Lexical Density of the verse, for usage of Artificial Intelligence (AI) & Computational linguistics
Number of words: | |
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Lexical Words:* | |
Non-lexical words:** | |
Lexical Density: |
* Words of Noun, adjective, verb & adverb
** Words of Pro-noun, post-position, conjunction & interjection
داستان اندر ٻيو اندراج
- (بيت) اَلُ اَلِيندي ڪيتِرو، ڪاتِبَ ٿا…
- (بيت) اَکَرُ پَڙُه اَلِفَ جو، وَرَقَ…
- (بيت) اُوڄُون ڪَري عامَ کي، مُنجهايو…
- (بيت) اکَرَ ڇُتي ھيڪَڙي، ٻَھُون جٖي…
- (بيت) تَنُ کُڏِي مَنُ حُجِرو، ڪِيمِ…
- (بيت) تُون مُنھِنجو آھِين، توکي تَڙي…
- (بيت) تِھَڙا چالِيھا نَہ چالِيھَ، جِھَڙو…
- (بيت) جَنِ ھَٿان ھَڏِ نَہ اُڪِلي،…
- (بيت) جَو مُون پَڙِهئو پَڙِهئو پاڻَ…
- (بيت) جَو مِيمَ مان مَعلُومُ ٿِئي،…
- (بيت) جَي ھَرائِيَين ھِيَين تي، سَندِي…
- (بيت) جِنِ کي دَورُ دَردَ جو،…
- (بيت) جِيئَن جِيئَن وَرَقَ وارِيين، تِيئَن…
- (بيت) سا سِٽَ سارِئائُون، اَلِفُ جَنھِن…
- (بيت) سا سِٽَ نَہ سارِينِ اَلِفُ…
- (بيت) سَڀَ ڪَنھِن ڏانھَن سامُهُون، ڪو…
- (بيت) سِسِيءَ ڪَنَ سَڀَ ڪَنھِن، ھِنيَين…
- (بيت) سِٽَ سائِي سارِ، اَلِفُ جَنھِن…
- (بيت) ظاھِرَ ۾ زانِي، فِڪرَ ساڻُ…
- (بيت) عاشِقُ عَزازِيلُ، ٻِئا مِڙَئِي سَڌَڙِئا،…
- (بيت) مَرَندي سِينءَ مَ مَڃِ، اَکَرُ…
- (بيت) مُلان ڪوھُ مارِين، کارِين کُٿابِيَنِ…
- (بيت) مِيمَ مان مَعلُومُ ٿِئو، تَہ…
- (بيت) وِسَرِئومِ سَبَقُ، پھرِين سِٽَ نَہ…
- (بيت) پوکَ جَا پَڙَهڻَ جِي، ”لا“…
- (بيت) پَني ۾ پيھِي تان تُون…
- (بيت) پَڙِهئا پَڙيجاھُ، سَبَقُ اِنَهِينءَ سُورَ…
- (بيت) پَڙِهئو ٿا پَڙَهنِ، ڪَڙَھنِ ڪِينَ…
- (بيت) پِتو ڦِتو پيٽَ ۾، مُلي…
- (بيت) ٿِئا رَسِيلا رَحمانَ سين، سَڳَرَ…
- (بيت) ڪاتِبَ لِکين جِيئَن، لايو لامُ…
- (بيت) ڪوھُ ٿو ڪاغَذُ ڪورِيين، ويٺو…
- (بيت) ڪَنزَ قُدُورِي ڇَڏِ، سِٽُون پَڙُه…
- (بيت) ڪَنزَ قُدُورِي ڪافِيا، پَنا پَڙِهيَمِ…
- (بيت) ڪِئو مُطالِعُ مُون، ھُو جو…
- (بيت) ھِڪُ ھَڻي جو ھَٿُ کَڻِي،…
- سُر يمن ڪلياڻ جَي پنا پڙهڻ ۽ ڪڙهڻ جو بيت
اَکَرَ پَڙِهي اَڀاڳِئا، قاضِي ٿِئَين ڪِيئَن،
ڀيرِيين ۽ ڀانِئيين، مُلان مُٺِيَئِي ماءُ،
اِنَ سُرِڪِيءَ ساءُ، پُڇِجِ عَزازِيلَ کي.
رسالن ۾ موجودگي: 91 سيڪڙو
گنج ۾، سرود ڪلياڻ و جمن، بيت نمبر : 1032
اَکَرَ پَرِيْ اَڀَاکَا قَاضِيْ ٿِهْ ڪِئَا﮶
ڀٖيْرِي﮼ ء﮼ ڀَائِي﮼ مُلَا مُٽِيَئِيْ مَاءُ﮶
اِنَ سُرْڪِيَ سَاءُ پُڇِ عَزَازِيْـلَ کٖيْ﮶
ھِي بيت ٻين سھيڙيندڙن وٽ ڏِسو
TRANSLITERATION
सिन्धी देवनागिरी
अखर पड़िही अभागि॒आ। क़ाज़ी थिएं किआं।
भेरियीं एं भांइयीं। मुलां मुठियई माउ।
इन सुरिकीअ साउ। पुछिजि अज़ाज़ील खे॥
ROMAN SINDHI
Akhar'a parrhi abhaggiya, Qazi thiyen keean,
Bhereen aen bhan'een, mulaan muthyaee maa'u,
In'a surkee'a saa'u, puchhij Azaazel'a khe.
TRANSLATIONS
O you unfortunate man! How can you be Kazi merely because of the theoretical knowledge? You seem to be extremely presumptuous because you are lost in wayward thinking and egoism. That surely is not the way to proceed along the path of love. (You will have to discard both). Incidentally you may consult Azazil (or Satan) about the taste of the sip that he had taken.
a) And whoso do not believe in the Book, they are those who are the losers.(121, Al-Baqarah).
b) Knowledge should not be acquired in order to impress others or to indulge in controvertial debates (Ghazali)
Note: (1) It is a great pleasure to note that the poet has not supported the quietism of some of the sufis who have tried to establish the supermacy of love over legal precept, and they tried to rehabilitate lblis as the lover of Allah.
(2) Azazil’s devotion and service to Allah were graciously appreciated by Allah and he was raised to the status of angels. But eventually that developed ego in him. Due to a misconception he misjudged his position vis-a-vis the man and vehemently criticised Allah’s order to him to prostrate before Adam; and he disobeyed it. That accounted for his downfall. In this verse the poet has found fault with his arrogance to sit in judgement over Allah’s order. In this connection the following extract from the “Wisdom of Quran is relevant:
Man, whom the Quran defines as the representative on earth of Immanent Divinity, possesses the faculties necessary for guiding and acting on his own account. Many are the verses which treat of this subject and the Quran frequently returns to the scene of the creation of man in order to make quite clear his supreme rank in the creation scheme. The Quran teaches that God first created man from terrestrial matter and then completed and perfected him and breathed His own spirit in him. God thus opened the way for him to attainment of understanding, feeling and judgement. A distinct human personality complete and independant was to be born. This superior being is defined by the Quran as the vicar of God on earth. As such the angels were commanded to prostrate themselves before him. One of them, Satan, disobeyed this order of God, alleging that man was a mere product of the earth and thus only a simple animal endowed with intelligence, while he himself had a superior origin as the issue of smokeless fire. It was this misconception regarding the Divine origin of man which was to give rise to what we call Evil.
علم چوں بر دل زنی یارشود
علم چوں برتن زنی مار شود
(Roomi)
The knowledge suitable to the heart is an asset. But if it suits materialism, it acts like an enemy a snake.
Unfortunate one! does knowing words make you learned?
Come not nigh with confusion and conceit,
This drink's taste Azazeel to you will teach.
O wretch, how you became jurist by reading words?
You strut and frown, don't come here in this condition,
Go and ask azazeel* about the taste of this wine.
يا سيء الحظ! من أين صرت قاضيا أت تبحث بالدلائل وهم يثملون
لا تجيء هنا فى الدرب الروحاني هكذا إسئل عن لذة هذه المصة والرشفة من عزازيل.
مگو ای بی نصیب از حرف خواندں خویش را قاضی
کہ خوانی بیشتر تاہم، نہ دانی رسم و راہِ عشق
بیا بر ذوق عزازیل ای ندیدہ ذوقِ عشاقی
کہ لذّت گیری از جرعہ، بیابی بزم گاہِ عشق
پڑھ پڑھ علم اکٹھا کیتا، توں قاضی کہلائیں
خود تکبر اندر تیرے عشق دا راہ نا پائیں
اس نشے دی لذت کیسی عزازیل توں پچھیں
بد نصیبی کی انتہا ہے یہ علم کچھ نہ ہوسکا حاصل
راہِ الفت نہ مل سکی تجھ کو اور خود گم ہے عقل کی منزل
جز عزازیل کوئی کیا جانے لذتِ سوز و عشرتِ غمِ دل
پڑھ پڑھ بنتے ہو تم قاضی، علم سے کیا حاصل،
خودپرستی و خودداری نے، کب پائی منزل،
کیف سوزِ دل ، پوچھو عزازیل سے۔
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)