva fashion this crazy, twisted world indeed!

Naked, danced Shiva! He created this world in total darkness!

Thus did Shiva fashion this crazy, twisted world indeed!

Brahma and Vishnu, created our Shiva! 

He created Thimmalingayya* too,

Brahma, Vishnu, and Thimmalinga, 

Are all an illusion, a mere stage play!

Thus did Shiva fashion this crazy, twisted world indeed!

Oh, what play did Shiva play with abandon, with true panache!

Smearing Himself with ash all over, marrying the maiden on the hill,

What mad play of joyous abandon did Shiva play!

(*DVG called himself that!)

***

Postscript: This poem was shown to us by Smt. Vijaya Anantha Murthy, truly fitting the word ಹೃದಯಸಂಪನ್ನರು - Those with enriched hearts. 

Ode to the Harmonium

हस्तिदन्त-पङ्क्ति-युक्त - endowed with a row of ivory keys

सुमधुर-ध्वनि-भामिनी -the lady with the sweet voice जित-वीणा-has overtaken the Veena भजन-वृन्द-गायक-सहधर्मिणी - as the Consort of Bhajan singer groups

वायु-स्फुरित-स्वर-मण्डल- conjures up musical patterns/designs impelled by air

सुललित-रस-वर्धिनी - enhances the free-flow of musical moods हार्दमोद-नीयमान-is heartily blissfully musical and is carried around 

गीतिका-कलापिनी - while engaged in rendering/accompanying songs.

वेणु Ode to the Flute

नादवेदसखा त्वमसि वेणुवाद्य वन्दित।

प्राणभरण ओष्ठरमण सम्मोहक वादित॥

दूरादपि रसवाहक जनगणबहुतोषण।

आबालकमनहरण कृष्णकरसुभूषण ॥

नादवेदसखा Oh beloved of Om! 

 त्वमसि You are

 वेणुवाद्य वन्दित hailed as Venu Vadya (Flute)! 

प्राणभरण Nourisher of Prana, full of wind, 

ओष्ठरमण darling of the lip

 सम्मोहक enchanter

 वादित when you are played. 

दूरादपि even from far away

 रसवाहक you bring so much emotion 

जनगणबहुतोषण - you give much joy to people 

आबालकमनहरण - you captivate the minds of even children 

 कृष्णकरसुभूषण - you adorn beautifully the hands of Sri Krishna! 

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ

ಈ ತನ್ನ ಇನಿಯನನು

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ

ಗಾಂಡೀವವನು ಮರೆತು

ಗೆಜ್ಜೆಕಟ್ಟಿದ ತನ್ನ 

ಧೀರವರ ಪಾಂಡವನ

ವೀರವಿಜಯೀ ಪ್ರಿಯನ

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ 

ಆ ಮತ್ಸಯಂತ್ರವನು

ದ್ರುಪದ ಸಭೆಯಲಿ ಕೆಡುಹಿ

ಧರಿಸಿ ವರಮಾಲೆಯಂ

ತನ್ನ ಕೈಪಿಡಿದವನ

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ 

ಇಂದು ವೈಯಾರದಲಿ

ತಾಳತಟ್ಟುತ ಕುಣಿವ

ಅರ್ಜುನನ ಕಾಣುತಲೆ

ಕಣ್ಣೀರ ಒರೆಸುತಲೆ

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ 

ಸವ್ಯಸಾಚಿಯು ಇವನು

ಸಮರದಲಿ ಸೋಲದವ! 

ಅಂತಃಪುರಕೆ ಸೇರಿ

ಅಜ್ಞಾತವಾಗಿರುವ! 

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ 

ಬಳೆತೊಟ್ಟ ಬೃಹನ್

ನಳೆರೂಪ ಧರಿಸಿರುವ

ಅರ್ಜುನನ ಮಡದಿ ಈ

ಸೈರಂಧ್ರಿ ಅವನನ್ನು

ನೋಡಿ ನಕ್ಕಳು ದ್ರೌಪದಿ 

RSachi, 20 Jan. 2023

The Inner Infinity

There is no way I can describe my inner infinity. But here is a try. 

Of endless brightness, a golden pink glow is my inner sky. 

With no dimension, pure consciousness, am I. 

In total bliss, in His love, I fly. 

Radiant, fragrant, resonant, 

Blissful, overflowing love - 

To describe is beyond my ability. 

Simply totally alive, eternal, all seeing, inner eye. 

An invisible switch that I can apply

To step into the sunny reality of I and my, 

Or to fly in His infinite inner endless sky. 

ಕೊಂಬೆಗಳ ಮಧ್ಯ ಕಿರಣಗಳ ಇಣುಕು

(ಡಾ. ರೋಹಿತ ಶಾಸ್ತ್ರಿಅವರ ಛಾಯಾಗ್ರಹಣ, ಮೈಸೂರು)

ಮಾನವನ ಮನಸಿನಲಿ

ತರತರದ ತೊಂದರೆಯ

ತೊಡಕುಗಳ ತಳಮಳದಿ

ತಿಳಿಯಾಗಿ ತೆಳುವಾಗಿ

ತೋರ್ಪ ಆಶಾಕಿರಣ

ದಾರಿದೀಪವೊ ನಿನಗೆ

ದುಗುಡಮತಿಯೇ!

Song on Cauvery (written same day on 2016)

My song on Cauvery:

Oh Cauvery! Goddess of the South! 

Blest are we that you descended on earth. 

Born in the verdant hills, with mist-kissed tresses, 

You frolick in dense forests and fertile fields, 

It is not just sweet water 

that you give us, Mother, 

You are our life breath. 

Every grain of rice we eat, 

Every drop of milk we drink, 

Every fruit, root and leaf,

Nourishes us with your sweetness. 

You harbour no malice. 

You give freely to all. 

But you have us as your children. 

We cannot but fight. 

We tear, burn and destroy. 

We want to starve each other. 

Did you feed us this greed? This hate? 

Will your waters douse

The raging flames of our fate!? 

Or will you just dry up

And return to heaven

Before it is too late?