Saturday, April 29, 2017

Buddha, Ravidass and Ambedkar

Buddha,  Ravidass and Ambedkar

I wrote in my blog last week about the complementary approaches of the “Mala Ke Teen Moti” – a term used by one of my fellow enlightened BootanMandians, Pritam Ramdaspuri between the dalit icons Guru Ravidass and Dr. B.R. Ambedkar and also Gautama Buddha. I am not surprised to note that it has generated a kind of debate, a healthy one at that, and the points made by me are
generally not accepted or digested both by the neo-Buddhists and Ravidassias on one hand and also by some of the Ambedkarites on the other. At the same time, it is a matter of satisfaction that most of the Ambedkarites and the young dalits at large tended to agree that it will be good and advisable to find and dwell on complementarities for the sake of unity and oneness for the greater good of the society.  There is no point in getting dogmatic and fundamentalist.  One can remain a Buddhist or Ravidassia and can still be an Ambedkarite.

One of my educated friends in Bootan Mandi who professes to be a Buddhist and Ambedkarite gave me the feedback and said that it would be a futile exercise to say that Gautam Budddha, Guru Ravidass and Dr. Ambedkar had anything in common. The likes of me, referring to my views on the subject, were trying to confuse people with these new theories. He said that who so ever is not Buddhist cannot be an Ambedkarite. Ravidassias or anybody else who professed to be a Hindu can neither be a Buddhist or an Ambedkarite. His puritan views did not care for social harmony and oneness but harped on the stated doctrines and principles of Buddha and Ambedkar including the 22 vows stipulated by Dr. Ambedkar at the time of his embracing Buddhism in 1956. There are many more who boast of being true Ambedkarites and Buddhists and are proclaimed and professed anti-Hindus.

One of my friends in Dubai who is a well placed engineer and a community activist and who professes to be an Ad-dharmi or Ravidassia also wrote me on the subject, as a good and awakened member of the community, and raised many questions on my blog on complementarities between Guru Ravidass and Dr. Ambedkar
Guru Ravidass Dham, Bootan Mandi, Jalandhar
and requested for my extended views. I promised to answer them, as a layman, from my personal perspective. I take the liberty of quoting my friend in Dubai to provide little more visibility to the issue:

Quote (as received)
Jai Gurdev Sir,
I have read your latest article About Guru Ravidas ji and Baba Saheb, its very informative and constructive article.
Sinc every long times I have some doubts which I want to clear and may be you will have answers to those oubts

You have mentioned that Baba Sahib dedicated his one book to Sant Ravidas ans Kabir. I have read ir too. I have collections of 52 writings of Baba sahib, Other than single line deication I have not found any mention of Satguru Ravidas ji by Baba sahe. Why ? There is no mention of Satguru Ravidas ji's phylosophy or awakening bani in Baba saheb's writings. Why?

Some one raised doubts about that single deication line also saying that it was entered later.

I always fail to understand that when baba saheb was advocating change of religion ( from hindu to any other) at that times adi dharam was being advocated by babu mangu ram ji in Punjab and that was also for all dalits. Why Baba saheb has not made any mention of Adi dharam too in his writings and why adi dharama was not considered as an option to leave hinduism? Did these two leaders ( Baba sahen and Mangu ram ji) ever met ? Both of them were concerned about dalit issues then how come that they have not joined hands ? what sort of relations were there or what were the main differences which kept them apart?

Sir, if idiology of Satguru Ravidas ji and Mahatma Buddha is same or similar, then why budhist community in india and particularily in punjab is bent upon converting adi dharmi and Ravidasias to budhism? why religious conversion among us is being pushed up o daily basis, I strongly believe that and grass root level more religions mean more factions in our smaaj, means more devisions and by having more devisions we can never have any say in Punjab politics. So why race of conversions among Budhists. avidasias and Adi dharmi is being pushed up?

Dear Sir, I have great respect for you and I think you can explain these point better than anyone else to me. My questions arised from my passion to learn more and not from any contradiction.


There are also comments from a sober and balanced perspective of a senior diplomat colleague who is concerned and interested in community matters. I quote him also:

Quote (as received)
My dear Ramesh Ji, 
         I compliment u on ur article bringing out the confluence of thoughts of Guru Ravidas ji & Dr BRA  for the oppressed people of the tyranny of caste system in India.
        All great souls interpret the environment of their epoch in terms of seeking justice & faiir play in society.
        It is important to strike a balance in our approach...must think of the forces determining the future.
        No purpose is served by generating needless hostitility and demeaning other reformers of Hindu society...dubbing Swami Dayanand a foxy Brahmin, Gandhi a hypocrite Bania & Sikh Gurus as castist Bhapas!
         The wounds hv been deeper   but time has been a healing has to be the golden key and a torch!


Yet another comment from one of my blog followers from Mumbai and I quote:

Quote (as received)
Joginder Pal Mumbai
Thanks Ramesh Chander Saheb for the precise & beautiful article attempting to examine Buddhism, Ravidas Baani & Ambedkarism with a positive frame of thinking. This level of analysis & comparison was missing in the period immediately after exit of Dr Ambedkar in 1956.
I would like to add something in this regards that Buddhism came into existence as a result of strong absurdities of Hindu religion which were forced on the people with the shear bulldozing force as the religious dogmas. Buddha, himself being Kshatriya challenged the dogmas & superstitions & enacted Humanist & Religious Thinking that was later on called Buddhism. But due to onslaught of Extremist Sanatan sect, Buddhism was virtually wiped out from 7th Century till start of age of arrival Saints which was wrongly branded as Bhakti Kaal. In fact Kabir, Ravidas, Namdev, Nanak never believed in or preached Bhakti but propogated a rational humanist, social & political life and in fact went to jail many times during their life time. Begumpura --,Aisa Chahun Raaj --, Madho Avidya Hitkeen etc are not Bhakti Songs but were suggesting the ruler what type of governance should be there which in political term is called Constitutionalism. These saints gave their Baani but could not reach a common platform till writing of Guru Granth Sahib. As regards Ambedkar, he had declared that he took birth as Hindu which was not in his hand but will not die as one. The vested interest & discriminatory policies of prevailing Sikh religion in Thirties under Master Tara Singh drove away Ambedkar from Sikhism. For next 20 years Ambedkar could not take a decision regarding his conversion and was in fact had to embrace Buddhism, less that two months of his death. Dr. Ambedkar was a religious person but for a religion with Humanist & rational approach. Unfortunately there was nothing comparable to Guru Granth Sahib at that time. Even Ravidassia Dharam was not there but in any case that also does not fit as per Ambedkar requirement. Mangu Ram Muggowalia had a better proposal in the shape of Ad-dharmi concept that for the first time brought Mool Niwasi concept amongst the downtrodden class. So Ambedkar preferred Buddhism. This is a fact that great Gurus like Ravidas, Nanak, Namdev. Kabir etc. never referred to Buddh or Buddhism in their Baani. But once drifted away from Sikhism, Ambedkar embraced Buddhism.
As regards your inference, which I agree that there is no difference between the preaching of Guru Ravidas & Ambedkar philosophy. With Buddhism still not crossed one crore mark & highjacking of Bahujan Movement by Chamars every where, there appears to be no future for SC's numbering over 25 crores coming under one banner, what to talk of Bahujan Samaj of 100 crores.
Please excuse me if I have unintentionally submitted anything that may disturb any of our friend including yourself Ramesh Chander Saheb whom I always treat in highest esteem.

Now I come to my take on these comments by my friends. First to answer my friend from Dubai, I have no comments to make that Dr. Ambedkar’s dedication or mention of Guru Ravidass in the preface of one of his books was a later addition by some vested interest. The only thing I know for certain, after reading or understanding Dr. Ambedkar who followed the spiritual legacy of his family pertaining to Sant Kabir and Sant Tukaram. Guru Ravidass who was also one of the leading lights of the Bhakti movement was not much known in Western India and that is why Dr. Ambedkar did not have, perhaps, much exposure to Guru Ravidass and his teachings. I did not mean that Dr. Ambedkar had no inclination or understanding of Guru Ravidass.  Later, he developed fascination and liking for Buddhism and that is known history. I agree with Ambassador Bal Anand’s terminology to describe Dr. Ambedkar as “Thinker’s thinker”. Ambassador Bal Anand dedicated his latest book “Expressions of Freedom” to the Thinker’s Thinker. I have no standing and reason to question and contest Babasaheb’s decision to renounce Hinduism and embrace Buddhism.  There is nothing to underline as conflicting between Guru Ravidass and Dr. Ambedkar, to my mind.

Second question pertains to Ad-dharam floated by Babu Manguram Muggowalia. I understand from my verbal chats and discussions with some knowledgeable people in and around Jalandhar that Dr. Ambedkar and Babu Manguram Muggowalia met each other a couple of times in 1930s and 40s. The Ad-dharam could not take off beyond some pockets in Doaba in Punjab and Babu Manguram did not have any recognition beyond Doaba as a leader. While studying and preparing to renounce Hinduism, Dr. Ambedkar must have studied all the options, as is known in case of Sikhism, but finally he settled for an ancient religion and way of life having roots in India i.e. Buddhism. It was obvious. There was equation or comparison between Ad-dharam and Buddhism. We must understand this ground reality. Moreover, I understand that Ad-dharam was sidelined by the political leaders like Acharya Prithvi Singh Azad, an Arya Samaji and Master Gurbanta Singh as Congress followers to oppose Dr. Ambedkar. Babu Manguram, I think, tended to go with them. This could be another political factor which dissuaded Dr. Ambedkar to associate him with the Punjab leadership.

The third question is why the neo Buddhists are cajoling Ad-dharmis or Ravidassias and others to become Buddhists? Why anybody shall get perturbed on this? Hindus are trying for Ghar-Wapsi, Muslims are trying to convert Kafirs to their faith, and Christians are trying to add to their flock. The neo Buddhists are all the more justified, right or wrong, to ask their brethren to come along as desired by their common benefactor, Dr. Ambedkar.  The newly floated Ravidassia Dharam is also doing its best to give new identity to the community as the Ad-dharam did in the past. There is no answer to these senseless pursuits, to my mind. The vested interests sitting in the Deras, Dhams, Budh Vihars in collaboration with self appointed social and political leaders of the community are engaged in carrying forward their limited agenda. The things are getting complicated and messy with every passing day. Let us have one identity for dalits irrespective of their spiritual or religious affiliation as Buddhist, Ravidassia, Ad-dharami, Kabirpanthi, Balmiki, Mazhabi etc.

In this regard, I would tend to go by the thinking of my senior diplomat colleague and align to the main stream of the society. Education and time would set things in perspective in due course. I would also tend to agree with my friend Joginder Pal from Mumbai that all the three i.e. Gautam Buddha, Guru Ravidass and Dr.
Ambedkar stood for a humane society with equitable and just order. There is no conflict in their approach. In the contemporary times, Babasaheb Ambedkar showed us the way by leading from the front. He was not an anarchist. He was a nationalist. He was spiritual in thought and action. He was a rationalist. He stood for the good of the society by creating harmony and fraternity and more so for the suffering and exploited masses. Let us stand united behind the mission and philosophy of Dr. B.R. Ambedkar irrespective of our spiritual persuasions. There is no other way. 

छुपाके आस्तीन में बिजलिअं रख ली हैं गुरदु ने;
अनादिल बाग़ के गाफिल न बैठे अशिआनो में !

Friday, April 14, 2017

Complementarities of Guru Ravidass and Babasaheb Ambedkar

Complementarities of Guru Ravidass and Babasaheb Ambedkar

The birth anniversary of Babasaheb B.R. Ambedkar falls on April 14. The day of one of the greatest sons of India is celebrated and observed with great enthusiasm in India and abroad and rightly so. I am located in Jalandhar where the followers of Babasaheb Ambedkar, who are also the ardent followers of the 15th century champion of the Bhakti Movement, Guru Ravidass, are concentrated. Though Babasaheb Ambedkar embraced Buddhism in October, 1956 towards the end of his life in December 1956 yet the followers of Dr. Ambedkar sincerely tended to find similarities and complementarities between the missions and philosophies of the great social and spiritual revolutionary, Guru Ravidass and the contemporary social reformer and thinker, Dr. B.R. Ambedkar. The thinking of the followers of both the great leaders and path finders of the masses is not completely off the mark. Dr. Ambedkar was a spiritual person not only in his thinking but also in conduct. Like Guru Ravidass, he believed that religion is nothing but morality and good conduct. Dr. Ambedkar was a keen observer of the teachings of Sant Kabir and Guru Ravidass. He dedicated one of his books to Guru Ravidassji, it is a common knowledge. I personally don’t find any confusion and conflict among the teachings of Mahatma Buddha, Guru Ravidass on one hand and Dr. Ambedkar’s mission and philosophy on the other. My off the cuff argument in support of my assertion is that let us look for the positives rather than the negatives to unite the community and help them stand up to fight for their rights and space in the society as desired by Buddha, Guru Ravidass and Ambedkar. They stood fast against dogmas,
inequality, immorality, conflict and ill-will.  If, we all, like good followers of these great masters, live life based on the lofty ideals of equality, liberty and fraternity, as taught by our fore-fathers, we will pay wholesome and befitting tribute to Mahatma Buddha, Guru Ravidass and Babasaheb Ambedkar. Let us be honest and pragmatic in our approach and not confine ourselves to Buddha or Guru Ravidass to understand and follow Babasaheb Ambedkar irrespective of our spiritual leanings. It will be a true help and service to the down-trodden masses for which the galaxy of our leadership waged their struggle at different stages and periods of history.

The immediate provocation to write on this subject, as a novice and a humble follower of Mahatma Buddha, Guru Ravidass and Babasaheb Ambedkar, came from one of my fellow Bootan Mandians, Om Parkash Mahey who met me the other day to suggest that they were interested in streamlining and organizing the
Shobha Yatra/Chetna March to observe the birth anniversary in a befitting way.  And they wanted to dedicate the float/Jhanki to the theme of oneness and complementarities between Guru Ravidass and Dr. B.R. Ambedkar. Om Parkash asked me to write something on the subject. I accepted this as a humble beneficiary of the results of struggle and mission of Guru Ravidass and Babasaheb Ambedkar to register my sense of gratitude. One of my other fellow Bootan Mandian and an illustrious son of the soil Pritam Ramdasspuri wrote a well researched book on the subject “Mala Ke Teen Moti”.

Not as an authority but as a layman, I find considerable complementarities among Mahatma Buddha, Guru Ravidass and Ambedkar, the trinity of champions of human dignity and oneness of mankind. Babasaheb Ambedkar was an ardent follower of Sant Kabir, Guru Ravidass, Sant Tukaram, Mahatma Phule and many others who stood for social justice. But towards the dawn of his life, he felt that the three percepts of Buddha – Buddham, Dhammam and Sangham were better suited to the fragmented and decaying Indian society under the weight of dogmatic, excessively ritualistic, graded inequality, caste system and Manuwadi thinking and opted for more egalitarian, rationalistic and pragmatic way of life called Buddhism. But it does not mean that there is any idealogical conflict.  Ambedkar remains as good as he was before for the universal values of love, affection, compassion, harmony and human dignity as professed and preached by the great Gurus like Guru Ravidass and Sant Kabir.

Let us begin with Dr. Ambedkar’s often mentioned dictum “Educate, Organise and Agitate”. These values conform to the mission and philosophy of Guru Ravidass. Guru Ravidass realized the importance of these aspects of life in empowering the poor and exploited masses. On Education, he said in his Bani:
Madho Avidya ahit keen,  vivek deep maleen

(Ignorance: no education has done much damage; it has eclipsed our rationale)
Similarly, on Organisation and working together to mutual advantage, Guru Ravidass was forthcoming and said”
Sadh Sangat Mil Rahie Madho, Jaise Madhup Makhira
(One should live in the company of good people as bees live in the honey-web) and:
Tum Chandan Hum Rind Baapre; sangh tumhare basa,
Neech rukh te unch bhayo hai gandh sugandh niwasa !
You are like a tree of Chandan and I am like a cactus. But by living with you, I have also got the fragrance of you and thus transformed)
As regards Agitation, Guru Ravidass’s whole life was full of agitation- agitation for the good of the society, justice, equality, liberty, fraternity, harmony. Only agitated minds to do something concrete and worthwhile, can think and say:
So kat Jaane Peer Parai, Jaake antar dard na kai
(How can one understand the pain of others when oneself does not have concern and pain in ones heart)
The minds of both Guru Ravidassji and Babasaheb were so agitated and obsessed to annihilate and eradicate subjugation and oppression, that both of them in their times stood up against the social tyranny and exploitation of the down-trodden. Babasaheb renounced Hindu religion to free himself and his followers from the social hegemony and human degradation. Guru Ravidass unequivocally said:
Pradhinta paap hai jan liyo re meet;
Ravidass dass pradhin se kaun kare hai preet !
(Slavery is a sin, you should know my friend. Who will love Ravidass who is a slave?)
Coming to the other cardinal principles of Buddhism and mission of Dr. Ambedkar, there are similarities and complementarities with the philosophy of Guru Ravidass. Guru Ravidass, like Dr. Ambedkar openly denounced all the Brahminical scriptures like Vedas, Puranas, Smritis, Upanishads etc. as these promoted the hegemony of Brahmins and justified the social inequality and exploitation of the masses. He said: –
Charon ved kiya khandoti, Jan Ravidas kare dandoti

( Ravidas proclaims all Vedas are worthless)
Guru Ravidass further said:
Ravidass Brahmin mat pujio; jo hove gunn heena,
Pujio charan chandaal ke; jo hove gunn parveena
(There is no need to worship or recognize Brahmin who is ignorant and uneducated. On the other hand, recognize and honour a low caste who is educated and knowledgeable)
Guru Ravidas was one of the country’s foremost socio-religious revolutionaries who not only attacked the socio-religious inequalities but also preached justice, liberty, equality and fraternity where all fellow beings will live in harmony. Ultimately, Bodhisattva Ambedkar enshrined these lofty ideals in the constitution of India. Thus doubts and conflicts were set to rest. The followers of Guru Ravidass and Dr. B.R. Ambedkar must understand this to stand united to face the challenges of the future.
Babasaheb Ambedkar was a socialist democrat following the footsteps of Guru Ravidass and his Bani:
Begumpura Shehar Ka Naon, Dukh Andoh Nahin Jis Ke Thaon;
Na Tasbees Khiraaj Na Maal, Khauff Na Khata Na Taras Jawaal !
(The place of my stay should be free of sorrow; there should not be any pain or misery. There nobody should dis-appropriate anyone’s belongings and there should be no fear or favour)
Dr. Ambedkar was interested in transforming the political democracy into economic and social democracy as visualized by Guru Ravidassji:
Aisa Chahun Raj Main; Jahan Mile Saban Ko Ann,
Chot Bade Sab Sam Basein; Ravidass Rahe Parsan !
(I want such a state and governance where nobody shall be hungry and everybody should have ones bread and butter. All should live in an equitable order. Only then Ravidass will be happy)
Dr. Ambedkar stood for harmony and fraternity in the society as preached by the great Guru:
Keh Ravidass Khalas Chamara, Jo Hum Sehri So Meet Hamara !
(Ravidass, the pure Chamar says that all my fellow citizens are my friends)
Like Guru Ravidass, Babasaheb was the greatest exponent of liberty as the Guru said:
Kaayam Daayam Sada Patshahi; Dom Na Som Ek So Ahi !
(The good order and governance should remain. There should be no gradation or division. We should all be one)
With this I conclude and say that Dr. B.R. Ambedkar was the champion of the Buddhist values of equality, liberty and fraternity as followed an propagated the great Guru Ravidass in the 15th century. I don’t find any conflict in these lofty ideals. We all should try to imbibe these in our daily life. Here lies the progress and salvation which we all need to lead a peaceful and contented life.

हुबैदा आज अपने जखमे पिन्हा कर के छोडूंगा;
लहू रो रो के महफ़िल को गुलिस्तां कर के छोडूंगा !
पिरोना एक ही तस्बीह में है इन बिखरे दानो को;
जो यह मुश्किल है तो इस मुश्किल को आसान कर के छोडूंगा !

Greetings on the birth anniversary of Babasaheb Ambedkar, the greatest son of India.

Saturday, April 1, 2017

Book Release - Prof. Om Parkash Sampla’s Autobiographical Account

Book Release - Prof. Om Parkash Sampla’s Autobiographical Account

I met Prof. Om Parkash Sampla about six months ago in my office at Bootan Mandi, Jalandhar at his own initiative. Before that we had spoken on telephone a couple of times and I came to know that he belonged to a well known village in the out-skirts of Jalandhar city, Sofipind, a village of MOS Vijay Sampla and a hub of community activities pertaining to Dr. B.R. Ambedkar, Mahatma Buddha and Guru Ravidass. Prof. Om Parkash Sampla, an
octogenarian, spoke in good English with matching authority and gave me to understand that he was an intellectual by his own right. I was impressed when he told me that he was a Professor of Psychology at AIIMS and IIT Kanpur, both prestigious positions and had come back to his roots in Jalandhar.  Given my background in diplomacy, I also lived away from Jalandhar and like Prof. Sampla ventured to come back after my retirement. Let me confess, in a lighter vein, that we thought it fit to go by the saying “You scratch my back and I will scratch yours” and pass time to mutual benefit. We tended to benefit from each other’s company to mutual advantage.

During our first meeting, he gifted me one of his newly published books along with some earlier publications. He suggested that it would be good if could read the book and write a review for the benefit of others. I promised to do so but could not keep my word due to my other occupations on one hand and the unusual name of the book “Your Distinctive Splendour Kick – Frisky (Zindadil) and & Dynamic Life” – The Importance of Being. Nevertheless, I must register my gratitude that Prof. Sampla remained in touch and we spoke to each other many a times on phone. I found him a good human being and a knowledgeable educationist.

The book “Your Distinctive Splendour Kick – Frisky (Zindadil) and & Dynamic Life” – The Importance of Being, was formally released at the Punjab Press Club in Jalandhar on March 9, 2017 by Former Lt. Governor of Pondicherry, Dr. Iqbal Singh. The function was presided over by Former DGP of Punjab, Dr. D.R. Bhatti to
which I was also invited and honoured. It was an impressive function. Both Dr. Iqbal Singh and Dr. D.R. Bhatti spoke with conviction and praised Prof. Sampla. Prof. Sampla had told me before hand that I will be expected to speak and ‘bless the author’ at the occasion. Obviously, there was no way but to go through the book hurriedly with a view to authenticate and justify my observations not only on the book but also about its distinguished author and my friend Prof. Om Parkash Sampla. I did my best in my own humble way which was appreciated. 

The speaking notes of my remarks at the book release are appended below for wider circulation.

Let me say as a humble recognition of Prof. Om Parkash Sampla’s rise to lofty heights in life:

तू शाहीन है परवाज है काम तेरा;
तेरे सामने आसमान और भी हैं !

Appendix  - 

Remarks at the book release on March 9, 2017: Your Distinctive Splendour Kick – Frisky (Zindadil) and Dynamic Life – The Importance Being: Prof. Sampla Omprakash

·       The very title of the book tends to justify the saying that “Humility is the virtue of the weak”.  But the reality is the other way round in the case of Prof. Omprakash Sampla.

·       It is not easy and simple to rise from a humble technician at the AIIMS in New Delhi to a distinguished Professor at the IIT Kanpur.  Thumbs up to the Professor – Still going strong and kicking.

·       With all the splendor, dynamism, Zindadili and flare for life, Prof. Sampla is a humble person at heart. He gifted me his book which is being released today officially with a citation “To His Excellency Ramesh Chander with humility (vinaysheelta). I was touched. Thanks Professor Sahib.

·       ज़िन्दगी ज़िंदादिली का नाम है;
·       मुर्दा दिल क्या खाक ज़िया करते हैं.

·       Coming to the book, the style, the contents and presentation are as distinctive as the persona of the author. To say in the poetic expression of Mirza Galib:

 कहते हैं की ग़ालिब का तर्ज़े बयां और.

·       Most of the scientific themes go over my head and book in hand is no exception. Prof. Sampla will bear with me.

·       But the book is fully loaded with other subjects of interest and concern which are relevant and thought provoking.

·       Thought provoking assertions on “Fears of Success Vs Fears of Failure, Scientific Rationality, Community Health and Nutrition etc are worth reading.

·       My special interest remained on social and political issues raised and commented upon in the book.

·       India- American Bonhomie, Obama-Factor, Social media, Women issues like International Women’s Day, Real life stories and Enchanting Women’s Magic Power are enlightening and informative.

·       To put it lightly, as an appreciation of Prof Sampla’s special take on the beauties like Shobha De, Shabana Azmi and Sharmila Tagore, one can easily see that Prof. Omprakash is as human as anybody else but with a distinctive touch and soft corner for the ladies. Wish you all the best, Sir.

·       Thank you very much, Sir, for inviting me to this great event of your chequred career and frisky life.

·       अपना मुक्क़दर आप  बनाते हैं एहले दिल;
हम वह नहीं जीने ज़माना बना गया।