آگم ڪيو اچن...

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ڀٽائي پيڊيا جو واٽس ائپ چئنل فالو ڪريو

  داستان اندر ٻيو اندراج

- سُر يمن ڪلياڻ جَي سري پيالو ۽ موکي متارا جو بيت

ايڪُ پِيالو ٻَہ ڄَڻا، عِشقُ نَہ ڪَري اِيئَن،
لِکِئا جٖي لِکڻَ ۾، قُرِبَ رَسَندا ڪِيئَن،
ھُئَڻَ ڪِئا ھِيئَن، وانجِئا پَسُ وِصالَ کان.

رسالن ۾ موجودگي: 100 سيڪڙو

The cup remains singular, yet there are two who aspire to drink from it** This contradicts the essence of love** How can those who engage in the game of numbers, upholding the distinction between the Creator and the created, and embracing multiplicity, achieve union with Allah? Observe how this sense of individualism obstructs their path towards unity with the Divine**

گنج ۾، سرود ڪلياڻ و جمن، بيت نمبر : 1072

اٖيْڪُ پِيَالُوْ ٻَہ ڃَنَا عَشْقُ نَڪَرٖيْ اِيَ﮶
لِکِئَا جٖيْ لَـکَنِم﮼ قُرْبِ رَسَندَا ڪِيَ﮶
هُوْئَنَ ڪِئَا هِيَ وَجِئَا پَسُ وِصَالَـکَا﮶

TRANSLITERATION
सिन्धी देवनागिरी

एकु पियालो ब॒ ज॒णा। इश्क़ु न करे ईअं।
लिखिआ जे लिखण में। क़ुर्बि रसंदा कीअं।
हुअण किआ हीअं। वांजिआ पसु विसाल खां॥

ROMAN SINDHI

Aik'u piyaalo Ba Jhhanna, IshQ'u na kare eean,
Likhya je likhann'a me, Qurb'a rasanda keean,
Huann'a kiya heean, waanjiya pass'u wiSaal'a khan.

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  • The cup (of wine) is one. The aspirants to drink from it (the Lover and the Beloved) are two. (That would imply dualism). That is not what love approves. How can those who dabble in the contest of figures maintain separate individuality of the Creator and the creatures and believe in multiplicity, attain to union with Allah? Just see how this individualism has come in the way of their union with Allah.
    1) The story of the lover who came to his friend’s house and sought admittance is relevant. “Who is there” “It is I” “Then begone”, after a year the lover returned and being asked the same question replied “It is thou that art at the door” whereupon his friend received him saying “there is no room for two ‘l’s’ in one house. (Diwan-e-Shams Tabrez).
    2) How can people think of union of the two when inherently they are one? Whoso through ignorance assigns them duality, he infact denies the other (i.e. Allah) . (Hazrat Zunoon of Egypt).
    3) The first stage of union with Allah is in self-abnegation. Similarly the first stage of separation from Him lies in cooperation with nafs (Samnun)
    چندا برو ایں رہ کہ دوئی برخیزد،
    گرہست دوئی ز رہبر روی برخیزد،
    (Khayyam)
    Walk you to the place where duals cannot be. The twains you see, by plying further plea; You cannot be the Lord; but if you try, you reach where you are nought and all is He
    تو او نہ شوی ولی اگر جہد کنی،
    جائے برسی کہ از تو توئی برخیزد
    (Roomi)
    The river water keeps afloat on itself a corpse. If it had him alive the water would have sunk it

    One cup! Two to drink! Love prohibits it,
    Can the calculating ones come close to love?
    Engrossed in their own being union to them cannot come.

    One cup and two aspirants, is not the way of love,
    How they be near the beloved who drink by counting cups,
    See, the egocentrics are deprived of union with beloved.


    الكأس واحد! والشاربان! العشق لا يعمل هكذا كيف يصلان الحبيب.
    وهما إثنان انظر الواحد والأحد احرمهما من الوصال وأبعد بعضهما من بعض.


    یکی ساغر دو میخواران، طریقِ عشق کی باشد
    حساب است این اگر واجب، نمی ورزد خیالِ ما
    حسابی آنکہ دارد دور عاشق را ز قربِ دوست
    نبایستہ نشایستہ بود ھر گز بحالِ ما


    دو پیاکڑ تے اِک پیالہ ریت عشق دی ناھیں
    دونی تیاگ جو اکو نا ہندے، وصل دے بھاگی ناھیں
    ہستی جہناں نا ماری اپنے، وانجھے قربوں ریہندے


    بیک جام دو طالبِ کیف و مستی
    نہیں ہے یہ دستورِ بادہ پرستی
    وہی ہے سزاوار قرب الستی
    رہا جس کے دل میں نہ احساسِ ہستی

    اک پیالے کے دو ہوں طالب، یہ نہیں عشق پرستی،
    گِن کر جام پئیں وہ کیسے، پائیں قرب الستی،
    حائل ہوگئی ہستی، وصل سے وہ محروم ہوئے۔

      ھِن سُر جي راڳ بابت

    يمن ڪلياڻ: شاستري سنگيت جو ھڪ راڳ

    ٺاٺ: ڪلياڻ 

    سُرن جي بيھڪ: 

    آروھا: ني، ري، گا، ما، پا، ما، ڌا، ني، سا

    آوروھا: سا، ني، ڌا، پا، ما، گا، ري، سا

    ھن راڳ جو وادي سر ”گا“ ۽ سموادي سر ”ني“ آھي. 

    (ھن راڳ جا سڀ سر تيور ۾ آھن)

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