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عنوان شاھ جو رسالو
شارح / محقق محمد يعقوب آغا
ڇپائيندڙ ثقافت کاتو، حڪومتِ سنڌ
ڇپجڻ جي تاريخ 2016-01-01
ايڊيشن 3

فھرست

Sur Kalyan

Chapter I
1

To begin with, I begin in the name of Allah, the Omniscient, the Supreme and the Lord of the Universe; by His Divine powers He is the Omnipotent since infinity. He is Uncreated and Unchangeable. (He is the very first, before whom there was no first, and the very last) He is the provider of sustenance, He is the Fosterer and the Compassionate. Praise Him - the real Lord! Verily all praise is due to Him. He is the Sagacious. (His knowledge is all-Encompassing. It was His kindness that Allah, the Compassionate, perfected the universe by satisfying all its requirements in due measure.
Note: I have interpreted the word اوّل as ‘to begin with’, (being the first word of the Risalo) and as b) “Allah is the very first”.
Verily We have created everything proportionately. (49, Al-Qamar).
His is the sovereign of the skies and the earth; He gives life and He causes death; and He has power over all things . (2, Al-Hadid).
He is the First and the Last and the Manifest and the Hidden, and He knows all things fully well. (3, Al-Hadid).

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2

When Allah created and perfected the universe, He particularly created Prophet Muhammad, (May Allah’s blessings be on him!) and sent him to this world (as His apostle). He clearly included him in the Kalima-e-Touhid; and further declared: “I am your Lord and you are My beloved”. He perfected both the worlds, and as per the Sayed, He then presented them to him (i.e. the Prophet).
باعث خلق دوجہاں، واقف رمز کن فکان
صدر نشین لا مکاں، صل علیٰ محمدٍ (ﷺ)
-He was the cause of creation of the two worlds, He knows the significance of “Be and it became”. He presides in the spaceless-ness. Peace be on Muhammad, the Prophet of Islam
Note: (1) The First part of the Kalima is the reality and the second part is the law, (2) خاوند means lord, here it means the apostle.

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3

After harmonizing ideally the conditions in the universe Allah manifested Himself through the Prophet of Islam, the helper and the guide (to mankind), the scion of the illustrious tribe of Hashmites, and the leader of all Prophets, (who preached and glorified His Oneness and His Unique attributes). It fitted well with his position to be amidst his comrades in that auspicious mosque (at Madina). His four companions particularly were constantly with him:
Allah is well pleased with them (i.e. the Prophet’s companions and followers) and they were well pleased with Him. They constitute Allah’s party. (22, Mujadilah).
Note: Allah said: “I was a hidden treasure; I sought, that the treasure of loving kindness and beauty should be revealed”. Accordingly He created the ‘Vahdaniyat’ and everything has emanated from it. It is a manifestation of Ahdiyat. Both of them emanated from the Prime Himself as a Tajali (or manifestation) or the Nur-e-Muhammadi. It encompasses the Pen, the Book, Angels and the Prophets, and as a matter of that, the entire universe.
حق گفت ‘‘ای مرد زمان! خاوند گنجی بودم من درنہاں
جستم کہ تا پیدا شود آں گنج احسان و عطا’’
(Roomi)
Allah said to him (i.e. to Hazrat Daud) “O temporal man! I was a hidden treasure; I sought that the treasure of loving kindness and bounty should be revealed.

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4

You should always recite and continue to recite: “Allah is One and without partners”. Do not forsake, much less abandon, any category of Namaz. Simultaneously offer repentence repeatedly on rosary. O naked (or ignorant man!) put your self on the straight path so that the flames of Hell may not approach you.
Say: Allah has guided me along the straight road”. (161, Al-Anam). And vie with each other (in the race) for forgiveness from your Lord, and for the Garden, as broad as the skies and the earth, prepared for the righteous .
(133, Al lmran).
TRADITION: Namaz is the pillar of faith
Note:(1)In this verse Shah has exhorted adoption of the Shariat. In the later verse No. 10 he has referred to Tariqat, Maarfat and Haqiqat. He has very correctly given precedence to Shariat over Tariqat which though essential by itself, is, as said by Hazrat Mujadid Alf Sani, mainly a hand maiden of the former. In fact Shariat consists of knowledge, faith and sincerity of devotion; and the other three methods complete its last ingredient and are complimentary to it in that connection.
کل حقیقۃ ردتہ الشریعت فھو زندقہ
Everything, which is rejected by Shariat, is forbidden.
Note: (1) Under verse No. 10, post should be read simultaneously. (2) In Islam the way of salvation lies in faith and righteous deeds. The idea of salvation by atonement, as in the Christian sense, is no where found in the Quran.

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5

So long as you affirm the Oneness of Allah, you should sincerely and lovingly believe in the apostleship of Prophet Muhammad, (May blessings of Allah be on Him!). For his sake the world was created. You should not, under any circumstances, Prostrate before any object other than Allah.
Then I swear by your Lord that these persons shall not be true believers unless they refer all their disputes to you for arbitration (65, Al-N isa).
But Allah bears witness (to your apostleship) by what He has sent down to you (i.e. The Quran) . (164, Al-Nisa)
There is no doubt that the fundamental urge of human consciousness is to love the Creator and no body else. But a love is always, a system of loves; we love every object that brings us nearer to the Beloved. The love of the prophet is an indispensible condition for the birth and growth of the love of the Creator. As our love for the Creator grows, it will add further to our love for the Prophet”. (Ideology of the future).

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6

Whoso reiterated their faith in The Oneness of Allah, they also heartily believed in the apostleship of Prophet Muhammad, (May Allah’s blessings be on him!) for whose sake the universe was created. No such believer would be pushed to an unfavourable landing place (i.e. sent to Hell).
And who believes in what has been sent down to you and what has been sent down before you, and you are convinced of the Hereafter, such believers steered safely to their goal. (4, AI-Baqarah).
محال است سعدی کہ راہ صفا
تواں رفت جز درپئی مصطفےٰ
(Saadi)
O Saadi! it is impossible for any person to proceed along the straight path without following the Prophet

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7

Whoso faithfully admitted the Oneness of Allah, they also accepted the apostleship of Prophet Muhammad (May blessings of Allah be on him!) with their mind and tongue. They are always prominent in the execution of Allah’s orders. Such persons, shall not miss the proper ferry.
Verily you are (one) of the apostles . (252, Al-Baqarah).
Hence believe in Allah and His Apostle, the un-lettered Prophet, who believes in Allah and His discourses; and follow him so that you may be guided well (158, Al-Aaraf).
Note. Mere belief in the Oneness of Allah and the apostleship of the Prophet is not enough. A believer must affirm the same vocally i.e. by tongue.
Sarmad of Delhi used to utter لا اللهonly. When under the order of Emperor Aurangzeb he was asked to utter the full Kalima, he declined, saying that for the time being he was concerned with the fact that there was no Allah. He was, therefore, tried for disbelief and executed publicly. Faith is negatived by non-inclusion of the latter part in the Kalima, which is the reality and the law.

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8

Those persons who had the (Divine) knowledge and who recognized the Oneness of Allah and the apostleship of the Prophet, became one with Allah even in this world. Such inestimable persons went straight to good ferries without being drifted to wrong places. (i.e. they were not misled by Satan). These inestimable friends (of Allah) were elevated to higher stations from the very start.
Tell them; if you love Allah, you should follow me, and then Allah will love you and He will forgive all your sins . (31, Al-lmran)

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9

At the precreation stage Allah made him/them as embodiment of light. These truthfuls have no fear of interrogation on the Day of judgement nor remorse at what they left behind in this world. ln fact Allah had decreed their elevation before the world was created.
Note: This verse applies more fittingly to the Prophet. But its application to the friends of Allah also can not be ruled out.
O Prophet! We have truly sent you as a lamp that gives bright light.
(46, 47, AI-Ahzab).
They are the believers-in-truth. For them are (different) grades with their Lord (2, Anfal).
Behold! The friends of Allah shall certainly have no fear nor shall they grieve (62, Yunus).

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10

Those seekers who fully support and ardently believe in the Oneness of Allah, affirm and identify themselves with the theory that there is no god except Allah. Their hearts are absorbed in the Reality; and thus placed, they practise self-abnegation. Very unobtrusively and uncommunicatively they visit remote places and delve deep spiritually in quest of the Divine knowledge. But they know no rest, nor do they settle down at a particular place as an evidence of inertia. Abdul Latif says: “these lovers cut themselves into two halves from their shoulders downwards, (i.e. they resort to extreme piety and austerity and are always ready to sacrifice their life. This results in self-abnegation.)
Note: (1) Verses No. 7 to 10 refer اولياءَ الله the friends of Allah who are prompt in the performance of their duties and who are ever ready to lay down their life for the sake of Allah.
The verse No. 8 seems common to the Prophet and the friends of Allah.
(2) Shariat means the knowledge of the Quran, tradition and ijma. Conformity of actions therewith is sine -qua- non for a Muslim.
Tariqat means self abnegation to the exclusion of all worldly desires. It aims at seeing with an inner light.
Maarfat means knowledge of the Divine mysteries and secrets.
Hakikat means knowledge: (a) about Allah that He is Matchless, lmmanent etc. (b) about Allah’s attributes that He hears and sees everything, and (c) about Allah’s potentialities that He creates, fosters and attends to every creature till his death.
The last three stages are complementary to the first stage of Shariat which can not be by-passed.

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11

Whoso are deeply assimilated in the Oneness of Allah and have reached the state of complete self-effacement, they have fully recognized the Prophethood of Prophet Muhammad, (May Allah’s blessings be on him!), as the final apostle of Allah and submitted themselves totally to the orders of Allah and the Prophet. Thus they are de facto Muslims. They have done it out of love. In recognition thereof, Allah has absolved them of all earthly affiliations and impurities, more so because they are assimilated in the Oneness of Allah. This is what Abdul Latif says.
زانکہ در الاست اُو از لا گذشت
ہرکہ در اِلاست او فانی نہ گشت
(Roomi)
He has passed from the annihilation to the abiding existence and he who exists in the abiding existence is not mortal.
Note: (1) The last Prophet is the first Prophet also, as he satisfies completely the requirements of all people. He is the last Prophet as there shall be no Prophet after him. In fact no Prophet shall be needed after him. Accordingly he is the Prophet of the past, of the present and of the future at the same time. He is the Prophet complete in all respects. He combines all earlier prophets in himself.
(2) The person who reaches the stage of self-annihilation does not become a part of Allah or merge in Him. Allah is much too Holy for such association or absorption. The person maintains his individual entity, though he recedes into oblivision.
The highest is the position of those who attend to the Divine world and sink themselves in its ever lasting lights and in the branches of the Divine gnosis (knowledge) and are sometimes referred to in the Quran as the ‘foremost’. The Quran says: “the foremost in the race; these are they who would be brought nigh. (vide verses No.10-11 Al-Wakiah). (lmam Razi-lbn Al-lkhlaq).

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12

Those seekers who are assimilated in the Oneness of Allah, very ardently advocate that there is none except Allah. In fact they are, as if, cut into two on the alter of the Unity of Allah. It is only unfortunate persons, who, noticing the above conditions of the seekers, give-up their desire for reunion with Allah.

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13

These persons, particularly when they are in trance, feel uncertain about themselves whether they are without trunk or head and whether their hands, wrists and fingers have been truncated. (This is where self oblivision starts). In fact those seekers who sought union with Allah, had to efface their entity and be non-existant first.

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14

O you deaf fellow! Did you not hear the fact that Allah is Unique and without a partner? Would you still remain apathetic to the perceivable promptings and exhortations of your soul in this connection? In that case, you shall be the sufferer on the Day of judgement, when witnesses shall be marshalled against you (to your detriment).
And do not set up another god along with Allah . (51-Zuriyat).
On that Day the earth shall disclose its experiences (because your Lord shall order it accordingly). (51, Al-Zilzal).
Today We shall apply seal to their mouths; We shall talk to their hands; and their feet shall give testimony, what they had earned (65, Al-Yasin).
در اندرون من خستہ دل ندانم کیست
کہ من خموشم و او درفعاں و درغوغاست
(Hafiz)
I do not know who is in my distressed heart. I am silent and he is raising hue and cry.

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15

You must purchase merchandise of Oneness of Allah. Whether you gain or lose, you will make the future by your faith and deeds, in this world. This world is that of action and it paves way for your future life. In case you stick to your faith in the Oneness of Allah, you shall be called and rewarded with a cup-full of wine available in Paradise.
Do not obey any one except Allah . (3, AI-Airaf).
TRADITION: The testimony of Kalima is the key to Paradise.

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16

He (i.e. Allah) is Unique and without a partner. It is His signiticant and unflinching claim in respect of Oneness. (That too is the basic fundamental of faith for the Muslims). Those persons who clung to their belief in duality or polytheism went astray without doubt.
And Allah has ordered not to have two gods for worship.” There is only one Allah for worship. Hence fear Me alone . (51, Al-Nihl)
Tell them that Allah is the Creator of everything and He is the Unique, the Dominant . (16, Al-Raad).

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17

Do not call Him (Allah) the Lover nor the Beloved. O immature person! Do not address Him as the Creator nor as the creature. But this matter can only be explained alongwith the higher mysteries to those whose faith and record are without blemish.
Since the True, the Exalted and the Eulogized is a Necessary Being in His Essence, He is the Lover of His Essence. (lmam Razi - lbn aI Akhlaq).
After the identification of the Divine and the human spirit, it became self-evident for the Sufis to deny the fact of creation altogether so far as the soul is concerned; and with the denial of creation the denial of God as the Creator went hand in hand. In one of the lyrics of Roomi we find this utterance in a sharp and unambiguous manner.
می گفت در بیاباں رند دہن دریدہ
صوفی خدا ندارد او نیست آفریدہ

An outspoken fellow was saying in the desert: “Sufi has no God, he is not created”. (Metaphysics of Roomi by Dr. Khalifa)
مرغ خویشی صید خویشی دام خویش
صدر خویشی فرش خویشی بام خویش
(Roomi)
You yourself are the bird, the prey, and the trap. You yourself are the chair, the floor, and the balcony.

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18

The plurality has emanated from the unity. The fact is that both of them originate from the Prime of everything- the Infinite, the Unique Allah. (The creatures implying plurality have emanated from the Creator, which signifies Unity. That is monism par excellence). Verily there is the One Transcedental Being. There is nothing outside or beside Him. Do not be misled in this connection. I swear by Allah that nothing else exists. All what you hear in this connection is a mere noise and speculation, originated by Him.
افلاک و عناصر و موائد اعضٗا
توحید ہمیں است دگرہا ہمہ فن
(Roomi)
The heavens and the elements are the limbs of the “Body of Allah”. This is the Unity, and all else is deception
ای روی کشیدہ ببازار آمدہ
خلقی بایں طلسم گرفتار آمدہ
(Sanai)
O you who have concealed your countenance but manifested yourself through your creatures in different forms! You have thus caught the mankind in this play of jugglery.
Life is but a walking shadow, a poor player, that struts and frets his hour on the stage. And then is heard no more. It is a tale told by an idiot, full of sound and fury, signifying nothing. (Shakespeare, Macbeth).

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19

Allah is the possessor of Majesty. Simultaneously He is the sole essence of Beauty. He Himself is the Beloved and embodiment of Beauty. He Himself is the Pir (Guide), and simultaneously the follower also. He is His own manifestation. The seeker can know all this introspectively from within his heart.
خود کوزہ خود کوزہ گر و خود گل کوزہ
خود برسر آں کوزہ خریدار بر آمدہ
(Roomi)
He Himself is the jug, its Maker and the requisite clay for its production. On the top of it, He Himself comes as its purchaser.

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20

He is the Lover of Himself and He is the Beloved of Himself. He creates handsomely, and then goes for His creatures lovingly.
Surely We have created the man in the best make (4, Al- Tin)
می دید حسن خودرا میگفت چشم بدرا
نبود نباید چوں من دریں زمانہ
(Roomi)
He viewed His own beauty and said to the evil eye: “there has not been nor shall there be in the universe another like Me
ہم بہ چشم خود جمال خود بدید
تہمتے بر چشم نابینا نہاد
(Iraqi)
He Himself saw His own beauty, and yet blamed the blind (human) eyes for it.
Note: The beloved always has the repercussions of a human self and life. But in fact Allah is both.

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21

He is this and He is that. (He is the Beginning and He is the End). He is the Destroyer and He is the Creator. He is the Beloved and also the very breath of life. He is the Enemy and simultaneously the Guide as well.
پیش من آوازت آواز خداست
عاشق از معشوق حاشا کہ جداست
For me your voice is that of Allah. Nay, I made a mistake. The Lover and the Beloved are one and cannot be, separated entities.

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22

If you can ascertain the stark truth, void of its intricacies, you will find that the sound and its echo are in reality one and the same thing. (You feel as if you hear two distinct voices, but the echo has no substance, and the originator of both is the same agency.)
Note: What is the echo? It is repetition of sound by reflexion of sound waves. The sound is a reality. It has existence. But the echo is artificial, It has no existence. The poet possibly means that the real actor is Allah, and the man does not count.
آں نداکش اصل بر بانگ نداست
خود ندا آنست و ایں باقی صداست۔
(Roomi)
He who raises the sound is really responsible for what is heard. He is the sound and the other is a mere echo.
Before the veil was lifted from me, I used to feel that I remembered You and thanked You. But when the light dawned on me, I realized that You alone were the adorer, the adoree and the adoration, all together (lbn e Arabi)

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23

This universe is like a palace with a million doors and windows. Wherever I look I find Allah before me. (I find His manifestation in each one of His creatures).
Note: This verse tries to make out the following facts:
(a) That Allah is the Immanent and the Omnipresent.
(b) That He manifests Himself through His creatures though their physical forms are diverse.
(c) That the Unity leads to multiplicity. This is explained by the following illustration: “A mansion has a number of doors and windows. The sun’s light enters through these passages. But in the space between them the sun’s light is inexistant, and on that account what actually is outside the mansion appears multiple inside it.
To Allah belong the East and the West, so wheresoever you turn, there will be the face of Allah . (115, Al-Baqarah).
He is with you where ever you are . (4, Al-Hadid).
نکو رو تا بہ مستوری ندارد
چو در بندی سراز روزن بر آرد
A beautiful face can not be concealed (or veiled). If you close a door on it, it will show itself from a window

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24

(O Allah!) Your manifestations are in millions of forms. Your essence is present in every human being, and yet human appearances and performances are dissimilar to each other. Your manifestations through them accordingly are different. My dear Lord! How can I describe your Attributes? (I simply can not do it).
So when I have fashioned him and have breathed into him of my spirit, fall you down in submission to Him (29, AI-Hijr)
جمع یک نورست لیکن رنگ ہای مختلف
اختلافی درمیانِ ایں و آں انداختہ
(Roomi)
The Divine light in totality is the same, but its hues are different. He Himself has cast differences between this and that.

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vaayi

All persons worship the Beloved (i.e. Allah). The eyes (i.e. tears) express love for Him and His remembrance through them is considered a great virtue. (Whether the worship is open or secret is immaterial). He knows even whatever we harbour in our mind. Verily Latif’s talk about you is tantamount to a call from you.
He is ALLAH…the Knower of the unseen and the seen. (22, Al-Hashar)
The seven skies and the earth and those that are there -in extol His glory
(44, Bani-Israil)
Allah says: “call on Me, I shall accept your prayer” (60, Al-Momin).
Verily those who believe and do righteous deeds,Allah, shall love them.
(96, Maryam).
TRADITION:
(a) When a person becomes pious in this world, Allah makes him His beloved.
(b) Tell My bondmen that his remembering Me is an invitation from Me
گفت آں اللہ تو لبیک ماست
ایں نیاز و سوز دردت پیک ماست
(Roomi)
Allah said to him, “this is an invitation from Me. All this humility, heart burning and anguish on your part are messengers from Me.

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Chapter II
1

My illness had the requisite effect. My Beloved was grieved on its account. After mounting the giblet (preceded by self-effacement) I got the full benefit. (i.e. union with the Beloved).
And Allah is the Friend of believers (68, AI-Imran)
And most certainly, Allah has pardoned them. Verily Allah is the Forgiving, the Forbearing. (155, Al-I mran)
حق همی گوید که آخر رنج و درد
مر ترا لابہ کنان و راست کرد
(Roomi)
Allah says: ‘the grief caused to you by Me eventually corrected you and made you prayerful.

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2

O you perverse physician! Why do you brand my skin? I am already in bodily distress,and you force me to take the (bitter) potion! Whoso deem the gallows a bridal bed, death to them is the means (or prelude) to their union with Allah.
Note: What is مشاهدو or مشاهده? It is an Arabic word meaning in the dictionary sense, “the highest degree of perfection in contemplating the Divine Essence.”Amplified it means the manifestation of Allah or تجلي الذات. At this stage the union with Allah is attained. It is followed by مکاشفه and محاضره. These stages correspond to those of علم اليقين، عين اليقين and حق اليقين
از سر بالین من برخیز اے ناداں طبیب
درد مند عشق را دارو بجز دیدار نیست
(Khusro)
O stupid physician! Get away from my pillow. There is no remedy for a love affected person except the sight of the beloved
مرگ سازد مغز را صافی زپوست
تا رساند دوست را نزدیک دوست۔
(Roomi)
Death relieves essence from the shell so as to take a friend to his Friend.
Death is a message of joy rather than a source of fear for a self-conscious man. Death is sweet to him because it always brings him nearer to his goal, it is the successful end of a series of trials and struggles for a better life. (Ideology of the future)

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3

The gibbet beckons. (I must obey the call.) Would any of my friends accompany me there? Only such persons will go there who claim to love (i.e. call themselves the lovers and know the implication of love).

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4

The gibbet calls such lovers as are impatient to sacrifice themselves. If you really have pretensions to be in love, do not keep yourself away from it. You should be prepared first to surrender your head (i.e. annihilate yourself completely) before you think of. love.

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5

The gibbet has always been primarily an embellishment for lovers. They are prominently present there for sacrifice and they would consider it an ignominy to turn aside or withdraw there from. They had in fact covenanted at the beginning of the creation to sacrifice their lives.

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6

The gibbet as a matter of fact, adorns the lovers. Latif says: “they would never waver but would (boldly) offer themselves before the spears fixed in the gibbet for self-immolation. They are then called to its side and immolated on its spear”.

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7

Why are the lovers so eager to be immolated on the gibbets? That is a explained by the fact that ever since they saw the Beloved, and their eyes met mutually, gibbet becomes a bridal bed for them.

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8

It is the job of the lovers to mount the gibbet and consider it a bridal bed. They would never look behind or think of a retreat. On the contrary, these brave men will charge straight for the gibbet.
چوں مست ازل گشتی شمشیر ابد بستان
هندوبک هستی را ترکانہ تو یغما کن ۔
(Roomi)
When you are intoxicated about eternity, take the sword of eternity and like the Turk despoil the wretched Hindu life.

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9

Even if you are put on the gibbets spears and immolated a hundred times a day, see that you do not cease yearning for the Beloved. Once the love is generated (in the heart), it should know no limitations. (It should continue to be fostered from its fountain head and the lover should be prepared for the greatest sacrifice.)

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10

First surrender yourself completely and annihilate the self and then think of love. Your whole system should pulsate rhythmically like a musical instrument due to the travails of separation from Allah and the consequential worry to reunite with Him. If you think of love and claim to be a lover, you should be prepared for roasting your flesh on burning pikes in sacrifice.
تا تو در بند خویشتن باشی
عشق گوئی دروغ زن باشی۔
Till you close door on yourself, to talk of love would be tantamount to speaking false.
من چنگ توام برہر رگ من
تو زخم زنی من تن بنم
(Roomi)
I am your lute. In every vein of mine you strike the quill and I vibrate.

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11

The fault does not lie with the knife. Its handle is in the hand of the killer, whose will dominates in the matter. Perceiving the will of the Wondrous Allah, the iron knife just shakes and does its job. The (poor) lover is all the time worried about the pleasure of the Beloved.
ما چوں شطرنجیم اندر برد و مات
برد و مات ما تست اے خوش صفات
(Roomi)
We are mere checkmates on the chess board of this world; and our activities are entirely due to you, O Possessor of good attributes!
All the world is a stage,
And all the men and women are merely players. (Shakespeare)
And We alone were the Operators. (79, AI-Anbiya)

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12

May the knife not be sharp (to make short work of my body)! Let it be a blunt. That way the hands of my Beloved shall be touching me for a longer time.

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13

The Beloved's knife, at the most, will affect the skin and affiliations. On the other hand the lovers have offered their life as sacrifice - for the sake of Allah.

[Read original verse]
14

If you are a true lover, do not groan when the knife is applied to you, (e.g. when a calamitous misfortune visits you). Stifle the pain caused to you by the Beloved and do not let it out to others. Nay, keep the anguish to yourself, consider it a blessing, and celebrate the occasion by offerings.

[Read original verse]
15

It is settled to behead you, (i.e. you are approved as a lover,) stay on, else go your way. This land belongs to Him who holds the knife in His hand; (and is ready to use it).

[Read original verse]
16

I Love Him who holds the knife (ready for use). I continue to advance along the path of love inspite of it. In fact I have already kept my head on the chopping block wishing the Beloved to behead me.
گردنک را پیش کردم گفتمش
ساجدی را سرببر از ذوالفقار
(Roomi)
(I offered my neck and said to him to sever the devotee’s head with Zulfiqar, (sword).
Note: Hazrat Ali’s sword was named “Zulfikar”.

[Read original verse]
17

The front liners stand ready at the chopping block and the rear ones hold themselves in readiness. Offer your head promptly so that you may be accepted. Else you are likely to be under rated. Think not of any lesser sacrifice. Do you not observe the fallen heads of the first liners lying on they ground? At this liquor shop you are offered a cup of wine in barter for your head.

[Read original verse]
18

If you have the desire to sip the wine, visit the liquor distillery. Latif says: “then offer your head as sacrifice near the jar of liquor. Drink deep of the thick liquid, O bridegroom! If you get the liquor, which intoxicates even veteran persons, in exchange for your head, it would be a good bargain you".

[Read original verse]
19

If you are keen to drink the wine, contact the wine shop. Latif says: “then disconnect your head and place it near the wine jar. Barter it for wine and enjoy quite a few of its cupfulls”.

[Read original verse]
20

If you are really interested in this wine, then proceed to its vendor's lane. You will always find hustle bustle there, implying acute demand for this hall mark wine approved by Shiv Maharaj, the Deity. Personally when I realized the significance of its brand, I at once offered my head for a blessed sip thereof.

[Read original verse]
21

If you long for a sip (of wine), go to its producer's house. His tradion (for a bargain) is first to tear into pieces the customer. Inspite of it if you can secure a cup of wine, consider it an economical bargain, says Sayed.

[Read original verse]
22

The wine is not available for cash transaction. Or is its value much too high so that none can afford it? The Sayed says: “Keep ready your head for sacrifice”. This is the place meant for those who lay down their life near the wine jars”.
ایں رہ سر زندان و سر مردانست
جانبا آننند تانبازی نآئی
(Khayam)
This path is reserved for the lofty hearted souls. Beware! you should not trespass on this risky lane unless you are prepared to bear the attendant risks

[Read original verse]
23

The Lovers are addicted to poison-taking. Hence when they see the poison, they become jubilant. They are always accustomed to the bitter and deadly wine. Latif says: “They have fallen in love, and separation from their Beloved has completely obliterated them. Even though they actually suffer from the wounds (of separation), they would never speak about it to any person.

[Read original verse]
24

Do not wish for, the wine if you can not bear a little bitter fruit like colocynth (i.e. a small discomfort). After taking it (wine) the life, as if, lies dormant in the nervous system. "Sacrifice your head (i.e. surrender completely by discarding all worldly thoughts) and then taste the wine". Latif suggests.

[Read original verse]
25

Why are the pseudo-lovers enquiring about this wine? They get scared at the sight of daggers of the wine producer and retreat. Only those shall sip the wine, who offer their heads in barter for it.
قدر گل و مل بارہ پرستان دانند
نے تنگدلاں و تنگ دستاں دانند
از بی خبری بے خبر معذور اند
ذوقیست در ایں بادہ کہ مستان دانند۔
(Khayam)
The forward lovers see His face and glow. But recalciterant doubters stand behind the show. The imbeciles know not what a trance is like. The taste of the wine and the cord, only mystics know.

[Read original verse]
26

Not only are heads severed from trunks, but the limbs too are boiled in a cauldron. Such persons may by all means think of wine who are ever ready for the sacrifice of their heads in payment of the fixed price of wine.
زخم جگر و خیال مرہم کفرست
درد دل و آرزوئے درمان غلط است۔
(Khayam)
It is the height of sin to plaster wounds of heart. A burning heart needs no balm. To wish for it would be wrong.

[Read original verse]
27

Their body-pieces are boiling in cauldrons, and still not even a whimper from them is audible. In these conditions the worldly physicians are ineffective, and they just leave the wounds of such persons bleeding.
بلبل نیم کہ نالہ کنم درد سر دہم
پروانہ ام کہ سوزم و دم بر نہ آورم
(Emperor Jahangir)
I am not a nightingale to cry and cause ‘headache’. I am a moth. I would rather burn and die, but not emit a single sigh.

[Read original verse]
28

The cup bearers demand of you your head (self-annihilation). So why would those who have prepared the wine ask for anything else? (Nothing less than that would be acceptable to them.)

[Read original verse]
29

At the other end lovers never think of safeguarding their heads. Latif says: "they are always ready to sever them and sacrifice their life along with it. In fact they cut off their heads right from their shoulders first and then request for love".

[Read original verse]
30

Primarily by tradition, the lovers have always believed in sacrifice of self (and worldly desires). For them, a moment with the Friend is by far better than possession of hundred lives. This body of flesh and bones is not worth a sip of the Beloved's wine.

[Read original verse]
31

If union with the Beloved could be had in exchange of life, everybody would have aspired for the honour. If the sacrifice of life were to conclude the bargain, all lovers would have offered themselves en masse. The most precious Beloved is priceless. He is attainable only as a matter of good luck irrespective of any efforts in that direction.

[Read original verse]
32

A drop of this wine is inestimable. (What to talk of a sip or a cup thereof!) Even a yearning for it is worth the sacrifice of life. Our function is to adore Him, and His general reaction is likely to be coquetish; (Our ‘prayer’ should be to worship His coquetish glance. Thus its pattern is different from that of the conventional prayer.)
Moosa said: “My Lord! show Yourself to me so that I may look at You”. He said: “you shall not see Me”. (143, AI-Aaraf).
Note: This is a singular instance of ‘coquetry’ as it implied a Command, and in addition, it carried a note of finality, forbidding repetition of the request. And yet Prophet Moosa continued his mission unabashed. Shah, however, was extremely humble in his approach to Allah.
چشم اگر اینست و ابرو ایں و ناز و عشوہ این
الوداع اے زہد و تقویٰ اے عشق و دین۔
(Muhammad Shirim Maghribi)
If this is the eye (i.e. Allah), this the eye brow (i.e. His veil) and this His Coquetry, then adieu to piety, love and religion.
عاشق ہمیشہ فکر رخ دوست کند
معشوقہ کرشمہ، کہ نکوست کند
(Khuwaja Ajmeri)
A lover always thinks about the Beloved’s face and the latter indulges in good coquetry.

[Read original verse]
vaayi

I saw and recognized the Beloved while I was taking the wine (of love). After I had taken a cupful thereof, I was fully initiated in the mysteries of love. Inwardly I am on the fire of love of the Beloved. The human life is not eternal, It is hardly worth the count, being barely two days. Abdul Latif says: “O Allah! You alone pervade the entire universe and you are Permanent”.

[Read original verse]
Chapter III
1

The Beloved has caused within me the all consuming turmoils of love and then left me. He has implanted in me the consequential suffering and restlessness. Any consultation with physicians for relief is fruitless. Nay, it seems grotesque to me.

[Read original verse]
2

I absolutely dislike any sort of contact with physicians. The Beloved is my Consultant and the Physician of my present ailment.
جان زتن بردی و درجانی ہنوز
دردہا دادی و درمانے ہنوز
(Amir Khusro)
You have taken away my heart from my body and established yourself in its place. You have caused me lots of pains and you are their only remedy.

[Read original verse]
3

My Beloved became my consultant guide and healer, He has, by forcefully curbing the malady uprooted it, and it has completely vanished. His method, no doubt, was harsh, but it has definitely cured me of all suffering.
Then whoso repents and believes in Allah, he has grasped the most firm hand-hold that never breaks (236, Al-Baqarah).

[Read original verse]
4

The malady becomes significantly unusual when the Guide is the Friend. The conventional physician would not in the least be effective in his treatment. Finally it is Allah, the Beloved, the Guide and the Preserver, who like the medicine of Sathar (which causes remedial boils after application), would restore me to health.
بیا بجانب دارالشفائی خالق خویش
کہ زاں طبیب ندارد گزیر بیمارے
(Roomi)
Come to the hospital of your Creator. No sick man can dispense with that Physician

[Read original verse]
5

The Beloved, like the ‘Sathar’ always means health, and not malady. To all and sundry generally He is kind in company. But He is ‘All-Powerful’. When He is particularly interested in you, He calls you to Himself. He then tests you in different cruel ways. He, repeatedly stabs you when He becomes friendly to you. But He is the Lord and the coverer of sins.
He covers up your deficiencies as He knows your vital arteries (i.e. your inner trends, and your weaknesses too.)
Do men think that they would be let alone because they say:’we believe’ and that they would not be tested. (2, Al-Ankabut).

[Read original verse]
6

My all veins vibrate constantly (due to the Beloved’s love), like the strings of a rebeck. I writhe but do not even moan and groan, and the Beloved too remains unconcerned and unresponsive. (Possibly He enjoys this scene watchfully) But it is my firm belief that He, Who has caused me so much torturous suffering, will cure and re-enliven me. If he causes acute suffering, He also grants relief and tranquility to the soul.
Note: The above test which has a benevolent climax seems to be deliberate and purposeful, and Allah’s apparent detachment is understandable in view of the Quranic verse No. 1, Al-Ankabut, reproduced under the verse No. 5 above.
Regard good and evil as two fruits from two branches of one single tree.
(Hazrat Ghous Azam, “Fatuhul Ghaib).

[Read original verse]
7

It is He who blocks the way (of guidance, health or elevation) and it is He who leads the way to it.
Verily You elevate whomso You wish and You abase whomso You wish.
(26, Al-Imran).
Note: Once Shah Abdul Latif, while in ecstasy, blessed a blind man and the latter regained his eye sight. When the poet returned to normalcy, he denied all contribution to his regaining the sight, but he cited the above verse.

[Read original verse]
8

In confidence He enquired from me about the causes and symptoms of (the disease of) love. Then He prescribed what was rather hard to take. Eventually He advised patience in the matter. Thereafter (after abiding by his prescription), I constantly yearn for an opportunity to do obeisance to Him.
And exhort one another to be patient . (3, AI-Asr).
And We shall try you with something of fear, and hunger, and loss of wealth and lives and fruits, but give glad tidings to the patient. (55, AI-Baqarah)

[Read original verse]
9

Why are you merely yearning for doing obeisance to Him? Why do you not take initiative in that respect and pay homage to Him? Those who know Him, discard all other sources and concentrate on Him. (All worldly media constantly are to be discarded as gratuitous and forbidden.)

[Read original verse]
10

When He speaks, every word of His is very melodious and a sheer blessing. There is no bitterness in His talk. But when He does not speak, even then His silence radiates peace.
ہرچہ از دوست می آید نکوست
Whatever comes from the friend is good.

[Read original verse]
11

All Divine directions are palatable and favourable to you. Only develop proper receptivity for them and try to know them in the correct perspective. You will then find that none of them is bitter or unfavourable.

[Read original verse]
12

He has deliberately subjected you to certain discomforts. (Actually they are not meant as a torture but as a favour in disguise). How could you, under the circumstances, discuss them with others (including your physician?).
Allah is the friend of those who believe. (257 Al- Baqarah)
And in Your (Allah’s) hand is all good (126, Al-Imran)
And your Lord does not harass His bondman. (46, Ha Min Sajida)
چوں صفا بیند بلا شیرین شود،
خوش شود دارو چو صحت‌بیں شود۔
(Roomi)
(When a man has his mind purified through a calamity, he views the latter as a blessing. When he becomes convalescent, he welcomes the medicine.)

[Read original verse]
13

Those whom you remember, they too remember you. Note and follow implications of the Quranic provisions: “Remember Me and I remember you”. Allah carries a knife in His hand and sweets in His mouth. (i.e. When He causes you a misfortune, He conveys the good news of reward in return too). That is the Beloved’s tradition. (Allah expects you to appreciate His policy of mixed favours).
Therefore remember Me and I remember you (152, Al-Baqarah).
TRADITION: (a) Allah says: “O son of Adam! If you advance one cubit to me, I advance two cubits to you. If you walk towards me, I run towards you.”
He treats them as His friends and they treat Him as their friend.
تشنگان گر آب جویند از جہان،
آب ہم جوید بہ عالم تشنگان۔
(Roomi)
If the thirsty persons seek water in this world, water too seeks the thirsty.

[Read original verse]
14

The Beloved had once beckoned me graciously. I harped on it for the rest of my life.

[Read original verse]
15

At one time the Beloved smilingly asked me: ”Am I not your Lord” The impact of His embrace has not yet ceased its effect on my body.
“Am I not your Lord” they said: “Yes, we bear witness”. (17, Al-Airaf).

[Read original verse]
16

Those persons (who were interrogated as above on the day of the covenant) enquire smilingly as to where the Beloved’s hand (holding the spear) is, so that they may offer themselves for sacrifice. They do not flinch a bit under the Beloved’s spear. In fact they come there for death with high heads without the least compunction (or fear). To those who hold acceptance of their life’s sacrifice by the Beloved as a matter of favour to them, death actually means an audience with the Beloved.
گر مرگ رسد چرا ہراسم
کآں راہ تست می شناسم
(Roomi)
If death comes, why should I be afraid? On the contrary I take it as a means to reach you.

[Read original verse]
17

Either he calls you to kill you or He kills you and thereby calls you immediately after your self-immolation or death in the cause of Allah. In any case do not keep away from the Beloved's spear, Proceed thither without self-consciousness or ego to meet your death, O lover!

[Read original verse]
18

The (seeming) rejection by the Beloved, (i.e. His causing you lots of discomforts) tantamounts to your acceptance by Him. This reverse or unusual procedure actually evokes more ardour. That is how love recoils. Never yield to frustration. The fact is that when He disrupts, He actually connects. (Or) It is solely His privilege to connect or disrupt connections. (It is definitely the privilege of Allah to guide or misguide you and to accept your good performances or to discard them. You must always obey His orders without argument and believe in their ultimate good).

[Read original verse]
19

When He kills you (i.e. subjects you to hardships), He in fact fosters you (i.e. He draws you to Himself). Similarly when He wants to nurse you i.e. to elevate you, He subjects you to some killing tests. O mother! His acts may harm me and at the same time they may benefit me ultimately. Verily it is His privilege to cause harm or to exhilerate the mind in turn.
تا نہ از عسری بینی خوف را،
کئے زِ سری باز یابی لطفہا۔
(Roomi)
So long you do not experience the dangers of hardship, how can you enjoy the pleasure of comforts?
Note:This may be illustrated by Prophet Moosa’s mother throwing the casket containing him in the river Nile and then getting united to him later under Divine manoeuvring.
And We will test you with somewhat of fear and of starvation and loss of property and lives and of fruits; and convey glad tidings to the patient

[Read original verse]
20

He who kills you, also fosters you: In either case He beckons you nearer to Himself. That has been His trait at all times. The surgeon who operates on you (to remove your trouble in the form of disbelief or sins) and uses the knife, also affords you healing and heart felt happiness thereby.
شاہ جان ہر جسم را ویراں کند
بعد ویرانش آباد آں کند
(Roomi)
The Ruler of heart lays waste the body and after its desolation He enlivens it.

[Read original verse]
21

To kill you or to call you near Himself has been the prominent feature of the Beloved's policy. He would put you on the gibbet (i.e. put you to the maximum test), and brand you daily (i.e. torture you) in addition. Thus does He apportion or distribute the love's tribulations. O you smitten by love! Come and purchase the same.

[Read original verse]
vaayi

I am confident that the Beloved, as the Specialist in human diseases, will successfully administer medicine to me for my disease.
My wondrous Lord will come to me and give me a potion of mercy for my malady. He will come and attend to me of His own accord.
The Expert Physician has actually come and attended to me and cured all sufferings in my body.
Abdul Latif says: “O sisters! My Beloved is indeed an expert physician”.

Note: The word ٻاجهہ is to be interpreted comprehensively. Its close synonym in Arabic is رحمت which included the following favours:
a) Belief in ‘Vahdat’ or Oneness of Allah, and ‘Risalat’ or apostleship of the Prophet of Islam;
b) cooperation of the limbs of body to worship Allah alone;
c) easy availability of the worldly means of relief and health;
d) relief from the rigours of death and the Day of Judgement; and
e) meeting and union with Allah.

[Read original verse]

Sur Yaman Kalyan

Chapter I
1

You are the Beloved! You are the Physician. You are the medicine for my trouble. O dear me! I have taken lots of maladies from which my body suffers. O Lord Physician! kindly cure my all diseased persons of their troubles.

[Read original verse]
2

You are the Beloved! You are the Physician! You constitute the sole medicine for my ailment. To remember you as well as to meditate on all your attributes, works as a healer to my heart. I beseech you earnestly for relief, because none else is competent to diagnose my malady and treat it
Understand well that the remembrance of Allah tranquils the mind.
(28, AI-Raad).

[Read original verse]
3

You are the Beloved! you are the Physician! You indeed constitute the medicine for the fallen (from health or innocence or guidance). It is your privilege to cause troubles (or misguidance) and also to remove them (or bestow guidance). You indeed are the real Guide and the real Lord. In view of these facts, it is really baffling to ascertain why you have created and maintained the human physicians and made us consult them.

[Read original verse]
4

You are the Beloved! You are the Physician! You alone can give treatment for all sufferings. You cause them, O Lord, and you alone can cure them. Medicines can work a change only when you order them accordingly.

[Read original verse]
5

While the physician is busy treating my troubles the Beloved summarily neutralizes the effect of his medicines.

[Read original verse]
6

O Beloved! By all means strike me with the knife forcefully with the raised hand. Kindly do not desist from doing it under the impression, that you would thereby oblige me. Actually it is the other way; the fact is that if I die of the wound caused by you, I shall be honoured on that account, my Beloved!

[Read original verse]
7

O Beloved! it is my heart’s silent prayer that you kindly strike me vigorously. I would never give way to an expression, much less a shriek as it would mean giving ‘publicity to my distress occasioned by your blow. Simultaneously I have not the fortitude to bear the blow with complete unconcern. However, I would never convey to others that the Beloved has struck me. How can I do it?

[Read original verse]
8

O Beloved! Please take your aim punctitiously and shoot the arrow from your bow with precision (I hope you would not miss the mark). I would then have the pretext to fall in your skirt or bag (where the killed birds are collected by sportsmen). In case I get that opportunity, I shall have an occasion to be with you, O Beloved!
Note: Mark the fine imagery of the poet. He knows that it is the privilege of the stricken people to come in contact with the Beloved.
نشود نصیب دشمن کہ شود ہلاک تیغت،
سر دوستاں سلامت کہ تو خنجر آزمائی

Let it not be to the good luck of your enemies that your sword should break. So long the heads of your friends are available; please try your sword on them.

[Read original verse]
9

When the Beloved shoots an arrow charged with love, and causes a wound, the physicians feel baffled and they admit their incompetency to treat the patient.

[Read original verse]
10

O Beloved! If you are pleased to wound me with the dart of love, I would certainly not consult a physician for treatment, but would prefer to live peacefully with the injuries.

[Read original verse]
11

The Beloved pulled at the cord, took aim, and released the arrow. I believe the shot has gone well as the target having been struck raised or straightened himself to signify that he has been struck, (it is the usual practice that the body straightens after being struck).

[Read original verse]
12

Those who are struck as above with iron arrows hardly groan, they just toss about on the field of love, red with blood. They dress their wounds and treat them themselves (without consulting any physician, lest there may be publicity). It is worth while passing a night with these wounded persons.

[Read original verse]
13

It is worth while passing a night with such persons, who suffer from ache in their bodies, (not because of the external injuries) but due to the internal injuries. (Poor chaps!) They keep their troubles secret and dress these themselves.

[Read original verse]
14

Today too there is an apparent restlessness in the cottage of the love-stricken persons. (But they do not treat their wounds during day time because people may see them). As soon as evening sets in, they are busy treating the same with the usual dressing (Prayers and patience).

[Read original verse]
15

What led to the shriek that was heard from the cottage of the love-smitten person? Possibly the physician had lifted the arm of the injured person to have a look at the wound. (Obviously Allah wants the latter not to heal up).
جوشید خونِ تازہ زِ داغِ کہن مرا
Fresh blood oozed out from the old wound.

[Read original verse]
16

The poor love-smitten persons are always thankfully reconciled with the suffering caused to them by the Beloved. They do not want a halfway in cure or relief. They are not interested in it. They constantly strive to reach their goal (i.e. union with the Beloved).

[Read original verse]
17

The love-stricken persons always smart under the restlessness caused to them due to the love-affiliation. They quietly bear it in their mind. They do not betray it or its cause to others. Whatever the diversions, they revert to the old story of their love and keep it fresh.

[Read original verse]
18

The healthy ones - those who have not been affected by the Divine love - know nothing about the pangs of love and the way the love-stricken persons live. The latter are so immersed in love, that they do not care to change sides while lying on the ground. In fact, even while lying on one side, they are in the grip of yearning for the Beloved, and they weep for union with Him. These persons remember Him constantly. They do not sleep but they pass the night in tears.

[Read original verse]
19

The healthy ones know nothing of the pain that is suffered by the love stricken persons, who on that account groan constantly. Their serious malady was ordered by Allah in the prescribed tablet and they endure it wherever they are under the sky. Latif says: they are the victims of love and they suffer from permanent pain. Those seekers whose love is perfect and all-engrossing, pass nights in tears. (Even the time factor has ceased to be of any count to them).

[Read original verse]
20

The love affected persons always groan due to the pain suffered by them. Those of them, who consulted others, (possibly physicians) got no relief in their suffering. The distressed persons have been recompensed in as much as their groans have brought them close to Allah. In fact, they have been united with Him.

[Read original verse]
21

O mother! I do not appreciate those persons who shed tears for publicity or demonstration. On the other hand those who constantly remember the Lord, do not weep publicly or complain to others.
تاتوانی پیش کس مکشاں راز،
برکسی ایں درمکن زنہار باز
(Roomi)
As far as possible do not disclose your secret. Never open that sort of door on any person.
این چہ استغناست و ایں چہ نادر حکمتست
کایں ہمہ زخم نھانست و مجال آہ نیست
(Hafiz)
O Allah! what is meant by this indifference and this singular philosophy that inspite of all these hidden injuries there should be no complaint?

[Read original verse]
vaayi

My heart is affected by the Divine love and the poor physicians have been confounded in its diagnosis. Accordingly O physicians! please clear out at once with your medicines. My heart suffers from the pain of separation from the Lord. The Lord, who had caused the pain, has now come and He would give me the merciful drug and enliven me.
لقد لسعت حَیّۃ الھدیٰ کبدی
فلا طبیب لھا ولا راقی
الا الحبیب الذی شغفت بہ
فعندہ رقبیتی و تریاقی

(From ‘Al Furqan’ by Allãma ibn Tayamah).
Verily the snake of love has bitten my heart; none can cure me of its poison except my Beloved, whom I madly love. He alone has the charm and the antidote for it.

[Read original verse]
Chapter II
1

They had an unnecessary controversy with their physicians (Prophets); and they did not abstain from what was forbidden to them. (They discarded the guidance and admonition given to them.) But those who accepted the advice (guidance), and acted accordingly, soon became healthy (i.e. reformed).
ایں طبیبانِ بدن دانشورند
برسقام تو ز تو واقف تراند
(Roomi)
These physicians of the body are quite clever. They diagnose the disease better than you do
“But for those (renegades) who repented of their prior faithlessness and performed good acts, verily Allah is the Forgiving, the Compassionate”!
(89, AI-Imran)

[Read original verse]
2

They had a controversy with the physicians (Prophets) and they did not avail of the guidance that was offered to them. Behold! On account of their recalcitrance the diseased persons languished in their ailment.
“And, if the believers of the Book had only believed and been righteous, We would indeed have absolved them of their sins and admitted them into the Gardens of bliss. (65, Al-N isa)
گر شود بیمار دشمن یا طبیب،
ور کند کودک عداوت با ادیب،
در حقیقت رہزن جانِ خود اند،
راہِ عقل و جان خود را زنند
(Roomi)
If the patient becomes hostile to his physician or a pupil falls out with his teacher, they, infact, spoil their health and affect their intelligence .

[Read original verse]
3

The physicians (Prophets) were very much interested per se in the cure of the diseased persons. They did their best to reclaim them. But their efforts proved abortive due to the persistent intemperance (i.e. delinquency) of the latter.
“What will Allah achieve by ordering your punishment, if you are thankful (to Him) and (also) a believer? And Allah is ever appreciative, knowing”.
(147, Al-Nisa)
“He (i.e. the Prophet) is ardently desirous of your welfare”
(187, Al-Touba).

[Read original verse]
4

The afflicted persons who did not care for the physicians in the least and who, instead indulged in controversy with them, paid no regard to their prescriptions. (The result was that) they drifted further from the cure. (Nay the contenders became worse in aberration or disbelief).

[Read original verse]
5

Some diseased persons associated with the physicians and patiently abided by what was suggested to them. The physicians felt compassionate towards them, treated them carefully, and gradually restored them to health.
ہرکجا دردی دوا آنجا رود
ہر کسی رنجی شفا آنجا رود
(Roomi)
The medicine works where there is pain; where there is some trouble, the cure shows itself there.

[Read original verse]
6

I had a physician in my vicinity (i.e. my own conscience). But I did not consult him in connection with my deeds. The result is that my eyes, which formerly could distinguish between right and wrong, ultimately suffered from cataract (and they could no more do the above job).

[Read original verse]
7

O stupid man! You persistently defaulted in maintaining abstinence and piety; and thereby you put yourself to a great suffering. Even now if you adopt abstinence and piety, you could be healthy (spiritually).
“And those who committed sins, then repented afterwards and revived faith, verily thereafter your Lord is the Forgiving, the Merciful”.
(153, Al-Aaraf).

[Read original verse]
8

If you want to meet the Beloved, develop the habits of thieves. They consider it a pleasure to keep awake. They have no rest during the entire night. When they return with full knowledge of their exploits, they keep mum. Even if they are tortured and led to gallows, they divulge nothing. No matter if they are tortured and put on gallows, they do not give out the factual story.
(1) It is said that Hazrat Junaid Baghdadi once saw a thief hanging from gallows. He went up to him and kissed his feet. On enquiry he said that the thief deserved thousands of credits for his manliness and successful technique, that despite the fact that he mounted the gallows and was hanged, he never broke down and betrayed his crime. (Safinatul Anbiya by Dara Shikoh)
آں راز کہ درسینہ نھان است نہ وعظ است
بر دار تواں گفت و بہ منبر نتواں گفت

The secret which lies buried in my heart, is not a piece of sermon to be delivered from the pulpit. It may, at last, be given out on the scaffold.
“False face must hide what the false heart knows”. (Shakespeare).

[Read original verse]
9

The local physicians, out of frustration, have turned out the wounded person. (They have ceased to treat him). The fact is that his wounds have opened up, and they show no sign of healing. They can be tranquilized and healed only if the Beloved shows Himself to the patient. The physicians are fed up with him. Accordingly he calls upon the Beloved to grace him with a visit so that he may shake off his illness.

[Read original verse]
10

The idiotic physicians, whom I had to contact, because the experts were not available, have worsened my condition. In fact they have almost killed me. The idiots branded me unnecessarily and thereby caused more pain to me.
ہرچہ کردند از علاج و از دوا،
گشت رنج افزون و حاجت ناروا۔
(Roomi)
Whatever medicine they administered to me, it merely aggravated my ailment and made it unbearable.

[Read original verse]
11

O you ignorant physician! you have practically killed me. You have not diagnosed my ailment or attended to it. You have not even enquired about my suffering. I will complain to my Beloved that the physicians have lost all sympathy for their patients, as seems obvious in your case.
“Doctors are men who prescribe medicine of which they know little, to cure diseases of which they know less, in human beings of whom they know nothing”. (Voltaire)

[Read original verse]
12

Accordingly O physician! I do not want you to treat me. O Allah! I wish to remain ailing, so that some day the Beloved may visit me to enquire about my health. (So long I am unwell there is a likelihood of the Beloved’s visit to me and His interest in me.

[Read original verse]
13

You are not an expert physician. You can not diagnose my disease. Better bury all your medicines in a pit. So far I am concerned I do not want you to use them on me, as I do not want a life separated from my Beloved.

[Read original verse]
14

Actually you keep the small tin boxes of medicines for the purpose of earning money. You are not the bonafide expert physician. I expect my wondrous Beloved to come to me today and impart to me the tidings of restoration of my health.

[Read original verse]
15

O sick man! If you learn to properly associate with the physicians, you will certainly be all right. In that connection you will have to discard your old habits (of having -controversies with your physicians and discarding abstinence). If you do accordingly, you will cease to be invalid.

[Read original verse]
16

You were an associate of the physicians. How is it then that your health deteriorated? Why did you not barter your head for the treatment? (i.e. why did you not take to self-annihilation?)

[Read original verse]
17

The physicians, whom I contacted, tried their medicines and resources on me, but in vain. On the other hand my Lord will merely feel my pulse and give me a merciful potion. Whosoever is attended to by the Beloved, he is sure to be relieved of his pain.
بیا بجانب دارالشفای خالق خویش،
کز آں طبیب ندارد گزیر بیماری
(Roomi)
Come to the hospital of your own Creator because no sick man can dispense with that Physician.

[Read original verse]
18

My Friend came in while the physicians were closeted with me. With his visit all my limbs felt relaxed and restored to health. With the visit of my wondrous Lord, the grinding pain, which I felt before, left me at once.
چوں آفتاب بر آید کجا بماند شب،
رسید عیش عنایت کجا بماند عنا
When the sun rises, where stays the night? When the joy of bounty came where lagged the affliction.

[Read original verse]
19

He who had wounded me, became my physician. He dressed my injuries immediately, and in one day He healed me completely. My heart! stay with Him so that you may not be wounded again.
جان زتن بردی و در جانی ہنوز
دردہا دادی و درمانی ہنوز
You have pilfered my heart and made it your citadel. You have caused me innumerable pains, and now you have come to relieve me

[Read original verse]
20

The diseased persons gathered today (and represented pitifully) their case to Allah, the Health-Giver, i.e. they sincerely repented Allah relented to them). Thereupon they asked the pains (i.e. the disbelief) to depart and leave them as the compassionate Beloved had showed Himself to them.
Note: (1) صحت may imply the personification of health, (i.e. Allah).
Note: (2) This verse may also be interpreted as under: صحت may also implyشفاعت All sinners approached the Intercessor (i.e. the Prophet), whose intercession with Allah on their behalf would earn them Divine pardon. They were relieved by the Prophet’s appearance and they asked their sufferings (due to sinfulness) to leave them and harass them no more.
“And We have sent you not but as mercy for the mankind”. (107, Al-Anbiya).

[Read original verse]
21

O Beloved! pray come and attend to me, as I am languishing on account of the pain of separation from you. If I die of it, please do not reproach me (of my instability). Pray take medicines in your hands and treat me quickly therewith, my Friend!

[Read original verse]
Chapter III
1

Alas for me! There is a continuous inaudible wail emanating from my soul for my Beloved. Its ardour, has, as if scorched my liver; and my kidneys are on fire. If you do not believe my statement, you have only to touch my head and feel it hot like a burning furnace.

[Read original verse]
2

Alas for me! There is a continuous inaudible wail in my mind for my Beloved. Its ardour has scorched my liver; and my kidneys have been burnt up. They emit a bad savour. You may come and verify my statement by having a look at me personally if you do not believe it otherwise.

[Read original verse]
3

I am helplessly roasting. The liver, lungs, and kidneys all are on spikes. They are set on highly combustible charcoal of Kandi and Babul wood. I am beyond the treatment of physicians. I am now at the mercy of the Beloved.

[Read original verse]
4

The arrow, which was shot at me forcefully by the Beloved based on his elbow, has pierced along with its feathers my spine, liver, lungs, kidneys and all ribs on both sides. I am beyond the treatment of physicians. I am now entirely at the mercy of the Beloved.
Note: The “feathers” may mean the ‘iron rings’ in the frame of an arrow.

[Read original verse]
5

The arrow, which the Beloved shot forcefully from the bow, pierced through my system with a rattle. Some one may kindly make it convenient to enquire from the Beloved if He is satisfied with His marksmanship and feels appeased.
Note: This is one of the very subtle verses expressing the lover’s anxiety to make sacrifice for the Beloved’s pleasure.
چومے کُشی رھاکن تا پاءِ تو ببوسم
باری بہ سینہ من ایں آرزو نماند

Since you seem keen to kill me, please release me for a moment so that I may kiss your feet, and that longing may not remain unsatisfied in mind.

[Read original verse]
6

The arrow which the Beloved shot so forcefully for the second time, flew at me jingling and vibrating with velocity and rattle. It has penetrated my liver, lungs, and kidneys and got embedded deep in my body, so much so that with all the force at my command, I could not pull it out.

[Read original verse]
7

The piercing (or the ringing) arrow which the Beloved shot at me from His horned bow, passed through my system, and flew outside. The Beloved had it seems, used all His skill in shooting it.

[Read original verse]
8

(O Beloved) kindle in my heart the flame (of love). Intensify it and then roast me in it. You should fan it to maintain its high intensity. A new spike of love has passed through my body. A view of the Beloved is responsible for it, and it has put me in the midst of the blaze.
جاں پروانہ ہمی دارد ندی،
کای دریغا صد ہزارم پر بدی
(Roomi)
The mind of the moth exclaims: ‘I wish I had a million wings to sacrifice’

[Read original verse]
9

Enquire from the moths as to what it means to burn. They simply rush and hurtle themselves in the fire. Obviously they have been hit by the spears of love.
در محبت تانہ سوزی بال و پر،
کی شوی ہمرنگ آتش سربسر۔
(Hazrat Bu-Ali Qalandar)
So long you do not burn your feathers (body) in the fire of love, how can you be completely one with fire?

[Read original verse]
10

If you call yourself a moth, come and extinguish the fire (of love that has been kindled in you) by complete self-annihilation. This fire has actually roasted many persons. Now you should try to burn out the fire itself. (As suggested by Vaughan: ‘walk upon the same and be more bright’). Get duly initiated in the higher mysteries and intensity of love first. You should then control the fire by means of them. But under no circumstances you should give out the secrets of love to others.
یکی خود را بسوزِ خویشتن بسوز
طوافِ آتش بیگانہ تا بہ کے
(Iqbal)
Burn yourself once for all in your own flame; How long this fluttering round the stranger’s fire?

[Read original verse]
11

If you call yourself a moth, put yourself deliberately in fire. Continue to proceed to the centre of the fire till your own fire of love gets extinguished through death and reunion with the Beloved. (The life is short and be sure that) it will soon terminate. Till then do not give out the secret of love to others.

[Read original verse]
12

If you call yourself a moth, do not retreat or fetter at the sight of the blaze. Take it as the Beloved’s Aurore and enter it to be accepted by Him. What a pity that you are still unbaked (i.e. immature) and you are not conversant with the tendencies of the oven!

[Read original verse]
13

The moths resolved to proceed to the blaze, and they assembled there. They entered it resolutely. They did not flinch at the burning warmth of the blaze. Immediately they burnt themselves to death for the sake of the Reality. Poor creatures! They lost their necks (i.e. their lives)
ہر کجا شمع بلا افروختند،
صد ہزاران جان عاشق کو فتند۔
(Roomi)
Wherever Allah kindled the lamp of test for the lovers, millions of the latter sacrificed themselves in it.

[Read original verse]
14

The moths assembled and approached the blaze. All of them rushed in it. They discarded all considerations (of life) and burnt themselves in the furnace.
گنجی ہست ملک وصل تو خلقی است منتظر،
ایں کار دولت است کنوں تاکرا رسد۔
The union with you is a great treasure. People are very anxious for it. They are impatient to acquire this wealth.

[Read original verse]
15

The moths assembled determined under the (shade of) aurora. They will have the Beloved’s view in the fire, and they shall enter it to meet Him.

[Read original verse]
16

The moths planned and met at the blaze. They felt its heat but they never wavered. They burnt themselves in it for the Reality. Poor moths! They lost their lives.

[Read original verse]
17

The moths hover in the atmosphere to detect a blaze; and having sighted it, they descend towards it. These lovers are very happy at its sight, and they become crazy like the yellow flowers of creepers. “You too, like the latter, entangle yourself in the midst of the furnace (of Divine love).”

[Read original verse]
18

If your body gets heated oven-like, cool it by means of your tears. Put up the fire of self-restraint-cum submission and consume yourself there in. You will thereby achieve self-effacement. Set fire to all artifices (of hypocrisy, disbelief etc.) which lurk secretly in your mind. (or - pass rigorously and secretly, through various spiritual exercises.) Latif says: “see that you do not betray the commotions of love within you to any person under any circumstances. Else it is likely that its betrayal to folks may checkmate your union with Allah”.

[Read original verse]
19

It was only yesterday that the Beloved had taken me out of the oven (of Divine love). But in order to enable me to complete the various phases of my journey to the ultimate goal, the Beloved raised the intensity of the fire, and again put me therein. The fact is that the fire never leaves the lovers. They always roast therein without respite.

[Read original verse]
20

They heated the stones (or the spurious metal) and made steel out of the same (i.e. the perfect man). They are the proper smiths (i.e. the Prophets), and they are well conversant with the requisite modus operandi.

[Read original verse]
21

Today too the Smiths seem at work and the fire is being fanned and intensified. The usual rhythmical sound connected with that operation is quite audible. They have set up a blaze of love and they feed it regularly with charcoal. “O beginner! Do not be remissed in your duty to intensify the fire; else the cast iron i.e. the baser self would disintegrate into bits and not be converted into steel (i.e. the perfect man).”

[Read original verse]
22

“O you beginner! You do not fan and intensify the fire. In fact you do not even approach it. Obviously you cannot bear the fire-sparks of love. Notwithstanding you readily claim that you are a smith (i.e. perfect inspite of your rank immaturity).
بسیار سفر باید تا پختہ شود خامی
It requires yet a lot of experience for the immature to become mature.

[Read original verse]
23

First prepare to hold your head on as the anvil ready to receive strokes from the smith’s hammer, and thus prepared, seek the abode of the smith. Possibly he might evolve you into pure steel (i.e. a perfect man) after subjecting you to hammer-strokes (i.e. tribulations).

[Read original verse]
24

Place your head as an anvil and bear patiently but successfully like it the successive hammer-strokes. In fact get annihilated in the current of strokes (of love), so that even the handle of hammer, noticing your responsiveness, may be spurred into quicker action.

[Read original verse]
25

Alas for the charcoal which burns twice - firstly in the furnace and secondly when the fire is fanned and intensified! Notwithstanding the smith has collected and stocked them for yet another blaze! (The result however would be that in the course of self-effacement, the charcoal will be purified and all its impurities shall be purged.)

[Read original verse]
26

The Beloved (like the expert smith) puts me in the fire (for purification), and then alternately He puts out the fire (to cool me in order to improve my standard). I am patiently bearing the spark-emitting strokes of the smith on my head which serves as the anvil.
العشق عيش و طيش
Love exhilerates you, and sometimes puts you beyond the mark.

[Read original verse]
27

Today the expert sharpeners (of weapons) have arrived with their whet stones. They will sharpen the swords, improve their temper (and make them more effective).
عاشق آئینہ باشد روء شد روءِ خوبِ،
صیقل جان آمد و تقویٰ القلوب
(The lover should be the mirror reflecting a beautiful face. He is the polisher of the soul and the purity of the heart.)

[Read original verse]
28

Today the expert smiths have come, all good men and well experienced. They will work on the ore, remove all its impurities and bring to the fore the best metal in it. (they will remove all traces of pestilence and polytheism from the human heart.)
“He sends down water from the sky so that streams flow according to their measure, and the flood leaves on its surface, the swelling foam. And from that which they heat in the fire, seeking to make ornaments or other valuables, comes out a foam similar to it. Thus does Allah illustrate truth and falsehood. Now as to the foam it goes away as rubbish, but as to that which benefits the man, it stays on the earth”. (19, Al-Rad).
تپش می کند زندہ تر زندگی را،
تپش می دہد بال پر زندگی را۔
(Iqbal)
It is the yearning that quickens the tempo of life, and endows it with wings to soar

[Read original verse]
29

When the blaze is fanned and intensified, the iron is heated and its rust is removed. The hammers spring into action and the anvils tremble under their strokes. Today there is assemblage of the smiths at the blaze. (Possibly the mass movement for purification of the sinners is on their agenda).

[Read original verse]
30

Those who know best how to use the anvil are quite at ease. Their swords will never be contaminated by rust.

(It means that the Prophets are expert in their missions and they would never be affected by the subterfuges and controversies of the pagans. They are not likely to violate their mission in any respect).

[Read original verse]
31

Pray enliven me! Enliven me! Do not cause me frustration; Indeed the rememberance of the Beloved and His kind interest have enlivened me.
My Beloved gave me a deep drink from the unfathomable sea of benevolence. He removed my ailment by a mere gesture.
The mercy of the Compassionate steered me out of my difficulties.
O Beloved with the Divine Light! kindly look straight at me (with kindness).
“The Prophet is a luminous lamp”. (47, Al-Ahzab)
Just as you call up the supplicants and accommodate them, in the same way kindly interest yourself in the sinners too and get them salvation.
الٰہی نیکاں را بوسیلہ نیکی سرفرازی بخشی،
بداں را بمقتضائی کرم دلنوازی کنی۔
(Abul Fazal)
O Allah! you forgive the righteous persons because of their good deeds, and you extend your patronage to the sinners because your mercy demands.
Note: The famous ‘munajat’ of Abual FazI, which is said to have been appreciated by the Prophet (in a dream), opens with the above couplet.

[Read original verse]
Chapter IV
1

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

[Read original verse]
2

One cup and two aspirants! Love does not approve it. Those who are immersed and struck up in love get dissolved into it. (They recede in their Beloved). The dagger of love completes the process and removes the duality from them and merges them in the Beloved.
خنجرش چوں بسوئی خود راغب بدید،
سر نھادن آں فرمان واجب بدید۔
(When the true lover saw the Beloved’s dagger tilted towards him, he considered it obligatory to lay down his head before it.)

[Read original verse]
3

One cup and two aspirants! Love does not aim at dividing it (i.e. the wine of love) into halves. (Love does not countenance multiplicity.) “O poet! That practice is favoured by you because you share (the cup of wine) with the singer.”
Note: Often times a poet or poetically minded man shares a cup of wine with a musician or wine server.

[Read original verse]
4

(The Divine) Love gazes dotingly in the direction of those who annihilate the multiplicity. (Such persons are approved by Allah). (or) the true lover always looks in the direction of (Allah), the Killer of millions with His love. Such true and approved lovers, who do not care for life, are in the quest of poison for a quick union with Allah.
ز ساغر گر دماغی ترنمی کردم چہ میکردم
What was the alternative to me but to take wine copiously from the goblet?

[Read original verse]
5

Love looks (approvingly) at those who have renounced all worldly connections, (or, the true lover focusses his gaze always in the direction of the Killer, The Prime.) Such hermits do not evaluate their life as worth the smallest possible drink from the cup of the Beloved’s love.
دمی با غم بہ سر بردن جہاں یکے سر نمی‌ارزد،
بہ می بفروش دلق ما کز این بہتر نمی‌ارزد۔
(Hafiz)
To pass one moment in the travails of separation from Allah is better than the entire world. Please barter my worldly possessions for a cup of wine because they are not worth more than that.

[Read original verse]
6

The renunciants labour hard in piety and abstinence and consider poison as honey. Associate and share with them some cup-fulls of the wine.
از خلاف طبع شمع دل منور کردہ ایم،
زہر باشد انگبین در کام استعمال ما۔
(Syed Janullah Shah)
By working against the natural course we have brightened our eyes. For our purpose the poison works as the honey.

[Read original verse]
7

Do not reserve and hide your stock of wine from its seekers. On the contrary offer plenty of it even to the casual seekers who may be passing by your shop. Thereby possibly some one will benefit at your shop, O wine seller! (or your wine will possibly become famous).
خوش وقت کسے کہ مئے دریں میخانہ،
از خم بہ سبو کشد نہ از پیمانہ
(Hazrat Jami)
(That indeed is the best time when in a tavern a person fills his cup of wine direct from the jar and not from a goblet.)

[Read original verse]
8

Do not conceal your stock of wine from its addicts. Give cupfulls thereof even to the passers by, and you will see that even the smallest measure of your wine will be worth a million to them to take (and they would pay it).
دل ما یافت ازیں بادہ عجائب بوئی
(Roomi)
(My heart got a strange fragrance from this particular liquor).

[Read original verse]
9

The true lovers eagerly gulp down many cupfulls of wine mixed with poison. “O cup bearer! start giving wine to the dear ones (i.e. aspirants of the Divine union). They are not likely to be content with small drinks. In fact they have fixed their eyes (longingly) on the jars of wine.
Goblet of silver would be filled with wine to a measure determined by them (i.e. in the inmates of Paradise). (16, AI-Dahar).
أنـا المسمومُ ما عندي بترياقٍ ولاراقي
أدِرْ کـأسـاً ونـاولْـها ألا يا أيها الساقي
(Yazid)
I am poisoned. I have near me neither the antidote nor the healer. Take care, O cup-bearer! Circulate the cup.
ساقیا برخیز دور دہ جام را،
خاک برسر کن غم ایام را۔
(Hafiz)
O cup bearer! Please get up and circulate the cup and bury the worldly sorrows

[Read original verse]
10

Coinciding with the northern wind the wine dealer has opened the wine jars for disposal. The stalwarts, by its (exhilerating) taste, come prepared to barter their life for it.

[Read original verse]
11

In the form of the morning dew let wine from the tavern be sprinkled on the passers-by. The early dawn seekers shall approach your premises, (O wine seller!) attracted by the wide spread news to the above effect, and there would he talk about your munificence.
ھان تان بخرابات خروشی بزنیم،
بر میکدہ بگزریم و نوشی بکنیم
(Khayam)
Now march with shouts to the havern for its door, then on to drink and drink and roll on floor.
بسوی میخانہ سفیران حرم می آیند،

The representatives from the holy Kaaba are visiting the tavern.
ساقی بہ بے نیازی یزدان کہ مئے بیار،
تابشنوی زصوت معنیٰ ‘‘ھو الغنی’’
(Hafiz)
O cup bearer! please serve wine liberally on the pattern of Allah, the Self-Sufficient, so that the wine takers may exclaim with one voice “the Self-Sufficient”.

[Read original verse]
12

When the stalwarts enter your premises, they will consume the entire stock of your wine. However, their thirst would not be quenched and they will persistently demand more wine.
Note: About the unquenchable thirst for the celestial wine, as referred to in this verse, I am reminded of the following incident in the life of Moulana Jalaluddin Roomi:
One day Moulana Shamsuddin Tabrezi, then a stranger in Qunia, seized reins of Moulana Roomi’s mule and halted him. A diaIogue ensued between them on the following lines:
M. Shams- O Imamul Musalmin! Please tell me who has higher spiritual status of the two - the Prophet of Islam or Hazrat Bayazid Bistami?
M.Roomi- I am completely shocked at your question. Surely there can be no comparison between the Prophet and any muslim saint, Bayazid included.
M. Shams- How is it then that the Prophet once exclaimed: “O Allah! I have not yet apprehended in full the Divine knowledge”, whereas Bayazid used to assert: “I am the Holy. My station is very high. Verily I am the King of Kings”.
M.Roomi- Bayazid’s capacity to take the Divine wine was much too small. It was satisfied by a mere sip, and that was responsible for his extravagant ecstatic exuberance. On the other hand the Prophet had an immeasurable large capacity for it - “Have We not widened for you your chest?” (1, AI-Inshira). Accordingly the Prophet could gulp down any quantity of the wine of Divine knowledge, and still he felt thirsty about it’. Infact he always sought more of it.
They shall be served with the quality wine sealed with musk. The greedy ones should be greedy of it. (25, Tatfif).
ساقی قدح بادہ گرنگ بیار،
دردم ز خمارست علاج زخم آر
(Khayam)
O cup bearer! Please circulate the red rose, coloured wine. I suffer from the discomfort of intoxication. Treat it with the wine from the pitcher.
شربت الحب کاسا بعد کاس
فما نفد الشراب ولا رویت
(B. Bistami)
I have gulped down cup full of wine of love in succession. Still my thirst is not quenched; nor is the stock of wine depleted.

[Read original verse]
13

A wine dealer can never be a good man. In fact his origin is low. (This is the Islamic view of a wine dealer). By giving excessive cup fulls of drinks he is responsible for the (Self)-annihilation of many stalwarts (in love).
Tradition: Cursed is the person who vends liquor.
Note: If the reference in the verse is to Allah, only a poet in ecstasy would express as above.

[Read original verse]
14

The veterans have died (i.e. they are self-annihilated). But O wine server! May you live long! O gracious person. How can you pass your time without your patrons?

[Read original verse]
15

The stalwarts have died. O wine seller! You too should die. In their absence who would bear your outbursts of anger?

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16

Do not think that these stalwarts died due to the wine served by the dealer. In fact their death was due to some reproach from the wine dealer. It seems some hard expression of his had touched them to the quick and thereby caused their death, (i.e. self-annihilation).
Note:Sometimes Allah or the Guide uses a hard measure to reform a seeker.
گفتش آں عاشق بگو کہ آں اصل چیست
گفت اصلش مردنست ونیستیست
تو ہمہ کردی نمردی زنده‌ ای
ہیں بمیر ار یار جان ‌بازنده‌ ای۔
(Roomi)
The lover requested please tell me what is the origin of Iove?’ The Beloved replied “It is the death and non-existence. You have done all else but not died yet. You are still alive. You must die if you want to live with your Beloved.

[Read original verse]
17

Still there are good many jars - small and big - of wine at the distillery. Hence O Vendor! Do not despair of fresh stalwart clients. (They are sure to contact you).
Note: The verse means that the spiritual seekers, though reduced in number, are not yet completely extinct.

[Read original verse]
18

It is a convention with these veterans to offer their head to the dagger in barter for a cup of wine. Once they receive it, they take mouthfulls of it voraciously. Serve them with more wine O vendor! when they are tipsy and in ecstacy.

[Read original verse]
18-A

A snake crawled towards the jar of wine of the Vendor and fell in it. All that was the work of the fate. The Vendor is not to be blamed for it.

[Read original verse]
18-B

Thus there was poison in the wine jar of the Vendor. But the respectable (i.e. the mature) addicts did not feel any change in the taste while taking the wine. Infact they became tipsy due to intoxication. However one thing was definite. Whoso lost his head due to intoxication was sure to receive an additional cup of wine.
بر سر تربت من با مئے و مطرب بنشیں
تا بہ بویت ز لحد رقص کناں برخیزم
(Hafiz)
Please sit at my grave with wine and a flute so that at your fragrance I should come out dancing.
Note: In this verse as well as those following it in this chapter the poet has progressively assessed the barter value of the Divine wine as under:
a) A cup of wine for the seeker’s head.
b) A small cup of wine for his head;
c) A single sip of wine for his head;
d) A mere taste of wine for his head;
e) Its mere discussion requires readiness for sacrifice of life;
f) Yearning for it is worth martyrdom;
g) Its single drop is inestimable;
In (g) above the poet has reached the climax.
زاں مئی کہ عزیز جان مشتاق است،
یک جرع بصد ہزار جان نتواں یافت

One sip of that wine for which lovers are so keen, can not be had in barter for one thousand lives.
خراباتی شوم مستانہ جامی،
نمی دانم حلالی از حرامی
(Hazrat Bu-Ali Qalandar)
I am beside myself after taking the wine. I am not able to distinguish between what is authorised or prohibited.

[Read original verse]
19

The wine dealer does not wish to treat the stalwarts unbecomingly; nor are they adversely affected by the poisonous wine. The Sayad says: even for a sip of wine crowds of customers are always there. Those of them who got too much immersed in the Divine secrets, went beyond themselves and lost their lives. Their graves are in evidence beside the distilleries.
در شہریکی کس راہشیارنمی بینم،
ھر یک بتراز شورید و دیوانہ
(Roomi)
In this town I do not find even one person in his senses. Each one is more turbulent and mad than the other.

[Read original verse]
20

O Seeker! Somehow settle it with the wine dealer to accept your head in barter for wine. Offer yourself for sacrifice alongwith a knife, dagger or a saw. O you who are prepared for death! Do not turn away and flag because a cup of wine is definitely worth more than your life.

[Read original verse]
21

Every cup has a different taste and every jar has a different variety of wine (to suit different grades of seekers). Those who habitually take it, know well about its potency and appreciate it and its server. Inspite of the frenzy that is caused by it, the seekers go straight to the wine shop, offering their life for a cup of wine of this particular flavour. The Sayad says: ‘They gladly surrender their life first and then taste the wine”.
گونہ گونہ شربت و کوزہ یکی
تانماند در مئی غیبت شکی
(Roomi)
There are different varieties of wine but the pitcher is one so that there should be no doubt about its Divine nature.

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22

Be reduced to cinders (i.e. complete annihilation) like or alongwith the approved purchasers of wine (i.e. the true lovers). Then you will meet great personalities with whom you had cupfulls of wine (i.e. from whom you had benefitted so much).

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23

My heart! You do not learn any lesson from the wine producers! just as they shed tears while distilling wine, (you too should do the same during the entire night).
Note: A tearful prayer at night is appreciated by Allah.

[Read original verse]
vaayi

The lord has stepped in. I have had an occasion to meet him. It is after many days that I am meeting him with the grace of Allah.
Allah, the Unique, has done a good turn to me, and now separation has receded and given place to union.
He who was said to be remote has today come close to me. Abdul Latif says: “the Unique Personality has himself done this great favour to me”.
Note: This vai impliedly refers to the poet’s union with the Prophet.

[Read original verse]
40

Ahad (Allah) and Ahmed are identical, with the only distinction of “Mim” (m) letter between the two. The people are, however, groping in darkness in that connection.
Note: This verse is based on a tradition which is disclaimed as such by the non-sufi muslims.

[Read original verse]
Chapter V
1

Those sufis, who did not subscribe to multiplicity, reached their goal safely. They are mature lovers and they stake everything in love. Their prize is unforgetable to them. Their apparent waywardness has taken them to the Lord and made them His associates.
Note: The Sufis are alien to multiplicity.

[Read original verse]
2

Just as the soul pervades the human system as a symbol of life, similarly sufi symbolizes oneness in the universe. For him duality is non-existant. He does not disclose what is revealed to him in his reverie (as that would betray maturity on his part). In fact it would be a sin for him to betray anything.

[Read original verse]
3

The sufis are annoyed if something is offered to them. But they are happy if nothing is offered to them. Only those persons are the correct type of sufis who renounce every thing of the world. They do not carry any material desire.

[Read original verse]
4

The sufi does not believe in sectarianism. No one knows his creed. In his mind he is ever busy with war with his baser-self. His activities are absolutely secret and unobtrusive. Besides he betrays nothing. He is friendly to those who are hostile to him.

[Read original verse]
5

The Sufi has cleanly washed the parchment of his existence. (He has purged from his heart all material affiliations and ambitions. ln fact he has annihilated himself along with the ego and entity; and for all practical purposes he does not exist.) In that state he is qualified to have the Beloved’s manifestation during his life.
صوفی ابن الوقت آمد در مثال
لیک صوفی فارغ است از وقت وصال
(Roomi)
The sufi is subservient to the trance. But the sufi (who has reached the final stage of حق اليقين is independent of it. He has passed the stage of حال or trance.
چوں مرآۃ دل را دہی تو صفا
شودی صاف صوفی ببینی خدا

When you cleanse the mirror of your heart, you will be an unsullied Sufi and you will then see Allah

[Read original verse]
6

You call yourself a sufi and you are still stuck up in worldly desires! That is unlike a true sufi. Put off your (Sufi’s) head dress and put it into fire. (All external semblences should be liquidated.)
جُبہ و دستار و علم و قیل و قال
جملہ در آب رواں انداختیم
(Roomi)
We have totally discarded the mystic’s cloak, the scholar’s turban, all knowledge and all logic.

[Read original verse]
7

But if you want to retain the head dress of a sufi, then prove yourself to be a true sufi by securing a brimful cup of poison and drinking it off. The proper place for those who have acquired ecstacy is the wine distillery, (where the above type of wine is available.)

[Read original verse]
8

Pitch the tent of Allah, the Mighty, secretly in your system (so that your entire body should vibrate secretly with the remembrance of Allah during the night time.) However you may remember Him loudly at all times. Also find out and contemplate on the Great name of Allah as disclosed in the Quran. Abandon polytheism in all forms. If you achieve all this, you will surely obtain the priceless pearl (which for the true seeker is Allah. Infact according to Roomi, Allah has called Himself a treasure.)
So remember the name of your Lord and devote yourself to Him with full devotion (8-Al-Muzammil).
حق گفتش ای مرد زمان! گنجی بدم من درنہان
(Roomi)
Allah said to him: “O temporal man! I was a hidden treasure”.

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9

The universe seems to rotate manifestly pivoted on individualism. (Every person seems conscious of his individuality as distinct and detached from that of Allah, being oblivious of his originality). Personally I have not the requisite knowledge. I cannot fathom or solve this enigma. Human intelligence is not helpful at all. The whole scene appears unreal as a magical illusion, particularly to the one who is void of the Divine knowledge.
“And the worldly life is a matter of deception”. (185, Al-Imran).
TRADITION: “Immerse your finger in a river and see what quantity of water it bears”. (That signifies the meagreness of human knowledge vis-a-vis the Divine knowledge)
“Out, out brief candle! Life is but a walking shadow, a poor player that struts and frets his hour on the stage, and then is heard no more (Shakespeare, Macbeth).

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10

Moulana Roomi is of the view that Allah is the fountain head of the beauty. All of it emanates from Him. (He sought publicity for it. Accordingly He created multiplicity as against His unity.) It is worthwhile enquiring as to from where the human beings have originated. However, none can see through this magical feat set up by the Magician (i.e. Allah).
Note: In the verses No. 10 to 15 the words طالب ڪثرتmay also be translated as: Allah sought multiplicity because He wanted the human beings to publicise and adore Him.

[Read original verse]
11

According to Moulana Roomi, and that is a fundamental with him, the entire mankind seek Him. The fountain Head of all beauty is Allah, the Unique. Those who have attained to that stage and reached the realm of the Prime keep mum.
آمدی اندر جھاں اے ممتحن
ہیچ می بینی طریقہ آمدن
(Roomi)
O human being! you came to this world. Do you find therein any clue to the way you came here?

[Read original verse]
12

According to Moulana Roomi the mankind seek Allah who is the fountain- head of all beauty. (He sought multiplicity.) If people lay aside the veil of ignorance or materialism, they would find His manifestation within themselves.
Note: According to Moulana Roomi Allah displayed a mirror whose face was the human heart and whose back was the world. The heart is the citadel of spiritualism, and the world implies materialism, which acts as a veil against union with Allah.
آئینہ کر دم عیاں رویش دل و پستش جہاں،
پستش شود بہترز رو، گر توندانی روی را۔
(Roomi)
I displayed the mirror, its face was the heart and its back the world. Its back seems better if you fail to know its face (i.e. the heart which can receive the Divine manifestation.
جامۂ صد رنگ ازاں خم صفا،
سادہ ویک رنگ گشتی چوں ضیا۔
(Roomi)
Even as a multi-coloured garment, if you get into the jar of transparence, you will come out very plain and colourless like light.

[Read original verse]
13

It is stated by Moulana Roomi that the mankind seek Allah who is the fountain head of all beauty. He sought multiplicity as against His Unity. It is necessary to annihilate the human identity completely before expecting to see Allah.
قرب نی بالا نی پستی رفنی رفتن است
قرب حق از جنس ہستی رستن است
(Roomi)
The nearness to Allah is not attained by soaring high or diving low. It is attained by releasing from (or annihilating) the phenomenal existence

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15

It is widely preached by (Moulana) Roomi that Mankind sought Allah who is the fountainhead of all beauty. If only people break open the door of separation (i.e. discard identity and multiplicity), they will witness Allah within themselves.
کہ چوں جزء را بسوئی خود کل کشد،
نشان ز کثرت بوحدت کشد۔
(Roomi)
When the Unity absorbs the particles, all traces of multiplicity get absorbed in Unity.

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16

To all appearances they seemed debauchis; but the fact is that they were completely lost in meditation. They were hit by the dart of Divine knowledge in their heart. They were constantly reciting the name of Allah.
“It is from these two (Harut and Marut, the two fallen angels) that they learnt that by which they might separate a man from his wife.” (102, Al-Baqarah).
Note: It is possible that the poet may not be referring here to any specific individuals. He may be referring to the sect of ‘malamatyan’ whose policy is to conceal their devotion and piety to avoid to parade their good deeds and to hide nothing bad. Through ignorant people generally misjudge and reproach them. The latter draw inspiration from Hazrat Bayazid Bistami.

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17

Those persons who suffer from constant pain of separation, console themselves by reciting the relevant covenant (with Allah). They bear the tablet (of the enquiry of Allah from their souls and the latter’s reply to Him) in their mind and they ponder over it in silence. They are busy reading only that page or part of it which leads them to union with Allah.
عاشقان را شد مدرس حسِ دوست
(Roomi)
The beauty or the sight of the Beloved gave the necessary tuition to the lover

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18

They always recited that sentence which commenced with Alif. (They reminded themselves of their concern with Allah). They also reiterated the tradition that “they had no other ambition in both worlds except to meet Allah. They had prepared themselves to travel along the narrow (and more difficult) path of Tariqat. (They have met the Lord) and they are happy with Him.
Note: (1) The verses No. 2 and 3, Anzal are relevant.
(2) According to the poet the aim of education should be to know Allah, to dissipate polytheistic thoughts and to be firmly posted on the road to Allah without sophistication.
(3) In reply to a question by Hazrat Shibli as to what was the prime of all knowledges, Hazrat Junaid of Baghdad replied as under:
ذات اللہ ہست اصل ہر علوم
نیست صرف و نحو و طب و نجوم
(Begham)
Divine Essence is the Prime of all knowledges and not the grammar, medicine or astronomy.

[Read original verse]
19

Those who prefer the above difficult path have joined Allah. They have received the good news and are highly satisfied about their union with Him.
“Then those who believe in Allah and hold fast to Him, He will soon admit them to His mercy and grace, and will guide them to Himself by the straight path.” (176, Al-Nisa)

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20

Persons other than the above are not particularly mindful of the sentence commencing with AIif. They look in vain at what is written on other pages. That would certainly not help them for union with the Beloved.
علم کز تو ترا نہ بنستاند
جہل از آں علم بہ بود صد بار
(Sanai)
Ignorance is far better than the knowledge which does not take you away from your self.
TRADITION: “O Allah! Verily I seek your protection against unprofitable learning.

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21

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.

[Read original verse]
22

Azazil was an exemplary lover. (He was the symbol of love and devotion.) The others claiming to be lovers are merely poseurs. But in the wake of his extreme love and yearning for Allah, the fellow became argumentative and arrogant, (i.e. he developed amour propre and arrogance;) and he, who was so eminent, became accursed.
Angels are bright still, though the brightest fell; (Shakespeare, Macbeth).
باز آں ابلیس بحث آغاز کرد،
کہ بُدم من سرخرو کردیم ذرد۔
(Roomi)
Then Satan became argumentative and he said: “You were cognizant of my devotion to you, and you had honoured me in view thereof; and now by this controvertial test you have dishonoured and cursed me!”
Note: By referring to Satan as an ideal lover of Allah, The poet has run counter to the theory of Moulana Roomi that the intellect, as opposed to love, is of the Devil.
زیرکی از ابلیس، عشق از آدم است۔

Reason or argument is from Satan and love from Adam.

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23

It is tragic that I have forgotten the convenant with Allah, or as a matter of fact even its first line (or its context), which I had ratified on the day of Allah’s contact with my soul and His address to it. The pity is that I have not even cared to read the relevant tablet. (This reflects supercillous ignorance and indifference on the part of man), (or) I have had no time to read fully the page of union with Allah.

[Read original verse]
24

Eventually when I read the tablet of my union with Allah I found therein absolutely nothing else except Him.

[Read original verse]
25

When I read for my benefit the earliest convenant itself, I came to know, for the first time, the precious affiliations of my soul, (as a dweller of Paradise). There the souls, (without physical encumbrance,) daily used to remember and know Allah personally. Then came the page referring to my separation from Allah. But that page too was turned over, and (by my repentance attracting the Divine mercy) I bridged up the gulf (between Allah and myself.)
من ملک بودم و فردوس بریں جایم بود،
آدم آور دریں دیر خرابات آ بادم
(Hafiz)
I was an angel and the upper paradise was my abode. It was Adam who brought us to this barren land and settled us here.

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26

To understand this simple story one word is enough. But they refuse to understand it even when elaborated. (Obviously they are given to disbelief and they engage in unnecessary controversies). It is no use narrating to them the whole story in extenso.
And those who are without knowledge say!” Why does not Allah speak to us or a sign come to us?” Likewise said those before them a similar saying. Their hearts are alike. We have surely manifested (all) the signs for a people who would (wish to) be convinced (118, AI-Baqarah).
Hazrat Ali’s sayings: “Belief and wisdom are twin brothers. Allah does not accept the one without the other”

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27

These egoists are busy in reading literature but they do not follow or think over it. The result is that with more reading they commit more sins (by presumptuous and arbitrary interpretations, disbelief and wrong acts).
Will they not then ponder over the Quran, or is it that on their hearts are locks? (24, Muhamad)
TRADITION: Wisdsom is like the lost she-camel of the true believer; he should recover it wherever he finds it.
Sometimes knowledge infuses pride in a man. Sometimes he is inclined to believe that Allah shall forgive him due to his learning. In such cases knowledge does more harm than good . (lman Ghazali).
We do not derive any benefit from our life-long discussions except that we collect a number of controversies. (Imam Ghazali)

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28

Read constantly the all absorbing covenant (with Allah). But simultaneously bear in mind the names of Allah and Prophet Muhammad (may the blessing of Allah. be on him!) These you should recite with your heart (i.e. believe in them and remember them sincerely). This is what Abdul Latif suggests.
چنان کن اسم رادر جسم پنھان
کہ میگردد الف در بسم پنھان

Keep the name (of Allah) in your body as secretly absorbing as الف is quiescent in بسم الله

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29

Confine yourself to the study of Alif and forget all else. You should purge your mind of all unholy and unchaste thoughts and keep it clean like a mirror. So long you do not do it, it is useless to read and pass over pages.
دل گفت کہ مرا علم لدنی ہوس است،
تعلیم بکن اگر ترا دسترس است،
گفتم کہ الف، گفت دگر، ہیچ مگو،
درخانہ اگر کس ست یک حرف بست است۔
(Khayam)
My heart desired to know the mystic love,
It bade me teach it, as if I know more;
I said ‘Alif’; cried heart: stop further speech,
If there is wit, the word will eat the core
Note: In this verse the poet does not preach the denial of education, which is very much favoured in Islam. What he exhorts is that we should concentrate on the knowledge of Allah and His approved religion, whose study will certainly please Him and simultaneously benefit us.
TRADITION: Pursuit of knowledge is the incumbent duty of every muslim, man and woman; and so you must seek it even though it were in China.

[Read original verse]
30

By merely turning over pages without studying or understanding the contents, or without implementing them in action, you commit more sins. Of what avail are your professions, when by acts you alienate the Beloved, i.e. Allah? (The professions and actions should go hand in hand).
Note: Hazrat Abdul Qadir Jilani has observed: “We should seek protection of Allah from being blind after receiving sight, from being separated after being united, from being evicted after being admitted to His nearness’. (Fatuhul Ghaib).

[Read original verse]
31

“O Scribe! Just as by joining (Alif) with (L (Lam) you make لا (La), similarly my beloved is joined to me in my heart indessolutely.
صد کتاب و صد ورق در نارکن
روئی دل را جانب دلدار کن
(Roomi)
Set fire to hundreds of books and pages. You should merely set your heart towards the beloved.

[Read original verse]
32

Why this manuscript writing? Why this wastage of ink? Seek directly your way to Allah, the Originator and the primary Compositor!

[Read original verse]
33

Not are the forty days of abstinent detachment, even when added to by another forty, worth a meeting with the Beloved. (If you get it thus, it would be a good bargain.) Accordingly O scribe! why are you writing pages after pages of manuscript? If you were to go through twenty pages you will find only one letter “A” (of Allah) as the fountain head and mainstay of everything.
Note: The reference here may possibly be to the command of Allah to Hazrat Moosa to observe fast for forty days to qualify himself for a meeting with Him. In Islam there are only thirty compulsory fasts of Ramazan.

[Read original verse]
34

Please assume your body as the mosque and your heart as the retiring chamber for contemplation of Allah. But that should not be for the conventional abstinence and meditation for forty days only. That is meaningless. Better take to adoring the Invisible (Allah) at all times. If you look within yourself introspectively, you will know your identity or self and you will find Allah. He is surely in front of every person.
O you who believe! Remember Allah with much remembrance; and glorify Him (every) morning and evening . (41,42, AI-Ahzab)
TRADITION: He who recognizes his heart properly will be able to find Allah in it and recognize him. Knowledge of human heart is the key to ‘Maarfat’.
Note: According to Moulana Roomi a human heart is the door to Allah.

[Read original verse]
35

Verily He (Allah) is in front of every person as He is Immanent. No place is void of Him. Of what use are those imbeciles who are not cognizant of Allah, the Unique? As an unsophisticated person I discovered the Beloved within myself.
He is the Manifest. (3, AI-Hadid)
TRADITION: None can encompass Me (i.e. Allah) - neither My sky nor My ‘earth. But my slave Momin’s heart is capable of encompassing Me.

[Read original verse]
36

If you draw the figure of ‘Alif’ in your mind, it will enlighten you as much as innumerable books would do, (nay, even more than that).

[Read original verse]
38

The Mullas bore and confuse by their demagogic dialogues which have no correct bearing on the Beloved. Infact by their tedious discussions they get further away from Allah. The latter is closer than our jugular vein but they are unable to locate Him. They do not know well their hearts or the very breath of life is charged with Him, and they just cry like wretched persons.
از درون خویشتن جو چشمہ را،
تارہی از منت ہر ناسزا

Search for the fountain head within yourself so that you may need nothing from an undeserving person.

[Read original verse]
39

O mother! the priests (the pseudo learned men) act as self destructively as does a gall bladder which bursts inside the abdomen. They know Allah well and yet they wallow in dust (in unprofitable controversies).

[Read original verse]
41

VAI-1
My Lord is being taken away. I try to restrain myself (against demonstration of grief), but my heart fights against it.
I very much desire that I should not be unacceptable to my Lord to whom I belong. Avaunt more than once with the favourable attention paid to me by others!
I welcome death (at His hands.) Let Him kill me and shatter me to pieces.
No matter if I die. Only that I should meet the Beloved

[Read original verse]
42

Do not forget my warning that the youth hardly lasts for 2 or 3 days. (Hence remain upright and spiritually alert, particularly during night).
The sinner women bear reproaches of public at dawn time (for their misdeeds of the night).
The Beloveds of the really indifferent women abandon them while they are asleep. My friends! follow my advice and do not accustom your eyes to sleep.
I would like to have as my relatives those who keep vigil at night.
You should get up at mid night and break away from sleep.
Prostrate before Allah for a part of night . (26, Al-Daha)

[Read original verse]
Chapter VI
1

The Beloved is demonstrating His wonderful horsemanship like that of (Prophet) Daud against we ineffective weak persons in the background. Like one possessed He tramples His fore running bondmen under the hoofs of His horse.
سلطان خوبان می رود و گیرد، ہجوم عاشقان،
چابک سواراں یک طرف مسکین گدایاں یکطرف
(Amir Khusro)
The sovereign of the beautiful has come but He would mercilessly deal with the crowd of His lovers, the equestrains on one side and the poor folk on the other.

[Read original verse]
2

The Beloved is displaying His horsemanship like that of Daud. The poor people in the background have already their entity absolutely annihilated. (Hence they are not conscious of the harm to be caused to them.) Like an autocrat He tramples under His horse’s hoofs these fore running bondmen who are still in their senses (so as to obliterate them in totality.)
عشق خونی چوں کند زہ برکمان،
صد ہزاراں سر بسولی آں زمان
(Roomi)
When the murderous love (i.e. Beloved) mounts the bow with an arrow, millions of lives are sacrificed in a moment on the gibbet.

[Read original verse]
3

“O Kabil (like killer)! You have heavy and irresistible darts in your eyes. You are ever aggressive, and you hit the reckless (lovers) at their places. My Beloved! Verily you cause so much havoc with your eyes!”
Note: Kabil was a son of Adam. He had killed his brother Habil. (Vide 27-32, Al-Maidah).
یکی چشمان سیاہ داری دگر سرمہ چرا کردی،
برای کشتن عاشق بلا اندر بلا کردی

You have already a pair of black eyes. Then why did you use antimony? You have thereby maintained one reptile within another to slay your lovers.

[Read original verse]
4

“O Kabil! (like killer) you carry piercing darts in your eyes. My Beloved! You have wounded many a poor man with (darts from) your bow. My Lord! Do not take aim for the second time. Your first arrow has gone home.”
درونِ سینۂ من زخم بے نشان زدۂ،
بہ حیرتم کہ عجب تیرے بے کمان زدۂ

You have caused a latent wound in my heart. I am bewildered at the nature of the arrow, which does not seem to have been shot from a bow.

[Read original verse]
5

“O Kabil! you have sharp (pointed) arrows in your eyes. My Beloved! No one else knows the pain (caused by your arrow) to me”. Latif says: “indeed you take aim at me with an arrow, whose point is mounted with iron.

[Read original verse]
6

“O Kabil! You have shot the arrow from your eyes. In case you have missed the aim for the first time, try it again.”

[Read original verse]
7

“O Lover! if the Beloved sets the arrow in the bow, hold your chest like a shield, ready to receive it. You should receive and relish the cuts on your face from Him. If you are a true lover, stand firm and entertain no doubt about the gallows to be the terminus (and also the means for re-union with the Beloved). You shall thereby attain glory.”

[Read original verse]
8

If He sets the arrow in the bow, preparatory to shooting it, hold ready your chest like a shield to receive it. Also be firm to receive the arrows of the Beloved on your face (and enjoy the wounds thereby caused.) Never contemplate retreat. Stand firm as a true lover, and you would be successful and honoured.

[Read original verse]
9

If He sets the arrow in the bow to shoot it, offer your chest in all humility. It is not becoming to display niggardliness (or weak mindedness) at the door step of the Beloved.
Let them fight in the cause of Allah who would barter the worldly life for the Hereafter. And whoso fights in the cause of Allah, be he slain or victorious, We shall soon give him a great reward (74, Al-N isa)

[Read original verse]
10

O Lord! Do not aim at me the arrow in your bow so as to kill me. You are (citadeled) within me. Hence your arrow may strike you (rather than me alone, as we both are one).
داند او کآں تیغ برخود میزند
من ویم اندر حقیقت او منم
(Roomi)
Allah knows that He used the sword against Himself. The fact is that I am He and He is me.

[Read original verse]
11

The pseudo lovers do not offer themselves as targets for the Beloved’s arrow. Actually they avoid doing it. On the other hand those who offer themselves as the target, get the first arrow and are finished off by it.

[Read original verse]
12

(Personally) I stand firm at the site where I received the first arrow. My Beloved is chivalrous. Possibly He may be kind enough to aim against me again. (That is my hope.)

[Read original verse]
13

On the arena of love, O Lover! offer yourself as the target. The Sayed says: “you should receive the arrows from your front and they would make a seive of you. Do not utter a word lest it may alienate you from the Beloved”.
ایں ہمہ میکند ولی از بیم
مرد را زہرہ کہ آہ کند
زانک رویش مثال آئینہ است
آہ آئینہ را تباہ کند

The beloved does all this but the lover does not sigh, because the former’s face is like a mirror and a sigh would spoil its quality.

[Read original verse]
14

The true lovers have set their foot on the arena of love. It is decorative for them to be beheaded and dismembered there. I saw them actually offering themselves in sacrifice to the Beloved.

[Read original verse]
15

On the arena of love neutralize the echo by your absolute silence! just as there is no echo on a plane, similarly offer ungrudgingly and quietly your life. Let your head be on the gallows and trunk on battlements. Verily love is a terrible snake. Only those, who are bitten by it, realize its poisonous effects.

[Read original verse]
16

Do not care for your life on the arena of love. Latif says: “better if you cut off your head and place it before the Beloved. Love is a terrible snake. Only those bitten by it, are conscious of its poisonous effects.”
And if We had prescribed for them to slay themselves or to go forth from their homes, they would not have complied, except a few of them and if they do what they are exhorted to do, it would be better for them, and it would reinforce their faith . (66, Al-Nisa)
ما بہا و خون بہا را یافتیم
جانب جان باختن بشتافتیم
(Roomi)
I have been duly requited with regard to my price and blood money. Accordingly I have hastened to surrender my life.

[Read original verse]
17

Do not have any concern for your life on the field of love. Mount the Beloved’s gallows so that you may be approved as a brave lover. is a snake. Only those bitten by it realize its poisonous (total) effects.

[Read original verse]
18

Rush precipitately to the arena of love. O ideal lovers! Discard all worldly ambitions and attachments. Verily love is a snake. Only those bitten by it, realize its poisonous effects.
Note: There are 4 spiritual stages for a seeker as under: Shariat, Tariqat, Maarfat and Hakikat. Shariat is co-extensive with the other stages. Corresponding to these stages there are 4 spiritual regions: Mulk, Maharut, Malakut and Lahut. Hakikat and Lahut mean total self-effacement and assimilation in the Prime. This stage is generally achieved by Prophets and selected saints.

[Read original verse]
19

Love is definitely not a pastime wherein the immatures may indulge. It will disunite and break up the body, and soul and the life. Throw your head on the spear-point of the gibbet, so that it may break up in two there-on.
ایں رہ سر رندان و سر مردانست
جانباز آن نند نبازی تا نہ آئی

This road is meant for lofty hearted persons. Beware lest you enter this risky land unless you are so minded.

[Read original verse]
20

VAI
My friendly folks! I have immense love for the Beloved, but simultaneously I am subjected to proportionate travails of separation, with the result that I am utterly wretched.
I am lying on a bridal couch but sleep is absolutely denied to my eyes.
To keep vigil during nights and look for and remember the Lord is the job of poor seekers.
They are the bondmen of Rahman. They offer prayer to Allah during night.
(64, Al-I mran).
Where intelligence is baffled, love steps in as the guide.
آزمودم عقل دور اندیش را،
بعد ازاں دیوانہ ساز خویش را۔

I tried the far-seeing reason, but it availed me not. Then I made myself mad (with love).

[Read original verse]
Chapter VII
1

The lovers entertain love of Allah in their mind. Even vocally they remember the Beloved.

[Read original verse]
2

The lovers remember Allah at all times. They know well and they completely rely on the Quranic verse: Remember Me and I will remember you (152, Al-Baqarah). They know no respite. They remember the Beloved at all times.
TRADITION: The best performance, which is very holy in the sight of your Creator, is His remembrance.

[Read original verse]
3

The lovers constantly remember Allah. Someday they will surrender the soul while sighing in its wake.
Those who believe and whose hearts find comfort in the rememberance of Allah. (28, Al-Rad)

[Read original verse]
4

The true lovers know no rest. One single reproach of the Beloved has finished them off. (It has deprived them of rest and sleep.)
Note: The reproach is Possibly what is contained in the couplet reproduced under the verse No. 16 of chapter iv.

[Read original verse]
5

Unlike you the lovers do not possess sound body, because they are at the Beloved’s door daily, shedding torrents of tears (and praying for reunion). They think of nothing else. They are wholly absorbed in the Beloved, (or) they would not be approved by the Beloved if they adopt any other course.

[Read original verse]
6

So long the ‘Lover’ is in sound health with full blood, he can not make pretension for love. For a title to the latter a pale face, absence of handsomeliness and presence of yearning are pre-requisites. Since he has no money in his loin cloth to make transactions, he offers his life in barter.
زردأ روے بہترین رنگہاست،
زانکہ اندر انتظار آں لقاست
(Roomi)
Pale face has the best colour because it is due to the anxiety for meeting Allah.

[Read original verse]
7

At present you bleed when a thorn pricks you. How would you then bear the stabs from the Beloved in your face? Why then do you aspire (for the love of the) Beloved? (This means that the seeker should be prepared to bear severe tests before he expects to meet Allah).
سرمد! غم عشق بوالہوس را ندہند،
سوز دل پروانہ مگس را ندہند۔
(Sarmad)
O Sarmad! The anguish caused by love does not go to the lot of an immature person. The heart burning of a moth is not assigned to a fly.

[Read original verse]
8

To love and yearn for the Beloved is not an easy job. Measure your step in that behalf carefully. Who can yearn for and love the Beloved unless he is prepared to sacrifice his life? (Cautious consistency is prerequisite for loving Allah).

[Read original verse]
9

To peep stealthily at the Beloved is not the way to love Him. Why do you not cut yourself in two in the premises of the Beloved? It would be a false pretension to love if you indulge in pleasure, food and sleep. (This means that so long as you entertain the claims of the self, you can not qualify yourself for loving Allah).

[Read original verse]
10

Solicitude and scaffold both commence with the same letter. It is essential for a lover to wait for the Beloved on His different routes; the climax, however, being the sacrifice of life in both cases, (you should be prepared for it).

[Read original verse]
11

Either learn the tradition of love and yearning or go personally and watch the true lovers. Do not, however, associate with those who know not what the real love is.

[Read original verse]
12

O Lover! Go and squat in the lane of the Beloved. Never turn away from His door under any circumstances. He would be pleased to give you the requisite medicine of grace, and thereby make you completely happy and cured of your wounds. Since we can not remain apathetic to you, how can you; O Beloved (who are all compassion) be so towards us?

[Read original verse]
13

O Lover! Squat on the usual route of the Beloved. He will walk upto you and enquire from you out of solicitude. He is definitely the fountain head of all kindness and He will guide you on the way (to Him).

[Read original verse]
14

O Lover! Squat at the Beloved’s door step. (He is the Omni-potent.) He will enquire from you and take care of you. He is the nucleus of all kindness and He will guide you on the way (to Him).
بیا بیا کہ نیابی چو ما دگر یادی
چو ما بجملہ جھانِ خود کجاست دلداری
(Roomi)
Come! Come! you shall not find another friend like Me. Where indeed is a Beloved like me anywhere in this world?

[Read original verse]
15

O Lover! squat at the shop of the Beloved. Surrender yourself to Him with a collar of submission fastened round your neck, so that you may then live with Him with honour.

[Read original verse]
16

O Lover! squat at the entrance to the street of the Beloved. Please see that you do not leave behind any wine in the wine-producer’s jar due to satiation. (You must consume the entire stock thereof.) You must gulp down from it several cup-fulls (at a stretch) even at the cost of your life.
مسعود زیک بادہ چنان مست نہ گشتی
آن جام دلآویز تو ساغر نہ شدی گر۔
(Masood)
O Masaood! You would not have become so much intoxicated with one cupful of wine unless that cup of your Beloved is of the size of a pitcher

[Read original verse]
17

O Lover! squat on the usual track of the Beloved. He will himself offer you wine from His tavern. Do not say “No” to Him. Get close to Him.
ساقی بہ ہمہ بادہ زیک خم دہد آقا،
در مجلس اوز مستی ہر کس شرابی ست

The cup bearer Lord serves wine to all from the same pitcher. In his company every one is intoxicated with the same wine

[Read original verse]
18

(VAI)
The tales about the beauty of the Beloved are always current everywhere. They can not be forgotten. The lover should better be at His door to put himself on the scaffold. The bonafide lovers would naturally do so vis-a-vis the others (i.e. poseurs), who would get scared of it. Keep ready your head first before you talk of love. The intellectuals are completely baffled by the mysteries of the Divine love, which can not be probed by them.

[Read original verse]
Chapter VIII
1

To visit door of the Beloved, now and again would certainly reflect immaturity and impropriety. O ignorant man! it would not befit you at all to visit the Beloved’s locality aimlessly. Do not, like the immature lovers, communicate to passers-by the Divine love secrets or consult them with regard to the travails of separation. According to Abdul Latif, the Beloved will automatically convert your sorrows into happiness (after testing you.) Your policy should be to talk to Him secretly and have mutual exchange of love with Him within yourself.
آخر ہر گرییھٔ ماخندہ است،
مرد آخر بین مبارک بندہ است
(Roomi)
Tears are prelude to joy, and a far-sighted person is indeed auspicious.
Note: This verse has been reproduced in sur Sindhi Barvo. I have expunged it from there.

[Read original verse]
2

So long there is no need; the physician is not called for. But when there is malady, a physician may have to be requisitioned.
Note: In the case of the Divine love a guide is sine qua non.

[Read original verse]
3

Those persons who have been affected by the shooting pains have infact got health. It is, therefore, that a mishap is always welcome to the lovers:
از محبت تلخھا شیریں شوند

(Due to love even bitter things taste sweet).

[Read original verse]
4

Those very pains which affected the system and betrayed my sufferings, became the healer (from sins etc.) Abdul Latif says: “Allah puts into effect what He has already ordained in the Loh Mahfuz. The medicine cures only those patients whom their (predestined) luck favours”. (Guidance and reformation are in the hands of Allah). -
Allah guides whom He places to the right path (46, Al-Noor)

[Read original verse]
5

When He (Allah) Himself offers you the drink, avail of it copiously like a camel. No one dares approach the cistern without His prior permission. (None can take liberties with Him or anticipate Him).

[Read original verse]
6

So long the Divine mystery is not communicated, it remains a secret; and when it is divulged, it is not understood properly by any person. The fact is that it is genuine like gold, but people fail to appreciate it.

[Read original verse]
7

What is not stated remains undisclosed, and when it is stated, it is not followed properly. The gold-like genuine enunciation (of Divine Love) will guide those alone who are so destined (by Allah).

[Read original verse]
8

Whatever He gave to me I took it as an unalloyed favour. Infact He had sounded me already about my favourable reaction in that respect.

[Read original verse]
9

My heart! Bear humbly even if it requires sacrifice of life. Never say that He has detached Himself from you (or ceased to be kind). lnfact consider it from Him as an approach to union. (This means that tests ordered by Allah should be considered as favours because eventually they bring you nearer to Him).
تو مگو مارا بداں شہباز نیست،
باکریماں کارہا دشوار نیست۔
(Roomi)
Do not say that you have no contact with the King. He is extremely kind and the dealings with Him are not difficult

[Read original verse]
11

If He snaps the relations with you, reunite the thread (of connection) and restore the relations with Him. If He causes any unpleasantness, O ignorant person! take it as a favour from Him. You should hold the beggar’s bowl for alms, when you are in His august company.
And for the sake of your Lord do endure patiently (7, AI-Mudasir).
TRADITION: Whoso breaks off with you, restore the connection with

[Read original verse]
12

Look (at others) with humility and restraint. Loss of temper eventually ends in considerable remorse and regrets. On the other hand restrain and patience yield happiness. Only if you - on the right track - were to understand it.
گفت زان خشم خدا چہ بود امان
گفت ترک خشم خویش اندر نھان
(Roomi)
A person enquired (from Hazrat lssa) how to be secure from Allah’s wrath. The latter said! “Abstain from ventilating your anger and suppress it within yourself.”

[Read original verse]
13

Adopt humility and restraint because passions cause mental disturbance. You will definitely acquire wisdom and maturity, and proceed along the scheduled path discreetly, if you stand on the above principles.

[Read original verse]
14

Anger is an ally of remorse. On the other hand patience and forbearance are akin to musk in beneficience. The Lord has said (in the Quran) Allah is with the patients.
O You who believe! Seek help through patience and prayer. Verily Allah is with the patient. (153, Al-Baqarah)
ہر نبی زو بیاوردہ برات،
واستعینوا بالصبر والصلواۃ
(Roomi)
Every prophet brought the document from Him to the effect that we should seek His help through patience and prayer.)

[Read original verse]
15

Observe patience! because the patients have won and the obstinates have lost. The controvertists or the aggressors deny themselves the happiness which the patients invariably enjoy.
Those who suppress their anger and are forbearing with people, Allah loves such righteous persons. (134, Al-Imran)
Anger gradually erodes respectability. The more you heat water, the more it would be reduced in quantity.

[Read original verse]
16

Felicity reigns in the houses of the patients whereas the aggressors (or critics) are not well off. Criticism invariably ends in loss of cordiality, and surely nothing is achieved thereby.

[Read original verse]
17

If they insinuate anything against you, do not retort. He who starts aggression, will come to grief. The cynic invariably achieves nothing.
Repel evil with what is best. We are well acquainted with what they allege.
(96, Al~Mominun)

[Read original verse]
18

Even when they reproach you, do not return the reproach. Sayed says: “be very humble and soft like wax with every person. Whereas self-restraint is a very good treat, malice yields nothing”.
Repel evil with what is best. (96, Al-Mumnun)
So turn away from them in a comely manner. (55, Al-Hijr)
TRADITION: Be the friend of him who desires you, give to him, who has deprived you, and forgive him who has wronged you.
بیش طلبی زہیچ کس بیش مباش
چوں مرہم و موم باش چوں تیش مباش
(Roomi)
Do not excessively expect your return from any person, nor be inflated. Be like antidote and wax and not like a hatchet.

[Read original verse]
19

None has ever benefited from malice. If they overstrain the bow-string, the danger of the chord being snapped is always there.

[Read original verse]
20

Even if you hear filthy language addressed to you, do not return it. That is the crux of the Guide’s admonition. Those who annihilate the self (by observing restraint) would be rewarded (by Allah) with a complete set of ornaments. (in Paradise).
And say to My bondmen that they should speak what is best
( 53, Bani lsrail).
If you do a good act openly or secretly, or forgive an evil (done to you), Allah is certainly the Forgiver of sins and is All Powerful. (149, AI-Nisa)
And do not revile those whom they invoke beside Allah (108, Al-Anam).

[Read original verse]
21

Do not return cynicism of the cynics. In fact each day you should give a precious advice to your temper to this effect. In order to have felicitous time in all respects one should not use sarcasm even in return.
And speak kindly to the mankind (83, AI-Baqarah)
TRADITION: Speak good words and solve difficulties.
خواہی کہ زہچ کس بتو بد نرسد،
بدگوئی و بدآموز و بداندیش مباش
(Roomi)
If you want that no evil may come to you from any person, do not talk evil, teach evil and think evil.

[Read original verse]
23

Do not be aggressive with those who have not said a word to you. Simultaneously forget what some aggressors have expressed against you. Adopt this policy of respectful restraint for all times. Live unpretentiously with your face placed low between your knees (so as not to be interested in worldly affairs). Consult your mufti (i.e. your conscience or soul) and obey his mandates. You will then not have to receive a reproach for anything from the Kazi (i.e. Allah).
Pardon others for excesses against yourself
Seek refuge with Allah if Satan makes evil suggestions to you
(199-200, Al-Airaf)
TRADITION: “Do you want from me guidance about distinction between good and bad? Consult your conscience for a verdict. If it is satisfied with your act, then it is a good act. But if it is dissatisfied with it, assume that there is something wrong with your act”.

[Read original verse]
24

Better go to those who always reply meekly in affirmative despite various taunts that they receive; and put up a hut near theirs for your residence.

[Read original verse]
25

When association with certain persons causes you mental distress, you must quit that society, even if you are likely to receive considerable material benefit from them.
And it has (already) been revealed to you in the Book that when you hear the revelations of Allah being disbelieved and mocked at, do not sit with them until they change the discourse, (else) you would certainly be like them (140, Al-Nisa)
ہیں غذائی دل بدہ از ہمدلی
رو بجُو اقبال از مُقبلی
(Roomi)
Feed your heart from the like-minded people and associate with them. Go! seek fortune from the fortunate.

[Read original verse]
26

(On the other hand) if association with some persons alleviates your suffering, you, O man! should go and live with them by putting up a cottage nearby.
Company of the righteous persons shall facilitate the journey to your goal (lmam Ghazali)
According to Hazrat Khawaja Moinuddin Chishti, association with righteous persons is even better than performance of a righteous deed (Dara Shikooh)
یک زمانۂ صحبتے با اولیا،
بہتر از صد سال طاعت بے ریا۔
(Roomi)
Association with saints for some time is better than sincere devotion for hundreds of years.

[Read original verse]
vaayi

O friends! I am suffering agony due to separation from the Beloved. Lots of love loin persons like me are bound to be hovering round the Beloved’s abode to see Him.
The Beloved is famous every where for His beauty and people talk about it.
کوثر کے تقاضے ہیں تسنیم کے وعدے،
ہر روز یہی چرچے ہر رات یہی باتیں۔
(Moulana Muhammad Ali)
Every day and night the Muslims refer to Kausar and Tasnim.
Discriminate well and treat the Beloved’s footprints’ dust as the special antimony for your eyes.
Abdul Latif says: “My Beloved is always very beautiful”.
And you do surely possess high moral excellences . (4, Al-Qalam)
Note: Since the Quran is true for all time, the above praise of the Prophet naturally holds good permanently.
This Vai refers to the Prophet of Islam.

[Read original verse]

Sur Pirbhati

Chapter I
VAI-28

You would not go to another door anywhere else for what you should beg from the King, O bard! Do not turn your face or heart from Him. All your requirements shall be served here.
The Lord of Las Bella would grant to you gems and other treasures.
Do not be disgusted with and do not forsake the morning hymn due to frustration (or any other reason). O blind fellow! Go to the door of the Donor. O bard! stay there and beg from Him.
O you the brave seeker! see that you do not foresake the unity of Allah, the Unique. (Do not attribute partners to Him. He is the sole Lord) in truth.
TRADITION: The seeker of the world is female, the seeker of the Hereafter is eunuch and the seeker of Allah is male.
Abandon all the (deities etc) to others. For yourself you should cling to the Lord, who is the Munificent.
(According to a tradition:) ‘Allah is indeed the One and He likes Oneness’. He has prescribed the reins of Oneness, (i.e. He is definitely One and He has made belief in it mandatory.)
All prayer and it should be sincere, is meant for Allah alone (4, AI-Zumur).
He calls all supplicants of His own accord. Discriminatingly He calls His impassioned and keen lovers and kills them. He subjects the other lovers to various forms of discomforts as a test of their love.
O minstrel! You should play the fiddle with love. Allah also will sustain you with love.
(According to a tradition:) Allah has said: The man knows my secrets and I know his.
He disclosed all secrets without reservation (to the Prophet) just behold how He Himself puts alms in the bowls of the ministrels!
Abdul Latif says: “O sisters! He showed great mercy to me.”

[Read original verse]
VAI-29

He dispensed liberal gifts and donations. He undertook to lift them where withal of the unworthy persons. This may mean that Allah imparted knowledge to Adam and thereby maintained his superiority over the angels. It may also mean that the Prophet took over the load of sins from the sinners to get them salvation.
The Lord gave golden (i.e. costly) gifts to them i.e. blockheads and thereby made them important. He proclaimed mass distribution of alms (i.e. amnesty). Accordingly the disabled persons (i.e. heinous sinners) also approached Him for it.
What? Would you not praise the Lord who has raised you from nothing? He has already asserted (in the Quran) that ‘He alone elevates and debases whom He wills’ The man inherently is nothing - a mere drop of semen and yet Allah has elevated him.
He shattered completely the stratagems of the contenders (i.e. of the angels against Adam’s appointment as His vicegerent).
All rivals were put to frustration. So far the (Chief) plaintiff or opponent (i.e. Satan) was concerned, Allah neutralized him personally, Abdul Latif says: “O sisters! The Lord likes to do what pleases Him” (or) He likes Himself (and His praise).
TRADITION: Allah very much likes to hear His own praise.
Note: This Vai briefly refers to the early history of the man, that:
a) as a mould of ‘ringing” clay or product of a ‘despicable fluid’, the man was ‘nothing’ - an absolutely insignificant objoct not worthy of any notice;
(b) Allah elevated him and appointed him - His vicegerent on earth;
(c) The angels mildly protested against it, but Allah silenced them because He established the man’s suitability for the high office by imparting knowledge of earthly objects to him;
(d) Satan emphatically repudiated the man - having an inferior origin and he disobeyed the Divine command to prostrate before him; and finally
(e) Allah took swift action against this Chief Opponent. He cursed him for all time and expelled him from Paradise at once.

[Read original verse]
1

It is not conventional with bards to hang their instrument by a peg on a wall (and then to sit inert, nor does it behove them to do so). Obviously you have had an unfavourable conception of the auspicious morning and therefore ignored it. Who would address you as a bard when you play no instrument and give no music.
خفتہ بختان را نبا شد دولت دیدار صبح
دیدۂ بیدار دل بیند در گلزار صبح
(Sanai)
The unlucky fellows are denied the treasure of early mornings, which a wakeful heart finds in the meadow of the early morning.

[Read original verse]
2

Wherefore do you lie down and sleep? Please get up and shed tears and pass the night thus. ‘Tomorrow’ your musical instruments shall be lying neglected on the ground, (and you will be no more alive to keep and use them).
Note: Rewrote the verse as under as per Mr. Kazi’s edition:

[Read original verse]
4

You lie down stretched and sleep for the entire night! You do not hold any communion with Sapar at mid-night! Sapar, the Roonjho, had opened last night his boxes containing gems, and the bards had picked therefrom and filled jars with the gems.
TRADITION: Allah says: If any person gets up at night and makes a request to Me, I become happy at it.
سوز دل و اشک رواں، آہ سحر نالہ شب،
ایں ہمہ از نظر لطفِ شما می بینم
(Hafiz)
Heart burning, flowing tears, sighs at dawn and cries during night - I consider all of them as evidences of favour from You.

[Read original verse]
5

They alone are entitled to be called ministrels who know no rest. They roam about in wilderness with their instruments suspended from their shoulders and enquiring about pathways.
کاری باد بودی یار بدین مبتلا رسان،
در چشم من زخاک رہش توتیان رسان،
ماچوں نمی رسیم بداں آرزوئ دل،
یا رب آرزوئ دل ما بما رسان
(Khayam)
O wind! Waft the fragrance of my friend to this afflicted person. Bring to my eyes the dust of his pathway as copper sulphate. Since I can not reach the ambition of my heart, O Allah! You kindly send to me the object of my heart

[Read original verse]
6

(Like the old bards - your illustrious predecessors -) you should plead before that symbol of generosity that the ministrel was a cripple, that the distance to be covered was long and tedious and as such the alms may kindly be bestowed on him here.
Note: With چوٽاڻي signifying Allah, the verse may mean that the seeker was crippled by his sins.and the Divine commandments were of a sizeable number. These facts had made his spiritual evolution well nigh impossible. He should therefore repent of his sins and seek forgiveness of Allah which may be granted before he dies and crosses the border. But if چوٽاڻي is interpreted as the Prophet, then the verse would mean that due to age, infirmity and distance the supplicant would not reach him to seek his aIms personally.

[Read original verse]
7

If the experts were to know even partly what Allah gives in secret to the pedestrians who are ignorant of their professions, they would consider it futile to maintain their musical instruments, and they would directly break them into bits.
بنادان آں چنیں روزی رساند،
کہ دانا اندر آں حسیران بماند۔
(Roomi)
Allah grants livelihood to the ignorant to such an extent that it leaves the learned in amazement.

[Read original verse]
8

Seek alms as a blockhead. Forget all about your learning and proficiency. Last night Sapar, King of Las Bella had kept ready Arab steeds for you. He is particularly kind to those persons who know not how to sing.
آزمودم عقل دور اندیش را،
بعد ازاں دیوانہ سازم خویش را۔
(Roomi)
I tasted my intelligence and learning but found them unavailing. Then I took to madness.

[Read original verse]
9

Even if you were learned, assume ignorance as He particularly patronizes unsophisticated persons. Those persons who have divested themselves of all ego, are approved by Him. The merciful Sovereign is pleased with the unsophisticated persons.
خسیز بلقیا بجاہ کود مناز،
اندریں درگہ نیاز آور نہ ناز۔
(Roomi)
O Bilkis! Bestir yourself and do not be conquetish about your status. Bring humility rather than vanity in His court
Note: Queen Bilquis of Yemen after being challenged byProphet Suleman, had yielded to him.

[Read original verse]
9-A

O bard! Do not betray avarice before him. In that case he would just give you a few gems and then throw you out.

Whoso desires the present life, We hasten for him there in what We will . . . Then have We appointed Hell for him. (15, Bani lsrail).

[Read original verse]
9-B

The bard should declare himself a block head and a cripple. None has hoarded any (worldly ) property or taken it with himself after death. In the case of destitute cripples, Sapar would call them and beseat them with Himself in the palanquine.
Note: The destitute cripple possibly implies a renuncient or a thorough sinner.

[Read original verse]
10

I understand that He the compassionate, the Sovereign of Las BelIa (i.e. of the universe) is all compassion. He is the Omniscient. He knows the secrets of the ministrel’s mind.
Your Lord knows best what is in your minds . (25, Bani lsrail).

[Read original verse]
10-A

Do not be unduly outspoken with Him, particularly when He knows and understands everything, major or minor. How is it then that you prattle before such a Personality?

[Read original verse]
11

Pedigree does not sway the grant of spiritual elevation. It goes by merit based on hard work put in. However the Lord often times bears with the coquetry of the unsophisticated person in the form of unusual behaviour on their part. He who passes the night with the Lord (worship Him all night), shall encounter noperil or be caused harm.
Verily the most honourable among you in the sight of Allah is he who is the most righteous among you . (13, Al-Hijarat).
TRADITION: He who is slowed down by his actions, can not be quickened by his pedigree.
بندہ عشق شدی ترک نسب کن جامی،
کہ دریں فلاں ابن فلاں چیزی نست۔
(Jami)
When you choose to become a slave of love, abandon your pedigree. O Jami! On the road of love lineage does not count.

[Read original verse]
12

The unsophisticated but enthusiastic seeker lies on one side on the ground and prays to Allah in his Lassi dialect (i.e. in an unrestrained prattle). That he does till dawn while the people at large are locked in sleep. The poor chap knows that way of approach only and none else.
These folk remember Allah while standing, sitting or lying on sides
(191, Al-Imran).

[Read original verse]
13

Such a person expressed piteously his devotion to Allah in his native Lassi dialect while lying on one side on the ground. Luckily Allah became tremendously pleased with him, and giving him a lift in His palaquine. He bore him away. The Sayed says: the Lord was happy with him and during the same night He elevated him.
Allah answers the distressed person who applies to Him, and He relieves him of his trouble . (62, Al-Naml).

[Read original verse]
15

O bard! You seem to roam about aimlessly today. By the way where were you yesterday? Latif says: “O bard! abandon the nomadic (or the polytheistic) ways. Supplicate at the door of Sapar , so that you too may receive a costly article in charity.

[Read original verse]
16

O imbeciles! Arise, Sapar has called you. The king is pleased with you, more particularly, because you are not good at playing the instrument. He is pleased to express: “Submit your supplications to me. I am yours”.
Go ahead to seek forgiveness of your Lord. (21, Al-Hadid).
TRADITION: The angels visit the universe at the fag end of each night and call out: “is there a supplicant whose supplication may be accepted?”

[Read original verse]
17

The pre-morning star Venus has risen. Please get up and sing to Allah the morning hymn (i.e. offer prayers). The Lord Sapar is very punctilious. He particularly keeps in view the inner thoughts of a ministrel, (i.e. He gives main consideration to the intents of the devotee.)
TRADITION: Allah says: I do not look at your outward forms, but at your hearts only.
حافظا در کنج فقر و خلوت شبهای تار،
تا بود وردت دعا و درس قرآن غم مخور۔

O Hafiz’ Resort to seclusion and austerity; during dark nights you should offer prayer and recite the Quran. You will then have no need to worry.

[Read original verse]
18

The Lord noticed the ministrels’ unclean and poor condition. Accordingly He called them. Those of them who were enlightened and evolved, heard the call and responded. The others, who were not so evolved, hoped to receive it (again).
And Allah calls you to the Abode of peace, and guides, whom He wills, to the straight road. (25, Younus).

[Read original verse]
19

O bard! Beg of Him who gives daily. O ministrel! Your worldly resources, on which you depend are unreal, or at the most rudimental. The fact is that your patrons of today will revile or discard you tomorrow.
We see not with you your intercessors whom you used to assert as partners with Allah in your affairs! Now you have been cut off from one another and what presumed as helper has failed you. (94, Al-Anam)
TRADITION: All of you should apply to Allah for satisfaction of your needs even to the extent of a shoe-lace.
Note: This verse may mean that the deities and demi gods, whom the polytheists worship in this world, will not be with them on the Day of judgement.

[Read original verse]
19-A

(But) where are the fiddlers who had pleased the Royalty? Poor fellows! They left with the fiddles on their shoulders a long time ago.

[Read original verse]
19-B

Today the warblings of the fiddlers are not there as before. They seem to have closed their resorts and gone somewhere else.
Note: The above two verses refer to the mortality of the man.

[Read original verse]
20

As a matter of fact Allah, the Munificent, Himself made a grievance against the supplicants. He was pleased to observe: “Why do you forsake Me and seek favours from others? lnfact it is on that account that you have difficult days to face”.
Verily those whom you worship beside Allah are not the masters of sustenance for you, hence seek sustenance from Allah and worship and thank Him. (18, Ankabut).
TRADITION: Allah becomes annoyed with him who does not apply to Him for satisfaction of his needs.

[Read original verse]
21

You should weep bitterly and neutralize yourself daily at the door of Allah, the Generous. O bard! Never take off your lips from His thresh-hold even for a moment. Your only source of appeal to Him is through the musical performance.
Note: This verse possibly is a personal advice to the poet.
O you who believe! Fear Allah and seek nearness to Him (35, AI-Maidah)

[Read original verse]
22

O ministrel! please see that you do not forget Sapar (i.e. Allah) even for a moment. Remove the rusted and useless cords (of polytheism and materialism) from your fiddle and replace them with duly soldered silver cords (i.e. your mind should be firm and absolutely clean and pure). O bard! Approach Him and appeal to Him with atmost submission and tenderness.
یک چشم زدن غافل ازاں شاہ مباشی،
شاید کہ نگاہی کند و آگاہ نباشی۔
(Roomi)
Do not remain indifferent to the King even for a moment. Possibly He may glance at you, and you may miss it.

[Read original verse]
23

There are lots of expert ministrels (in the court of Allah). Hence where is the necessity of displaying or posing efficiency as a musician there? Besides what a human being does is never without a flaw because of his limitations. Hence we should better say: “O Allah! You are like the proverbial philosopher’s miraculous stone, and I am merely an iron core to benefit from its touch. If only You condescend to look at me, I would be transmuted into gold.
گنہ اگرچہ نبود اختیار ما حافظ،
(Hafiz) تو در طریقہ ادب کوش و گناہ من است۔

O Hafiz! Even when we have no control over sinfulness, show reverence and admit that you have sinned.

ز عشق ناتمام ماجمال یار مستغنی است،
(Hafiz) بآب ورنگ خال و خط چہ حاجت روی زیبا را

The beauty of Our beloved is independent of our imperfect love. A beautiful face needs no cosmetics.

[Read original verse]
24

You are the Sapar (the King), I am the supplicant; You are the Lord and I am your dog. After knowing your benevolence I set out for you with my fiddle on my shoulder.
And verily your Lord is gracious to the mankind . (73, AI-NamI)

[Read original verse]
25

You are the Sapar and I am a mere supplicant. You are the Donor and I am a block head. (I do not know how to approach you for a donation.) I heard your call and in response to it, I set out for you with the fiddle on my shoulder.
Note: There is a tradition that Allah manifests Himself on the first sky after every midnight and an angel proclaims: “Is there any supplicant for the Divine forgiveness or for livelihood, so that Allah may grant his request?”

[Read original verse]
26

You are the Sapar and I am a supplicant. You are the Donor and I am a sinner, (and therefore unworthy of your donation). You are the miraculous stone and I am an iron core. If you see me (i.e. touch me), I would be transmuted into gold.
Note: The last stanza is the same as that of the previous verse No. 23.
Verily my Lord is near and He is the Acceptor of supplications. (61, Hood).

[Read original verse]
27

(My Lord!) You alone are the (Self-Sufficient) Donor. All others are mere beggars (at your door). Rain is seasonal and its benefit too is occasional. But you are munificent all the year round. If you condescend to visit my house, I would be honoured inspite of my dirtiness (i.e. if you graciously forgive my sins, I would be honoured as sinless).
Verily Allah is very kind and Compassionate to the mankind
(143, AI-Baqarah).
Allah is Self-Sufficient and you are needy . (38, Muhammed).

[Read original verse]

Sur Asa

Chapter I
VAI-18

After the Beloved had left me I had no peace of mind. O Allah, the Mighty! Why did you inflict separation on this poor beggar? My Beloved climbed on high mountains and had no consideration (for my weakness).
O Prophet! May you kindly get near me (to pull me up)! I belong to your Caravan (or family).
I am anxiously looking for you on the high way in the hope that you would be pleased to oblige me by your visit. Abdul Latif says: “O sisters! The Beloved would condescend to come and meet me soon”.
Note: Madina, the resting place of the Prophet is situated in a large valley.

[Read original verse]
1

I strive to search for Him in spacelessness where no space exists. The difficulty, however, is that the Guiding Lord’s station can not be particularized or fixed. (To fix Him would be to limit the illimitable.) The Beloved’s beauty too cannot be contained. (It is indescribable. To describe His beauty would be to picture the unpicturable). (Strangely enough and as a matter of fact) at our end we yearn most for Him; but at His end He is remarkably unconcerned, nay, even apathetic.
TRADITIONS:
(a) We have not known You as We should know You.
(b) Allah has 70,000 veils of light and darkness. Were He to withdraw them the splendour of His countenance would consume the universe.

بی جہت دان عالمِ امر ای صنم،
بی جہت تر باشد آمر ازجرم
(Roomi)
O my friend! The realm of the command is spaceless. Hence the commander is more free from space.

نی عقل بغایت جلال تو رسد،
نی فکر بکنہ لایزال تو رسد۔
ورکنہ کمالت نرسد ہیچ کس،
کو غیر تو بکنہ کمال تو رسد۔
(Khayam)
No understanding can reach your height sublime, for thoughts can move only in space or time

[Read original verse]
2

None encumbered with ego has so far succeeded in transcending the human limitations to contact Allah. (There is the tradition:” Veri!y Allah is One and He likes Oneness.” Hence banish and burn duality in all forms. Let the ego flow out of you through the medium of tears at the alter of His Oneness).
تا توئی کے یار گرود یارِ تو،
چوں نہ باشی یار باشد تو یار تو۔
(Hazrat Bu-Ali)
So long you are self-centered, how can the Friend be your friend? When your ‘self’ does not exist, He will be your friend.
فکر خود ورائی خود در عالم رندی نیست،
کفرست درین مذہب خودی و خود رائی۔

It is not conventional with the Sufis to think of themselves or to have their views on any matter. To them the ‘self’ or the ego or the self-opinionatedness is tantamount to disbelief in Him. -

[Read original verse]
3

O Beloved! I banish the theory of plurality. Kindly keep me away from ego. Pray see that it does not reach or affect me. The fact is that all pride is your prerogative and it should be with you alone. Kindly keep it away from me.
Allah, the One, the most Supreme (39, AI-Yosuf)

[Read original verse]
4

O Allah! All sublimity belongs to you. Indeed there can be no other opinion on this point. If only you were to abandon your doubts, O polytheist, you too would feel similarly.
ہر آں کس کہ اندر دل شکنی نیست،
یقیں داند کہ ہستی جزیکی نیست۔
(Roomi)
The person, who has no misgivings in his mind, knows for certain that the Reality is One only.

[Read original verse]
5

O Allah, the Forbearer! kindly keep the ego away from me. I have abandoned thinking in the terms of ‘self’. (It is a pity that) vis-a-vis the Compassionate I have already passed a long period of my life in polytheism.
برمن نیست من وما عدمم بے سرو بے بہا،
سر بدل ز آں بنہادم کہ سراز یارم برآرم
(Roomi)
In me are not ‘I’ and ‘We’, I am naught, without head and feet. I have sacrificed head and soul to gain the Beloved;

[Read original verse]
6

To think that you are free from polytheism is in itself a sort of polytheism, (because it smells of ego). Neutralize the ‘self’ and detach yourself from it. The man does not constitute a separate entity, (as he is a part of the Divinity); and Allah too does not exist detached from the man.
حق جان جہاں است وجہاں جملہ بدن،
ارواح و ملائک حواسِ ایں تن۔
(Roomi)
Allah is the life of the universe and the universe is His body. The spirit and the angels are the senses of this body
تو در او گم شو کہ توحید ایں بود،
گم شدن گم کن کہ تغرید ایں بود۔

Transform yourself in Him completely and that is unitarianism. Even sink the self-abandonment: That is unitarianism par excellence

[Read original verse]
7

Allah is not detached from the man and the vice versa. There is a tradition to the effect that the man is the bearer of the secrets of Allah and Allah is the bearer of human secrets. That should be borne in mind. In fact all gnostics and saints have always harped on it.
عاشق و معشوق گردند ہردویک،
ہم توئی معشوق و عاشق نیست شک۔
(Hazrat Bu-Ali Qalandar)
The Lover and the Beloved are in fact one. You are the Beloved and the lover simultaneously.
چوں الانسان سری راشنیدی
درونِ خویش اسراری ندیدی
(Bedil)
(When you heard about the tradition that the man is the bearer of Divine secrets, why did you not look for them within yourself?)

[Read original verse]
8

There is no beginning nor end to the man. Those persons who recognized the oneness of Allah went a very long way forever.
Note: (1) عبد “A” in the verse may either mean ‘Nur-e-Muhammadi’ or the soul of the man. The former formed part of the Divine light. It was constituted before creation of the angels, pen and the universe. The exact time of its constitution can not therefore be fixed. Since it is a part of the Divinity it has no beginning nor end. The following tradition is relevant:
“Allah created my ‘nur’ before everything else”.
But if “عبد” identified with the human soul, the following verse of the Quran seems relevant:
Then He completed him (i.e. Adam) and breathed into him of His spirit
(9, AI-Sajdah)
Being part of Allah’s spirit the human soul too is imperishable and co-extensive with Allah.

[Read original verse]
9

They abandoned the formal obeisance and also forsook the prescribed prayers and supplications. In fact they have reached the Realm of Reality which is illimitable, where formalities do not exist.
Note: The Prophet was received and treated informally by Allah on the night of his ascension. It is a doctrine of faith with the sufis of a particular order that at a particular stage of advancement the religious canons do not apply. The men who have thus been initiated in the Divine knowledge, become immortal unlike other persons. He is free from identity and conventions. He does not recognize Paradise and Hell.
شیخ گر شارب خمر، ای مرغ خاک،
بحر قلزم را ز مرداری چہ باک۔
(Roomi)
If the Shaikh takes wine there is no harm. O earthly bird! The sea can not be polluted because of a carcase being in it.
عجباً نماز مستانِ تو بگو درست ہست آں
کہ نداند او زمانی و نشناسد او مکانی
(Roomi)
Strange is the prayer of your mad lover. Tell me, is that correct! Because he is oblivious of time and place.

[Read original verse]
9-A

Namaz and fasts are indeed a good job to do. But in order to see the Beloved you have to think of something else in addition.
The man should fear Allah, believe and do good deeds (93, Al-Maidah)
TRADITIONS:
(a) The Prophet asked: “May I tell you about such an act which is better than namaz, fasts and charity? That is securing amicable settlement of disputes among different persons.”
(b) The Prophet said to Abu Ayub: “Come! I would tell you a good business. It is to bring about amicable settlement among disputants.”
(c) “If you love Allah’s creatures, Allah would love you”.

[Read original verse]
10

Verily I am your bondman and You alone are to be worshipped. Allah shall remain Allah and a human being despite his evolution shall remain His bondman. This position is uncontroverted. (It is the basis of faith). Remembrance of Allah or reference to Him is always a matter of exhileration and propriety to His lovers. Whatever leads to the view of the Beloved is necessary and justified.
Note: The first stanza repeats what the Prophet had expressed before Allah on the night of Ascension.

[Read original verse]
11

So long your ego is with you, your namaz is wasted. First divest yourself of all worldly preoccupations, affiliations and then commence your prayers.
And when they stand up for prayer, they stand lazily and to be seen of men, and they remember Allah but little. (142, Al-N isa)
آن نماز تو شود آخر تباہ،
فکر باطلھا کند روحت سیاہ۔
(H. Bu-Ali Qalandar)
That namaz of yours is wasted wherein malafide worldly thoughts over shadow you soil

[Read original verse]
12

So long you are conscious of and interested in ‘self’, your prostration (prayer) to Allah is gratuitous. It would be better if you annihilate your ego before you commence your prayers.

[Read original verse]
12-A

The daily supplementary worship has been forgotten. Even the compulsory daily prayer has been ignored. The fact is that my heart has been stealthily seized by the sea-falcon in his talous……….. (Kazi)

[Read original verse]
12-B

You prostrate your head properly, but you lack humility and submission. You do not joyfully remember the mind’s gem. O liar! You will have no benefit out of your fanning the fire (i.e. observance of mere physical formalities.).
CaIl upon your Lord in humility and in secret (55-Al-Airaf)
A man who offers regular prayers but does not submit to strict ethical discipline is like a man who travels for two hours in one direction and for ten hours in the opposite direction. He must ever recede further and further from his destination . (Ideology of the Future).

[Read original verse]
13

Self-annihilation contributes to the spiritual elevation of the human bondman. At that stage (of transformation) he and Allah inherently appear to have the same form though this resemblance is hidden from the physical eyes. It is indeed too difficult for me to describe the Divine mysteries.
از روئی تو شاد شود دل غمگینم
چوں روئی ترا بر دیگری نگرینم،
ور تو نگرم صورت خود را بینم،
ور خود نگرم ہم ترامی بینم
(Khayam)
Thy light has filled my heart with glee, No other face would I care to see,
I glance at you and there I see my face. I look within myself and there I find thee
Note: In this verse, Shah has relied on the important tradition that Allah created the man as per His own image. This tradition has a strange fascination for Sufis in general.

[Read original verse]
14

All facts about the Beloved (the Infinite Being or the Reality) are much too mysterious to be elucidated easily or in detail. Hence O heart! go ahead, do not get involved in this discussion lest you may drift away from the Beloved.
ایں سبب فرمود ما را مصطفی،
بحث کم جوئید در ذات خدا
(Roomi)
Due to this reason the Prophet has directed us not to discuss the form of Allah

[Read original verse]
15

Do not discuss the form of the Beloved. You seem interested in it. My advice to you in that connection is: “You would not call it conversation when one party is not face to face with you. On the same analogy when you can not visualize Allah it would be preposterous to attempt to describe His form; (or) according to the (Divine) word. He can not be matched and is incomparable and indescribable.
There is none like unto Him . (11, Al-Shura; 4, AI-Akhlas)
Note: The person who feels confident that he knows Allah deceives himself. Thought is a creature and a creature canot be identified with the Creator. As such a lover of God loves a picture of his imagination. The fact is that Allah is Inconceivable and Unpicturable.
آنان کہ حسن روی تو تفسیر میکنند
خوابی ندیدہ را تعبیر میکنند
(Hafiz)
Those persons who try to describe the beauty of your face, as if, explain or interpret a dream which they have not dreamt

[Read original verse]
16

Allah can not be identified without conceiving His form. Simultaneously you should not get into conjuring the latter. Annihilate the ‘self’ first and then be as unsophisticated and ignorant as a child (You shall then know Allah).

[Read original verse]
17

Those persons who succeed in self abnegation become merged in Allah. They do not observe the prescribed method of prayers of standing, genuflexion and prostration. (For them the rigidity of Sharah is relaxed). Since their ‘self’ exists no more, they have met the Reality and attained the eternal life (even before death).
عجبا دو رکعت است عجباً چہارم است،
عجباً چوں سورہ خواندم چوں نداشتم زبان
(Roomi)
Strange are these two rakats and stranger still the fourth one. How strange I recited a Sura without a tongue
مائیم و ذوقِ سجدہ چہ مسجد چہ بتکدہ
در عشق نیست کفر ز ایمان شناختن۔
(Ghalib)
We are --- I and my will to prostrate, no matter whether it is a mosque or temple. When in love it is indeed difficult to distinguish between a faith and disbelief.

[Read original verse]
Chapter II
VAI-25

My friends! Even my personal management does not rest with me. O Allah! Kindly take care of me. Wherever my Beloved sets me, I shall set foot in that direction.
بندہ آزادی طبع دارد ز حد،
عاشقی آزادی نخواہد تا ابد۔
(Roomi)
It is only the slave who longs for emancipation. The lover never craves for it.
The pen is in the hands of the Writer (Allah). How can I lessen to the least extent, what He is pleased to prescribe for me?
The reins are held by my Master, Allah. Where can I drive my camel (i.e. direct my body?)
I am constantly waiting for the Beloved. I send out crows to bring his tidings (i.e. I eagerly yearn for Him).
Abdul Latif says: “the Beloved shall come to me. Hence I should not give way to despondency”‘
“The whole movement starts from an impersonal element and by a series of necessary steps, ending in an action. But what is the role of the person in whom this drama is enacted? Ghazali’s reply is that he is only the stage, and the only Actor on the stage is God”.
(The Metaphysics of Roomi by Doctor Khalifa A.H.).

[Read original verse]
VAI-26

My noble Beloved! How can my eyes retain normalcy in your absence? You are their ward, You are their patron.
I am humble and submissive like the earth.
Even if you were beyond the sun rise and set, I must go to you, using my eyes as feet.

[Read original verse]
1

If your eyes do not behold the Beloved the first thing at sunrise, they deserve to be plucked out and served to crows.

[Read original verse]
2

If my eyes do not behold the Beloved the first thing at sunrise, they should be taken out and served as morsels (or food) to crows.

[Read original verse]
3

If my eyes were to look at something other than the Beloved, I would take them out and serve them to crows as food.

[Read original verse]
4

Better offer your eyes to the Beloved before breakfast. As for me to see the Beloved’s face is better than to take seventy courses of meals.

[Read original verse]
5

If my eyes were to behold the Beloved in the early morning that would be tantamount to their having their breakfast. Nay, it would mean as if the entire body performed Hajj with perceptible view of Allah.
Note: Huzuri is a peculiar term of sufis. It means the manifestation of Allah. This stage has several grades.

[Read original verse]
6

Early morning the eyes came to see (or they looked for) the Beloved. They could merely plead their case prayerfully and not express anything else. Without being administered any dye, they would automatically become red (due to tears,) and then they would be accepted by the Beloved, who would get reconciled to them.
لطف حق جوشد ز درد و زاریش
می شود از آہ و غم در باریش
(Roomi)
The Divine mercy gets into commotion at the tears and entreaties of a supplicant. The latter is invited by Him due to his pathos.

[Read original verse]
7

My eyes have in fact laid me under a great obligation. When I open them, I see the Beloved alone even though some evil persons may be standing before me.

[Read original verse]
8

My eyes seem to have seen something somewhere. (They seem to be missing it now and) they are earnestly searching for it and straining themselves for it automatically.

[Read original verse]
9

Now that my eyes have seen something somewhere, they have become frenzied inwardly due to the very intense love for it. As per Sayed, the fact is that they never slept soundly afterwards.

[Read original verse]
10

My eyes went and beheld the Beloved today. The latter responded to my love as per Latif, “And that made the eyes crimson coloured and sparkle like precious stones.”

[Read original verse]
11

Yesterday my eyes seem to have gone and seen the Beloved. The latter’s (dazzling) beauty, as per Latif, made them sparkling. They became very happy after seeing the Darling.

[Read original verse]
12

It is the daily routine for my eyes to weep for the Beloved in His absence, and to smile happily in His presence. The more they see the Beloved, the more ecstatic they become with His love.

[Read original verse]
13

Daily my eyes shed tears to see the Beloved, and they smile at His sight. Even after seeing Him a number of times they still hanker after Him. They never get satiated with His view.

[Read original verse]
14

Even though my eyes behold the Beloved daily, they long lingeringly for Him at all times. They have registered a thorough view of Him and recognized Him as the Beloved.

[Read original verse]
14-A

These rakish eyes say nothing but they do not stop weeping. The fact is that they are much too affected to keep normal without seeing the Beloved.

[Read original verse]
15

Howsoever much I restrain my eyes, but they break loose; and while the people are generally asleep (with closed eyes), they look for and succeed in beholding the Beloved. They become friendly with those of the Beloved, but I suffer in the bargain.

[Read original verse]
16

The eyes have lots of ways to carry on a scuffle. When they pick up a quarrel, they persist in it and are not in a mood to settle it soon. Like the clouds high above, they are laden with water. Just as the monsoon rains hardly cease at any time, my eyes too shed tears unintermittently.

[Read original verse]
17

My eyes and those of the Beloved sometimes exchange angry rebukes. Since the former have already undergone hard training to long for the Beloved, they sometimes become impatient or presumptuous in their pretensions or demand, with the result that they laugh and fall out often with each other in turn. Sometimes they become cross but the next moment they get reconciled.
گہ گریہ و گہ خندان و گہ آہ جگر سوز،
ای اشراقی از وضع تو جانان گلہ دارو۔
(Ishrati)
Sometimes I weep, sometimes I laugh, and sometimes I give way to self-consuming sighs. O lshrati! The beloved complains of your inconsistencies.

[Read original verse]
18

These eyes have indeed strange habits. They purchase pains for the sake of (or for association with) others. They entangle themselves in love with those eyes which are Omnipotent and need no conventional weapons to be effective in their operations.

[Read original verse]
19

The eyes have personally chalked out this particular course of conduct. (They never took me in confidence.) They have got entangled at a place which is very hazardous to life. This embroilment brooks no bargaining. Life has to be surrendered for its settlement. (There is no alternative.)

[Read original verse]
21

My eyes had no prior consultation with me before making love. They have now been entangled where there is no scope for argument or remedy. Poor heart of mine! it pines along the path of the Beloved (to see Him).

[Read original verse]
22

Train the eyes to maintain an uncommon attitude; and you too conduct yourself in a manner different from the routine, If the people in general go current wise, you should proceed current ward. Look for the Beloved and proceed to Him reverentially. Have your eyes fixed on Him. Do not withdraw your gaze from Him.

[Read original verse]
23

You should foster such eyes which may enable you to behold the Beloved alone. Never look at another object because the Darling is very envious in that respect.
شاہ را غیرت بود برھر کہ او،
بوگزیند بعد از آں کہ دید او۔
(Roomi)
Allah is very envious. He does not appreciate any person even smelling anything after seeing Him

[Read original verse]
24

Till the Beloved turns His face to me, His backward posture is pleasing. (His irresponsiveness too is exhilerating). But when He turns His face to me (i.e. when He responds to my love), all my veins turn red (with quick circulation of blood) and my body acquires freshness.
اجزاءِ وجود ھمگی دوست گرفت
(Khayam)
My friend has occupied all limbs of my body in totality. I have but name merely.

[Read original verse]
Chapter III
VAI-34

You have the appearance of a saintly person like Prophet lbrahim, Friend of Allah, but in your heart you are an infidel like Azar, (father of the above said apostle).
You are still (spiritually) sick. Do not claim to be healthy.
Where the Exalted Lord is concerned, there is no room for controversy in favour of duality or disbelief.
Exalted is Allah above all which they associate with Him. (43, Al-Tur).
Say: He is Allah, the One, (1, Al-lkhlas).
You look like a Muslim, but in your heart you are very little of it.
You can not attain to union with Allah with your rootings in plurality.
Abdul Latif says: “O Allah! Kindly safeguard my attachment and fidelity (unto you)”.

[Read original verse]
VAI-35

There is no particular season for death (to come). Be early repentant. Hurry up and offer repentence before death. Please delay it not. (That is what the tradition directs).
Be quick and keep yourself prepared for meeting with the Beloved.
TRADITION: Prepare yourself for the Day of judgement.
When (the Angel of) death comes, he uses a stick to take out those (souls) who are neglectful (of their eventual journey). He has already introduced the handle in the eye of his hatchet to cut you down. (Additional stanza Mr. Advani)
He simply demolishes (and dashes to ground) mansions (worldly plans) of those blind persons, (who did not think of the Hereafter.)
And if you could see when the angels withdraw the souls of the disbelievers smiting their faces and their backs saying: “taste the punishment of the burning. (50, Anfal).
The Angel of death contacts you uninvited, unheralded and on schedule; and his visit is not far off; (the human life itself being short). Abdul Latif says: ‘‘You are then produced before the Lord naked (without coffin), you shall be clothed later”.
Nighs has drawn for men their reckoning, but they turn away in heedlessness. (1,Anbiya).
Note: (1) According to a tradition all persons shall be resurrected and produced before Allah naked.
(2) Added the following stanza as per Mr. Advani’s edition:
وڌائين وڍڻ لئي، ڳن ڪهاڙيءَ پاهي.

[Read original verse]
VAI-36

O Allah, my Lord! would that I am not placed far from my beloved (the Prophet), since he alone is my mainstay.
Note: ‘placed’ may mean ‘buried’ or made to stand on the Day of judgement”
How can the residence of my Friend be far from me?
O mother! My eyes have already been there (introspectively and have seen him at his place).
He who holds the pen in His hand is my kind Benefactor. Would that He may not write anything adverse on the tablet of this bondwoman of His!
سر نوشت ما بدستِ خود نوشت،
خوش نویس است و نخواہد بدنوشت۔
(Saadi)
Allah has written our tablets personally. He is a fine calligraphist. He would not write anything unseemly.

[Read original verse]
1

With every breath that I take I identify the Beloved; and with every respiration I perceive Him. These are the too gins which are maintained by my heart for the purpose. (New Kazi).

[Read original verse]
2

Do not try to look for or behold (the Beloved) by means of the physical eyes, which are meant and used for seeing worldly objects, because that would be in vain. Even though they look for Him, they would simply not be able to comprehend Him. Such persons alone shall be able to identify or behold Him who close their both eyes (against attractions of both worlds and then successfully peep within their heart).
TRADITION: Allah knows the treachery of the eyes.
چشم باید تا ببیند روی یار،
جلوہ کردست ورہبر شی نگار۔
(Hazrat Bu-Ali Qalandar)
You require (particular) eyes so that they may behold the Beloved who is manifested in every thing.

[Read original verse]
3

Materialism will way lay and deceive you some day. O Imbecile! Do not let go the falcon of the Reality from your hands. (New Kazi).

[Read original verse]
7

O mother! What the carder does to cotton, the materialism has done to me. My hands have been incapacitated to work, and my organs are devitalized.

[Read original verse]
8

The acquisition of Divine knowledge and contact has completely changed the tone of my life. (It has made me absolutely ecstatic). To take one breath without Him is impossible. (I can not live for a moment without Him). There is nothing else in my mind except Him and His remembrance.
آنچہ آید در دلم غیری تو نیست
یا توئی یا بوئی یا خوئی تو
Nothing but You enter my mind. Either it is You Yourself or Your flavour or Your attributes.
جان بی جمالِ جانان میل جہاں ندارد
(Hafiz)
My heart has no inclination for any worldly object without the Beloved

[Read original verse]
9

The straight path (of Sharah) is a guide line for all, but I find it confounding and tedious. Longing for and acquisition of the Divine contact are a mere half way halt and I have left them behind. Actually I have fixed, as my goal, that station where Allah is found to be Nothing of Nothing (or where the contraries of this world do not exist. Allah has no opposite to prove His existance; and now I am in direct contact with Him, (the phenomenal existance being only a negative reality.
Note: There are two ways of contacting Allah. One is that of Shariat which is long and tedious, and the other is of Tariqat which is short but difficult. But Shariat must continue in Tariqat too.

[Read original verse]
10

It is a mere human reasoning that in the Realm of Divinity Nothing of Nothing exists, and it is reached on the basis of the argument that since Allah has no opposite, it is impossible to conjure His form. The fact is that Allah is so Beautiful, that it is impossible to look at Him.

[Read original verse]
11

It is the human theory that at Divine level Nothing exists and Allah is Nothing of Nothing. This sort of theory has in fact no basis. The fact is that He is Immanent and Transcendant and His form is inconceivable and incomprehensible.
Eyes can not reach Him, but He reaches the eyes . (103, Al-I nam)
Allah is the light of heavens and the earth . (35, AI-Nur).
ای بروں از وہم و قال و قیل من،
خاک برفرق من و تمثیل من۔
(Roomi)
O you who are beyond our imagination and discussion! Avaunt our contrasts and comparisons!.

[Read original verse]
12

It is He who strikes pegs of love through His looks. Let life and entire body be sacrificed at His altar. Latif says: “every limb of the body may be offered to Him in sacrifice”. I am prepared to sacrifice my life including my heart for my Friend. My mind and eyes are on the scaffold (i.e. they have been sacrificed) for the sake of the Beloved.

[Read original verse]
15

So long you do not make your bodies more slender than the needle, how can you expect the Beloved to insert you in His eyes (as antimony)?
Note: In this verse the poet advises the seeker to reduce himself to the form more slender than that of the needle, (i.e. annihilate his ‘self’ complete by thorough self abnegation) and then expect the Beloved to appreciate him and transform him in Himself.

[Read original verse]
16

O Beloved! Pray sit in my eyes so that I may close them and shut you up therein. The obvious result would be two fold and that is what I actually desire to wit, that the others shall not see you and I shall see none else.
Note: In this verse Shah has aimed at the following three things:
(a) He offers his eyes - the most precious part of the human system- for the Beloved’s “stay” with him.
(b) He expresses his jealousy against another person seeing his Beloved.
(c) He expresses his anxiety not to be able to see any object other than the Beloved.
ای زاہد ظاہر بین از قرب چہ میپرسی
او درمن و در وی چو بُو گلاب اندر
(H. Nasiruddin Chiragh)
O pietist who are swayed by what you see! Why are you asking me about my nearness (to Allah)? The fact is that He is within me and I am within Him - like the fragrance in rose
غیرت از چشم برم روی تو دیدن ندہم۔
I am jealous of my own eyes. I do not want them to see you.

[Read original verse]
17

Pray make your abode in my eye balls or in my pupils. O Beloved! Do enter my eyes so that I may make them leather bags for you.
سر اشکم رفتہ رفتہ بی تو جیحون شدند تماشا کن
بیا در کشتی چشم نشین و سیر دریا کن
(Nawab Allahdad Khan)
Due to separation from you my tears slowly formed a river. Pray come and sit in the boat of my eye and sail on the rivers.

[Read original verse]
18

O Beloved! Do not take into confidence the malevolent in my case lest the short period of the night of union may be unpleasantly absorbed by my elaborate amplifications and explanations.
بامدعی مگوئید اسرار عشق و مستی،
بگزار تا بمیرد در رنج خود پرستی
Do not disclose the mysteries of love and ecstacy to a controversialist. By pass him. Let him die in his ego
اسرار تو با زاھد و ملان نتواں گفت،
باکور دلان نور تجلیٰ نتواں گفت
(Hafiz)
Your secrets should not be divulged to pious persons and ‘mullas’. Nothing should be said about the Divine manifestation to blind hearted persons.

[Read original verse]
19

O Seeker! Since yearning is not an easy job, You must yearn with an intensified symbolic yearning. You must maintain secret of love even from the secrecy itself, so that the evil person may not know the least about it.

[Read original verse]
20

But even if the evil persons were to know the secret of my love, what can they do to me? It is certainly no offence to look at and love the Beloved. The fact is that I am already pierced by the Cupid’s dart, and I generally weep bitterly on that account.

[Read original verse]
21

The evil minded person had dug up a pit for the Beloved to fall in it. But the calumniator fell in it himself and perished therein, (or went to perdition).
Note: (1) In this verse there is possibly a reference to Abu Jahal, the inveterate enemy of Islam, who forced a war on the Muslims at Badr. But instead of causing them any harm, he lost the battle and was also killed in it. Alternately the verse may refer to Satan’s manoeuvers to prove Adam to be inferior to him, and therefore not worthy of Divine favour. In the bargain he himself was cursed and expelled from Paradise permanently. Allah ordered him “Get down from here. You have no right to stay here and indulge in vanity”.

[Read original verse]
22

O Allah! Let the evil persons live even though they bear me ill! Let them witness my union with the Beloved and thereafter die of the agony of that experience.
If good occurs to you it grieves them, “But if a misfortune befalls you, they say: “We had indeed taken our precaution before hand: and they turn away rejoicing”.(49, Al-Tauba)

[Read original verse]
23

The evil minded person (Satan) can seduce such persons alone whose love is shallow. But those persons, who are consumed by the latter’s intensity or flame, would crush him.
Surely He has no power over those who believe and who put their trust in their Lord. His power is over those only who make friends with him and who set up partners to Him. (99-100, AI-NahI)
Verily you (i.e. Satan) shall not be able to influence those of My bondmen who are on the straight path leading to Me. (42 and 43, Al-H ijr).

[Read original verse]
24

May the poisonous reptile or the highly venomous royal cobra come out and bite the evil person! He has been there trying to eavesdrop on the Beloved.

[Read original verse]
25

O evil person! May you come to an evil end! O sinful soul! You have put up obstructions on all sides against the Beloved to come out. O black faced fellow! May you perish in your agony (caused by your failure)!
Note: Possibly the reference is (a) to the seige of the Prophet’s house on the night of his migration to Madina. It was organised by Abu Jahal. It was, however, abortive; (or) (b) the allusion may be to Abu Lahab who used to harass the Prophet - his own nephew in a number of ways. His behaviour with the Prophet was so scandalously bad that even Allah cursed him:
Perished be the two hands of Abu Lahab, and he will perish. (1, Al-Lahab).
or (c) the reference may be to the expression of Satan as reproduced in the following Quranic verse:
Satan said: Since you (Allah) have adjudged me as lost, I hereby swear to you that I shall sit on the straight road against them (i.e. the human beings) and then I shall assail them from their front, from their rear, from their right and from their left”. (16, and 17, AI-Siraf).

[Read original verse]
26

The Beloved’s favours are often misconstrued as hitches or even as disfavours. It is, indeed, difficult to fathom (or scrutinise correctly) the ways of the Beloved’
Verily my Lord is subtle in respect of what He plans (100-Yusuf)
Much waste for the sake of a precious gain seems to be a characteristic of evolution. Sometimes we misinterpret it as cruelty or purposeless-ness in nature; but the fact is that in this case the end justifies the means. (Ideology of the Future)

[Read original verse]
28

Transcending all physical limitations like the length and breadth, and the human form with the face and frame, the Beloved is a paradox; and it is definitely impossible for the blind or uninitiated persons to comprehend this phenomenon.
آنکہ او بی نقش و سادہ سینہ شد،
نقشہائی غیب را آئینہ شد۔
(Roomi)
He who has an impressionless and clear mind, becomes mirror to receive the Divine impressions.

[Read original verse]
29

The human perceptive faculty is baffled. It is unable to comprehend or encompass the Divinity. The blind or the uninitiated person shall not be able to appreciate properly the Divine Attributes and potentialities.
ہچ کس را تا نگردد او فنا،
نیست راہ در بارگاہ کبریا۔
(Roomi)
So long a seeker does not annihilate himself, he can not get admission in the Divine court.
Note: (1) Logical knowledge of Allah is impossible to acquire because of the human limitations.
(2) (a) What is حيرت? In the ordinary parlance it means amazement. The sufis interpret it as “comprehending and yet unable to comprehend, or having the Divine knowledge and yet be ignorant of it”. It is the Final Stage of evolution the primary stage being توبه.
(b) الا دراک مع العجز عن درکھ What isادرک It means the comprehendig faculty which distinguishes the man from the animals. It is of two kinds as under:
i) that by which the man distinguishes between belief and doubt or disbelief; and
ii) that by which the man distinguishes between joy and sorrow, patience and passions etc

[Read original verse]
30

The human sense of comprehension is helplessly torn to bits, and is ineffective to understand the scene. (It is merely reduced to bits of speculation.) The uninitiated persons can not follow the love signals or gestures.
میان عاشق و معشوق رمزیست،
کراماً کاتبین راھم خبر نیست۔
(Jami)
The signs that are exchanged by the lover and the beloved are not understandable even to the angels posted to record their deeds.

[Read original verse]
31

The human sense of understanding is baffled and is ashamed of itself. Poor imbecile! Its potentiality has been affected by the immeasurable vastness of the Divine Transcendance and Immanance. It is unable to stand its sight.
ذہن میں جو گھر گیا لا انتہا کیونکر ہوا،
جو سمجھ میں آ گیا پھر وہ خدا کیونکر ہوا۔
What is encompassed by reason can not be deemed limitless. What could be comprehended can never be Allah.
Note: The man does not apprehend correctly the attributes of Allah. Sometimes he erroneously thinks that he knows Allah. Whatever he can think about Him is of the worldly pattern and perishable; and nothing perishable can be identified with Allah. The human thought is a creature and a creature is definitely different from the Creator who is Imperishable.

[Read original verse]
32

The fact is that a plebeian lacks the proper sense of understanding, and being uninitiated, he shall not be able to apprehend the mysteries of the Divine love.

[Read original verse]
33

Their case is analogous to that of the blind men who started a controversy on the carcass of an elephant. They could not see it with their eyes, (being blind). Hence they fumbled with their hands, pressing on different parts of the skeleton. Candidly speaking, the person with spiritual eyes only can identify the elephant’s parts. It is only their spiritual leaders who can improve their vision, (and then they shall be able to know the objects correctly) - (The disbelievers are like blind men.)
Reason examines only the parts of the whole that we feel, appreciate or apprehend by direct vision but it can not grasp the whole, which is always more than the sum total of its parts examined by reason.
They are deaf, dumb and blind, so they will not return. (18, Al-Baqarah).
In the Quran there is allusion to the hands, eyes and face of Allah. The Amtazalite, Jahanyas and Khawarij interpreted them in a queer manner. lmam Hambal, however, stated as under: We confess that Allah has two hands without asking how. . . . We confess that Allah has two eyes without asking how. . . . We confess that Allah has face without asking how. . We affirm hearing and sight and do not deny that as some others do. (Revelation and Reason by Averry).
با محمدؐ ہوشیار باش و باخدا دیوانہ،
باعشق آشنا باش و باعقل بیگانہ
Be punctilious with regard to Sharah. You may be a rake with Allah. Be seasoned in love and indifferent to the intellectual subtilities.

[Read original verse]
Chapter IV
VAI-49

There is definitely something in the background of what appears as the old huts. The fact is that only the dwellers of these huts are approved by Allah even though they do not count with the general public. The latter, who are not initiated and evolved, consider them as mere aliens or different folks. The fact is that they consume their entity and are one with him (i.e. the Prophet).
Note: The poet seems to refer here to the Prophet’s companions and saints in general.
There is a tradition that “All my proteges and friends are wrapped in my cloak”, and he covers them up. (They are extremely near him and he looks after them). Except Allah and his Prophet, the general public do not know their identity nor does He disclose it to them. Please discard your ego or self-opinionated-ness and follow the guidance and advice of these persons in every matter.
You should serve public very humbly and meekly. Abdul Latif says: “O Sisters! There is definitely something in this public service (or) something definitely can be acquired at these old places of humility.”
Note: I have given above the literal translation of the last stanza of the Vai. But it seems pregnant with a peculiar meaning, which the poet has considered fit to keep ambiguous. Possibly he may have meant what Moulana Roomi, his muse, had expressed in his following couplet:
مکر کن در راہ نیکو خدمتی
تا نبوت یابی اندر اُمتی۔
Strive in good service so that you may become a Prophet out of the followers.

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1

Even after seeing the Absolute Being, (or His manifestation) they have failed to realize that He alone exists to the absolute exclusion of the phenomenal existance. (The human personality does not exist at all). While the pedigree horses are available in the stable, one has only to lift their covering and identify them. Their covering however, serves as an obstruction to their correct appreciation. (Similarly the phenomenal existance is only a covering, a sort of veil). (Poor fellows!) They were really the people of merit but their conventional calculations thwarted their progress in this behalf.
Note: A philosopher is sometimes defined as a blind man searching in a dark room for a black cap which is not there.

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2

How could they, even after seeing His manifestation, fail to identify the One, the Absolute? It is tragic that they could not make any progress in that connection. In fact they got confused in their appreciation of the Beloved. They became frustrated persons.
اے از تو حقیقت تو بس ناپیدا،
با آں کہ توی زہرچہ پیدا پیدا
(Roomi)
O You whose reality is completely hidden from You, not withstanding that you are more obvious than all that appears..
گر نبیند بروز شپرہ چشم،
چشمۂ آفتاب را چہ گناہ
If the owls’ eye can not see the sun during the day time, none should find fault with the sun for it.

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3

The persons who did not conceive Allah to be everything and Nothing of Nothing, died not as experts but as frustrated persons. Like a sparrow they just picked up a few grains in their beak from a stack. (The knowledge acquired by them with regard to the Divine mysteries was inestimably rudimental and shallow). They were mere bubbles in the ocean of existance (and they soon blew up into nothingness).
TRADITION: Hazrat Khizr had told Prophet Moosa that the aggregate knowledge of all persons on earth vis-a-vis that of Allah was like the drop of water picked up by a sparrow in her beak from a river.
از خودی سر مست گشتہ بی شراب،
ذرۂ خود راشمردہ آفتاب
(Roomi)
He was beside himself with ego, even though he had not taken wine. Though a mere particle, he considered himself as the sun.

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4

Negate your individuality in totality and renounce the world to the stage of self-annihilation. At that stage identify yourself with Allah and die unto Him before death. These are the broad guide lines along which you should proceed and also guide others to follow suite.
ہستی ات درہست آن، ہستی نواز،
ہمچومس در کیمیا اندر گداز۔
(Roomi)
Your existance in the Being of the Nourisher of all beings is like the base metal being transformed through alchemy.

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5

Cover the full stretch and reach the stage of complete self-annihilation and loss of identity in the Infinite Being. Do all this secretly, nay, with the utmost secrecy, not only from the public but even from the secrecy itself.
از قید خویشین برھانیدہ خویش را،
عنقا صفت زویدۂ مردم نہاں شوید۔
(Mohammad Ali)
Totally release yourself from the fetters of ‘self’. Conceal yourself from others like the fabulous ‘Unka’ bird which has no existence.

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6

Every body tries to hide his performances from the general public. But none does it from what is itself hidden (i.e. from Allah, and from your heart or conscience). Every person manifestly is worried every moment about the public exposure but not about his conscience.
Verily Allah does not like such a person who is dishonest (and deceiver) and a sinner. Such persons try to conceal their deeds from public but they do not blush before Allah though He is with them at the time. (108, Al-N isa).
چنان شرم دار خداوند خویش،
کہ شرمت زبیگانگانست خویش۔
(Saadi)
Be as circumspect in respect of Allah as you are in respect of the Public

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7

By all means work with your hands, but simultaneously you should look for the Beloved, who is readily available in your house (i.e. in your mind).
Note: (1) In this verse the poet stresses the desirability of work but simultaneously he advises that even when we are busy with it, we should be mindful of Allah, who in fact is always with us.
Aye! It is in the remembrance of Allah that hearts can find comforts
(28, AI-Raad).
TRADITION: (a) ‘When my servant remembers Me, I am present near him.
(b) Islam is synonymous with work and effort, vide the following tradition: “Earning of legitimate livelihood is a duty only next in importance to the duty (of prayer).
دست بکار دل بیار
Let your hand be busy with some work; but your mind should remember Allah.

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9

ln fact I am He Himself for whom I yearn. Get unto Him (inside your mind), who “neither begets nor is begotten”. “O connoisseur (or seeker)! You shall find the Reality within your mind”.
Allah, the Independent and Besought of all He begets not nor is He begotten. (2,3, AI-lkhlas).
Note: The Mystics think that Allah is nothing of nothing and that He has no separate existance particularly because He neither begets not is begotten. He is alligned with His creatures. Sachal’s poem, reproduced above, is relevant.
وہم مخلوق و ہم مولود آمدست،
حق زایرست و او لم یلدست
(Roomi)
He shows Himself as one who is created and generated. The Reality does not beget and He is not born.
زادہ گفتم و حقیقت زاد نیست
(Roomi)
We said ‘created’ but Reality is not created.

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9-A

Drop ‘I’, ‘You’, ‘he’ and ‘We’ from your mind. The fire of Hell will not then touch you.
من و ما و تو و اوہست یک چیز
کہ در وحدت نبا شد، ہیچ تمیز
(Roomi)
I, We, You and He are the One, because in Unity there is no distinction.

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10

If you could only see things in their correct perspective, (with the spiritual eyes and divest yourself of the obstructive prejudicial views,) you would directly acclaim that every thing in the universe is the Absolute Reality, (and that nothing else exists beside Him). O blind disbeliever! Abandon your doubts in this connection.
عجب نبود گر از قرآن نصیبت نیست جز نقشی،
کہ از خورشید جز گرمی نیابد چشم نابینا
(Sinai)
No wonder that the only use that he makes of the Quran is to make amulets on the analogy that a blind fellow merely gets warmth from the Sun.

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12

Eschew all doubts about Oneness of Allah. They would otherwise completely obstruct your views of the Reality. Also affirm that nothing else exists beside Allah. There is nothing like the negation that nothing else exists but Him.
ہم چنین جو پائی درگاہ خدا،
چوں خدا آید شود جویندہ نا۔
(Roomi)
Similar is the case with the seeker of the Presence of Allah. When He appears, the seeker sinks into nothingness.
Note: The following dialogue between Shaikh Najmuddin Al-Kabir and lmam Razi elucidates the verse:
Al-Kabir: The first category of knowledge is to know the Almighty. How do you know Allah?
Razi: By hundred proofs.
Al-Kabir: Proof is adduced to remove doubt. Can there be any doubt concerning Allah, the Creator of the heavens and the earth? Allah has favoured His bondmen with a light which allows no doubt to affect their hearts, and they feel no need of proof. (lmam Razi’s lbn Al-Akhlaq).

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13

Duality is the greatest possible handicap in the correct appreciation of the Reality. Light is the opposite of darkness. Similarly Oneness of the Infinite Being is the opposite of duality or plurality. You have only to use the spiritually clear glasses to see every thing in the correct perspective.
Where with Allah guides those, who seek His good will, to the paths of safety and He leads them, by His will, out of darkness into light, and guides them to the straight path. (16, Maida).
All praise is due to Allah who has created the skies and the earth as well as the darkness and the light; and yet the infidels boost up equals for Allah.
(1, Al-Anam).
جناب حضرت حق را دوئی نیست،
در آں حضرت من وما وتوئی نیست۔
(Roomi)
The personality of Allah brooks no duality. There I, we and you do not exist.

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14

Faith does not mean mere recitation of the Kalima. Your mind is still polluted by hypocrisy, disbelief and Satan’s activities. You have no doubt the appearances of a Muslim, but in your mind you are still Azar, (the idol worshipper).
بت پرستی میکنی و بت گری،
شد دلت رشکِ بتان آذری۔
(H. Bu-Ali Qalandar)
You worship idols and you make them too; your heart is as hard as the idols of Azar.
In their hearts was a disease. (10, Al-Baqarah)
Do these people think that they would be let off by a mere affirmation of the faith?’ (2, Ankabut).
Note: In Islam moral and social evolution is as religious as the religion itself. Notwithstanding it, no progressive pursuit divorced from the spiritual ends, is hardly worthwhile. The principles and the practice together must form a common connotation at bottom.

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15

You are faithless even to your disbelief! You do not conform to it. Hence (in fairness to yourself) you should not call yourself an infidel. Simultaneously you are definitely not a Hindu (according to its religious conceptions,) and as such you do not deserve to wear the religious thread. As a matter of policy only those persons should bear the colour mark (on their forehead), who atleast are faithful to their disbelief (in the Oneness of Allah).
گہی بت شکنم گاہ بہ مسجد زنم آتش،
از مذہب من گبر و مسلمان گلہ دارد۔
(Ishrati)
Sometimes I break the idols and sometimes I set fire to the mosque. The result is that the fire-worshippers (i.e. the non-Muslims) and momins find fault with my religion.

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16

You have the face of Prophet Musa but the habits of Satan. Why do you not throw out such a crude rogue (from your mind)?
گر بصورت آدمی انسان بُدی،
احمدؐ و بوجہل یکسان بُدی۔
(Roomi)
If face of a man alone had implied humanness, (Prophet) Ahmad and Abu Jahal would have been equal.
دو رنگی چھوڑدے ایک رنگ ہوجا،
یا سراسر موم ہو یا سنگ ہوجا۔
Abandon hypocrisy and be straight. Either be wax or be stone,

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17

You have the face of Prophet Musa but the disposition of Satan. Why do you not discard this meaningless frivolity or deceipt (and reconcile your demeanour to your appearance).
“O You, who believe! Accept Islam without any reservations (and observe all its provisions) and do not follow in the foot steps of Satan. Verily he is your open enemy”. (258, Al-Baqarah).
Note: The above four verses relate to hypocrisy. The verse No. 14 is addressed to the Muslims, the verse No. 15 is addressed to the Hindus and the next two verses are general in their application. The first two verses refer to the religious practices and the other two verses refer to the general conduct and habits. Allah has condemned hypocrisy in the Quran and promised to award heinous punishment to hypocrites.
Give to hypocrites the tidings that for them is a grievous punishment.
(138, AI-Nisa).
زنہار ازاں قوم نباشی کہ فریبند
خدا را بسجودی و نبی را بدرودی۔
(Ghalib)
Never be affiliated to that community which is out to deceive Allah by malafide prostrations and the Prophet by mere lip benedictions.

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18

He has a face more bright than a mirror but he has a black heart. In addition he has a pleasing glib tongue, but he maintains a very sinful mind. On that account the wretch can not get close to union with Allah.
‘And there is the one amongst people whose discourse on the life of this world you admire, and he cites Allah as witness concerning what is in his heart. Yet he is the most contentious of adversaries sufficient for him is Hell. (204, Al-Baqarah).
Note: (1) In the above Quranic verse reference is to a notorious hypocrite named Akhnas, who had a very glib and fluent tongue and deceiving manners.
(2) In the above verses reference has been made to a tarnished and ‘black’ heart and the desirability of keeping it clean. In this connection, the following brief note, based on lmam Ghazali’s “Tabaligh-i-din”, may be useful.
The heart, as a sovereign, commands services of all limbs of the human body. But they too, in their turn, influence its healthiness and sublimity by their actions. It is, therefore, essential that they should work on correct lines and be obedient to the heart.
The heart is like a mirror and like the latter it should be kept clean and polished. It is only in that condition that it may be favoured with the Divine light or manifestation. To achieve and maintain its purity the following steps seem necessary:
a) All unwholesome desires should be purged from the heart to maintain its intrinsic cleanliness;
b) Allah should always be remembered and feared in order to retain the heart’s receptivity; and
c) The bodily limbs should be controlled and made to function in obedience to the heart, so that its potentiality may not be impaired.

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19

You should pass the rod of union through your eyes, discard duality and stick to monism. You should befittingly try to have an untarnished Image of the Beloved which admits of no blot. For that you shall have to develop an inner eye of cooperative vision. If you do all this, you shall be Muslim in the proper sense, because then you shall see Him with your eyes and heart.
یا الٰہی چشم بینائی بدہ
در سرم از عشق سودائی بدہ
(H. Bu-Ali Qalandar)
O Allah! Kindly give me the eyes with which I may see you. Also kindly infuse in my brain the craze of love for you.

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20

Black antimony suits women. As a man you should not pass a rod there of through your eyes. On the contrary as the man you should apply to them the radiance of the Beloved. (This you shall acquire through deep contemplation, love and ecstacy).
Note: The seeker of the world is the woman. The seeker of Allah is the man.

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21

If and when they apply to their eyes the antimony of redness (ecstasy) which is transmitted by the Beloved’s eyes, they shall see the entire universe as bright scarlet.

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22

When they applied the antimony of whiteness (which was free from all doubts and prejudices), they could see the immaculateness of the universe (that nothing but the Infinite Reality existed), and the object bearing manifestation also disappears.
Note: In verses No. 20-22 three phenomena are described. The first is about the application of black antimony i.e. materialism. The second is about the red antimony which means ecstacy as a result of love. The third is the white antimony which means absorption in Allah.
دوئی از خود بدر کردم یکی دیدم عالم را،
یکی جویم یکی دانم یکی بینم یکی خوانمْ
(Roomi)
When I put away duality, I find the two worlds as one; One I seek, One I know, One I see and One I read.

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23

Even if a slave were to learn the Persian language, he would still remain a slave. How can he claim to be a chieftain when he is pulled down by the two contraries (i.e. his scholarly acquirements and a slavish and retarded mentality?) A thirsty person gets relieved if he gets water; similarly a hungry man is relieved by food. But this slave is definitely proletariat, and he can not be grouped with the patricians.
Note: (1) There is another interpretation of the verse as under: These are two men. One of them is evolved and the other unevolved. The latter is a slave of materialistic tendencies. He feels relieved only when he satisfies the bodily claims. How can he be grouped with the evolved man who is self abnegatious? Obviously both of them will remain in different categories.
(2) The last sentence of the above verse reflects the deep learning of the poet. He seems to have followed the thinking of lmam Ghazali who partitioned the mankind into (a)عوام الناس or the commoners (or the ignorants) (b) خواصor partly evolved and (c)خاص الخاص .or the elite, the well initiated.
And when they come to you, they say: “We believe”, but the fact is that they came with disbelief and also went out with it. And Allah knows (well) what they have been concealing. (61, Maida).
از ناکئی خار بر دیوار دانستم،
کہ ناکس نہ شود کس از باد نشین ما۔
I could conclude from the insignificance of thorns on a wall that a worthless person can not become worthy merely because of his high position.

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24

Every body gets annoyed over bad performances. But the Beloved was annoyed at my seemingly good acts. How I wished that I had not performed the deeds which I had so far counted as good ones! Then I annihilated the ego and considered as worthless my self-esteemed good deeds. Simultaneously I submitted to Him the respectful plea that my performances were actually a matter of shame to me (and that none of them was worth reckoning). My Beloved was reconciled to me only when I completely abandoned the ego (of good performances).
Do not consider yourself sacred. (32, Al-Najm)
Do you not know of those who hold themselves to be pure? Nay, it is Allah who purifies Whomso He pleases. (49, Al-N isa).
بندگی شرمندگی

Note: This verse is a typical instance of extreme condensation.
(2) Prayer is a means of approach to Allah. The Quran states: “O you who believe! Seek help through patience and prayer”. Accordingly the prayer is a virtue and an asset. It may be considered as a dependable commodity for the Hereafter.
(3) Sometimes, however, the prayer creates in the devotee a sense of self-consciousness or ego of being a devout man. In that case it loses its high value.
The poet has referred in this verse to this sort of predicament. Obviously he realized later that prayers in such a case fail in their object. Accordingly he forthwith disowned and condemned them and apologetically submitted that he was really ashamed to have assumed them as worth consideration.
(4) In this connection the following anecdote about Hazrat Ba Yazid Bistami is worth quoting:
When he died and appeared before Allah, the following diaglogue is said to have occurred between them -
Allah: Ba Yazid! What have you brought for Me?
Ba Yazid: O Allah! I have brought piety which I practised while I lived.
Allah: I do not consider the world even as important as a mosquito’s wing. Of what value would your piety be on that account?
Ba Yazid: I beg your pardon, Sir! I have brought reliance for you.
Allah: When I had offered Myself as a trustee for you, was not that enough?
Ba Yazid: I seek Forgiveness, my Creator! I have appeared before you as a destitute, worth nothing. I merely plead.
Allah: I am pleased to accept you as such.
جانے کہ پراں شد ز تن، گوید بدو سلطان من
زین سان کہ رفتی آمدی آثار کوز الذی ما۔
(Roomi)
The Sovereign asked the soul when it left the human body: You have come back as you had gone. Where are the traces of my benefaction?.

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25

All get offended at misdeeds but my Beloved got annoyed with me due to my seemingly good deeds. However, the fact which I had completely lost sight of was that in my infancy I had made lots of false statements; and it was on that account that I got more of sorrows than joys.

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26

What I suppressed from my heart I did not disclose even to the breath of my life. In fact I kept my love for the Beloved concealed from all persons. Notwithstanding I lost the game and the secret got publicity due to my torrential tears originated by the continued absence of the Beloved.

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27

The fact is that I did my best to maintain the secret but my tears gave it away. The base creatures got a clue from the pallour (of my countenance). Accordingly my pallour became hostile to me and divulged the secret of my love.
درد مندیم خبری میدہد از سوزِ درون،
دہن خشک ما، لب تشنہ و چشم ترما۔
(Hafiz)
I am afflicted. My sadness oozes out through parched mouth, thirsty lips and wet eyes.
راز عاشق از شکستہ رنگ رسوا می شود
(Ghalib)
The secret of lover is betrayed by the loss of his colour (i.e. by his pallour)

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28

The lover always wills that he should not disclose the secret of his love to others. But how can it remain hidden when his eyes constantly shed tears and his mind languishes.
اختیار راز پوشیدن نداد،
گریہ بی اختیار من بمن۔
(Malkani)
My uncontrollable tears did not allow me to hide the secret of my love.

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29

The story of the Beloved’s love can not be suppressed in one’s throat (i.e. unarticulated). A lake can not remain within its confines (when its feeder), the river, gets swollen in flood; (or a leather bag used as a float can not remain safe when the river is in spate).
دل و جانم بتو مشغول و نظر درچپ و راست،
تانہ دانند رقیبان کہ تو منظور منی
My heart and lips are busy with your remembrance and all the time I look to the left and right whether any rival knows that you are my Beloved!

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30

Millions of rivers (of Divine love) have boiled and created commotion within me. Would that I were consumed by it without letting out a whisper or a sigh.

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31

Please note and beware that the self or ego acts as a veil against you. It is definitely an obstruction to your union with Allah.
دل کہ بی مدعا نشد ہرگز،
بوصال آشنا نہ شد ہرگز۔
(Janullah Shah)
The heart which was not purged of ego and materialism would have no liaison with the Beloved.

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32

O seeker! please heed! Assertion of separate identity or ego is (a sort of) veil (between you and the Beloved). Obviate all ego and argumentation, and you will find that all veils are brushed aside.
Note: When Hazrat Junaid had offered continuous prayers for 40 years, mostly in wilderness, he thought that he had attained a great spiritual status. Suddenly he heard a mysterious voice warning him that the time had come to declare him an infidel. Hazrat Junaid was flabbergasted at this warning, and he humbly solicited to know its back ground. Allah told him that in His view nothing was as grave a sin as the human ego, of which he had made a display.
(Jami’s Tazkira-ul-Anbiya).
زان نمی برود بہ سوی ذوالجلال،
کو گمانی میبرد خود راکمال
(Roomi)
Whoever considers himself perfect does not get near Allah.

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33

The self consciousness and self sufficiency suit Him who is within me. They are exclusively His attributes. However, They are perceptible in those who have reached the stage of absorption. It is not for me to debate it. I really do not know where I may have to go out in His quest particularly when He is all pervarding and Self-Sufficient.
Note: (1) Rewrote the last two stanzas as under as per Mr. Kazi’s edition:
مهين منجهان مون ٿئي، مُوهين جي ساڃاهه،
ڪڇڻ ڪانهي جاءِ، ڪيڏانهن ڪريان پنڌڙو.
(2) The door of the heart is the door of Allah through which He manifests Himself. The human heart encompasses Him, It is necessary to know one’s self before knowing Allah. His heart will help him in the job.
ذات خدا ہست ہم اندرون،
ظاہر و باطن چہ درون چہ برون۔
(Abdul Wahab Sachal)
Allah is manifested in all things. He is manifest and hidden, internal and external.

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34

It is appropriate for Allah alone to use ‘I’ for Himself. You should not use that term. Allah alone exists as the Origin and Prime of everything. Just as meat can not be baked by being placed in husk , love can not germinate and flourish in an earthen silo. (It is the human heart and an untarnished and meak one, that generates love and receives the Divine manifestation).
خود چہ باشد پیش نور مستقر،
کرو فر و افتخارِ بوالبشر۔
(Roomi)
What is human vanity before the permanent radiance (or light) of Allah?
Note: (1) To be arrogant is tantamount to bear rivalry with. Allah, who alone is competent to be proud. The man- should, on the contrary, feel small and meek.
(2) Allah has repeatedly stressed in the Quran that He knows secrets of the human mind. Hence it is imperative that the mind should be-kept free from all pollutions.

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35

Love-can not be fostered in an earthen silo nor can meat be baked on husk. How can one expect to meet Allah by this inappropriate and immature method? (To meet Allah one requires a humble and pure heart coupled with intense love which may receive His manifestation).

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36

I can not bear to see Allah at close quarters for a moment even. In fact to behold Him is out of my bounds, because at a mere mention of His name I languish and melt away.

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37

An addict is soothed when he gets what he is addicted to. O hypocrite! You have naturally failed to appreciate, nay even denied, the beauty and correct position of the Divine Truth. In fact you are a conglomeration of belief and disbelief. That implies that you are an infidel, (more so because due to the deep rooted hypocrisy you cannot discriminate between the truth and falsehood, (i.e. you are much too egoist and prejudiced to realize monotheism and monism in the correct perspective). So your faith is soiled with disbelief and such a faith is tantamount to disbelief.
a) (The hypocrites) waver between this and that, belonging neither to these (i.e. to the believers) nor to those (i.e. the non-believers.)(143, Al-N isa).
Note: Allah has referred to the Quran as حق or the ‘Truth’ vide verse No. 170, Al-Nisa, translated as under:
O mankind! The Apostle has indeed come to you with ‘Truth’ from your Lord
b) And among men there is he who serves Allah on the fence. Then if good befalls him, he is content therewith; and if there is a trial for him, he returns to his former way. He loses in this world as well as in the Hereafter. That is a manifest loss. (11, Al-Hajj).
c) That is because they had believed, then disbelieved. So a seal was set on their minds, and consequently they understand not. (3, Al.Munafeqeen).

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38

My Beloved bound me hand and foot and put me in the deep sea. Then those who were standing on the shore(. . . the Beloved Himself) exclaimed to me to see that my clothes did not get wet.
The man has been created weak’. (29, Al-Nisa).
Verily We have created the man for a struggle. (4, Al-Balad).
(The human-beings should) fear Allah, believe, and do good works
(93, Al-Maida).
TRADITION “The faith lies mid-way between compulsion and discretion”.
The above first two verses of the Quran, as translated state the inherent handicaps of the man. The third verse briefly refers to his duties to Allah, to self and to his fellow-beings, and their range is quite spacious. For performances of his duties his discretion is not unrestricted. Often times he has to obey the dictates of his fate or destiny. Finally due to no provocation on his part Satan is declared to be his inveterate enemy, and strangely enough he is authorised by Allah to work against the man. To facilitate his nefarious activities material desires have been implanted in the man and they are known as his ‘nafs’. It is against all these odds in the background that the man has been created primarily to worship Allah as His humble bondman and to work his way towards reunion with Him. To attain to it he has to obey the Quranic orders in full inspite of his inherent weakness. The above verse under comment refers to this position of the man. Would it not be anything short of a miracle if the poor chap, “bound hand and foot”, as stated by the poet, succeeds in his mission?
In the above note I have presented only one side of the picture which is relevant to the verse.
درمیان قعر دریا تختہ بندہ کردۂ،
باز میگوئی کہ دامن ترمکن ہشیار باش
(Roomi)
You have put me on a plant and set it adrift in the sea. You have then warned me to see that my clothes do not get drenched with water
القاہ فی الیم مکتو نا و قال لہ،
ایاکَ ایاکَ آں بتل الماءِ
(Mansur)
He put him in sea with his hands tied and then warned him that he should not get wet.

[Read original verse]
39

(But the question of questions is) how can one who is put in deep water escape getting wet? O Seeker! Please tell me the way out of this paradox.

[Read original verse]
40

(The Seeker makes no reply. The poet then advises:) “Take guidance from the (fundamentals of) Sharah and then adopt Tariqat (or renunciation from the world). Get initiated in the Divine knowledge and keep contact with Allah as your goal. If you act on the above advice with stability and conviction, you will escape getting drenched”.
Then I put you on a specific course of religion (i.e. Shahrah). You stick to it. (18, Al-Jasiyah)
Shun your low desires because there is nothing that contends with Me in My Kingdom save the carnal desire of the man And there is a famous incident related of Abu Yazid Bistami: that when he saw God the Almighty in his dream, he asked Him: “How is one to get to you?” God said: “Discard yourself and come to Me.” “Then” continues the saint, “I got out of myself as a snake gets out of its slough”.(Futuh-ul-Ghalib).

[Read original verse]
41

(The advice continues:) “Do not do anything malafide. Consider it as a dead branch which bears no fruit. O worthy seeker! Like hermits bind your loin cloth carefully. (Exercise full control over the baser self and its impulses and be steadfast therein). If you do it you shall clear the stream of water with all the four sides of your head-cover quite dry”.
دریا روداز چشم ما لب ترنہ شود ہرگز،
ایبن رمزِ عجائب بینِ کہ لب تشنہ بآب اندر
(H. Nasiruddin Chiragh)
A regular river flows from my eyes and yet my lips have not become wet just mark this wonderful sight that even when I have plenty of water within me, my lips do not get moist.

[Read original verse]
42

You wish to enjoy the bridal couch without making any effort or putting yourself to any hardship. Please see that unless you get the prior approval from the Beloved, you do not make yourself reprehensible or get frustrated in the bargain due to personal over-estimation. (The seeker must always struggle constantly to please Allah and receive His approbation. He should not over-estimate his worth.)

[Read original verse]
43

While reclining leisurely and without subjecting yourself to any hardship you wish to enjoy the bridal couch! Please beware lest by such presumptuous conduct you become reprehensible for want of obtaining the Beloved’s approval in advance.

[Read original verse]
43-A

The credit goes not to those who bear no hardship, but to those who bear it well. Those who passed their time in ease or relaxation missed their companions. O bondman! Do not abandon pursuing the tracks (of your Beloved). Use your head as feet, and march on. You are sure to see Punhoo, O damsel!

[Read original verse]
44

They alone shall enjoy the bridal couch who are at peace or with submission to the Beloved and are approved by Him. Such persons “are steadfast in their belief and righteousness”. They shall be duly adorned for marriage ceremony (and accepted as spouses).
Those who believed and kept to righteousnes (63, Yunus)
ارادت نہ داری سعادت مجو،
بچوگان خدمت توان بسرد گوئی۔
(Saadi)
If you have no intention (or faith), do not seek happiness. You can only carry the ball through service.

[Read original verse]
45

To those persons who are one with the Beloved, sleep is permissible, nay, it is a good act done by them. Actually they have trained their eyes to sleep and enjoyed good sleep, (but they keep conscious). In sleep too they are in communion with Allah, as per a tradition. Their minds are in fact relieved of all worldly worries and sorrows.
On them shall come no fear, nor shall they grieve. (170, Al-lmran).
Note: The tradition cited below the following verse is relevant.

[Read original verse]
46

They are the persons whose body serves as the rosary, breath as the bead, and heart as the guitar; and whose chords vibrate the Oneness of Allah, the music from their veins is that “Allah is One and without partner”. Such persons are awake even when they are asleep and their sleep is tantamount to prayer.
TRADITION: Sleep of the persons endowed with (Divine) knowledge is prayer.
صورتش بر خاک و جان بر لامکان
لامکانی فوقِ وھم سالکان۔
(Roomi)
Their bodies are on the earth but their hearts (or souls) are on the realm of spacelessness. They baffle the imagination of the seekers.

[Read original verse]
47

O Beloved! May this estrangement from you not be prolonged! It seems some malevolent person has prejudiced the Beloved against me and put out his love for me.

[Read original verse]
48

The Beloved’s love cannot be adjudged on the touch stone of his seeming separation or reconciliation. As a matter of fact it is not His policy to be angry. Hence the question of His reconciliation does not normally arise. It is indicative of His policy that the universe operates with perfect concord and harmony between its various constituents (e.g. the solar system).

[Read original verse]

Sur Barvo Sindhi

Chapter I

Sometimes He closes the doors against me and sometimes He keeps them open wide apart for me. Sometimes when I try to approach Him, He denies interview to me. But on some occasions He Himself calls me and takes me in. Sometimes I long in vain for a call from Him. On other occasions He (calls me Himself and) imparts to me certain secrets. That is what my Beloved Lord is!

[Read original verse]
VAI-23

O Friends! My Beloved (i.e. Allah) is the idol of my eyes. Bravo, O friend! He is Immanant in the universe. I hardly need turn my head in any particular direction to have a view of Him.
صد جلوہ روبرو ہے جو مژگاں اٹھایئے
You will see His hundred manifestation if you raise your eye brows.
But I climb on different summits of mountains to locate the road leading to Him.
“O Sisters! says Abdul Latif “Allah, the Independent, shall join me with the Beloved”

[Read original verse]
1

Wherefore do you want to be a servant of others (than Allah)? Hold the stirrup of Allah, the Gracious, who is the Lord of universe, with full devotion, and commit all your affairs to Him meekly. Verily he shall be happy whose love is meant for Allah.
It is these (servants of the Gracious Allah) who would be awarded a high place in Paradise) .(75, Al-F urqan).
شاد باش ای عشق خوش سودائی ما،
اے طبیب جملہ علتہائی ما۔
O Love! May you be happy as you are my very good companion. In fact you are the healer of all my troubles.

[Read original verse]
2

A stalk of reed emits a peculiar sound when it is put to the scythe. A similar sound arising out of the separation from the Beloved came out from my body suddenly. O Physician! Why do you propose to brand my arm? Actually the pain is (in front of you) in my heart.
عاشقی پیداست از زادن دل،
نیست ماری چوں بیماری دل۔
Love originates and is fostered by heart’s humility and plaints. No disease is like that of the heart

[Read original verse]
3

Like the elephant’s trunk which hangs downwards to the earth my head too hangs down before my Beloved. “Nay, my whole body”, says Latif, “prostrates towards the Beloved”. That is the way to get near Him.

[Read original verse]
5

My life is not in my hands. It is under the control of the Beloved. (I am absolutely helpless in connection therewith). Latif says: “I wonder how the mountain (i.e. the Divine love) struck against my chest! The fact is that the Beloved showed Himself to me in a dream and made me ecstatic”.
Note: (1) Since Allah is the Omnipotent and the Omniscient and since the determinism is an ally of rationalism, there seems hardly much scope for freedom of the human will.
(2) Inserted comma between وَسُ and نهin the first stanza as per Mr. Advani’s edition to make the sense clear.

[Read original verse]
6

O Beloved! I remember you constantly. If you were to come to me once, I would place my eye-lashes under your feet to walk upon, and I would spread my hair to make your bedding to sleep on! My Darling! I would then like to serve you as your bondwoman for ever.

[Read original verse]
8

Latif says, love cannot be described, expressed in words and talked about. It is the fate which asserts itself; and the eyes under its influence automatically shed torrents of tears. O (bereaved) heart! Bear with fortitude the Beloved’s departure of yesterday.
ہرچہ گویم عشق را شرح و بیان،
چوں بہ عشق آیم خحل باشم ازان۔
Whenever I try to describe love, I feel ashamed to do it. It simply cannot be described.

[Read original verse]
8-A

My noble Beloved! I have accepted without demur whatever you have done to me. But I must say that I never expected that treatment from you. You have already enticed and captured my heart. Is it now for me to decide whether (and how) to offer it to you? Would it be possible for me to describe the yearning that I have for you in my heart? The fact is that it has actually made a home there!

[Read original verse]
9

My August Beloved! whatever you did to me has been welcomed by me, though I must say that it was hardly fair to me. You made love to me, infatuated me there with and then you left me! My Darling! Even if you have no love for me, you may not have been so hard on me.

[Read original verse]
10

Today too my eyes (wept and) remembered their Beloved. Drops of tears trickled down my cheeks in a chain. The yearning for the Beloved would not wean off or get abated due to my contact with fellow beings.
چوں خدا خواہد کہ ما یاری کند،
میل مارا جانب زاری کند۔
When Allah wants to be friendly with us, He makes us inclined towards weeping.

[Read original verse]
11

Some persons are far off, though from actual distance point of view, they may be near; and some beloveds despite their de jure remoteness, are close at hand. Some of them are hardly remembered at all, while some others never get off the memory. Just as a horned buffalo grows its curved horns, similarly my Beloved increases the twists progressively round my heart, (and I submit to it willingly).
Note: The feelings following a gaze at the portrait of a dear one, who has departed from the world, would perhaps interpret this verse better than any words.
شرمندہ دلیم و رضا جوئی قاتلیم،
ماچوں کنیم چارۂ خود چوں نکردہ کس۔
I am really ashamed in my heart, and as such seek the pleasure of my killer. Why should I take precautions for my safety since so far none has done it?

[Read original verse]
12

The Beloved called me and killed me by means of His looks. He then distributed my flesh leaving behind a bare skeleton. He exhorted me to accept the fait accompli and be patient and steadfast! (The fact is that) He killed a miserable person like me, as I was already wounded by His smile.
Except those who believe and do good deeds and exhort one another to accept the truth and exhort one another to be steadfast. (3, Al-Asr)

[Read original verse]
13

The public generally covet and request for wealth but I always pray for (union with) the Beloved. (I am so indifferent to wealth that) I would forthwith give it away in the name of the Beloved. The mere mention of His name puts me in ecstasy. His view would definitely be more blissful.
And of men there are some who say: “Our Lord! grant us good things in the world - (200, Al-Baqarah).

[Read original verse]
14

The Beloved seized my heart after having tamed it. He then fastened it to Himself by a weak thread. But He twisted the latter and forcefully retained my heart.

[Read original verse]
15

Ever since the Beloved left on His journey I have had no tranquility at night nor calmness during day. (I remain ill at ease and worried for all time). I am much too eager to sacrifice myself for the Beloved a million times and exert myself to the utmost to meet Him. But I am kept back by my anxeity for the pleasure of Allah - (lest He may not appreciate my impetuosity). (or) This separation is manifestly decreed by Him. Hence I have to bear it patiently.
And Allah loves the steadfast -(146, AI-lmran).
معشوق چوں بادشاہ ہست فرمائش رواست،
برکدۂ اوچوں وچرا وزہرہ کراست۔
When the Beloved is the Sovereign, all His orders are okay. None dare criticise them.

[Read original verse]
16

Ever since I have been acquainted with the Darling, I have not forgotten Him even for a minute. In fact He has firmly established Himself in my heart.

[Read original verse]
18

Indeed you are my noble Beloved and I am merely your servant. I always do obeisance to you with full devotion, and I express my readiness to execute your orders. My (august) Friend! I shall not abandon your door even for a moment. O Beloved! I request you kindly not to withhold your graciousness from me!
توئی سُلطان عالم یا محمدؐ،
زروی لطف سوی ما نظر کن۔
O Prophet! You are the King of universe. Out of graciousness do kindly look at me.
خدا را رحمی ای منعم کہ درویش سر کویت،
درِ دیگر نمیداند رہ دیگر نمی گیرد۔
O generous man! Be merciful to this mendicant of your street. He knows no other door and he goes no other way.

[Read original verse]
19

When my Beloved moves out and struts conquetishly, the very ground utters (i.e. welcomes him with) the words: “in the name of Allah” and plants its kisses on His foot prints. All ‘houries’ (of Paradise) are reverently transfixed in amazement at his sublimity. I swear by Allah that my Beloved is handsomest of all.
Surely We have created the man in the best make.(4, Al- Tin).
Nothing is like unto Him(11, Al, Shura)
TRADITION: The Prophet was more handsome than others.
(Bukhari and Muslim)
مرحبا سید المکی المدنی العربی
Welcome to you O Lord of Mecca, Madina and Arabia!
اللہ اللہ چہ جمال است بدین بوالعجبی
Allah! Allah! what beauty this marvellous person has!

[Read original verse]
20

My Beloved! I am your footman. I seek you at yours at all times but content myself by merely peeping in. My Darling! For your sake (or in obedience to your orders) I welcomed (or bore with) the malevolent persons. (17 of Chapter 2)
Note: The malevolent person may be interpreted as the rival. In that case it would mean: “I welcomed him because he too loved you, and you would not like your lovers to be treated unbecomingly. (Or He may be identified as a cynic. Since his cynicism intensified my love for you, I bore with him.

[Read original verse]
21

He is very handsome but His conquetry is very bitter (i.e. exacting). If any person is inclined towards Him and offers himself (for His love), he would get consumed in no time.

[Read original verse]
22

My beloved (i.e. the Prophet) is beautiful and social. Allah has gifted him with eyes that are brilliant and bewitching. By merely conjuring his image I get into ecstasy.
TRADITION: The pupils of the Prophet’s eyes were black, but they were surrounded by sparkling redness.

[Read original verse]
Chapter II
VAI-13

The Lord shall help me; Allah shall aid me.
My Guide! (the Prophet) Kindly extricate me from this mire. Kindly take the boat of all worthless creatures (i.e. sinners) to the yonder shore.
My Lord! Kindly blast the fellow (Satan), who is hostile to our progress on the way (to union).
With the grace of Allah, the Compassionate, all persons shall pass through the ordeal successfully (on the Day of Judgement).
Note: ڪريم may imply the merciful Prophet too.
“O Allah, the Beneficant! Kindly lead Abdul Latif to his place (the place where the Prophet is)” (New)

[Read original verse]
VAI-14

I hope he will come now. O Allah! May my Beloved (i.e. the Prophet) come to me! (Inshallah) he will take the blind persons (i.e. the sinners) by his finger and guide them to the habitable areas (Paradise).
He will kindly provide a hut for this meek person near his own.
He shall guide to safety the caravan (of his followers) over the hills.
(Inshallah) he shall be the leader and the mankind shall proceed under his leadership!
Abdul Latif says: “The Friend shall come and give the necessary exhortations to me”.

[Read original verse]
1

O Beloved! You are indeed possessor of so much wisdom and sublimity! I pray for grace consistant therewith. O Perfect Lord! Would it mean much to you if you kindly favour me with a single glance?
آن را کہ عنایت اِلاھی باشد،
صد مجرم را بیک نگاہی بخشد
When He arrays His grace in full display, His single glance shall draw the sinners nigh.

[Read original verse]
2

O Beloved! The yearning for you in my heart is always there. At the moment my request to you primarily is to pick up a knife and dismember the limbs of my body without the least compunction. For me your maximum favour would be just to glance at me unreservedly.

[Read original verse]
3

My Beloved! It does not behove you to completely ignore me after neutralizing me. You never enquire from me. Due to the all-absorbing yearning for you there is a no drop of blood left in me. (Despite your indifference) I continue to remember you and make enquiries about you secretly.
بر د لم ایں چنین جفا کرد کہ کرد یار کرد
بامن دل شدہ دغا کرد کہ کرد یار کرد
Who practised all this tyranny on my heart? My friend did it. Who became faithless to me after having loved me? My friend did it.
نہ چوں حساب کردم چوں تو دوست میگر فتم،
کہ ثنا و حمد گویم و جفا و ناز باشد
I did not weigh well all pros and cons when I made love to you. It is surprising that while I glorify you, you become tyrant and conquetish.

[Read original verse]
4

Whenever I recollect your past associations, my heart suddenly takes to sighing and crying without end.

[Read original verse]
5

Just as a smith intertwines links of a chain, similarly the Beloved has inter-wined my heart with Himself very forcefully.

[Read original verse]
6

Never before did I know love. It was the Beloved Himself who entreated me and brought me in it and taught me the yearning. It was thereafter that the Beloved favoured me with His manifestation.

[Read original verse]
7

O Beloved! If you kindly drop recalciterance and come to my abode and sit beside me, I would communicate to you full chapters of my heart’s secrets.

[Read original verse]
8

Today too my limbs were broken up by my Beloved. The travails of His separation are doing to me what a club does to an ear of corn (at the time of thrashing).

[Read original verse]
9

My Beloved’s eyes are like bright scimitars and His black brows are regular lances. The wounds caused by His separation have reopened and are fresh in my heart. O Allah! May you kindly unite me with that friend of mine for whom my heart yearns!

[Read original verse]
10

Everything is perishable, O (yes) destructible. In fact the universe is so transitory that its duration is hardly a moment. My dear! You are bound to die and be buried in a mound-like grave, set up under artificial preasure. The fact is that every creature is mortal, and some day he will be disposed of by means of a spade (for digging his grave) and a reed (for measuring his dimensions and digging the grave accordingly).
Verily you have to die and verily they too shall die . (30, AI-Zamur)
It would appear to these persons that they have seemingly stayed in the world for a fraction of a day . (35, Al-Akahaf).

[Read original verse]
10-A

(new) What stories would you relate beside the earth spoils (i.e. the grave? The marriage invitees have left after uniting the husband with the bride. I do not know that they gave in dower.
Note: Here the marriage means union with the grave; its invitees mean the coffin bearers and other mourners.

[Read original verse]
12

Today my friend visited me in my abode and thus my (heartfelt) desires were realized. The joys firmly replaced the sorrows. The latter got the same treatment which a washerman accords to a bundle of clothes at a wash board.

[Read original verse]
Chapter III
1

Love is a paradox that baffles even the stalwarts. During day the lover roams about amidst mountains (i.e. he is in hardship) and later he passes the entire night in weeping. All the time, in whatever posture he is, he remembers the Beloved.

[Read original verse]
2

Whoever is detached from his Lord, his life in this world is gratuitous. O Commander of the universe! You did not look for this base woman while your caravan marched. Now be gracious to return to this destitute woman.

[Read original verse]
3

O Beloved! From where have you learnt the butcher’s job? At least pick up a sharp knife and slaughter me therewith. Pray do not use a blunt knife for the purpose. Please move me in different directions and see for yourself my wounds and also the holes made therein by the woes.

[Read original verse]
3-A

The pains of separation have bored holes in me - an infirm woman. I have been languishing unto death abandoned and forsaken. My Lord! May you unite me quickly to my Friends who are far off from me!

[Read original verse]
4

Every body poses to call himself a lover vocally. That is quite easy. The test comes when he is commissioned to do something.

[Read original verse]
5

People in general have cooled down in their sincerity. These days a person eats the flesh of another person (i.e. he is generally unsympathetic and calumniating). My dear friend! Nothing survives in this world except fragrance (of good deeds). The general experience regrettably is that, barring a negligible minority, people are given to hypocrisy.
Do not calumniate. What? Would any of you like to eat the flesh of his dead brother? (12, Al-Hujurat)
TRADITION: Do not say of your brother what may be distasteful to him.
پدید آمد رسوم بی وفائی، نماند از کسی نشانِ آشنائی
The ways of insincerity have shown themselves. There is no trace of friendliness in any person.
مردمی اندر جہاں افسانہ شد،
آدمی از آدمی بیگانہ شد
Humanity became but a legend; man became a stranger to man.

[Read original verse]
6

O Beloved! O Friend! I am really happy to have met you in this life. Your association has imparted tranquility to millions of persons. O Allah! Kindly do not keep me away from such a Beloved’s vicinity!

[Read original verse]
7

O Beloved! Kindly do not withdraw your eyes after having focused them on me. In case you have withdrawn them already, kindly refix them on me. It is a normal habit of the eyes to look at an object. Let them maintain that trait (and look at me). I admit that I am full of faults, but I appeal to you (not to have cognizance of them but) to take stock of your own sublimity.
Note: To look at may mean to show grace.

[Read original verse]
8

It should be our basic policy to have only one Beloved rather than to have a bunch of them. (One should scrupulously believe in monotheism and discard polytheism). You must give your heart to that one only even though you are courted by many. Verily they are fickle minded persons who dabble in love to all and sundry.
There are some of the people who boost up partners with Allah and whom they love as much as they should love Allah. On the other hand the believers dearly love Allah (alone). (165, AI-Baqarah).
Note: The popular version of the second sentence is as under:
دل به ڏجي هڪ کي، توڙي سوين سڌون ڪن.

[Read original verse]
9

The Beloved (the Prophet) became aware of my faults, but (he was so gracious that) he never lost temper or reproved me therefor. He very kindly condoned all of them.
TRADITION: The Prophet never reproached a person.

[Read original verse]
10

O Allah, the Generous! Kindly show me my Beloved in person. He has withdrawn his earlier remarks (at my faults) and he is inclined to be reconciled to me. The fact is that it is his prominent characteristic as a friend not to cut the ties asunder permanently.
The Prophet is more concerned about his followers than they them-selves are. (6, Al-A hzab).
TRADITION: The Prophet always forgave a person who did him an evil turn. (Tirmizi)

[Read original verse]

Sur Kapaiti

Chapter I
VAI-31

O foolish girl! Heed what I tell you! and I repeat the admonition. There were spinners who sedulously carded cotton though they spun out yarn weighing quarter of a seer only. Latif says: “their yarn too was indeed smooth and fine. (But their cotton balls were damaged by sparrows. Then the wind came and blew them off.” (That happened because the spinners were carefree and proud of their work and they did not appeal to Allah for grace). In addition you are given to sleep; and when you approach the wheel you feel drowsy.
Accordingly Abdul Latif suggests: the only commendable course for you under the circumstances is to appeal tearfully to the King (Allah) at midnight for His (mercy and) reconciliation.
زخاک آفریدت خداوند پاک،
پس ای بندہ! افتادگی کن چوں خاک
Allah has created you from dust. Hence O bondman! Be submissive and fallen like dust.

[Read original verse]
1

Even if you are an adept spinner, do not assume ego and try to spin cotton without a guide. The latter is necessary because in the other case, the connoisseur, Allah, is likely to find fault with your work.
گرتو بی رہبر فرود آئی براہ،
گرہم شیری فرو آفتی بچاہ
If you start your journey without a guide, you will fall into a well, even if you are a lion-hearted person.

[Read original verse]
2

Notwithstanding the spinners who carded the strands well and spun out very fine yarn, accumulated wealth. O mother! I must admit that personally I never spun such a fine yarn at any time in my spinning yard. (This implies an admission that the seeker seldom performed an act of singular merit in his life).
Note: (1) Single thread yarn may imply monotheism or sharah.
(2) The spinners contemplated in this verse, are an exception to the general rule. They seem to work directly under the Divine guidance and as such their product is excellent.

[Read original verse]
3

So long the Opportunity (i.e. life) lasts, though it is to expire at any time, concentrate on Spinning. Of course, there are lots of spinners in the yard, but she alone counts whose product is approved. Those of them, who had the spiritual insight, never dropped the cotton ball from their hands. (This means that the spiritually evolved persons are always occupied with prayers).

[Read original verse]
5

The life is fleeting. (Today is passed). Continue spinning so long it is possible. Please turn out, for your own gain, what is really a commendable yarn. The apprehension is that on the Day of Judgement you may have to weep bitterly in the midst of your companions (for rejection of your performance).
Before your account is taken on the Day of Judgement, scrutinize it yourself now. (Hazrat Umar).
اندرین رہ میترا شی و می خراش،
تادم آخر دمی فارغ مباش
In the way of Allah leave no stone unturned. Do not cease your efforts, even momentarily, till death

[Read original verse]
6

(Even now) you do not seem inclined to spin. What is worse, you are given to undue relaxation and lethargy. Note that the Day of Judgement will dawn on you suddenly, and you will have to join the congregation of the naked persons. When your companions will greet you, you will rue your lack of adornments (i.e. good deeds).
The garment of piety, that is the best dress . (26, Al-Airaf).
Note: According to a tradition all human beings shall be resurrected naked.
دوست دارد دوست ایں آشفتگی، کوشش بیہودہ بہ از خفتگی
The Lord likes the restlessness and worry on your part. Even a useless effort is better than sleep.
Note: The word ‘Eid’ is used by the poet for the Day of Judgement because on both occasions there is a congregation.

[Read original verse]
7

You hoax! Why do you not insert thread in the spinning wheel and spin cotton, particularly when you are getting ready to attend the marriage function? I wonder how a woman with a load (of lapses) on her head can afford to neglect spinning (i.e. offering prayers)!
Note: (1) Here marriage may imply death. According to a tradition a believer considers death as a bridge to meet Allah; and he welcomes it.

[Read original verse]
8

You did no spinning yesterday and today too you do not seem serious about it! O imbecile! How long do you expect the Lord to continue His favours to you (in condonation of your indifference to work?)

[Read original verse]
9

You did not spin any cotton yesterday. Today too you are not inclined to do it as you are ready to go out. The frame of the spinning wheel has in the meantime been damaged and its cord loosened. Alas for the spinners who amassed nothing out of their spinning operations!
Note:The damage to the spinning wheel may mean - impaired physique or health.
Opinion of lmam Ghazali:
The fallacy of expecting Allah automatically to forgive sins creates:
a) a tendency to develope covetousness in connection with the worldly benefits; and
b) ... an urge to be preoccupied with the worldly programme to the complete detachment and indifference to the Hereafter.

[Read original verse]
10

You deliberately wasted your youth when you were fit for spinning O stupid woman! During those days you did not approach the spinning wheel even for a short while. How can you present your-self before the Wondrous Lord?
Note: (1) Youth is the ideal time for worship of Allah.

[Read original verse]
11

Even if you are aged and short sighted now, bestir yourself and go to the spinning yard. Sit in a corner close to the other spinners to the exclusion of other pursuits. It is quite likely that (Allah) the Connoisseur, may call you on the Day of Judgement alongwith the spinners.
Note: (1) There is a tradition that he who adopts the customs and conventions of a particular class of persons, shall be resurrected and grouped with them.
(2) Association with good persons pays a good dividend.

[Read original verse]
12

You have such gold like valuable hands. Why do you then persist in not spinning cotton (on one pretext or the other)? Drop recalcitrance, O obstinate woman! and take to spinning at once in a corner of the yard so that you may respond to the Divine call (on the Day of Reckoning) with some reassurance for recompense of your work.
ما خلقۃ الجن والانس ایں نجوان،
جز عبادت نیست مقصود از جھان۔
We have created the Jinn and mankind for Our worship. Read this verse of the Quran. In fact worship is the only purport for which the universe was created.

[Read original verse]
13

Ply the broken wheel till it is overhauled (or replaced). O imbecile! Do not pick up the vicious habit of indolence. One does not know if you would be here to use the new wheel, when it is available, and then spin cotton by it with all humility.

[Read original verse]
14

You have annoyed the Lord by your waywardness and vanity. (Now you must make amends, and) humbly wrap your neck with a scarf of repentance, so that your yarn though of poor quality, may not be rejected as unacceptable.
Verily those who are too arrogant to pray to Me, will presently enter Hell disgraced. (60, Al-Momin)
“Do not claim purity for yourselves (30, Al-Najm).

[Read original verse]
15

Please see that due to the above vices your good luck is not eroded or impaired. Accordingly I advise you to spin uninterruptedly and fearfully (lest your yarn may be condemned.) O mother! It is therefore that the spinners are always at their wheel, (because they are ever mindful of the Hereafter).

[Read original verse]
16

When with conceit in their minds they spun a really fine yarn, it was rejected wholesale by (Allah), the connoisseur.
Verily Allah does not befriend a proud boaster . (18, Luqman).
TRADITION: If a person has in his mind a particle of vanity, he shall not be admitted in Paradise.

[Read original verse]
17

When with love in their hearts they spun yarn of poor quality, Allah accepted it (unexamined and) un-weighed.
آن لعل گران بما ز کانِ دگرست،
و آں دُریگانہ ز نشان دگرست۔
That ruby hails from other mines of old, This pearl unique would other rays unfold, Though land you may guess for this and that, A tale of love in other words, is told.

[Read original verse]
18

These spinners seem to be influenced by certain emotions because they tremble while they spin. They come to the spinning yard at early morning for personal gain (or evolution). Says Sayed, even Allah is moved by their worship and He solicits it. Their yarn was directly accepted. It was never weighted.
Note: This verse means that the true believers always fear Allah and their prayers are influenced by that emotion. This fear is blended with love for Allah. They are very disciplined and they attend their prayers before time. They also attend early dawn prayers. It is such person whom Allah is keen to befriend.
And they invoke their Lord in fear and hope But Allah is the friend of the righteous .(19, Al-Jathiyah)

[Read original verse]
19

Their yarn is carded in secret and is prized more on that account. They spin it so quietly and unobtrusively that even the sound of the spinning wheel is inaudible and lost on their mind. (Their prayers are secret and sincere and are never disturbed by extraneous thoughts and happenings and their mind is always at one with Allah). Latif says: these spinners spin in seclusion. Their yarn is more precious than rubies, which could be rejected if offered in exchange

[Read original verse]
20

Latif says: “Those spinners, who carded the cotton carefully, though in small quantity, and then spun yarn, the latter, as it came out of their hands, looked particularly smooth.” O mother! those of them, who spun yarn fine for muslin cloth, did have a golden harvest.
Note: Very fine thread is always required for Muslim cloth. It is prized on that account.

[Read original verse]
20-A

Some prepare cotton balls in Arabia and some do spinning in Kabul. His yarn is the best which gets pearls in exchange. Would that Allah, the connoisseur, does not spurn those spinners whose yarn is incongruously thick.
Note: (1) Muslims are spread all over the world and in each country, there are devouts among them in different grades.
(2) Prayers count qualitatively rather than quantitatively.

[Read original verse]
20-B

Taking tufts of cotton they roam about from door to door, announcing that they are spinners and requesting for utilization of their services.
Note: The Prophets and reformers often approached people at their houses to afford them an opportunity to benefit from their guidance.

[Read original verse]
21

The Spindle is damaged. The yarn is densely twisted! These are my handicaps. Is spinning possible under the circumstances? What loan can I raise on my defective Spining turn out? My relief lies only in the hope that if Allah takes kindly to me and improves my lot, I shall be able to hold my head among my companions.
Note: The above are the general handicaps and feeling of a true believer. He is never proud of his actions.

[Read original verse]
22

The spinning wheels seem deserted. Where indeed are the spinners? The cotton bundles of the elite and respectable persons lie abandoned on the ground, and they are covered up by dust.

[Read original verse]
23

They did spin yesterday. But today they have not turned up. (What could be the cause of their absence?) And their wheels are dismantled and their cord disjoined. Besides their huts too are shut (and deserted).
تو کجائی ای پسر جانم برفت از انتظار،
تو نمی آئی دگرھا از سفر باز آمدند
Where are you, my son? I am beside myself with worry. You have not returned from journey like others!

[Read original verse]
24

Neither are seen cotton pods on the plants nor are the spinners available. The commercial centre is deserted. My heart melts at its desolate sight.
Note: The above three verses portray frailty of life on one hand and paucity of spiritualists on the other.

[Read original verse]
25

The spinners have done their job, and brought head-loads of yarn (to the market). That particular yarn is very much in demand which has been approved by the Beloved (Allah). The fortunate spinner would indeed receive tranquility as a result of his labour (i.e. he would be immune from all worries about the Day of judgement).
Note: This verse refers to the post-mortem appreciation of a righteous seeker.
The entrants in Paradise would say “He has out of His mercy, settled us in the abode of Eternity, where no toil will touch us nor weariness effect us therein”. (35, Al-Fatr).
Surely those who believe and do good deeds, on them shall come no fear, nor shall they grieve . (69, AI-Maidah).

[Read original verse]
26

Whoso does not know how to spin fine yarn let her strive and, no matter, turn out qualitatively poor stuff. (She should not burn her heart over it). Eventually her inferior yarn was accepted and duly weighed. The unsophisticated woman was liberally treated, though her yarn was meagre and rough.
And the weigh-out on that Day would be certain; then whoso’s scales are heavy, it is they who shall have prospered . (8, Al- Airaf).
مانبودیم و تقاضا ما نبود،
لطف تو ناگفتۂ ما می شود۔
I did not exist then and I made no request. But you are so Gracious that you hear and grant unuttered requests.

[Read original verse]
27

Those spinners, who had done spinning yesterday, are,however in difficulties (due to their ego and over-confidence). On the other hand those of the class, who are inadequately equipped with spinning paraphernalia, seem happy at Allah’s graciousness, (because of their humility and apprehension of rejection of their poor stuff).
فراق وصل چہ باشد رضائی دوست طلب،
کہ حیف باشد از و غیرِ او تمنائی
What is separation or union? Seek the friend’s pleasure. It is definitely reprehensible to wish from him anything other than Himself

[Read original verse]
28

When I took up the cotton in my skirt and went to the spinning yard, I was dismayed to find all my companions inert. Obviously they had gone to sleep (or died).

[Read original verse]
29

Those spinners who had plied their wheels with their mind (i.e. devotedly) at dawn time, and who sincerely remembered Allah inwardly), He would befriend them even if they did no actual spinning.
چہ خوش وقتی مطلوبم روزگاری،
کہ یاری بر خورد از وصلِ یاری۔
How fine is the time and happy that occasion when a friend enjoys union with a friend

[Read original verse]
30

When the texture of yarn was examined and weighed many faults were detected therein. The spinners were called up and asked individually in confidence to account for them. Let each of them apologetically reply: “I am really at fault. I am sorry, I could not smoothen the intricacies in the cotton yarn”.
Note: Arguments before Allah do not avail at all.
Our Lord! I we have (Indeed) been hard on our souls . (23, Al- Airaf).

[Read original verse]

Sur Dahar

Chapter I
VAI-27

I have been amidst the mountains since yesterday, and I have had no wink of sleep. O mother! Pray return home so that you may not suffer on my account.
The fact is that my relatives do not want to take me with themselves, but I do desire to go to them.
Since yesterday I have languished and weakened.
All other women are united with their husbands but I am entwined to taunts (for abandonment by my husband.)
Just as the pomegranate yields red juice, similarly my heart sheds bloody tears through the eyes and is red like the pomegranate flower.
Abdul Latif says, O Allah! May you join me to my Beloved”.

[Read original verse]
1

(old) O Allah! Your very name inspires in me growing confidence and hope. O Creator! Your forbearance is inestimable. O Allah, the Lord Fosterer! Your name alone pervades my mind.

[Read original verse]
2

(old) (O Allah!) Your name is indeed sweet and I have complete reliance on you. I have been to many other ‘doors’, but there is none to rival yours.

[Read original verse]
3

(old) Naturally my prayer for your mercy is consistent with your very illustrious name (or reputation). You need no pillars or prop. You are a shade and a shed. What need I tell you since you know everything?

[Read original verse]
4

O King! Your sovereignty is indeed amazing. Sometimes You drown leaves and keep stones floating! (i.e. sometimes persons with light record of good deeds are approved by You vis-a-vis those with a heavy record of the same. If you condescend to come to me, I would be honoured inspite of my dirtiness - (or sins).

The following instance taken from the موت کا منظر and translated by me will, I hope, illustrate the importance of the above verse:
A saint had said: Once I observed a young woman peregrinating round the Qaaba and saying: “O Merciful Allah! I remember your past favours”! She bore a child on her shoulder. I enquired from her as to what had transpired between her and Allah which she referred to during the peregrination. She related her story as under:
“Some time back, my husband and my child and I had boarded a boat on the high sea. Unfortunately the boat struck against a rock and foundered. It sank alongwith the crew and the passengers. Miraculously I found myself on a plank of the boat holding fast my child. I also observed a Negro sitting on another plank. We three were the only survivors of the tragedy. After some time the negro managed to bring his plank near to mine and got on it. Soon afterwards he moved towards me and made carnal overtures. I appealed to him in the name of Allah to realize our precarious position and remember Allah instead. But he did not relent. He seized my child and threw him in the sea. I fell on my knees and prayed to Allah to intervene and save me from the monster. Suddenly a whale appeared and seized the negro. He made a morsel of him. I thanked Allah for the rescue. My plank drifted for a couple of days and eventually reached a shady island. I got on the shore but remained there due to fear of the man and the beast. After some time I saw a boat sailing at some distance. I waved to it and the crew observed me. They took me on the boat. There was no end to my delight when I saw my child lying asleep in the boat. I madly took him up and hugged and kissed him. The crew thought that I was a mad woman. I then related my sad story to them. On their part they told me that a couple of days back a whale approached their boat with a child sitting on his back. They sensed a warning to take over the child or their boat would be sunk by the whale. Accordingly they took over the child and the whale left them in peace. The crew were so impressed by the miraculous reunion of the mother and the child that they repented of their past sins and prayed to Allah for Forgiveness.
This instance shows the working of Allah how He saved a little child and killed a monstrous negro! He makes possible what normally is impossible.

[Read original verse]
5

My Lord! Your sovereignty is simply incomprehensible. In brief You are the Almighty, the Omnipotent.

[Read original verse]
7

(old) O Beloved! Pray do not abate your interest in this wretched woman. She has no other anchorage excepting you. She remembers you alone and none else.

[Read original verse]
8

O Compassionate Allah! Pray observe ‘pardah’ from me and cover me up, as I am naked (i.e. sinful). You are the One to offer raiment. Kindly cover me up with it as a mark of your protection (implying forgiveness).
“o children of Adam! We have indeed sent down to you raiment to cover your shame, and to be an elegant dress; but the raiment of righteousness is the best”. (26, Al-Airaf).

[Read original verse]
9

(old) O Prophet, Mir of Madina! Kindly attend to my calls. I have entered the midstream, relying on you as my mainstay. O beloved! May you help those in the predicament to cross the (surf laden) current.
کشتیم را غیر یار ای تو کس،
نیست دیگر نا خدا یا مصطفیٰ
(Sanat)
O Prophet! I have no other pilot excepting you to steer my boat to safety.

[Read original verse]
10

(old) O Prophet, the Lord of Madina! Kindly heed my calls. I rely solely on your aid. I know of no other shelter or support.

[Read original verse]
11

(old) O Prophet, the bridegroom of Madina! Kindly heed my calls. I request you kindly to stage a come back as I am a sinner and I rely on you as my mainstay.

[Read original verse]
12

(old) O Prophet, the sovereign of Madina! Kindly attend to my prayer. In the name of Allah, O beloved! Kindly reach me at your earliest convenience.

[Read original verse]
14

(old) O Prophet, the lion of Madina! Kindly attend to my calls. Kindly take your auspicious steps towards me as I, a sinner, rely on you alone.

[Read original verse]
16

O mendicant! Proceed to Madina, using your eyes (out of regard) as your feet. There the pupil of the Prophet’s eye glitters and sheds light. (He sees those who stand in his presence.) His followers behold his grace and get tranquility. (O seeker!) You should proceed there to stand in his august presence reverently and see him to your satisfaction.

[Read original verse]
17

(old) .O Allah! Kindly blow that breeze which may facilitate my union with the dear One. When I sit on the high way and gaze (in the direction of Madina,) I do not get dejected or become pessimistic at his non-appearance.

[Read original verse]
18

(old). I looked over all the pathways (leading to Madina) in the hope that in case the Prophet condescended to come that way, my eyes should be able to see him.

[Read original verse]
19

(old) Yesterday I gazed strenuously for the Ketchi Lord. Would that I were to see the camelmen of King Punhoo reversing their course towards me!

[Read original verse]
20

(old). Today I gazed for the beloved’s camelmen out in vain. O King Punhoo! Kindly reach me so that the thirst of my eyes may be quenched.

[Read original verse]
21

(old) Today the camelmen did not turn up though my eyes had looked for them in their direction. My eyes are so much afflicted due to the separation from King Punhoo, that they do not shed the (normal) watery tears.

[Read original verse]
22

(old). But instead they shed blood while they gaze. If Punhoo had been kind to me he would have taken with himself this bondwoman.
آب شوم سجدہ کناں تابہ گلستاں بروم۔

Let me become water, (i.e. shed tears profusely) in prostration so that I may go to the garden i.e. Paradise

[Read original verse]
23

(old). My eyes were so much strained by pathetically looking for Punhoo that they shed bloody tears. If my beloved, who had departed after union with me, were to come back I would be relieved of all depressions and would be healthy.

[Read original verse]
24

(old) My eyes gazed long and fixedly and in that process they shed bloody tears. Virtually I am like a wooden ladle in the hands of the strangers (or) the stranger holds the ladle and distributes sorrow therewith among his votaries.

[Read original verse]
25

(old). Today I am cleansing my premises in the hope of my beloved’s visit. He has been among the mountains for a very long time. May he return to me soon!

[Read original verse]
26

(old) May my beloved soon return to me! He has been away among the mountains for a very long time. O mother! The love for the Baluchi has made me miserable.

[Read original verse]
Chapter II
VAI-21

I pray and hope that my beloved would not do it - that he would abandon me amidst mountains. My mother! I very much hope so. I appeal to Allah too in that behalf! I yearn for union with him and I shed tears all the time.
My love for the Baluchi Lord has neutralized me and made me beside myself. Hence I am roaming about amidst mountains.
Hot winds blow and the days on that account are extremely hot here.
(O Allah!) May you join me to my Beloved in the same way as You satisfy the yearning of the white footed antelope for rain!
(O Allah!) the Hearer of my requests! Kindly unite me with the Beloved. “Verily You are the Hearer of requests”. ( 38, AI-Imran).

[Read original verse]
1

(old) Other women too have consorts but mine is a veritable treasure for me, in as much as he is not only conscious of my faults, but he has actually covered them up by his hand.
The Prophet is more interested in his followers than they themselves are .
(6, Al-Ahzab).

[Read original verse]
2

(old) Other women too have consorts, but mine has no peer in liberality of outlook. The fact is that even if he were to see me sinning, he would not betray me to others.

[Read original verse]
3

(old) Other women too have consorts, but mine possesses unique forbearance. When he notices my being at fault, he quietly covers it by his shirt.

[Read original verse]
4

. (old) Other women too have consorts, but mine has supreme ideology. The fact is that if he were to behold me sinning, he will not give publicity to it.
TRADITION: The Prophet did not lose temper . He never slandered or gave publicity to a person’s faults. He never reproached a person.
(Nashar-aI-Tayab). -

[Read original verse]
5

(old) You developed differences with your consort and preferred to flirt with a worthless rival. O stupid ignorant woman! You ignored the grain in favour of the chaff.

[Read original verse]
6

(old) May beloved not withdraw from me his arm (of patronage) or lift from me his shirt (of cover) (particularly at early dawn time!) I may in that case get my consort reconciled to myself secretly from others.

[Read original verse]
7

(old) My consort! Pray visit me, a humble woman, in my cottage. O Darling! Your shirt has given me the necessary cover (of protection.)
Note: Here the ‘shirt’ seems to be symbolic of the shirt of Hazrat Yusuf who had sent it to his father for restoration of his eye sight.

[Read original verse]
8

(old) O Consort! So long you are with me, I would not feel forlorn. The rafters are broken and the roof of my cottage has given way. None else (except you) knows how to repair it. (i.e. I am broken up by the vicissitudes of life and you alone can help me out.)

[Read original verse]
9

. (old) O you who are asleep! Awake. It is not desirable to indulge in excessive sleep. One does not attain to union with the Sovereign through catalepsy.
از خواب گراں، خواب گراں، خواب گراں خیر،
(Iqbal)
Awake from this heavy sleep.
ای پاسبان بیدار شو خفتن نشاید پاسبان
(Roomi)
O you guard! Awake. It does not behoove a guard to sleep

[Read original verse]
11

(old) Those persons who have the credit to keep awake (at night) would, according to Latif, get the rust removed from their hearts. Sayed says: “O young man! Get up at dawn time and make efforts (to please Allah)”.
Note: The word ورنه may mean ‘young man’. The above translation is based on this interpretation. But it also means ‘in the other case’. The stanza would then be translated as: The Sayed says: in the other case do your best in the morning, i.e. offer the morning prayer. If we adopt the first interpretation, the sign of exclamation shall be inserted after ورنه prefer the first interpretation.
Verily getting up at night is the most potent means of subduing the self .
(6, Al-Muzammil).

[Read original verse]
12

(old) You will gain nothing through sleep. Better keep awake and remember the beloved. In the other case your life will soon come to an end, and then you will rue its wastage.

[Read original verse]
13

(old) O stupid man! The nights that you pass in this world are in fact few. Do not make an error in that connection. The other nights that you shall have to pass alone (in grave) would be numerically very many more.

[Read original verse]
14

(old) O friends! I have indeed suffered immensely due to sleep. It is this (wretched) sleep that has alienated me from my beloved’s closeness or union.

[Read original verse]
15

(old) O friends! I have indeed suffered considerably due to sleep. My beloved has crossed Harho mountain and I am yet swaying and nodding drowsily!

[Read original verse]
16

(old) The night has passed. The constellations are dimmed in brightness. The dawn has set in. O imbecile! You have lost valuable opportunity and you shall certainly rue it.

[Read original verse]
18

(old) You slept for full nights and you dropped remembrance of the the beloved too. Possibly you thought that he would be with you in your house all your life.

[Read original verse]
19

Those with beautiful faces (i.e. with good performances) are in difficulties; and the evil minded persons laugh and enjoy life. They have forgotten the job with which they have been commissioned in this world.
Benefit yourself with your disbelief a little while; you are surely of the inmates of fire. (8, AI-Zumar).

[Read original verse]
20

They saw the foam and went astray at its sight. They did not taste the milk beneath it. They bartered their religion for (the attractions of) the world and certainly they were the losers in the bargain.
These are they who have taken work in exchange for guidance. But their Naffs has brought them no gain, nor are they rightly guided.
(6, AI-Baqarah).

[Read original verse]
Chapter III
1

The cranes that are to go away today, created a furore in the mountains. In fact last night too there was a great commotion in the mountains on account of their departure.
Note: The crane is a large size monogamous migratory bird from Russia. It is red in colour with the back ground of white. It flies in flocks, and never moves about except in pairs. It generally lands near some reservoir, pool or small lake. It has a beautiful long neck. It is definitely a spectacular bird. It used to visit Sindh in a sizeable number in the days of Shah Abdul Latif. It is a rare sight in Sindh at present. It is reported to be landing in Dera Ismail Khan tract instead. The hunters generally used decoys to trap or kill these birds near the place of their landing.

[Read original verse]
2

The cranes coo and cry alternately. Perhaps they are about to depart. They have left their young ones behind in their native hills and it is on their account that they yell.

[Read original verse]
3

They had landed in the Darhi valley as per the ancestral convention. But the soil happened to be hard and rough for their wings; and their feet suffered on that account.

[Read original verse]
4

The cranes, as usual, landed at the same place where their predecessors had done. (They hoped that some day they shall return to their original place.) But the pity is that I do not find a trace of the dear ones any where. Obviously they have left earlier.
Note: In the above two verses there seems a tacit reference to the Divine assurance to Adam contained in the Quranic verses to the effect that those of his progeny, who maintained faith and performed good deeds, shall come to no harm or grief, and that they shall be readmitted into Paradise. (Vide 25, AI-Baqarah).

[Read original verse]
4-A

The (isolated) crane refuses to pick a grain. She merely stands and weeps in the memory of her dear ones. In extreme anguish she expresses pathetically that she yearns for the departed cranes. (Kazi)
Note: It is a habit of the crane that, when isolated, she refuses to take food.

[Read original verse]
5

This particular crane that had detached from the flock, remembered her associates, recalled the lake, (where they collectively swam), and was depressed on account of these memories. She pined and languished due to their absence, and she sent them messages.

[Read original verse]
6

O Crane! How is it that you have forgotten the flock and remained quiet in their absence? Could not sweet memories of the dear ones kill you?
شرم بایدت از حیات خود کہ بیدیدار او،
درد دلِ من آرزوی خیر و شر باز آمدند
(Kamaluddin Ismail of Iran)
It is a matter of shame that in his absence too the thoughts - good and bad - should again enter my mind.

[Read original verse]
7

(old) O crane! Yesterday your flocks passed away. What will you do in the lake without the dear ones?

[Read original verse]
8

(old) The cranes move about in a flock. They do not disrupt community bonds. just mark! The birds have better values of social association than human beings.

[Read original verse]
9

(old). The isolated crane belonged to a big flock. (The others have gone away and she is left alone). She refuses to pick up grain in the company of other birds. (Poor creature!) She called repeatedly (her past associates but in vain). In the meantime the night too wrapped itself.

[Read original verse]
10

(old) The cranes originally hailed from the mountains. It is the destiny that brought them to this place. None of them is to blame for this forced migration and none can move against it. The subsistence is in the hands of the Providence who obviously had wished it that way.
“We provide you with subsistance”. (182, Taha).
Note: (1) This verse may also mean that the man originally lived in Paradise. Later, not by his fault nor by his consent but in pursuance of the Divine decree, he was forcibly transplanted on earth. After all Allah is the provider of the livelihood wherever He wills and He willed it that way.
(2) It may also refer to the migration of the poet’s ancestors from the mountaneous Arabia.
خلق چوں مرغابیاں زادہ ز دریای جان،
کئے کند ایں جا مقام مرغ کزین بحرخاست
(Roomi)
Mankind, like the water fowls, are sprung from the sea, the Sea of soul, risen from that Sea, why should the bird make here her home?

[Read original verse]
11

(old) O crane! Keep silent. Do not warble and thereby refresh the heart’s wounds. How long can they remain at home, who smart under the wounds caused by separation from their dear ones?
Note: The last portion is a sort of soliloquy on the part of the poet.

[Read original verse]
12

(old) O crane! Keep silent. Do not warble and thereby reopen the pores already made in your heart. Please see that you do not betray your feelings by allowing tears to trickle down your cheeks at dawn time.

[Read original verse]
13

(old) The crane and that made me remember my dear ones warbled yesterday. The fact is that without him I pass miserable days here.

[Read original verse]
14

(old) Since yesterday the crane has been sending out affectionate strains in the northern direction. Possibly she has seen her beloved in a dream and is sending out strains in pursuance of it.

[Read original verse]
16

(old) O crane! Yesterday there was talk about you in the flock. Your brothers and sisters in the pond remembered you very much. I hope and pray that you do not fall in the trap as projected by the huntsman (i.e. Satan).

[Read original verse]
17

(old) O crane! Do not fail to distinguish the straw which the hunter uses to camouflage the trap beneath it. The fact is that he has disintegrated lots of flocks through his deceitful murderous trap.
(Satan said) “Then will I surely come upon them from before them and from behind them and from their right and from their left” (17, Al-Airaf).

[Read original verse]
18

(old) The crane had not noticed the arrow which the hunter had planned to use against her. He took the aim and shot it suddenly but fatally. Thus had he liquidated flocks of cranes earlier and affected their ranks.
مسکین خبرش نیست کہ صیاد اجل،
پی در پی اونہا دہ جان می طلبد
(Khayam)
The poor creature did not know that death lay in ambush for her and was after her life

[Read original verse]
19

(old) O crane! Pick up your grains circumspectly in the Badamani waste land! Beware! Better do not go to sleep because countless huntsmen have got in the mountains with evil designs.
Note: These huntsmen may imply the huntsman Satan.
ای کبک خوش خرام کجا می‌روی بایست،
غره مشو کہ گربہ زاہد نماز کرد۔
(Khayam)
O struting partridge! You strut about conquetishly. Do not be misled by the fact that the cat has become pious and taken to prayer

[Read original verse]
20

(old) The hunter wears dirty clothes and he carries a gun in his armpit. He goes on killing all and sundry including royal personages till he reaches the mountain passes and completes his peregrination of the world.
Note: (1) The angel of death is ever busy with his mission to liquidate those whose term of life had expired.
(2) The mountain passes may mean the end of the universe.
(3) The above five verses may also refer to Satan, who is busy all the time with his nefarious programme to way lay and mislead human beings.

[Read original verse]
21

(old) O you poacher! May you die and your secret traps be blasted! Yesterday you poached among lovers and caused them asunder (through a deliberate design).
TRADITION: The Prophet of Islam referred to death as the destroyer of all worldly pleasures, affiliations and programs.

[Read original verse]
22(1)

(old) They (i.e. my relatives) seem to have moved towards the catchment area at the foot of mountains. Is it a fact that they have really migrated there? In that case they have made me wretched and full of grief.

[Read original verse]
23(2)

(old) There is commotion in the mountaineous catchment area. Could it really mean that the herdsmen have migrated there? O mother! it seems these elegant persons crossed the tract during the last rains.

[Read original verse]
24(3)

(old). The rocks, mountains and their catchment areas are generally the halting places of these herdsmen. (O woman!) Why did you not take your wherewithal on your head and leave along with them?
Note: If لَهي is interpreted as لاهي then the second stanza may be translated as: Why did you not disburden yourself early of the worldly affiliation and leave without them?

[Read original verse]
25(4)

(old) I wish long life to the herdsmen under whose patronage I live in this world, so that they may take care of me when I am in difficulties here.

[Read original verse]
26(5)

(old) O friend! Please contact carefully the herdsman and deliver to him my message that I am living in isolation on the valley’s bank at the foot of the mountains.

[Read original verse]
27(6)

(old) O mother! Who can afford to vie with the herdsmen who have fixed Friday nights for distribution of milk in charity?

[Read original verse]
28(7)

(old) To keep a herd of animals and to live separate from other herdsmen would be inconsistent with their professional code. Sometimes however (out of the correction) they take their animals to an isolated pen (in a jungle valley like the poet himself who had settled on a mound). But let me warn you! Even if your relatives be strong persons, do not remain off the guard (against death; none can afford to ignore him in any circumstances) (or) if the dacoits or the cattle lifters be your relatives, then too feel apprehensive from them.

[Read original verse]
29(8)

(old) (Wherever they are) their jars are noisy with the churning of curd. The way farer are attracted to their camps and they benefitted thereat. In fact their dwelling place revives and enlivens weak and miserable persons.

[Read original verse]
30(9)

(old) The fair brownish buffaloes seem to have waded through the sheet of water, because water still drips in drops from their bodies. Obviously they have had enough of seasonal rains in the catchment area of the foot of the hills.

[Read original verse]
31(10)

(new) The herdsmen’s women do very good service. They serve their guests first and then they take their meals.

[Read original verse]
32(11)

(new) O mother! I see the deserted place where the herdsmen had encamped for a short while. They used to serve others liberally with pure (water or milk) from jars. It is a tragedy that all of them have left us.

[Read original verse]
34(13)

Where have the herdsmen gone who used to reside at these places; Let us explore both sides of the forest (i.e. the world) for them, O friends!

[Read original verse]
35(14)

(old) These days their settlements are deserted and quiet; nor are the herds visible anywhere near about them. O mother! Possibly the herdsmen have migrated permanently and settled at Chitand (i.e. they have died and departed.)

[Read original verse]
36(15)

(old) If you want to graze your cattle on a green meadow, (i.e. in the ever green gardens of Paradise), then go along with (or follow) the other herdsmen (and remain in their association). In that case you will have no occasion at any time to hear a groan of suffering or loss.
“No fear shall come to them, nor shall they grieve”. (112, Al-Magareb).
TRADITION: On the Day of Judgement a person shall be among those whom he loved in this world.
ہر کہ خواہد ہمنشینی با خدا،
او نشیند در حضورِ اولیاء۔
(Roomi)
He who seeks proximity with Allah, associates with spiritual leaders.

[Read original verse]
37(1)

(old). The Jarejas had rebelled against the king that was indeed a bad performance on their part. How would they, under the circumstances, be entitled to enjoy the royal meadow with multiple path-ways?
Note: This verse may also be interpreted as under: The infidel atheists who deny the existance of Allah and His Oneness and disobey His commandments, shall not be forgiven nor admitted in Paradise, which has vast gardens and multiple doors and roads.

[Read original verse]
38(2)

(old) O Jareja Samas! Keep awake. You should not indulge in a care free sleep, (particularly when you have forfeited the royal patronage by your refractoriness). Beware of Lakho, who is committing depredations in your region.

[Read original verse]
40(4)

(old) Lakho and his accomplices are generally busy with cleaning their mounts and settling their saddles (i.e. they keep their mounts clean and saddles ready to go out at any moment). These are their symptoms. O Kutchi (the prosperous capital!) They will tighten the belts of their mounts and cause havoc to you.

[Read original verse]
41(5)

(old) The Raja heard of Lakho’s crimes. He became extremely panicky. He mounted a steed and left Kutch Bhuj. The prospect was that none could stay in Kutch with Lakho and his accomplices harassing all.

[Read original verse]
42(6)

(new) The Raja mounted his steed and left Bhuj in panic at Lakho‘s activities. (There was another reason for his panic or flight to wit). Jasso and Jasraj the two local chiefs, had developed differences with the public and in view thereof they took no action against Lakho. They may even be in collusion with him. The concensus of opinion there was that none was prepared to stay in Kutch in view of Lakho’s crimes.

[Read original verse]
43(7)

(old) It is indeed Allah’s mercy that Lakho and his steed Lakhi -both are dead. O sisters! Thus Allah has removed a great cause of worry from the people of Kutch. It was generally expressed by isolated dwellers that their cattle were safe after Lakho’s liquidation.
Note: The following verses, quote instances of Lakho’s depredation (or the havocs of death.)

[Read original verse]
44(8)

(old) O herdswomen! You should have tried to move Lakho by entreaties. Perhaps that brave horseman might amend his policy (or conduct) in your case (and may not have taken away your herd).

[Read original verse]
45(9)

(old) The herdswoman wept when she put the young ones of the animals in the pen, because Lakho had taken away all her grown up animals with himself.

[Read original verse]
46(10)

(old) The herdswoman wept while standing by the side of the enclosing fence. Her numerous pedigree buffaloes had been taken away by Lakho and his confederates.

[Read original verse]
47(11)

(old) The herdswoman wept while standing near the enclosure. She wailed tearfully that her entire herd was taken away by some mounted dacoits. The fact is that on both sides of the catchment area consternation prevailed about Lakho’s ruthless excesses.

[Read original verse]
48(12)

(old) The herdswoman wept and wailed while she enclosed the younger stock in the pen. She cursed Lakho by name amidst hysterics. She said: “Let none keep the younger animals in pen, because Lakho moves about with his confederates and he would take them away.

[Read original verse]
49(13)

(old) There are millions of Lakhas (in the world) but Lakho Phulani was of different pattern. Even the kings quaked in their forts at the mention of his name. So far jarejas were concerned, they used to have nightmare about him in their sleep.

[Read original verse]
50(14)

(old) There are millions of Lakhas (in the world) but Lakho Phulani was of different kind. Members of the Od community entertained no worry, as they thought that they enjoyed his patronage.

[Read original verse]
51(15)

(old). Lakho used to mount the mare by name Lakhi~ He used to seize beautiful damsels and then mightily resisted their restoration. He would ruthlessly treat all of them on the morrow (i.e. soon afterwards).

[Read original verse]
52(16)

(old) Let not the structures put up by the Odes weaken! Let them may sit in them and settle labour charges with Lakho (who often engaged them on construction works)!

[Read original verse]
53(17)

(old) The Od woman used to express with confidence that Lakho had undertaken to protect them; and that he would never deceive them as they themselves were unsophisticated persons.
Note: Lakho the dacoit had perhaps married an od woman and that had given the community a sense of security against his depredations.

[Read original verse]
54(18)

(old) O Lakha! We are your proteges - the dirty and reproachable Odes. Our cottages are at your sufference. In fact we have been sitting under protection. (This is what the Od woman always pleaded).

[Read original verse]
55(19)

(old) When they put up their dwelling cottages, they never thought of migrating from them. But Lakho swooped on them all of a sudden.
Note: The man does not think of his death when he constructs a house for himself but time will make him wiser.

[Read original verse]
56(20)

(old) While they were busy with the construction of houses (Lakho attacked them and) they were forced to abandon those very same houses. Their dwellings and their house-effects are lying there unattended.

[Read original verse]
57(21)

(old) (The poor) Odes used to get up early in the morning and take up their old and worn out winnowers in hands and spades on their shoulders for doing labour. They were very mindful of their daily routine (i.e. prayers). O Lakho! Even those poor Odes are migrating due to your depredation. (Death does not spare any person - righteous or unrighteous).

[Read original verse]
58(22)

(old) One day a man is a proud bridegroom; but some other day his corpse lies in a grave yard. Why then and how long can one build a fort on a sandy waste?
Note: I have altered order of the verse on the ground of appropreateness.
عاقل بچہ امید دریں شوم سرا،
بر دلت او نہد دل از بہر خدا،
ہرگاہ کہ خواہد نشیند از پا،
گیرد اجلش دست کہ بالا بنما
(Khayam)
What hope has this deadly Inn for the wise?
And why does he hanker after annas and pies?
For, when he hoards and wants to settle down,
His hand is pulled by death and asked” He! arise”.
بد عہدیءِ عمر بیں کہ گل در دہ روز،
سر برو نمود و غنچہ کرد و بشگفت و بریخت
(Iraqi)
Just mark the infidility of the life! In barely two days time the rose sprout, buds, blossoms (and decay) and sheds its petals.

[Read original verse]
Chapter IV
VAI-19

O Beloved! (i.e. the Prophet of Islam): Kindly allow me what you had granted to the other shapely persons (i.e. kindly grant me, a sinner, the same favours which you had granted to the righteous people); (or you have adorned yourself for my sake. What a pleasure to note it!)
O mother! Some day I shall die while yearning for my Beloved.
He struts on toes like the ‘Pabiho’ and the peacock.
He has immense sandal fragrance and perfume. (He liberally smells of them.)
In fact by his contact, the mountain is full of the flavour of musk and the fragrance of flowers.
Abdul Latif says: “O Allah! Kindly join me to my adorned Beloved”
Note: The above Vai clearly seems to have been written in praise of the Prophet, who according to traditions, always smelled of perfume.

[Read original verse]
1

O Kandi tree! Please do relate to me some reminiscences of the old beneficiaries from this irrigational branch. How did you pass your nights and days in the good old days (when the branch flowed fully and the trade prospered happily?)

[Read original verse]
2

O Kandi tree! Please do narrate to me some anecdotes of the past beneficiaries of this branch. It is a pity to see you so depressed these hard days!

[Read original verse]
3

O Kandi tree! Please do tell me if the dear patrons have really abandoned you. It is strange that your fruit is so full, that it drops in bunches from your branches inspite of your bereavement!
Note: سيڻن normally means relatives. Here I have interpreted the word as patrons.

[Read original verse]
4

O Kandi tree! If you really felt so much bereaved on account of the absence of the old beneficiary traders, you should never have blossomed on your branches with an unruffled non-chalance.

[Read original verse]
5

O Kandi tree! If you really felt so forlorn due to separation from the dear ones, you should not have borne yourself so unconcernedly as to allow flowers on your branches to bear fruit.
بہ ایں دل شکستہ و ایں جانان نا امید،
کے طاقت فراقِ لقای تو داشتم۔
(Kamaluddin Ismail)
With a broken heart and a frustrated life,
How can I bear separation from your face?

[Read original verse]
6

O Kandi tree! How old (or tall) were you when the branch flowed to its full capacity? Do you happen to meet any pedestrians like the old Jasudas these days?

[Read original verse]
7

Could it be time, (it is almost unbelievable) that the branch has really dried up and that Ak fibre plants have sprung up widely and blossomed on its banks. Is it also true that such local inhabitants have lost the financial potentiality the branch has dried and the tax collectors have withdrawn?

[Read original verse]
8

When the Dagi canal (possibly an off shoot of Patihal) and itself flowed by the side of Balyar, then the jassuda businessmen stock of thorough bred Arab horses.

[Read original verse]
9

At present the branch has practically dried up with a little water streaking along its bed. Sar grass has grown on its banks. Patihal canal too had not received the same old water supply. Accordingly these days there was a thin concourse of people in the canal areas.

[Read original verse]
9-A

A. (new) O Patihal! You do not carry the same discharge of water as before! What particular worry could have dried you to such an extent that the sand deposited on your bed?

[Read original verse]
9-B

(new) Patihal replied: “I have dried up due to the sad memories of my friends, the jassudas. l am disconsolate about them”.
Note: This verse shows that Patihal had dried up very much before Shah’s days. It is obvious that Shah did not know the cause of the canal’s desolation.

[Read original verse]
10

The branch did not flow at the old discharge level. (There was an appreciable fall in it.) The boatmen had already taken cognizance of the fall in water level and diverted their boats to other canals. In view of these circumstances even the carefree and friendly Jassuda tradesmen were very much worried due to the fall in the level of water.
Note: Verses No. 1 to 10 depict fraility of life and of the material prosperity.

[Read original verse]
11

So long there flowed a stream of water in the branch, O fish! you did not swim back to the river, (but you sought refuge in ‘Sar’ grass.) Why do you think of retreat now when there is no way of escape and no water in the branch? You will have to bear the onslaught of the fishermen on your head.
Note: The verse may mean that the repentance offered by a delinquent when he is face to face with death, is unacceptable; and he will have to receive punishment for his transgressions.
(vide verse No. 18, AI-Nisa).

[Read original verse]
12

When water was in abundance in the branch, O fish! you did not swim back to the river. Today or tomorrow the fishermen will catch you in their nets.

[Read original verse]
13

When the water level in the branch was high, it did not occur to you, O fish! to retreat to the main river. Now the fishermen have impounded you by pitching poles on all sides.

[Read original verse]
17

When my Beloved entangled the hook in my tonsils, He never bothered to disentangle it therefrom.
العشق عیش و طیش
Love exhilerates you and then puts you beyond the mark.

[Read original verse]
18

When my Beloved fixed the hook in my tonsils He neither extricated it nor did He put me to instantaneous death, but he just allowed it to remain there with the painful cord dangling (so that He may pull it again at any time.)
در محبت تا نہ سوزی بال وپر
کی شوی ہمرنگ آتش سر بسر۔
(Hazrat Bu Ali qalandr)
So long you do not burn your feathers (i.e. body) in the fire of love, how can you be one with fire in totality?

[Read original verse]
Chapter V

Sur Ripp

Chapter I
VAI-29

Do not despair of aid from Him who patronizes black heads. O mendicant! unpack your goods and sit (imploring) at the Lord’s door.
He is extremely near you, (nearer than those who are near you.) Why do you then bawl out to Him?
Note: The above verse is based on a tradition that the Prophet had asked his followers not to invoke Allah loudly as, according to him, He was nearer to them than their camel’s neck.
We are nearer to him (i.e. the man) than even his jugular vein. (16, Qaf).
He (the Prophet) sits near the ugly persons and He collects to himself those who are dirty (i.e. the sinners).
Thousands came as apostles to the world. But our Prophet also was apostle plus a merciful person.
O blackhead! What sins of yours would you eliminate or deny before the generous Lord?
It is useless to resort to unavailing floats (i.e. pretexts or intermediaries) in the presence of the Wonderful Lord.
Just recollect that Adam was created from what was dug out of a pit (i.e. earth). (That means that the man basically is nothing, and as such he should be submissive rather than argumentative.)
Abdul Latif says: “The Friend shall certainly respond to my call (and come to my relief) when I am beset by difficulties.
ساربان بارمن اُفتادہ خدارا مددی،
کہ اُمید کردم ہمرہِ محمل کرد۔
O caravan-incharge! Help me in the name of Allah, as my baggage has fallen down. I joined this caravan and the litter simply relying on your grace.

[Read original verse]
1

O mother! My heart is extremely sad with grief. But then it surely befits the love afflicted persons to pursue their journey i.e. course of conduct unflinchingly.

[Read original verse]
2

When woes overtook me, my Beloved (the cause thereof) deprived me of my health. O mother! It is the travails of separation from the Beloved which are killing me.

[Read original verse]
3

Pathos has no hands or feet (to move about or catch hold of its victim) love causes it and permeates it and it narrates it and then flows through the body. Its pains originate and assemble in the region of the heart and then travel in various directions. Who else like me can pass life alone without the Beloved.

[Read original verse]
4

Just as the grass grows naturally in barren lands after a rain-fall, similarly the travails have a wild growth in me as soon as the Beloved separates from me.

[Read original verse]
5

What had been kindled within me (by my Beloved) on his departure has now developed into a conflagration. How can it be put out when it is being fanned by the Beloved Himself?

[Read original verse]
6

It would reflect immaturity on my part if I divulge my painful condition. Simultaneously it is very difficult to suppress it. At present too my body is feeling the pains and the consequential discomfort, O mother!

[Read original verse]
7

Just as when a frying pan is placed on fire, its bottom, is scalded due to contact with it. Similarly my Beloved has created the same situation for me by serving me a sip of His love, which keeps the fire of love always burning within me . Even then welcome indeed is the slow fever it caused, only that the Beloved should not separate from me.

[Read original verse]
8

While I lay asleep, I felt the pains of separation growing within me like vines encircling upwards, I writhed with them and suffered them to the point of restless wakefulness and then helplessly I left the bed.

[Read original verse]
9

You may then give vent to your woes in secret but try not to betray them through tears. Till you find somebody who can relieve you of them, suffer the anguish patiently.
عشق آں نبود کہ ہمچو بلبل نالی،
ہرگہ کہ بمیری و نہ نائی عشق ست
(Khayam)
That is not love if you wail like a nightingale. A lover may die but not moan. That is love.

[Read original verse]
10

You may even shed tears due to the anguish, but that should be done strictly unobtrusively. Never betray anguish during the Beloved’s absence. just as the roots of the lotus plant in deep water become strong, similarly you should develop fortitude to bear the ever-increasing pains of separation.

[Read original verse]
11

Do not cease remembering the Beloved (even though it may aggravate the anguish,) nor enjoy sound sleep in complete oblivision. You should so adjust yourself that each succeeding day should add to your pains.

[Read original verse]
12

My heart constantly bewails and weeps for the beloved. It knows no rest. My heart would remember him for whom it is trained in that behalf

[Read original verse]
13

I can never cease remembering him, missing him and pining in his absence. O mother! Do not think for a moment that I can live without him.

[Read original verse]
14

Just as a herd of grazing camels does not remain stationary at one place but strays here and there, similarly my heart too knows no peace, but is always restlessly on the look-out for the beloved. In fact when I fell in love with him, it was not with a view to forget him or fall out with him later.

[Read original verse]
15

O Allah! May he not forget me! I always remember him. My heart is inwardly intertwined with him.

[Read original verse]
16

I try to restrain my heart every moment not to languish for the Beloved, but all in vain. The more I try to restrain it, the more it demonstrates.
میتواند کہ دہر اشک مراحسن قبول،
آنکہ دُر ساختہ است قطرہ باراں مرا۔
It is possible that He may approve of my tears on the analogy that a drop of rain becomes a pearl.

[Read original verse]
17

There are clouds in my head and rain does not stop from my eyes (in the form of tears). The fog banks are always there. Last night my heart remembered the Beloved very much, (and it was restless on that account). O Darling! please do come and attend to me, because I am completely overtaken and beset by grief.
بادیدہ و دل از دہہ ماندم ببند غم فرو،
اندوہ پنہاں یک طرف آشوب پیدا یکطرف
(Ghalib)
I was pulled down by the travails on two fronts, to wit, the eyes and the heart; and they manifested through internal sadness on the one hand and open restlessness on the other.

[Read original verse]
18

The rain originates and is formed within me. Why should I think of (and wish for) clouds? For the entire day my Beloved’s clouds (recollection) do not leave me for a moment.

[Read original verse]
19

While lying (on bed) I seem to have recollected some attribute ( or favour) of the Beloved. Immediately tears flowed from my eyes and my pillow and hand (under my head) became wet. Thereafter I remembered Him more and then I realized O Friends! that my existence without Him is gratuitous (or out of question).

[Read original verse]
20

I remembered the Beloved. It was a mental recollection first occurred to my brain whatever may be my physical condition (it seems certain that) I shall not forget Him. Tears flow from my eyes, and my hands (in wiping them) get damp.

[Read original verse]
21

O Beloved! I merely live on the memory of certain bits about you. It is impossible to count your favours, they being innumerable.
Which, then, of the favours of your Lord will you deny? (13, AI-Rahman).
“If you count the favours of Allah, you shall not be able to do it.”
(34, Ibrahim).

[Read original verse]
22

As I recollect things about you, I refresh my love and share it with them and repeat them lovingly). All my veins throb with your love beneath my bodily hair like the chords of a violin.
سچ میدانی چہ میگوید رباب،
ز اشک چشم و از جگرہای کباب۔
(Roomi)
Do you know any bit of what the violin says? It conveys to you the significance of tears and a roasted heart.

[Read original verse]
23

My mind knows no rest. Even the endless public reproaches have influence on it. Miserable me! I am as much enveloped in sorrows as road side tree is covered up by the dust blown against it.

[Read original verse]
25

I console the heart for the entire night, and just as at dawn time I feel to have succeeded in diverting it, my love again puts it on the same rails.
Note:(1) After offering the late night optional prayers and seeking forgiveness of Allah at dawn, as referred to in verses No. 17 and 18 of chapter AI-Zaryat, translated below, the seeker just thought it fit to attend to his worldly commitments, when suddenly he heard the Muazzin’s call for early morning prayers and he was led back to the prayer mat.
Verse No. 17: They used to sleep but “little of the night”
Verse No. 18: And at dawn of the day they sought forgiveness

[Read original verse]
26

When I remember him, the wounds reopen and I am overwhelmed by sadness and anguish. Inspite of it I do remember Him so much that the Beloved’s image is ever present in my mind.

[Read original verse]
27

When I remember him, his recollections overwhelm me. Even when I strive to forget Him, I fail in the attempt. Like a fractured bone, my Beloved’s separation causes me pain constantly.

[Read original verse]
28

(Often times) I recollect all these things and propose to remind the Beloved about them. But (the pity is that) when I meet him I forget all my grievances.
گفتگو آئینِ درویش نبرد،
ورنہ با تو ماجراھا داشتیم
(Hafiz)
It is not the principle of the true lovers to make complaints. Else I had a lot to talk to you about
وصل تو بدر کرد ز دل درد فراقم،
در صحن حرم با مغیلان چہ کندکس۔
(Mir Jan Ali Shah)
Union with you purges from my mind all memories of travails. The fact is that within the holy precincts (of Kaaba) none remembers the pricks of the roadside thorns

[Read original verse]
Chapter II
VAI-20

My friends! My relatives! I am watching the path of my beloved to whom I have to relate some confidential matters. O Darling! Such matters have increased with me to the size (and mass) of a tree.
My Beloved did not meet me in private, and I avoided relating my secrets to the evil one.
In the village of the Lalaai (i.e. the beloved) there is the feast of vermicelli for the entire night.
I really repent of what I did in the past (i.e. of my past misdeeds).
I hope and pray that He should not confront and embarass me with my past sins.
And do not cause embarrassment to me on the Day when all creatures shall be resurrected. (87, Al-Shura).
My eyes have developed the habit of shedding blood-red tears.
دل خورد زخمی زدیدہ خون چکد،
ایں چنیں زخم از کمانِ دیگرست
(Ahmed Jami)
(My heart has become wounded, but strangely enough blood trickles from my eyes. Obviously this wound has been caused by means of an unusual bow).
I have committed all my affairs to Allah, the Compassionate. Others adopt other methods.
Note: ڪريم may also imply the merciful Prophet.
So commit yourself to Allah , (79, Al-Naml).
Put your trust in Allah because He is adequate as guardian
(48, AI-AhzabI.)
بریں نازم کہ ہستم امت او،
گنہگار، و لیکن خوش نصیبم۔
(I am proud of the fact that I am the Prophet’s follower. Indeed I am a sinner but rather a lucky sinner).
Abdul Latif says: “O Allah! Kindly rectify my position as a sinner.”
Except those who repent and believe, and do good deeds, for as to these, Allah would change their evil deeds into good deeds, and Allah, is the Forgiver, the Merciful . (70, Al-F urqan).

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VAI-21

I very much wish to see the beloved during my life time!
My affectionate beloved! Pray do not deny me your full patronage.
نگاہ لطف کے امیدوار ہم بھی ہیں۔
We too are supplicants for a look of mercy.
O Allah! Kindly join me to the party of my beloved.
(In case I do meet Him), I would touch his feet and cleanse them with my eye lashes.
From a distance I saw the beloved for whom I was yearning so much.
Abdul Latif says: “O Sisters! He has kindly granted my request ( to meet me).”

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1

I have had no exclusive meeting with the Beloved. To whom should I relate His love secrets? Thus His secrets (or matters) have germinated in my mind like grass on the riverian fertile land.

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2

His love secrets have now developed into a veritable tree. I have not divulged them to others. The Beloved, too, has not met me in secret, so that I could have confided them in Him.

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3

The Darling has gone far off and I am passing the (winter) night in chill. O mother! Please do not prick me lest I may disclose my love for the Beloved in His absence (through tears).

[Read original verse]
5

There are no clouds on the sky but my body inwardly feels like a rain-laden cloud. The lightening will flash and there would be a downpour for those who entertain the (spiritual) love. The eyes, wherein the sweetheart dwells, shall not feel drowsy.

[Read original verse]
6

My Beloved! Do not dissipate clouds (or mercy) from your eyes towards me. Kindly cause a downpour to wash off all my misgivings. When I see you of course all my sorrows weighing on my mind for several days disappear.
Note: Hazrat Abu Bakr’s mind was often assailed by certain depressing misgivings when he was away from the Prophet. He complained of it to the Prophet and sought his blessing for their dissipation.

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7

My eyes do not go to sleep. In fact they have shaken off all drowsiness. When I remember you, they are just ablaze (with the light of love).
قرار از دل شد و از چشم خوابم،
ندانم تاچہ در سر دارم امشب
(Nawab Subi)
I have lost peace of mind. My eyes have lost sleep. I do not know what is the matter with my head tonight.

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8

What appears as untoward, from the Beloved is, in reality, not so, because it is not His policy to do any thing untoward. Despite His reproof you must seek Him as you cannot afford to bear His separation.
من ترش مصلحتم نہ ترش کینہ و غل
(Roomi)
I am sometimes harsh but that is for your good not out of spite.

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9

My Beloved is multi-coloured and soft like a silken bodice. How can He, who makes mind ecstatic, be forgotten?

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10

Just as an oar, when in operation, creates manyfold swirls in water, similarly the separation from the Beloved and the craving for union with Him constantly raise the endless propositions in my mind as to how to meet the Beloved. (My mind is constantly in a wail.)

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11

Just as a temporary (shallow) well, when operated by means of a Persian wheel, yields water that is mixed up with sand, which cannot be separated from it, similarly my heart is inseparably charged with the beloved’s remembrance (or image), and it cannot be detached from it howsoever much I may try.

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12

It is extremely chilly now and I am without a quilt or mattress. It is a pity that I have no consort (here) nor vitality (to help me bear the cold).
My youthfulness too is a matter of the past. The condition of those who pass winter in improvised and tottering huts may better be imagined than described.

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13

The northern wind is fiercely blowing, and I have no quilt or mattress. The terrific cold will blast those whose abodes are in a weak and tottering condition.

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14

The northern wind is unrelenting (tonight), and (unfortunately) I have no quilt , or mattress. For the entire night I had been pulling at the four corners of my head cover to wrap up myself. Thus did I pass the night.

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15

Why do you not cover up and keep secret your love as the potters shut up (their pots) in a kiln? If the fire lost its heat, how can the pots be baked? Take the tip carefully from the potters and keep the flame aglow without any leakage or exposure.

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16

Why do you not cover up and keep secret your love as a potter’s kiln? If the fire (in the kiln) were to lose its intensity, how can the pots in it be baked? You too should follow the instance of the potters in this behalf and not leak out the secret of love.

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17

My dear friend! Learn love-making from the potter’s kiln. It burns within itself for the entire day and yet not a vapour comes out of it (to betray its internal plight).

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18

When people go to sleep I try to shut my eyes and stifle my tears like the potter’s kiln. But (no sooner I succeed therein,) the flame (of love) gets rekindled on my remembering you, O my Darling!

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19

It is not exactly known what the potter (i.e. Allah) mixed with clay and kneaded it (for making human moulds.) But He did mix something with it. If the malevolents (i.e. Satan and his confederates) were to know about it, Satan would die of the shock and his people would raise a wail of lamentation for him in this world.
“O Satan! what checked you from prostrating to him (i.e. Adam) whom formed with My both hands?” (75, Sad).
Note: (1) In this verse the poet seems to have relied on two Quranic verses - more on the first than on the second. Both verses are translated below. According to the sufistic conception of the unity of soul it is connected with the first Quranic verse, wherein it has been said that the mankind has been produced from one Being. Shah has always stressed this unity in the Ground and Essence of all souls. According to him, there is no plurality in the Reality, and as such all human souls in their plurality are One.
In this verse Shah seems to have implied mixture of the Divine Essence with clay for production of human beings. By (evil person) he obviously refers to Satan and his confederates, and more remotely to those persons who do not subscribe to the doctrine of Wahdatul Wujud or monism.
QURANIC VERSES:
a) And He it is who had produced you from a Single ‘nafs’ or (self).
(98, AI-Anam).
b) Your creation and your resurrection are only like the creation and resurrection of a single soul . (28, Luqman).
(2) The verse is capable of another interpretation as under:”Allah had entrusted the make up of Adam’s mould to the angels” (This is what Hafiz supports in his poem reproduced below). The angels mixed something with the clay. Possibly it was the Divine essence, or the sacred wine. If Satan had the least insight in it, he would have died of jealousy, because he himself was made of smokeless fire. If that information had leaked out to the universe, it would have been burnt to cinders because of the momentous nature of the information.
The verse No. 5, chapter V of Sur Kohyari may also be read alongwith the present verse.
جوہرست انسان و چرخ اورا عرض
(Roomi)
The noumenan self of man is the substance and the heavens are His attributes.
دوش دیدم کہ ملائک در میخانہ نہ زدند،
گلِ آدم بسرشتند و بہ پیمانہ زدند۔
(Hafiz)
Yesterday I saw that the angels opened the door of the tavern, mixed with Adam’s clay the (Divine) wine, kneaded it and made out the mould.

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Sur Karayal

Chapter I
VAI-33

My friends! It is good for me and I am happy to belong to the Baluchi Lord. I am a bondwoman of the Kechi Lord and I bear the name of Natir. I would like to lift the footwear of Punhoo with my eyes. Bravo, O friends!I would like to bear it on my eyes.

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1

“Allah is Unique”. With these words he (i.e. the swan) flew off. He had successfully steered through the difficult storm, the test zone for birds.
Say. ‘He is the Unique, the most supreme. (16, AI-Rad)

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2

He discarded and abandoned the cranes and flew skyward. His goal was the reservoir, where his beloved lived.
So leave them alone. Verily they are an abomination. (94, Al-Touba)
Note: The verse may mean that the seeker took to self-abnegation and worship of Allah. It may also mean that the Prophet discarded the beliefs, affiliations and society of the local pagans and took to the worship of Allah, the Unique. (vide Sura Toubah).

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3

With eyes fixed on the deep sea the swan gazed penetratingly and scanned the area - particularly its bottom - for the pearls, as he is used to them only for his nourishment.

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4

O swan Why do you hesitate and not plunge into the deep sea for the nourishing pearls? What is to detain you on the shore, dear swan?
چند چوں ساحل کنی حاصل کنی بی مغز را،
غوطہ بزن در قعرِ دریا وگوہر یکتا طلب
So long you confine yourself to the shore only, you will get the trash. Better dive deep to the bottom of the sea and secure the priceless gems

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6

He has now been initiated as the courtier. He has also been imparted the Divine knowledge about the reservoir. This bird - very secretive by nature - discovered a mine (of gems) in the deep sea.
Note: Here the reference is possibly to the Prophet of Islam who was the last apostle and yet he was most favoured by Allah.
زاں دیر بر آمدی ز یوسف کہ بباغ
اول گلِ زرد آمد و آخر گلِ سرخ
(Sarmad)
You came after Yusuf on the analogy that the yellow flower appears first in the garden and then comes the red rose.

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7

The pure and transparent water of the reservoir was made muddy and dirty by the herons. Seeing its uninviting condition, the swan deemed it ignominous to approach it.
O you who believe! Verily the idolators are unclean. (27, Al-Touba).

[Read original verse]
8

As you meditate, never get surprised (at what is manifested to you). Suppress all talks (or traces) of hypocrisy or half truths. Do not associate with those who are egoists. You should certainly mix with the true seekers, because thereby alone you will be nearing union with Allah.
(a) And when it is said to them: ‘come, so that the Apostle of Allah may ask forgiveness for you’ they turn aside their heads, and you will find them keeping back, as they are full of pride. (5, Al-Munafiqun).
(b) The believers should not take disbelievers for friends in preference to the believers.

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9

During your meditation do not get amazed (at what is manifested to you). Get into the deep water which is clear of impurities and search for the pearls therein. Do not explore the shores. Fie on the dust of disbelief rising from the paths running parallel to it (i.e. the straight path)!
Note: The poet advises the seeker to pursue the straight road, to be firm in his faith and discard all doubts and misgivings. Instead of the dusty and misleading by-paths he should directly resort to self-abnegation and complete submission to Allah. According to him that would cut short the distance between the seeker and his goal.
And say: This is My road - the straight. Hence follow it; and follow not the other ways lest they may deviate you from His path. (153, Al-Anam).

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10

As you meditate, do not get amazed (at what is now manifested to you). Latif says: “Take my tip “Lala” birds are allergic to pure water. Hence do not associate with them. (It is good that) the goose (took the advice and) dissociated with the herons with the result that he met the beloved.”
And We have not made you a keeper over them, nor are you a guardian over them. (107, AI-Anam)

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11

Millions of birds i.e. seekers lived and dyed their wings. Later they used the wooden planks as foot-holds and thereby landed from the boats on shore. (This means that they lived and used the conventional method of Sharah.) Some of them collected rubies and some merely dyed their wings red. The goose (i.e. the Prophet of Islam) joined the Beloved (i.e. died) after leaving behind millions of his followers.
Note: The verse signifies the achievement of various true believers in different ways. Some became distinguished saints, while others had a little distinction.

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12

If once you deliberately looked (or lived) with the geese, and developed a similar outlook, you would never again associate with the herons.

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13

O you half-witted goose! Why do you associate with the herons? You must immediately abandon the dirty (water) for what is pure and clean. Beware lest in the company of the herons you are caught in the dirty vortex at an odd hour (i.e. you die as an associate of the unbelievers).
Let not the believers take disbelievers for friends in preference to the believers; and whosoever does it, he has no connection with Allah.
(28, Al-I mran)
O You who believe! verily the idolators are unclean (27, Al-Touba).
از آب شور سفر کن بسوی آب حیات،
رجوع کن بسوی صدر جان زصف تعال۔
(Roomi)
Get away from the bitter water to the elixir, the water of life. Return from the vestibule to the high seat of the soul.

[Read original verse]
14

O white and clean bird! If you drink pure water, you would cross the sea. It would not become of you like herons to be inactive or chicken hearted against a vortex. One should better sacrifice his life in a good cause (or at a good place) than have an ignoble burial like herons.
Those who believe, migrate and strive in the cause of Allah have the highest rank with Allah. And it is they who shall truimph. (9, Al- Touba).

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15

You should live a chaste life (and in good company). It is for the herons to lead a bad life and have an ignoble burial. O Goose! Whatever is Divinely communicated to you, it should not be disclosed to the herons (or ordinary persons). When you return after your union (with the Beloved), do not disclose the secret to a short sighted person (i.e. disbeliever) (as he will not appreciate it).
Note: Abu Jahal had persistantly refused to believe in the ascention of the Prophet.

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16

It is years that the reservoir has dried up but the foot prints of the goose are still fresh. (It means that even now centuries after the demise of the Prophet, the true believer gets inspiration from the Sunnah, as during the Prophet’s life). Such an unusual distinction is not possible for a heron.

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17

O Goose! Please come on this side. You are being remembered at the reservoir. Please beware lest the hunters may conspire against you and kill you.
Note: This is an admonition:
(a) From a dead true believer to a living fellow believer to die before his death so that he may not be a victim of Satan viles; or
(b) From a true believer to a hypocrite to lead a chaste life and beware of Satanic schemes.

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18

The fact is that for every single bird in the reservoir there are about fifty hunters lurking against him. O Allah! He sways in the surf depending on Your grace all the time.
Note: The above verse illustrates the de facto position of the man in the world wherein he is beset by multifarious seductions; and it becomes a problem for him to lead an irreproachable life. In this connection the following extract (translated) from Moulana Azad’s “Sarmad” is relevant and interesting; “To me the world seemed an idol temple of love and adoration. There was nothing in it except the living idols. Each of them expected my submission and surrender. Each of them was disastrous for the heart and the senses. Their each manifestation was a fire for the honour and self-control. Their each look was killer of the patience and peace.
الفراق ای صبر و تمکین، الفراق،
الوداع ای عقل و دین، الوداع
Wherever I moved I was welcomed with chains and nooses. In whatever corner I sought shelter, it proved to be a dungeon for my senses. If there were one chain, its links could be counted. I had only one heart but I could see hundred hunters arrayed against me, each ready with a quiver-full of arrows. I could focus only one look but the world was full of manifestations. Each of them threw an arrow at me. Each of the robbers threw a noose at me. Each magician practised his magic on me. Each of them spread a snare of love to catch me therein after paralyzing my senses and rendering me beside myself by his looks.”
وادی بر صید کہ یک باشد و صیادی چند
Alas for the victim to be one and the hunters being many!
And in the like manner have We made for every Prophet as enemy the evil doers from amongst the men and the jinn . (112, Al-Anam).

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19

The poor birds have come to the river, being victims of a deception practised on them through a decoy. They were tricked into the belief that the decoy was a genuine living bird, with the above result.

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20

The decoy used for deception and later for the neutralization of the birds has neither life nor flesh. It is a mere wooden frame with grass placed over it to mean its feathers. It is this grass which actually deceived the birds.
Verily he has no power over those who believe and put their trust in Allah
(99, Al-Nahl).
And when the matter is derided, Satan will say “And I had no power over you except that I called you and you obeyed me. (22, Al-Ibrahim).
Verily Satan’s strategy is weak . (76, Al-N isa).

[Read original verse]
21

What a pity, O Goose! that inspite of knowing the relevant orders you are addicted to satisfying the stomach only? You will have to account for your covenant (with Allah), which binds you. Instead you should feed on five specific pearls of the sea. Please note that (life is short, and) either today or tomorrow you shall be trapped into death.
Note: The five specific pearls referred to in the above verse may mean the five fundamentals of Islam to wit, Oneness of Allah and apostleship of Prophet Muhammad (may peace of Allah be on him). Five times prayers, fasts during the month of Ramazan, Zakat and Hajj.

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22

The lotus plant has its roots deep in water. The large black fly flies in air. Allah, the Fosteror, satisfies the craze of both for each other. Their mutual love deserves credit as it satisfied the individual yearning of both the parties and united them.

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23

The lotus plant has its roots deep in water. The Bumble Bee moves about in wilderness. The references to them serves as an illustration of love. Though both of them drink water (of love) as much as they can, yet their thirst (i.e. yearning) is not quenched. Their love is not satiable.

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24

What are you busy with on the shores? Do not waste your time by moving along the trodden paths. Get into the meadow of the Oneness of Allah and dwell there without any fuss. Find out the fundamentals of Sharah and observe them fully. Pass through the stage of Hakikat, (or Divine knowledge) with the geese and adopt self-abnegation in addition. Please cleanse your heart with the Divine knowledge and sustain yourself on and keep in view the guide’s admonitions. If you do as above, you shall not encounter the hunter (Satan).

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25

The geese fly off only when people are asleep (i.e. the seekers take to prayers generally after people go to sleep.) They discriminately pick out pearls only from the deep water. What harm can hunters cause to them even after they conspire and collude among themselves.
Note: These pious seekers are immune from the Satanic influence even when collusion with those of the Nafs.

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26

These geese are the courtiers in the real sense who feed on pearls. They never insert their beaks in mire to pick out a fish. Since they move about with herons, people are not aware of them in particular.
Note: In this verse the poet has said that the true believers or seekers never stoop low to adopt the customs and conventions of the pedestrians. At the same time it is difficult to spot them out as they mix freely with all and sundry.

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27

All geese (i.e. the Prophets) are alike. None of them is dirty or reprehensible. They make fragrant the reservoir where they pass a night.
Note: (1) There is no distinction between prophets. All are equally holy. They have left good memories in whatever region they lived and pursued their mission.
(The Prophet and the believers say:)” We make no distinction between any of His apostles.” (285, Al-baqarah).
(2) سَرُ is a Persian word. Its dictionary meaning is “rich land or middle of a valley”. In Sindhi language it generally means wild grass - Here it means the reservoir.

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28

The reservoir is the same, only that different birds are using it now. Those birds, who used to sway on tree branches and chirp - the poor creatures - are gone for ever. They were all generous, with doors open for every person, and they have gone over to the other bank of the Kinjhar lake (i.e. the next world).

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29

All Peacocks and geese are dead. Not one single goose survives now (i.e. all prophets have departed from the world). The world is now inhabited by malafide Kanero birds (i.e. by the hundrum type of materialist persons).

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31

31. (new). He is the bird; He is the cage; He is the reservoir and He is the goose. This is what I learnt after looking within myself and knowing my own secret. He who causes pain in the body that hunter, actually lives and circulates in my system. (Verse 1 of chapter 2)
Note: Here ماري may mean death, Satan or the baser self.
مرغ خویشی صید خویشی دام خویش،
صدر خویشی فرش خویشی بامِ خویش۔
(Roomi)
You are yourself the bird, the prey and the trap. You are yourself the chair, the floor and the balcony.

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32

Due to my love for the goose I looked for him all over the Kinjhar but in vain. The Lalas, well known for their swaying gait; never returned to their resting places. Obviously all the geese, whom I loved so dearly have left for good. (Verse No. 2 of chapter 2).

[Read original verse]
Chapter II
VAI-12

All this flattery and fawning is for a short time. The world is an undependable pastime which is not worth the candle. Its glitter is a will-o-the-wirp. O Peacock! You sway on tree boughs in a swarm, noisily chirping all the time. Have you not heard of the swoop of the falcon?

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1

Do not misjudge young ones of the cobras as lean or ineffective. Their one single bite would immediately kill an elephant on the very spot.
Note: It is said that one Ajanshah, a desciple of Makhdum of Hala, had criticised the poet for having annoyed the then Makhdum, whom he compared to an elephant and a dragon and the poet to a small lean snake. The poet then composed the verses No.1 and 2 and passed them on to the detractor.

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2

Do not misjudge the snakes which are lean with scraggy belly. Their bite would constitute a formidable danger even to the stalwarts.
گرچہ کس بی اجل نخواہد مُرد،
تو مرو در دہان اژدھا۔
Though none dies unless it is so decreed, yet do not throw yourself in the mouth of a snake.

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3

They live in deserts - these extremely venomous snakes. In appearance they resemble angels, i.e. they are handsome in appearance but their bite is fatal. Whoso falls out with them, he has no chance of survival at all.

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4

They live in desert areas, and their venom has a peculiar trait. If some one happens to put his foot on a cobra, a mere gaze would be fatally effective against him. The pedigree of these snakes is well known all over the world. They are universally recognisable, who dare face these particular snakes when once they are engaged in a combat?

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4-A

This particular variety of the black cobras have venom in their hands, feet and mouth. Even peacocks avoid them.

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5

Even the peacocks avoid coming in clash with some of these black varieties (of cobra). If they bite adroitly, they can turn back herds of peacocks. In that exigency the peacocks consider them inverterate and they migrate (to another region).

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6

Rarely would one, unless the fate is against him, approach and tease a cobra. If it bits after taking an aim, the victim shall not approach it again. Either he shall die on the spot or lose health for all time.

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7

O ‘Khapur’ snake! You have openly fallen out with the snake charmers. I have, however, put my foot over your hole and you are disabled to come out. Note that this is the dwelling place of those who had set fire to Junagadh and burnt it.
Note: (1) The verse suggests that by means of prayers we can curb and control Satan’s designs against us. Here کپر implies Satan or the baser-self, though literally it means a deceitful venomous snake.
(2) In this verse the poet seems to align himself with Bijal, the famous bard, who had conquerred Rai Diach, the King of Junagadh, by means of his musical performance. The snake charmers also use music as their weapon.
(3) Here Junagadh implies worldly affiliations.

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8

Those vipers that discharge unrestrained venom from the mouth are the intensely black cobras. If you tread on them, they would at once jump at you and fight to the finish. The snakes with these traits kill even the snake charmers/killer ascetics.
Note: Sometimes Satan and his accomplices really become pervicious even to pious man.

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9

At night fall the peacocks camped at the reservoir. They attacked the snakes successively, killed a considerable number of them and drank cup-fulls of their poison.
Note: The highly evolved persons, however, subjugate the evil spirits and crush them after a great fight as per the following verse.

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10

The peacocks (at the sight of snakes) would consider it derogatory to retreat. The snakes too would not think of yielding to the peacocks. In the fight that ensues, the latter assault the snakes and devour them piece meal. They then drink cup-fulls of their poison, because mere sips thereof would not quench their thirst.

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11

The snakes and the peacocks would be locked in a decisive fight because the snakes would not yield and the peacocks would think it derogatory to retreat from the encounter.
Note: (1) In case of encounter both parties determinedly struggle for survival.
(2) The world has often witnessed encounters, and some of them were very gruelling, between the champions of faith - the friends of Allah - and those of disbelief - the friends of Satan. Whenever Allah found the faith under pressure of the false ideals, He reinforced it through teachings of Prophets or reformers. Satan too has always been busy in inciting Firaons, Qaroon, Abu Jahal and Abu Lahab. This encounter has never ended. Both parties still live, ready for an encounter wherever it appears unavoidable.
The poet has possibly referred to the above type of encounter between the forces of the good and those of the evil in the last few verses.

[Read original verse]

Sur Bilawal

Chapter I
VAI-21

My beloved, the remarkable intercessor (with Allah) will not forsake me. He will cover up my sins.
He will take to safety all blind, disabled and crippled persons.
He will himself administer medicine to the miserables.
He will steer the sinners through all difficult passes.
The Prophet Muhammad (may peace of Allah be on him!) who is the light of Allah, will accede to our supplication.
The Prophet is the luminous lamp. (47, AI-Ahzab)
Note One of the names of the Prophet is Nur or the Light.
In this world he is the supporter of the weak and resourceless persons. In the Hereafter too he would strech out his hand (to the needy).
Note: The word may refer to the poet as well.
TRADITION: (Qudusi) Allah has sent me as the supporter of the illiterates.
The chief would himself offer the holy wine to the rejected ones (i.e. the sinners) for a drink. Their souls were originally the residents of Paradise and they were expelled from it.
The ideal person will show kindness to all due to his inherently good nature.
He will provide tent for the sinners under the blazing sun (on the Day of Judgement which would be terribly hot).
The generous Prophet will intercede with Allah for those who are marked for Hell and get their accounts of deeds settled to their advantage (i.e. he would get their punishment remitted).
At the appropriate time for help he would kindly intercede and then annoint liberally each follower with musk.
TRADITION: A good friend is like a dealer in musk. Either he would give you the musk as a present or you would purchase it from him. In any case you will enjoy the fragrance. The “mercy for the universe” will help all persons in the hardships.
“Allah sent not the Prophet but as a Mercy for all mankind.”
(107, Al-Anbiya).
ای رحمت للعالمین ای شافع ہر مذنبین،
احوال ہر قلبِ حزین پوشیدہ نبود از شما۔
(Saadi)
O mercy for the universe! O intercessor for all sinners! I am sure no remorseful heart (like mine) is hidden from you (On the Day of Judgement) the guide (i.e. the Prophet) will hold Abdul Latif by hand.
سید و سرور محمد نور جان،
بہتر و مہتر شفیع مجرمان
(Roomi)
My Lord, Prophet Muhammad (may peace of Allah be on him) is the light of our life. He is the best and the greatest intercessor for sinners

[Read original verse]
1

You must believe in the statement of facts prefered by the munificent (i.e. the Prophet) for your guidance. Rinse your mouth well (i.e. make yourself fittingly receptive), so that he (i.e. the Prophet) may pour it down your throat (as a gesture of grace).
ہزار بار شویم دہن بمشک و گلاب،
ہنوز نام تو گفتن کمال بے ادبی است۔
(Qudusi)
If I were to rinse my mouth with musk and rose water a thousand times, then too to utter your name would be unreverential

[Read original verse]
2

Purge all malafide urges and prejudices from your mind and make peace (in the form of complete submission) with th King (i.e. the Prophet). In that case you shall receive alms from him daily.

[Read original verse]
3

Hanker not after the celestial wine, much less taste it. You should by pass it on your way to the goal (i.e. union with Allah). Ignore completely whatever benefits (including Paradise) are available on your way to the goal, they are mere reward for your approved actions in this world. They constitute an impediment to your union with the Beloved. You can obtain all of them from (or through the intervention of) Samo (i.e. the Prophet).

Note: Hazrat Rabia Basri once took a jug of water to quench the fire of Hell, and a lamp to Set fire to Paradise. “That way”, she said,”would the people get rid of these institutions?”

[Read original verse]
4

O Sama! You alone bear the Crown, although there are so many turbaned (i.e. illustrious) chiefs. O You munificent! Numerous persons come to your door seeking bounty. Each one of them receives alms as per the capacity of his bowl.

[Read original verse]
5

The drums are hollow from within. Break them because all hollow articles are undependable. It would be better for you if you do not approach any other door for anything except that of the Hashimi Sardar (i.e. the Prophet).

[Read original verse]
6

Samo calls those who are heavily burdened (with sins.) If only he were to get up and get in saddle for me, I shall be absolved. Who else except him is there to bear the burdens of those who seek his patronage (i.e. of his followers)?

[Read original verse]
7

He attends to the commitments of his followers - he being the mainstay of the helpless people. Latif says: “My beloved would not get nervous in the presence of huge crowds. In situations when millions would find themselves inarticulate, the Prophet would remain composed and he would be distinguished by a smile on his face.
موسیٰ ز خویش رفت بیک پرتو صفات،
تو عین ذات می نگری و درتبسمی
(Shaikh Jamali)
Moosa lost consciousness when he witnessed one single Divine manifestation. On the other hand you actually behold Allah and still smile.
Note: On the Day of Judgement no other Prophet would muster courage to plead for the salvation of his followers except the Prophet of Islam.
He is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, Al-Touba).

[Read original verse]
8

He never wavered or retreated in the face of heavy odds against him; nay; he accelerated his pace with firmness. Latif says: he never faltered or wavered in the least in the presence of millions of persons. He never retraced his steps but always marched forward with alacrity in difficult situations. This master of the Halar range of mountains (i.e. the Prophet) would reassure his followers (on the Day of Judgement) with one exclamation.
He did not withdraw his eyes (out of terror) or dilate them (out of amazement). (17, AI-Najm).
Note: (1) The Prophet remained composed in the battle of Uhud inspite of a setback

[Read original verse]
9

Do not stop at each ford (or pool). Look for a full pond. Latif says: “If you contact Raj Rahu (i.e. the Prophet) at his place, he would grant you millions (of benefits). Go and witness his head wear (the crown) (i.e. contact him), who has enriched numerous destitutes. If he were to raise his face and talk (with interest) he would remove rust from the minds of millions of persons (and elevate them spiritually)”.
Note: راڄ راهو means guide of mankind i.e. the Prophet.
O you who believe! Respond to Allah and the Apostle when he calls you so that he may give you life. (24, AI-Anfal)

[Read original verse]
10

Resolutely he engaged the enemy (of infidels) and caused them consternation. Latif says: “he has relieved the mankind of numerous discomforts (i.e. he has introduced many reforms and removed distress.) All those persons who sought shelter of the Abro (i.e. the Prophet), benefitted and became happy”.

[Read original verse]
11

He engaged the enemy with determination and created panic in them. The Samo (i.e. the Prophet) always helped his followers smilingly. He would raise his arms and offer them to the Sultan( i.e. he would submissively express his unstinted readiness to obey all orders of Allah and fight in His cause.)

[Read original verse]
12

Allauddin came on the scene. His elephant trumpeted. The fort of the infidels cracked and collapsed, and people in Kach Bhuj got panic stricken (i.e. the infidels who had not believed in the apostleship of the Prophet were demoralized at his sight and majesty). The Abro Sardar took up arms (for defence of Dodo.) Swords flashed in the wilderness. Few could stand their impact. At that time the Jam (i.e. the Prophet) set out with the words of prayer: “My Lord! Kindly (absolve and) deliver my followers to me”. Since Samo had undertaken the responsibility to obtain the Divine pardon for them his followers were tranquilized and later benefitted’’.
Note: (1) The word Alauddin in verses No. 12 and 13 may appropriately be interpreted in its literal sense to mean the ‘one superior in faith (i.e. Hazrat Ali), who was known as the gateway to the knowledge of faith.
(2) Alauddin Khilji murdered his uncle and father-in-law King ]alaluddin and ascended the throne at Delhi in 1296 A.D. He conquered practically the entire India. According to history, Alauddin never came to Sind. But during his reign two Soomro princes of Sindh - Dodo and Chanesar, struggled and clashed for the throne of Sindh on the death of Khafif. Dodo was more popular than Chanesar, and he was eventually declared as the ruler. Chanesar went to Delhi and sought help of King Alauddin. The King sent with him a sizeable army under the command of Salar Khan. Dodo and his partisan Soomros learnt of the advance of the Khilji troops and they despatched their families with Sardar Abro Samo to Kach Bhuj. The Soomro fought bravely with the King’s troops but they were defeated. They escaped to Kach Bhuj. The royal troops, however, followed them there and defeated them again. Sardar Abro was killed in the fight. The Soomros capitulated and the King’s troops withdrew to Delhi..

[Read original verse]
13

Allauddin, the King, came on the scene with an army. None dared to offer resistance to him. Who could offer himself to receive his arrows. The Soomro ladies sought patronage of the Abro. He accepted their request readily and informed them accordingly. (He escorted them to Kach Bhuj). He was indeed a brave noble man. He was moved by the ladies. (Actually he died in their defence.)

[Read original verse]
14

(On the same analogy) Samo (i.e. the Prophet) undertook the protection of his followers for their salvation. Those persons who sought to come under his banner, would not pay the taxes.
Note: This verse may mean that due to the intercession of the Prophet his followers would not be punished on the Day of Judgement.
And whoso obeys Allah and the Apostle, he shall be among those on whom Allah has bestowed His blessings . (69, Al-N isa).

[Read original verse]
15

Others surrendered their proteges but not the king of mountains (i.e. the other Prophets expressed their inability to plead with Allah the case of their followers and they left them to their fate, but the Prophet of Islam accepted their request). He was the person who could defend even unseen persons i.e. who were alien to him. How could he then forsake the seen ones (i.e. his awe followers whom he knew well)? Their valient chief salvaged and saved millions of humble supplicants.

[Read original verse]
16

(new) He is strong among the beams (i.e. other prophets). He is a formidable supporter. This Samo knows no rest when he is engaged in accommodating supplicants. He is deeply interested in those of his followers who are weakest among the weak.

[Read original verse]
17

Among the stalwarts, the Abro is as firm and shady as a big forest tree. He covers those fields which none attempted to do (i.e. his activities are unrestricted) (The range of his mission is the entire universe). Like the monsoon rains the darling showers his favours in a very wide circle.
ہنوز آں ابر رحمت دُر افشان است خم و خمخانہ با مہر ونیشیان است۔
At present the merciful cloud is raining pearls, and all pitchers and taverns bear evidence of his munificence

[Read original verse]
18

The Abro is very magnificent. He is highly cultured. He is the handsomest of all. All persons seek him and the ‘Master of Kutch’ (i.e. the Prophet) is so gracious that he does not turn away his face from any supplicant.

Verily you have in the Prophet of Allah an excellent model. (21, Al-Ahzab).

[Read original verse]
19

I do not find any person like Jakhro (i.e. the Prophet). All the time the only words, which he utters significantly, are ‘give’ and ‘give’. “O bard! why do you not then go and sit at his door for alms?”

[Read original verse]
20

He would stand in the arena (on the Day of Judgement) and call his followers. All of them shall, lnsha Allah, get through the narrow mountainous pass through intervention of this noble man.
And if these persons come to you when they have committed a transgression and seek forgiveness of Allah, and if the Prophet too seeks forgiveness for them, verily they shall find Allah the Acceptor of repentance and the Granter of mercy. (64, Al-N isa)

[Read original verse]
Chapter II
VAI-21

I rely fully on my beloved Punhoo (i.e. the Prophet). Whenever I get near the camels of Punhoo he drives them away. (Hence I cannot overtake him).
My dear Lord! Kindly return to me by reversing the course of your mounts.
There is not the least doubt in the Prophet’s intercession for his followers.
Lord Muhammad (may peace of Allah be on him) shall obtain release (i.e. salvation) of those who are charged with and detained due to sins.
TRADITION: Due to their sins the sinner Muslims shall be detained by Allah on the Day of judgement. Later Allah will extend mercy to them and admit them into Paradise.
It is only this generous personage who shall steer to safety the disabled habitants (i.e. heinous sinners).
Latif says: “He is generous enough to meet and look after the dullards (i.e. the sinners) who shall all be confused on the Day of Judgement).
And those on whom they call beside Him possess no power of intercession, but he who bears witness to the truth and they know him. (86, Al-Zukhruf).

[Read original verse]
1

Allah fashioned Jakhro Himself and then enlivened him. The latter has the (distinguished and awe inspiring) bearing of a lion with the curly whiskers. After Jakhro got on his mount (and propagated Islam), he put on track those who had deviated from it.

[Read original verse]
2

O Jakhro! I wish you long life! May my ears not hear anything prejudicial to you! It was only ‘yesterday’ that you patronized (and reformed) the undeserving persons due to personal goodness.
Note: In this verse, the poet possibly refers to the insinuations of the then non-Muslims that the Prophet was a magician, or that magic was practised on him, and that he was a poet, or insane, or that he was tutored by others to say what he said; The poet wished that he may have no occasion to hear any thing derogatory to the Prophet.

[Read original verse]
3

(New) O Jakhro! May you live long, and would that I hear nothing prejudicial to you! My eyes and heart depend on you alone for solace.

[Read original verse]
4

(old) There are other brave persons too but jakhro is absolutely admirable. None knows exactly about the time of Samo’s good fortune (i.e. about his appointment as the Apostle). The clay selected for his mould was peculiar and it sufficed for him alone. There was no residue left therefrom.
Note: (1) Noor-e-Mumammadi was created very much before Loh Mahfuz and as such its date of creation can not be determined. It was created from the ‘Ahdiat’ or Oneness of Allah.

[Read original verse]
5

The Jakhro alone deserves all praise. The other chiefs were ineffective and prone to utilize the services of others as Raja Ani Rai had done against Rai Diach. At the place where Jakhro’s mould was fashioned no other chief was moulded. That was mainly because there was no more clay of this special quality available for making other moulds.

[Read original verse]
8

(new) The Jakhro alone is praiseworthy. The others are mere Mirs or knights. They can not reach or keep pace with the former. The kneaded clay at that particular place was not enough for more than the Prophet’s mould.

[Read original verse]
9

(The Jakhro is peerless). I do not see any person like him in the universe. He is the leader of all apostles and consequently his status is higher than theirs. In fact he became “as it were, one chord to two bows or closer still to Allah.” That was the highest station in nearness to Allah which he obtained. Verily it was a favour of Allah that I had the good fortune to have got a guide of his type.
So that he became, as it were, one chord to two bows, or closer still
(9, AI-Najm)
Verily it was a favour of Allah onto muslims that He appointed one from amongst them as His apostle. (164, Al-I mran)

[Read original verse]
11

(new) When you seek Jakhro (you feel sure of support). Accordingly you simply forget other chiefs on the analogy that when you come upon a pond full with water, you would not think of sinking a well there.

[Read original verse]
12

(old) There does not occur any delay or obstruction to the cup (of holy wine) reaching them from the hand of Jadam Jakhro. Whoso happened to be beside this Hatim of the cup bearer (i.e. generous like Hatim) would drink the wine and libitum to his full capacity. Would that none may live in the world without enjoying the wine!

[Read original verse]
13

.(old) The wine served in a cup by Jadam Jakhro is neither delayed nor denied. It is a prominant trait of the Samo that he always welcomes his seekers exuberantly.

[Read original verse]
14

(old) I have borne in mind the messages so kindly sent to me by the Rahu. In view of them and more particularly after contacting him, I absolutely forgot about other persons.
Note: (1) The ‘messages’ possibly imply the Quranic guidance. and Sunnah.
(2) Rahu implies the Prophet.

[Read original verse]
15

(old) O Rahu! Your particular way is very well known all over the universe. You provided mounts to many a person, who for want of a dwelling place, had sought shelter in mosques as pedestrian travellers. Your most remarkable trait is that no enquiry or interrogation precedes your alms. Every supplicant is accommodated.
عطاء و ما سمع السوال ولاامری
سول اراد السوال وہو مرعدو
(Qasida-i-Simtul Muhammad)
He gives bounty before he hears a petition or before a trembling petitioner opens his lips.

[Read original verse]
16

(old). The Samo is very much more active and effective than his colleagues. This is what everybody says in the court of Allah, the Wise. He is a genuine ornament. When he speaks he bewitches everybody.

[Read original verse]
17

(old) There is none like him now in India, Sindh or Surat or as a matter of fact in the whole universe. O mendicant! You had better beg at the door of this generous person. Do not approach or undergo favour of any other person. He is munificent and has an open door. He observes the condition of each supplicant and offers him relief accordingly.

[Read original verse]
18

(old) He is a veritable ocean which is not contained or bounded by a shore. Hence approach him with full quiver of requests. This Jakhiro’s mercy inundates all regions including Lasbello and Girnar (i.e. his mercy is universal) like the riotous water of the Ganges (in India) which overflows its banks.

[Read original verse]
20

(old) This veteran Jakhro has wonderful traits). He is very good at both ends. Even when he is annoyed, he gives (i.e. he blesses as he did in Taif, where he was very much harassed even injured by the local non-Muslims). And to those supplicants with whom he is pleased (i.e. with his companions in particular and with those who serve him well), he is remarkably generous.
He (i.e. the Prophet) is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, AI-Touba)

[Read original verse]
Chapter III
VAI-18

Wherever he went, and whenever he came across, then, Hazrat Ali, the lion of Allah, broke the forts of heathens.
اما داسِ لما سارا ساد جھلک
اما سد لھا صاح للہ سحدد
(Qasida-i-Muhammad)
(Did he not trample upon the lions of death and destruction when he went out? Did he not accommodate an opponent when he cried out in the name of Allah?)
When the Prophet kindly came to my abode all the pathways were glistening.
Whatever places the Prophet Condenscended to visit, all sorrows of the populace they were changed into joys and the occasion led to the exchange of felicitations.
Latif says: “My Lord! Who else except you would be so merciful?”

[Read original verse]
1

The deceitful and the accursed (Satan) who is extremely mischievous -the blind fellow - is keen to harass me - an infirm man. O Hazrat Ali! kindly come to my aid and attack the infidel and behead him -the Fire worshipper (or the infidel).
Fight you therefore against the friends of Satan; Verily Satan’s strategy is weak . (76, Al-Nisa).
(Ayub exclaimed to Allah: “Satan has afflicted me with toil and torments.
(41, Saad)
And say: My Lord! I seek refuge with you, lest Satan may come to me.
(98, Al-Mom inun).
Note: (1)lmam Ahmed did not include the Fire worshippers among the people of the Book.
(2) Hazrat Ali was ancestor of the poet. Due to his proverbial bravery he was titled “the lion of Allah”. His sincerity of action is equally famous.
از علی آموز اخلاصِ عمل
Learn from Hazrat Ali the sincerity of action

[Read original verse]
2

Do not kill him who is already obedient to you but kill the Fire worshipper; (i.e. do not kill the good ‘self’, or ‘Nafs’). Do not forget about the major war. It is no use having minor skirmishes.
Note: (1) The ‘nafs’ has three stages, to wit, nafs ammarah or the refractory self, nafs ‘Iawama’ or the rebuking self, and nafs ‘mutmaina’ or the obedient self. The first stage is the beastly and the third stage is the ideal stage.

[Read original verse]
3

There is no particular advantage in indulging in minor skirmishes. Do not forget the major battle. You should kill the Fire worshipper (i.e. the infidel). Then take the major battle (against your baser self).
لقد رجعنا من جھاد الاصغریم،
با نبی اندر جہاد اکبریم
(Roomi)
Verily we have returned from the minor warfare (against the non-Muslims). We have now turned alongwith the Prophet to the major war.

[Read original verse]
4

There are lots of other persons who are occupied with the minor encounters against sinfulness. You should turn to the great battle. Please see that you never cease your action against the infidel (Nafs). Better fight under the banner of Hazrat Ali, so that you may be able to liquidate your enemy.

[Read original verse]
5

I would not equate hundreds of chiefs with the leader. His generosity and personal interest are continuous and universal like rains. His generosity has eclipsed 18000 persons like Hatim.
بحر ایں خاتم شدہ ست اوکہ بجود،
مثل او نبود و نخواہد بود
(Roomi)
He is the seal mark because in his generosity he stands unrivalled for all times

[Read original verse]
6

His generosity has put in shade thousands of Hatims. The fact is that none except this ideal man would attend to the requests of ugly persons (i.e. sinners).

[Read original verse]
7

If you are a supplicant for something, you should go to the Jakhro. Do not put yourself at a disadvantage by supplicating and seeking aid at other doors. After adolescence of the Samo all worries of the bards have ended.
Note: Here adolescence may mean appointment as the Prophet of Islam.

[Read original verse]
8

As a supplicant for any thing you should not seek any other threshhold (except that of the Prophet). Fix large wooden pegs to tatter the local bred ‘Kumait’ horses there. In fact you will find the Iraqi horses in plenty there, and you may take away even a herd of them. The Prophet’s quilt is quite spacious, and supplicants can cover themselves up under it and still be comfortable.

[Read original verse]
9

The Samo merely wants to know how he can benefit a supplicant with his generosity. He calls in the destitutes (i.e. who have no record of good performances), and consoles them encouragingly. This generous person is very kind to poor people and helps them each day.

[Read original verse]
10

Why do you not approach the Jakhro for charity since he has satisfied people of various countries? Those persons, who used to shiver in tatters, have received woollen shawls from him to keep them warm. The Samo has fully satisfied all supplicants.

[Read original verse]
11

O Allah! May the veteran live long under whose patronage I am living! May the well not dry up from which he draws his drinking water! O you with charming eyes! Every time that I see you I get tranquility.
تیرے چمن کی ہمیشہ بہار زندہ رہے۔
May the spring of your garden remain perennial!

[Read original verse]
12

As soon as I arrived at your door my thirst was quenched and the soles of my feet felt normal (i.e. all symptoms of fatigue disappeared). Like an oasis in desert you tranquilize the desert travellers and help them to cross the wilderness.

[Read original verse]
13

You are the refuge, the shade, the shelter and the leader. You are our mainstay in this world and in the next too you are our goal. The destitute women who had secured patronage of the Abro, were remitted all taxes. (This means that all resourceless followers of the Prophet, who had no bank balance of good performances, were granted pardon by Allah).

[Read original verse]
15

Whatever I had heard (in praise) of Karan Samo (i.e. the Prophet) I found him absolutely conforming therewith. O mother! My heart was satisfied directly when I saw the King.

[Read original verse]
16

The bards became satisfied at the first sight of the Jakhro. He gave the mendicants a sip of the celestial wine and quenched their thirst of yearning completely. They were then united with him ( with Allah).

[Read original verse]
17

If he is ardently moved on any day, he rains golden grains. This brave person will surely satisfy many persons. Verily the Jakhro will satisfy the entire universe.
And we have sent you not but as a mercy for all people (107, Al-Anbiya).

[Read original verse]
Chapter IV
VAI-14

I eagerly want you inspite of my numerous faults. I concede that knowingly I have wasted my entire life in idleness and apathy.
But then, my forbearer Lord! You know my condition very well.
(Let me directly admit that) I did not act in conformity with what you had ordered, and I did not desist from what you had forbidden.
Note: Compare from امر بالمعروف و نھی عن المنکر i.e. enjoin good and forbid evil (41, you are the Omniscient. You know what passes in my mind.
The season these days is simply captivating. The constellations have appeared and the roses have blossomed.
Accordingly the Sayed says: “(On the same analogy) let me realize my ambition to visit the excellent Madina.”
سراسر من ہمہ عیبم، بدیدی و خریدی
زھے کالای پُر عیب و زہے لطفِ خریداری
I am an embodiment of faults. You saw them and still you purchased me! How laudable is the defective merchandise and how laudable is the grace of the purchaser!

[Read original verse]
1

Wagand has come back. His resort to other quarters (sources) has failed. It did not profit him. But despite his past waywardness he has been assured bedding, meals and a dwelling place at the Pir’s abode. (This means that the penitent is on the rails again and his worldly requirements are graciously served at the instance of the Prophet).
خر گریزد از خداوند از خری،
صاحبش در پئی ز نیکو اختری۔
(Roomi)
The donkey runs away from his master because of his stupidity. His master however goes after him because of his auspiciousness.

[Read original verse]
2

Wagand has come back after roaming hither and thither like a mendicant. He was badly treated wherever he went. (None took interest in him). Even his ‘wife’ threw him over board. Then he started saying: “I do not wish to be far from my Pir”.
نیم عمر در پریشانی رود،
نیم دیگر در پشیمانی شود۔
Half the life is wasted in waywardness. The other half is spent in regrets.

[Read original verse]
3

Wagand is sitting immobile in the expectation of dawn meals. He would not budge from the place, particularly because he is getting fragrance of spring there (from the Prophet’s place).
خدا را رحمی ای منعم کہ درویش در کویت،
در دیگر نمی داند، رہِ دیگر نمی گیرد
(Hafiz)
O generous person! Be gracious in the name of Allah to this beggar in your street. He knows no other door and goes no where else.

[Read original verse]
4

Wagand has a great expectation of a good dawn meal. Physically he is weak. But my good God! He is a glutton. He is ever ready for meals.
ماگوشہ را نہ بہتر قفایت گرفتہ ایم،
تن پروری بہ گوشۂ خاطر رسیدہ است۔
I have sought seclusion not for the sake of abstinence as self-nourishment has become a part of my nature.

[Read original verse]
5

Wagand has returned. But he is very uncouth, and he has a horrible stink.. However he prays: ‘O Allah! O Beloved! Kindly impart to me fragrance (i.e. mercy and guidance) so that I may, in turn, become fragrant”.

[Read original verse]
6

Wagand has come back. He is definitely dirty and ugly. He does not forsake or part with the leather stocking (of the Prophet). Obviously he is in love with the perfume (i.e. the Prophet).
TRADITION: The Prophet used to wear stockings of black leather sometimes. (Mishqat).
بادہ عشق ازخم جانان است،
ھرکہ خود از خویشتن بیگانہ است
(H. Bu-Ali Qalandar)
You get the wine of love from the goblet of the Beloved. He alone would take it who is oblivious of himself.
اے گل بتو خرسندم تو بوئی کسی داری
O rose! I am happy with you. You bear the fragrance of somebody

[Read original verse]
7

O munificent Lord (i.e. Prophet)! Kindly attend to Wagand, who as you see, is sitting at your door. No doubt he is infected with some permanent ailment. It is, however, for you alone to remedy it.
بردر آمد بندہ بگریختہ،
آبروی خود ز عصیان ریختہ
(Roomi)
The fugitive slave has come to your door. His honour is in tatters due to Sins.

[Read original verse]
8

The poor fellow - Wagand - is always at the door (of the perfume keeper.) He is obviously in love with the scented fragrance which he feels while he cleanses his stables and removes excreta of animals therefrom. He is happy with the job.
بوی جانان بسوی جانم می رسد
(Roomi)
The Beloved’s fragrance reaches me here.

[Read original verse]
9

Wagand is sitting at the Lord’s door as tenaciously as Jetho does beside his stock of onions in the market. He has entered the premises through a door where ingratitude, including disbelief, is inadmissible.

[Read original verse]
11

Wagand has come back. He is that uncouth fellow who does not offer prayers. But he is as crazy for the perfume of the Prophet as a falcon is for a partridge.

[Read original verse]
12

Wagand has come back from Kotri. He is without grace. Strike this hellish person with a strong stick (to reform him.)

[Read original verse]
13

Wagand - the loafer - did not last long as a companion. He left today (i.e. died today). The glutton is on his way to the holy Sayed (i.e. the Prophet.

[Read original verse]

Sur Sarang

Chapter I
VAI-35

I have all hope in Allah that the Sayed (the Prophet) would take care of me (on the Day of Judgement) (As per a tradition) the holy Prophet would prostrate’before Allah humbly and entreat Him very earnestly, begging for amnesty for his followers.
Hazrat lsrafil will sound the siren; and the sun, (being at low altitude), would simply be scorching eyes.
All true believers would collect under the banner of the Prophet, and he would be pleased to help them there. He will be able to get them salvation.
Each individual will forsake others and would run for himself to the generous Prophet (or the Prophet would approach Allah).
Allah would be pleased to oblige him. He would uphold his recommendation and pardon all sinners.
از بہر شفاعت چہ اولو العزم چہ مرسل،
در حشر زنند دست بدامانِ محمد ﷺ
For the sake of salvation the great men of the world as well as the Prophets, all, shall hold the apron of the Prophet on the Day of Judgement.
Note This vai is a digest of an omnibus tradition of the Prophet regarding the Day of J udgement.
And your Lord shall soon give you, and you shall be well satisfied.
(5, Dhua).
According to Shibli, Allah would accept the Prophet’s prayer on the Day of Judgement and admit all his followers in Paradise to his utter satisfaction.

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1

Shah Latif says (to herdsmen): “It is cloudy. Look at the rainy clouds that have gathered in a mass against the silvery sky. Nay, it is actually raining in big drops. You had (better) take out your herds of cattle, and leave the sheds for open plains. Hurry up to fill your panniers thoughtfully and carry them with yourselves. This is no occasion at all for pessimism in Allah’s favour (for a good harvest).”
a) Though before that - before rain was sent down upon them - they were in despair. (49, Al-Rum).
b) And He it is who sends down rain after they have despaired and spreads out His mercy. (28, AI-Shura).
c) And despair not of the mercy of Allah; for none despairs of the mercy of Allah save the unbelieving people .(87, Yusuf).

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2

Latif says: “See the heavy and dense clouds with which Allah has made the sphere so cloudy. Later, due to the excessive rainfall the plains have been inundated. Allah, the Unique, has made verdant with the luscious grass the entire area including the pathways. Consequently the nomad herdsmen are very happy at the torrential downpour, which would cause them a great relief.”
And He raises the heavy clouds. (12, Al-Rad).

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3

But the clouds lack the trait to delight as much as a view of the Beloved does. The Sayed says: “In the absence of the relative i.e. the beloved, the hearts do not feel happy. (But luckily) the beloved has appeared on the scene and that has brought in its wake widespread joy and happinesses as if hundred of monsoons have set in.”

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4

The beloved has come on the site and tranquilized all minds. All sorrows disappeared immediately after he manifested himself clearly.

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5

Clouds as dense vapour seem to take form on the northern hemisphere. Subsequently they enveloped the entire sky in a thick fog and made it cloudy. The clouds have come timely in their usual schedule. According to Latif they verily cause wholesale relief to mankind. They supply rain water in a large quantity to those who are thirsty (needy).

And Allah it is, Who sends the winds which raise the clouds; then do We drive them to a lifeless tract of land, and thereby quicken the earth after its death .(9, AI-Fatir).
Note: Madina, the resting place of the Prophet of Islam is in the north of Arabia.

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6

Today too it is cloudy towards the north. Allah the Creator has sent a downpour even on roads and deluged the country therewith. I hope and pray that my beloved would not leave my side on account of any engagement.

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7

Today too there is the cuckoo chirping towards the north (heralding rain). The cultivators have minded their ploughs and the herdsmen are in glee. Today too my friend is in the form to rain (i.e. He is mercifully inclined).

Note: The cuckoo bird is traditionally anxious for rain.

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9

Today too the towering clouds are visible on the northern horizon. The lightning which as usual, is in the attendance, convincingly heralds the seasonal rain. “My darling! come back to me. Pray banish i.e. forget sulkiness and the days when it existed.

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10

Today too the jet-black clouds have gathered on the northern horizon. The lightning flashing red is amidst them, heralding rain.My friend who lives in a remote place, has been joined to me due to rain, i.e. my love has been so much intensified that I feel that my beloved has almostly joined me.
Note: This may also refer to the Meccan immigrants at Madina rejoining their relatives and friends at Mecca after its conquest.

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12

Today too it is hoped that the sky would be overcast with clouds and that the land would soon be flooded with rain water. O Friends! Perceiving the monsoon I remembered the beloved. (O darling! would that you were to flood all the land! As a matter of fact I need you alone in my abode during the entire rainy season.

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14

Today too clouds are being formed on the northern horizon. Later it rained and filled up depressions and creeks which had remained absolutely high and dry for a long time.
He it is who sends down water from the sky in proportion and enlivenes the parched land therewith to that extent. (11, AI-Zukhruf).

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15

The clouds came from the north accompanied by thunder and lightening. The later downpour inundated pits and depressions and it formed into a regular stream. Due to the influence of the rainfall the entire area bore the fragrance of musk. The lightening came directly from the Prophet’s mausoleum and brought rain to us.
He sends down water from the sky, so that streams flow according to their capacity.(17, AI-Rad).

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16

The lightning-flashes originated from the Prophet’s mausoleum and in a short while due to the incessant downpour the Nara stream was filled with rain water. O my Lord Guide! Kindly order this parched watering place to be filled with rain water. The beloved manifested his sacred self to me. (That was indeed very gracious of him).

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17

All of a sudden the beloved manifested himself to me. It cleared rust from my mind, which became happy at the relief. I realized all my heart’s desires in pursuance of beholding the beloved.

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18

The lightning was there to bring rain and it decorated the monsoon sky (by its flashes). Latif says: “it served water to millions of thirsty persons. Later it turned its course to Kaaba (at Mecca) and started raining there”.
Note: This refers to the conquest of Mecca and the wholesale acceptance of Islam there.

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18-A

From Mecca it turned towards the plain of Arafat and rained there. During night time it gave a heavy downpour on the mausoleum of the Prophet (at Madina). At dawn time it flashed and passed towards Egypt.
Note: The plain of Arafat has to be visited by pilgrims on the 9th of ZiI Hajj.

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18-B

The lightning flashed at Jilan (in Iraq) and paid homage to Hazrat Miran Shah there. Then it went to Multan where Ghous Bahauddin lies buried and flashed merrily there. It went to Khurasan and flashed there and then came to Sindh where it rained without restraint and caused happiness.
Note: In the above verse the poet has referred to two important Muslim Sufi saints. I think it is worthwhile giving below a brief note about each of them.
i) Hazrat Miran Shah alias Shah Mohiuddin alias Shah Abdul Kadir Jilani:
He was a Sayed descended from Hazrat Imam Hassan through his father and from Hazrat lmam Hussain through his mother. He was born in Jilan near Baghdad in 470 A.H. He died in 561 A.H. His mausoleum is in Baghdad. He is reputed to be one of the greatest saint in Islam. Many miracles are attributed to him.
بمقامی کہ رسیدی نرسد، ہیچ ولی
(You reached the stage which no other saint had reached).
ii) Hazrat Ghous Bahauddin Zakariya.
His paternal and maternal grand fathers had migrated from Mecca to Multan. He was born in. 1182 A.D. He was a disciple of Hazrat Shahabuddin Suhurwardi. He was founder of the Suhurwardi School of thought in India. He went to Madina and stayed there for 5 years. Many nonbelievers of the Punjab and Sindh were converted to Islam under the influence of his guidance. Hazrat Lal Shahbaz Qalandar of Sindh was his disciple. He died in 771 A.H. His mausoleum is in Multan.
Pride of the muslim community and precious asset of faith! His holy self was fountain of truth and belief

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19

The season is monsoonish (i.e. cloudy and rainy). To give rain or not to give it entirely exists with Him. If He so wills He would give rain. The cattle, which formerly resisted being milked, have abandoned their sulkiness. Their calves too would be well fed, and would no more appear lean while moving about on the pathways.
Verily you are the great Bestower (35, Sad)
And Allah guides whomso He pleases to the right path (46, Al-Nur).
Note: The Arab pagans who were hostile to the Prophet and his mission at first, were eventually reconciled to them. Due to Allah’s mercy, prosperity prevailed in Arabia, and the Arabs abandoned their internecine quarrels.

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20

O rain! If you are to learn your job from my eyes, you would never stop dropping at any time.
Verily the steadfast shall have their reward without measure.
(10, AI-Zumar).

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21

The clouds are formed in my head and they always influence my eyes. My beloved is (munificent) like monsoon clouds. O friend! just raise your eyes towards me and smile. All sorrows, pains would then vanish from me.

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22

Whether there are clouds (in the sky) or not, my eyes are (constantly overcast with the rain laden clouds. With the recollection of the Beloved, tears trickle down my cheeks. Let them weep whose beloved is away on journey!
ایں دلم باغست و چشم ابروش،
ابر گرید باغ خندد شاد خوش
My heart is like an orchard and my eyes are clouds. When the latter shed tears my garden looks fresh and happy.

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23

In pursuance of the (lightning) flash among clouds (and the consequential rains) the village silos would soon be full with grain. Due to the favourable mood of the beloved all worries have ended. Would that the rain (of grace) soon fall in big drops on the lover too! (May Allah be gracious to the seekers!).

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24

Rain is pouring on the lover today. Avaunt O You, the patron of famine! the rain is within sight, (nay, it is actually pouring).

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25

With the Arab horses tethered in the yard and horned buffaloes outside it, the huts built on spacious plains look very attractive. Let there be rains when my Beloved is by my side on a fragrant bedstead! Would that my beloved and I may have such happy days as these to pass?

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26

It has rained all over the places including the desert and barren tracts as well as the low lying valleys. Due to the excessive availability of milk, from early dawn one hears the churning sounds. The cattle owning women are well off and they have their hands full with butter. They punctiliously milk various buffaloes. The housewives and their maids (or the rich and poor folk alike) seem very happy in their abodes.

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27

It has rained everywhere even on deserts and barren areas and in (the traditionally dry tract of) Jessalmere. The clouds, accompanied by lightning, visited the Paur region of the desert, and, as Latif says, they removed the sulkiness from the spinisters and made the married well-to-do women quite happy because even the trodden paths had become green and fragrant.
Behold the mercy of Allah how He enlivenes the earth after its death.
(50, Al-Rum).

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28

It has rained on waste and desert areas and along the Kutch border. Just see! The cultivators have set up persian wheels in the later part of the day to lift rain water on to the higher lands. Allah, the Beneficent and the Compassionate, has graciously relieved the people of the region of all worries.

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29

O monsoon! In the name of Allah attend to the thirsty people, (i.e. those who need water). Make adequate water available on the planes so as to make grain cheap. Pour rain on my native land, so that the rustics (cultivators and cattle owners) may become happy.

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30

Human-beings, deer (wild animals) and buffaloes (i.e. domestic animals) remember and look for monsoon. The ducks look for clouds and quail chirp during rainy season. The oysters in ocean look for clouds (rain) on each day. O monsoon! make rain water available so that the nomads may utilize it and be comforted.

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32

O Cultivators! The monsoon has set in quite prepared to rain, but you do not seem ready to receive and utilize the water. It is being strongly expected that a downpour is imminent. The guide has taken steps facilitating it for cultivators to plough all land. You should think for a moment that the rain has stopped completely.
And the blessings of Allah have not been stopped (in any single case)
(17, Bani Israil).
Note: The verse implies that the guide (i.e. the Prophet) had gone apace and succeeded in his mission. He had created favourable conditions for its reception. An appeal is made for its universal acceptance.
معمار حرم باز بہ تعمیر حرم خیز
(Iqbal)
O you builder of the Kaaba! Bestir yourself to build it again

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34

The lightning decorated the monsoon clouds though it was hidden behind the black clouds. By its flashes it made me very happy. The clouds intermingled softly and thereby produced a lovely melodious sound. It has removed the rust from my mind.

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Chapter II
VAI-10

Let my enemy have enough of heart burning, but I shall surely go to my friend. He is certain to come to my (for my aid) the moment, my enemies (or Borrows) focus their gaze on me.
He (i.e. the Prophet) is ardently desirous of your welfare; and to the believers he is compassionate, merciful . (127, Al-Toubah). (In case I got to him), I shall surely (and fittingly) dance at his auspicious door with anklets of love.
Note: The vai refers to the Prophet of Islam.

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1

The monsoon phenomenon has assumed a crimson hue like that of the sealing wax. Just as a head-cover has the flowered print impressions, similarly vapours have caused different impressions on clouds in colour and form. It has rained around Bhit (i.e. the poet’s ‘mound’) and filled up the lake Kirar and its surrounding depressions.

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2

The monsoon clouds have boisterously returned to the Bhit. The lightning flashed brightly with the northern breeze like the Khatanhar flowers. All vegetation has brightened up after rains. The ‘Daman’ grass everywhere is in plenty. After pouring on the plants the rains have filled up Kirar lake entirely.
Have you not seen that Allah sends down water from the sky and the earth becomes green ? (63, AI-Hajj).

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3

The rains have inundated Kirar lake and then they came in a downpour on the sandy tract. The seasonal lightning has made the monsoon very successful. It visited ‘Makani’ and then rained over the Pub valley. Allah, the Creator has grown ‘chiho’ grass in abundance along the banks of ‘Chukhi’ lake.

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4

‘Chiho’ grass has grown along the banks of ‘Chukhi’ and flowers have sprouted on ‘Garang’ area. The rain has fallen on Hadia Kityan and inundated the low lying tract. It has poured down plenty of water and the gardens look spring-like fresh.

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5

Today the clouds have appeared in various pleasing colours and are arrayed in the sky like fortified mansions. Their action and movement have inspired the desert dwellers to play the musical instruments, more particularly the violas, the fiddles and the violins. Last night the monsoon poured jar over jar of water (i.e. rained torrentially) on the Padam tract (near the poet’s Bhit).
We have indeed made mansions of stars in the sky (16, Al-Hijr).

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6

The rain and love both signify the same thing, (and both have the same rhythm.) Whenever my Beloved is in mood to give a shower, the clouds rumble and become tearful. I too would like to stand forth as a cloud to rain water if he is pleased to come to me.
If We had revealed this Quran on a mountain, you would certainly have seen it humbled (21, Al-Hashr).
ای دریغا اشک من دریا بدی
تا نثار دلبر زیبا شدی
(Roomi)
Would that my tears were to flow like a river so that I may present them to my beautiful beloved (in all humility).

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7

O Cloud! You drop rain over places where people have collected. Consequently their horses’ belts get drenched and their quivers are filled with water. My friends are mindful of it.

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8

When widows see clouds they become worried and gloomy and remember their consorts. May the huts, put up by them, not get drenched and leaky! If northern wind pulls them down (particularly during rainfall) to whom would such resourceless women appeal for immediate aid? Would that their guardians were to look after them in emergencies!

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9

When widows see clouds they get upset, and they remember their consorts. They hear the thunder’s roar and get panicky. Poor women! Their husbands being absent, they keep mum and uncomplaining.
They put up their fingers in their ears because of the thunder claps for fear of death. (19, AI-Baqarah).
TRADITIONS:
(a) At the time of clouds or storm the Prophet used to express fear of Allah.
(b) When you hear the thunder’s roar, remember Allah, because thunder bolt never fall, on one who is so engaged.

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Chapter III
VAI-13

(O Prophet!) Your eyes are full of mercy like the rain laden cloud. Your face has fascinated all mankind.
The elephant (of Abrah of Yeman) immediately prostrated before Hazrat Abdul Muttalib (the grandfather of the Prophet), when he noticed the Divine light on his forehead. At the time of your birth some of the battlements of the fort of an infidel (sovereign) had collapsed.
چوں ہیتش در افواہ دنیا فتاد،
تزلزل در ایوانِ کسریٰ فتاد۔
(Roomi)
When the good news (of his birth) got circulated in the world, upheaval took place in the palace of the Persian Emperor.
Allah, the Compassionate, made you visit and see all the skies (and their contents). “And your Lord would soon grant you”. This is what Allah has promised with you.
Your Lord would soon give you, and you would be well pleased
(5, AI-Duha).
Allah, the Mighty, has sworn by the dust of your feet. Immense are the favours of Allah, the gracious, on the Prophet.
Those rustic persons (i.e. the Arabs), who were yearning for the cloud of mercy (i.e. the Prophet), are quite happy now, as the dear Friend (i.e. Allah) has permitted the cloud to rain (guidance or mercy).
Note: In this Vai there is reference to the elephant of Abraha, the Christian Abyssinian Governor of Yeman, who had constructed a magnificent Church there and ordered that all persons should visit it as the House of God vice Kaaba. But none obeyed him. He realized that so long the Kaaba was there his ambition would never be satisfied. Accordingly, he marched with an army of brave soldiers to demolish the Kaaba. He was mounted on a huge elephant. He encamped at a distance of a few miles from Mecca and sent for its Chief Hazrat Abdul Muttalib, (the grandfather of the Prophet). He told him that he merely wanted to destroy Kaaba, but if the Meccans offered resistance, he would fight with them and kill them.
Hazrat Abdul Muttalib saw his elephant prominently standing there. He returned home and advised the Meccans to vacate the town and seek refuge among the mountains. On the next morning the army got ready to march to Mecca but Abraha’s mammoth refused to move forward. All goadings were ineffective. In the meantime a swarm of birds came from the sea side and they dropped stones on the men and animals of Abraha. All of them, including Abraha, perished. Kaaba was thus saved by Allah. This happened just about 50 days before the birth of the Prophet of Islam.
The Surah AI-Fil of the Quran is relevant

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1

Even the elephants, out of envy, may learn and adopt the gait of the beloved (the Prophet). The rain-seeking red bugs are amazed to see his ruby-like red lips. To the delight of the separated lovers he sparkles like the full moon. According to Latif, all are solicitous to see the beloved. At the (Fountain of) Kousar, the latter would collect the companions (i.e. the believers) and lead them (to Paradise on the Day of Judgement).
Indeed! We have given you the Kousar .(1, AI-Kousar).
TRADITION: The Prophet shall wait for his followers at the Kousar.

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1-A

The season is wonderful, musical and enthralling, with rainfalling fast hither and thither. Lot of water has collected on low areas. The grass has sprung up and the buffaloes have a good time grazing to their satisfaction. The village damsels out of sheer happiness make garlands (of flowers) and wear them round their necks. Due to rains gourds, cucumbers and mushrooms etc. have richly thriven. Ample foods is thus available. (O Allah!) May you remove all traces of hardship from mankind!
Eat and pasture your cattle. Verily in this are signs for those who endued with reason. (54, Taha).

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3

The season is intringingly seductive with the violas playing and clouds gathering in a mass in quick succession. Consequently grain has become cheap and butter available in plenty. In pursuance of this Divine mercy I have removed rust from my mind by reciting the Kalima.
The Quran is a healing and mercy to the believers (82, Bani lsrail).
آب مہر آں بارد از سماک،
تا پلیداں را کند از خبث پاک۔
(Roomi)
Allah sends down rain from the sky to purge out pollution from the polluted persons.

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4

After inundating ‘Rauk’ the clouds turned to Lutri, Dalhi and Pal and gave a downpour to each of them and filled them with plenty of water. It seemed the monsoon had full permission to rain (and was in full swing).

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5

Dear Me! Do not unpack your goods to settle down here. I find sky overcast with clouds and lightning flashing in the northern side and affecting eyes by its glare. Pray abandon the low areas and shift to the higher plains and put up a cottage there.
Note: The world is transitory. The human life has a short term. There is always an element of uncertainty about it. Besides the poet apprehends that in view of the lightning flashing so frighteningly and the presence of the clouds in sky, a gale or a downpur may come at any time and pull down the hut that a poor person may have put up (particularly in low areas). Hence he suggests that it is no use fostering interest in this world life.

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6

My darling! May Allah restore you to me! I remember you and pine for you.

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7

He, (The Prophet of Islam) came(to the world) last, but, he outstripped the earlier (Prophets). Allah elevated him above his colleagues.When all requested him for intervention, the Benevolent Lord gave a downpour of rain (mercy). (He intervened with Allah and got salvation to the supplicants).
And We exalted some of the Prophets over the others (53, Bani lsrail).
ماہمہ تشنہ لبانیم توئی آب حیات،
لطف فرما کہ زحد میگذرد تشنہ لبی
(Roomi)
All persons will exclaim to the Prophet: “We are all thirsty and you are the elixir of life. Kindly show mercy without delay, as our thirst is now much too acute to be borne”

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8

The Beloved is as full of mercy as the monsoon cloud is of rain. Like the latter He rains on areas which have vainly looked for water for ages.
Note:The Arabs had requested Allah for a prophet and they got Prophet Muhammad. (may Allah’s blessings be on him).

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9

Since my hut cannot keep back cold I should need an appropriate apparel and covering. Please inform the virtuous Lord about my (forlorn) condition. O beloved! If only you were to come to me, I would be in a better form to face the realities of the situation.
Note: The poet suggests that the norm or guide should be taken into confidence about our frail spiritual condition.

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10

O Consort! I can rely only on your cover (or patronage), and I shiver due to cold quite early. (i.e. I would die spiritually at an early stage of my life). O Ideal Lord! The fact is that I am feeling extremely cold even under the quilt. O Allah! I live only in the hope that You would rejoin my consort to me early at dawn.

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11

O Consort! I rely on your cover (or company) only. Without you I suffer from cold for the entire night (life). O Ideal Lord! Even under a quilt I do not get sleep at all, (or tranquility against worldly seductions). If only I were sure of your arrival at dawn time, I would not mind or feel the cold.

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12

Due to rain my hair have become wet, intertwined and knotty encircling my head. A stream of Divine mercy has, however, flowed into cottage, in as-much-as my beloved has rejoined me in my abode at early dawn time.

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Chapter IV
VAI-19

The monsoon season has come and I shall wear crimson coloured clothes. My friend again is in a form to rain.
The herdswoman’s plaited hair got wet while she was adjusting bells around the calves necks.
O Sayed (Prophet!) “Pray come to my abode and attend to me”.

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1

Like the monsoon rains the Beloved seems to be humming i.e. sheding mercy in the direction of ‘Jhok’. He would make that land verdant due to plenty of rain water. The Beloved serves the mankind with water (of guidance) that is supplied by the clouds of mercy in His eyes.
And We have sent you not but as a mercy for all peoples (107, Al-Anbiya).

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2

On the western horizon the lightning flashes (prominently) in the direction of Khambat. (That augurs well in favour of a good downpour there). The herdsmen should better put on the highway their horned buffaloes and their young calves. The cattle owners are extremely happy as the scarcity of water would exist no more. It is hoped that in a short time the down pour would inundate all plains.

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3

The sun merely peeps through clouds. It is not fully visible at any time. But the lightning prominently transmits felicitous tidings of rain. My heart! Shake off all despondency. The Beloved would soon meet you.

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4

After having rained over Dhat region the lightning took its course to Parkar. All depressions there are now filled with rain water.

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5

After Dhat the lightning reached Umerkot and inundated with rain water all its surrounding parched areas. The monsoon clouds quickly covered Samaro and inundated it fully.

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6

Thereafter the lightning sped towards Kamaro tract and rained over ‘Puran’ and Samaro areas. Behold! The lightning flashes glamorously among the dark clouds forming its background.

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7

After raining over the desert the lightning flashed over the plains, and plenteous grass grew up there for cattle. Incidentally I would not consider the Sun and the Moon a match for the radiant face of my Beloved. The latter, who is always present in my heart, has now come to my abode.
ای مظہر اسرار خدا نور جمالت،
افہام بشر قاصراز ادراکِ جلالت۔
(Mir Masum Shah)
Your beauty is the manifestation of Divine secrets. Human understanding fails to comprehend or encompass your glory.

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8

After raining over the desert area the lightning flashed over the plains and created a sort of musical sound. (O Damsel!) Put in order your (neglected) cottage, because the gracious beloved is coming to you at early dawn time.

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8-A

(new) The lightning (accompanied by clouds) rained over the Dhat area and then turned to the planes a number of times.The dark, dense clouds gave an impressive downpour there. Indeed Allah, The Unique, gave a very good rainfall in all areas.

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9

After raining over the desert region the lightning turned to the planes and manifestly did a great favour to it (in the form of downpour). The Unique Lord showered His blessings on the cattle, more particularly the horned buffaloes. My dear Lord! Kindly maintain intact the honour of the rustic cultivators.

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10

It rains for the entire night and then stops for a respite in the morning. O Cloud! If you had yearning for the Beloved, you would have laden with the rain of love, and you would have rained like a lover continuously without a break at dawn.

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11

The monsoon has staged a come back and formed clouds. The lightning too has accompanied it to bring rain to the earth (which gets illumined all around by its flashes.) Some of the lightning left for Constantinople and some turned towards the west. It glittered over China also, and some covered Samarkand. Some of it went to Turkey and some operated in Kabul and Kandhar. Delhi, Deccan and Girnar also received showers and light bolts. Some lightning glittered over Jassalmere, Bikaner and Bakar, and a heavy downpour to Bhuj and then to borders of the desert. Some drenched Umerkot and Walhar or low areas. My Lord! Keep Sindh surplus and prosperous at all times! My dear Friend! Pray extend your benevolence to the entire world!
Note: Changed سمرقندن as سمرقندي for appropriateness. (Mir Sobdar Khan).
میراز درت ہمیشہ با میداین دعاست،
گردان ستارہ برسر کام رضائی سندہ۔

Mir always prays hopefully at your door that the stars may revolve to the happiness of Sind.
قدم قدم پہ رہے سایۂ بہار تجھے
May every step of yours be shadowed by spring!
Note: This verse refers to the quick spread of Islam far and wide.

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12

The monsoon has returned with zest, inundated areas far and wide. The lightning, as usual, accompanies the clouds. The season is at its climax. It has, as if, doubled the usualy dowery for poor unmarried women (i.e. raised their status). The cultivators too are happy; and they have left with seed for the agricultural planes. They are more than satisfied with the rainfall inundation. In fact the entire country has the prospect to come under plough.
Note: In an Islamic state there is no room for conflicting ideologies. There is only one class. That ensures absolute harmony in the social structure. It does not believe in class distinction or class struggle. The following statement of Doctor Muhammad AbdulIah-uI-Araby is relevant:
“The economic precepts of Islam, when loyally adhered to, lead to the transformation of every Muslim community into a cooperative association of self-help, bound to spare no effort to realize its material progress by application of Islam’s doctrine on property and labour”.

[Read original verse]
13

The monsoon has returned. The clouds have fittingly been formed to rain. The sky has been decorated. That is grand! In fact a deluge has been caused. Due to its benevolence the country will have enough grain for millions of silos. All shortage of grain will disappear. There is universal joy and happiness.

[Read original verse]
14

The monsoon has come back, (given a heavy downpour), and filled all despressions to their brim. The lightning too has been playing its part magnificently. In the wake of heavy rains and the plenteous grass sprouting in the desert area, the buffaloes go and graze there unattended. They have developed heavier udders; and they are accompanied by their (recently born) calves. The milch buffaloes yield fresh milk, and they come straight on schedule. The consorts, who were separated from their wives on any account, have rejoined them happily.
And you find in them (i.e. in cattle) beauty when you return them here in the evening and when you take them out in the morning for pasture
(6, Al-Nahil).

[Read original verse]
15

Allah issued orders to the clouds to observe all the monsoonish formalities. Accordingly the lightning came on the horizon to facilitate a downpour and the latter soon came pattering on the earth. (Seeing the monsoon in full play,) those who had grain in the expectation that its price would rise, are now wringing their hands in dismay. Their thought of having a quick profit due to inflation has been shattered. They used to calculate and make such entries in expectation. May all those who create shortage and misers who generally are alien to human sympathy, perish! The cowherds have again been discussing the next heavy downpour (and the bright prospects of a very good pasture for their cattle). Sayed admits: “ all mankind depend on your mercy, O Allah”
TRADITIONS:
a) Save yourself from parsimony. It had contributed to the ruin of previous generations.
b) May the slave of money be blasted! May there be none to take out a thorn from his foot if it gets pricked!
c) That person is definitely reprehensible who hoards grain to sell it at inflated rate.
d) An honest and upright businessman will be in the ranks of Prophets, truthfuls, martyrs and the righteous persons.
Note: Allah appointed the Prophet of Islam as His apostle and put him on his mission. The Prophet discharged it successfully to the dismay of the pagans and people of the Book, who had adopted many reprehensible practices.

[Read original verse]
17

Inwardly it is all raining monsoonish and outwardly too it is drizzling well. The eyes of that person never get drowsy or dry with whom the Friend is present in their heart. (He hardly goes to sleep, but keeps weeping before the Lord).

[Read original verse]
18

The clouds accompanied by the lightning have gathered in the northern sky in a great mass. My darling who was otherwise far off, is now joined to me due to rains (i.e. due to rain I remember the beloved very intensely).

[Read original verse]

Sur Khambhat

Chapter I
VAI-23

My friend! I should positively (be with my beloved). O mother! my mind shall never remain away from him. It cannot remain healthy (or happy) without him even for a moment. In fact it is melancholy all the time.
O beloved! the minds of those who long for you are always poignant (due to separation from you). I cannot foot out the distance to reach the beloved. He lives far away from me.
My mind very much has the presence of the beloved constantly.

[Read original verse]
VAI-24

(Thanks) O Allah! My beloved entered my abode while I remembered him. He is fragrant like the perfums of musk. I have longed for him all my life.
My heart would now converse with him for whom I have so much longed.
How can I describe the beauty of my beloved?
And verily you do possess high moral excellences. Qudusi (4, Al-Kalam).
اللہ اللہ چہ جمالست بدیں بوا العجبی
(Qudusi)
Allah! Allah! what wonderful beauty this wondrous being has!
Abdul Latif says: “My friend’s visit to my abode means demonstration of his mercy to me.
معشوقہ بسامان شد تاباد چنیں بادا
(Roomi)
The Beloved has come in His full glory. May the visit last for ever!

[Read original verse]
1

My beloved is an embodiment of grace, aye of unique grace. He is so kind that he would not scold any person face to face. Even though I have committed sins, He is always prone to do good in return.
And assuredly you do possess high moral excellences. (4, AI-Qalam)
Surely We have given you abundance of good . (1, Al-Kousar).
And lower your wing of mercy to the believers who follow you
(15, AI-Shura).

[Read original verse]
2

Immense store of beneficence is reflected in the beloved’s forehead. He benignly graces the abodes of those who are solicitous of Him. (Though sun and moon too visit human abodes through their light, yet there is no comparison between thçm and the Beloved).
ای کہ بشرح والضحیٰ آمد جمال روی تو
نکتہ واللیل وصف زلفِ عنبربوی تو
(Hassan Sanjar)
O you whose handsomeliness is indicated by the interpretation of the Quranic words ‘by the growing brightness of the forenoon’ and the reference to night describes the attribute of your fragrant forelock!

[Read original verse]
3

O moon! You can see the beloved from where you are. Whatever message I tearfully give to you, please convey it to him. I wish I had uninterrupted union with the beloved, who may not have to go out on any account, (or would that after union the beloved may not leave again on journey!).

[Read original verse]
4

I wish the beloved to be with me for-ever and not be separated from me on any account. My heart always cherishes (the image of) his eyes ( or his looks fixed on me earlier). He whose expressions are always significant and fixed on my memory is the mainstay and solace of my mind.

[Read original verse]
5

(old). Tonight is the full-moon night. It is in the air that my beloved would be visiting my house during the night. Every body felicitates me on it. My rivals however are very unhappy at the news.
فلک آوارہ بہر سو کندم میدانی
رشک می آیدش از محبت جان پرور ما
(Hafiz)
The sky whirls round and round me because it gets jealous of my association with the Nourisher of my life.

[Read original verse]
6

(old) Tonight full moon is about to rise. It is my turn to receive the beloved’s visit tonight. He is very gracious indeed. He did in fact visit me somewhere at dawn time.
تعالیٰ اللہ چہ دولت دارم امشب
کہ آمد ناگہاں دلدارم امشب
(Hafiz)
Allah be glorified! How auspicious I am tonight because my beloved has suddenly come to me tonight!

[Read original verse]
7

O moon! your clear light is indeed a setback to me. To meet my beloved I had applied the fragrant camphor powder to my body. But due to your light I have to wait for my beloved till you had set; and in the meantime the fragrance of camphor has diminished.

[Read original verse]
8

O moon! May you be possessed for rising so vertically and so early! Pray disappear now so that in the consequential pitchy darkness I may meet my beloved.

[Read original verse]
9

The full moon is visible on every 14th night (of the lunar month), but the uninitiated people look for the new moon on the 29th of the month. Despite the full moon why should people look for a partial moon? They are not to blame (due to their lack of understanding.) Let them ascertain from me whatever they want to in that connection.
مزرع سبز فلک دیدم و داس مہ نو
یادم از کشتہ خویش آمد و هنگام درو
(Hafiz)
The green span of the sky and the scythe - like new moon reminded me of my field (life) and the time of its harvest (death).
Allah has made the crescent the Key of the month, newly arrived for new affairs . (Hazrat Ali)

[Read original verse]
10

O full moon! You rise with lots of embellishments. But you cannot vie with my beloved even for a moment, however much you may try. Whatever excellence you may have in aggregate during your entire life, with all that you will not be able to compare well with my beloved even for a moment.
جلوہ خورشید رویش و نور ماہ چارہ
ھر دوسر شارم اما ایں کجا واین کجا
(Malkani)
The manifestation of his Sun-like brilliant face and the light of the 14th night moon are both intoxicating to me. Yet what a difference between the two!

[Read original verse]
11

There may be hundreds of suns and moons simultaneously in the sky; yet by Allah! without my beloved it would all be dark for me.

[Read original verse]
12

O moon! I would not consider your entire constellation as equal to my beloved. You are luminous only during the night. But my beloved is all light at all times.

Romeo: “By yonder blessed moon”!
Juliet: “O swear not by the moon, the inconstant moon!
(Shakespeare - Romeo Juliet).

[Read original verse]
13

O moon! Let me be frank with you, though you may, on that account altercate with me or be annoyed. The fact is that you have not the eyes or nose like those of my beloved.
ماہ زیباست و لیکن روی تو زیبا ترست
چشم نرگس چہ کنم چشم تو رعنا ترست
No doubt the moon is beautiful, but your face is definitely more beautiful. What would I do with the eyes of narcisus, since your eye is more beautiful than that?

[Read original verse]
14

O moon! Would you mind if I be outspoken with you? (You are subject to variations). Sometimes you are slender (like a scythe), and sometimes you are sizeable (or even full). You have the burning mass in your face but not the (beautiful) countenance of my beloved.
یہ داغ سا جو تیرے سینے میں ہے نمایاں
عاشق ہے تو کسی کا یا واغِ آرزو ہے
(Iqbal)
There is a blot on your chest, O moon! It is due to your love for somebody or your desire for any thing?

[Read original verse]
15

When my beloved lifts his drowsy eyes coquettishly, the sun’s rays turn oblique and the moon becomes haggard. The stars respectfully retreat and (recede) at his sight. (All this occurs because they are dazzled by his beauty). Even the precious stones lose their lustre at the sight of the gorgeous beauty of the beloved.
حسن تو با ماہ سنجیدم بہ میزان قیاس
پلہ او بہ سما رفت و تو ماندی بر زمین

I weighed your beauty against the moon in the balance of imagination. His pen, being light, rose up and reached the sky, whereas yours remained on the ground

[Read original verse]
16

The beloved showed himself in darkness at midnight. All the constellations alongwith the moon receded into oblivision (i.e. disappeared).
موزون در گمان صبح بانگ صبح بردارو
چوں ناگہ آں مہ من درشب مہتاب برخیزو
(Nawab Sufi)
The muazin calls the faithfuls to the morning prayers mistaking my beloved’s face during night as the dawn light, when he suddenly gets up

[Read original verse]
17

O canopus star! you indeed rise in the horizon like a beautiful and bright star. But my beloved (at all times) is as bright as you are in the (early) morning.

[Read original verse]
18

O star! I look at you more, because you rise (in the west) in the direction of my beloved.

[Read original verse]
19

Lo! That star is yonder at that place. My beloved too is there. He is honey-like sweet, never bitter.
Note: The next two verses are almost similarly worded.

[Read original verse]
20

My beloved is beneath that star. He is sweet like honey, never bitter.
سلطان بی نظیر و وفادار و تندخو
(Roomi)
My beloved is a King peerless, faithful and sweet tempered.

[Read original verse]
21

My beloved is at the very place where star is. He tastes honey-like and is never bitter.
کانجا نبود خم ھمہ رحمت و مہرست
(Roomi)
There is nothing like hurt. He is all mercy and love

[Read original verse]
22

The moles including the smaller ones, look like stars on the firmament, (of my beloved’s face). Fie on the nights (which I have to pass without my beloved!

[Read original verse]
vaayi

O night! Stay on. Do not recede quickly. I have got to have the beloved reconciled to myself (and I need time for it). I would burn like a lamp during the night (to relieve darkness), and consume myself in joy celebrating the beloved’s visit and his reconciliation.
Would that I were to burn and reburn alternately after getting extinguished in turn like the fire of the roving nomads, (which dies and revives successively for want of adequate fuel).
An uninitiated man cannot understand the full impact of the love that I bear for the beloved.
The fact is that I have a permanent pain (or longing for) the beloved.
I am a friend of the Prophet. (He has completely over hauled or reformed me). There is no defect left in me, (or) I have no further ambition. His friendship is enough for me.
Latif says: I entertain an everlasting love (for the Prophet).
If I were really absorbed in the love (for the Prophet), I would verily glitter in the mirage (i.e. be successful in this world which is a mere farce).
The black (or the awe inspiring) Day of Judgement would be quite easy for him whom he (i.e. the Prophet) patronizes.
Note: There would be a pall of gloom cast over everybody on the awe-inspiring Day of Judgement. But those persons who would enjoy intercession of the Prophet, shall be free from it.
I have got to dwell among the (uninitiated) people (of this world) so long I am ordained by my Lord. (I cannot long for death or precipitate it).
And your Lord is enough as your Guide and Helper . (31, Al-Furqan).

[Read original verse]
Chapter II
VAI-51

O mother! I have (in my mind) certain bits of dialogue and certain desires to be communicated to the beloved (when I meet him). Fie on those nights which I passed without the beloved!
Blessed are those nights which I passed with the beloved.
اوقات خوش آں بود کہ با دوست بسررفت
باقی ھمہ بی حاصلی و بی خبری بود
(Roomi)
That time alone was good which was passed in the company of the friend. The remaining period was merely wasted.
I peeped (a number of times) to have a glimpse of the beloved.
Abdul Latif says: “at midnight time the daggers (of separation) stab me
Note: (1) A seeker is most anxious to offer late mid-night prayers.

[Read original verse]
VAI-52

Not by longings can one expect to unite with the beloved; nor through messages can he succeed in love.
Not by your longings nor by those of the people of the Book is attainable what has been promised by Allah . (127, Al-Nisa).
So long during a dark night one does not shed blood-like tears, he should. not expect to succeed in love.
Note: Dark may mean without light.
Such persons alone should enter the arena of love who consider retreat therefrom reprehensible.
Let them weep bitterly whose beloved has gone on a journey (i.e. who are separated from their beloved).

[Read original verse]
VAI-53

O Allah! Even though you may discard me, I shall not forsake you. Even if you do not receive me well or look at me, I shall atleast have seen you.
Whether He is inclined to hear me or not is immaterial. At least I talk to Him.
I have contacted other sources too. But you alone exist for me (in supercession of them all).

[Read original verse]
1

(O moon!) When you rise, your first glance should be towards the beloved. In the name of Allah please communicate to him the news that (we) ineffective persons have our eyes (expectantly) fixed daily on the road for him.

[Read original verse]
2

O moon! As soon as you rise, please look in the direction of my beloved and tell him that I am without strength and vitality, that I have no other support or patronage, and that I look for the same from him.

[Read original verse]
3

O moon! As soon as you rise, please straightway look in the direction of the beloved and tell him very intelligibly that I have none else for reliance or support, and that I seek the same from him.

[Read original verse]
4

O moon! While rising gaze first in the direction of the beloved and then convey to him in full detail the many messages that I give you, and add that I am anxiously looking for him all the time.

[Read original verse]
5

O good moon! Deliver my message to the beloved. When you are above his abode, whisper the same softly to him, and touch his feet during the course of its delivery.

And speak not aloud to him (i.e. the Prophet) as you speak aloud to one another. (2, Al-H ujrah).
او بگا ھیست زیر آسمان ز عرش نازک تر
بہ نفس گم کردہ می آیند جنید و بایزید اینجا
(Iqbal)
Indeed, it is a very venerable place under the sky, statelier than the ‘Arsh’ itself. Even such illustrious saints like Junaid and Bayazid (used to) visit it absolutely self- effaced.

[Read original verse]
6

O moon! Tie in the hem of your shirt (i.e. preserve well) whatever messages I give to you for my beloved. Inform him about me humbly and respectfully. You should know that you are on your way to him who is the anchor of the mankind.
ھمہ برتست توکل کہ عمادی و عمیدی
(Roomi)
On you alone is our reliance. You are our sole mainstay and refuge.

[Read original verse]
7

O moon! Rise and behold the beloved. He is near you and away from me. He is asleep outside in the open. He has used perfumes on his hair (and their fragrance reaches me here). The fact is that I cannot cover the distance to him; and my father does not allow me the services of a camel, which I may mount and (by that means) reach the beloved speedily before dawn.
Note: The words ‘outside in the open’ are explained by the fact that the mausoleum of the Prophet, situated in his mosque) is an isolated building, and Madina being a spacious valley, the dome is visible from a long distance. The climate of Madina is bracing.

[Read original verse]
8

Let me die while yearning for my beloved, who is gracious but is at a distant place (and not within easy reach). My father does not give me a camel, and I am unfit to cover the journey to the beloved on foot.

[Read original verse]
9

O Allah! When will you unite me with the beloved during my life time? Love becomes riotous in the minds of the seekers. My beloved is at a distant place. In whom should I confide (the secret of my love)?

[Read original verse]
10

My mind has remembered the beloved. Where could he be at the moment? O beloved! Would you not care to come and sit with me on a couch? It is time for a tete-a-tete. In his absence in whom should I confide. (the secret of my love)?

[Read original verse]
11

I have neither a camel nor a horse which may take me to the beloved during the night. I cannot foot out the distance too. I am therefore helpless in the matter. I merely shed tears (and invoke the Divine succour).
راہ باریکست و شب تاریک و مرکب لنگ و پیر
ای سعادت رخ نماوای عنایت دستگیر
(Iraqi)
The road is narrow; the night is dark; and the mount is lame and old. O fortune! Show your countenance to me! and O Divine favour! take my hand!

[Read original verse]
12

O camel! It is a bright night. There is an even ground, quite a plane to traverse, though the distance is much. Do not look behind (as a mark of fatigue) during the course of journey to the beloved. Let your resolve be nothing short of reaching him.
Note: A few words about the camel:
Allah has referred to the cattle as a great favour from Him. They are used for food and for transport. Their hides and hair are useful to the man.
(vide verses No. 6, 7, 8 and 81 of Surah A l-NahI).
Among the cattle, camel is more useful and economical than the horse, bullock and mule. Besides in the desert and sandy areas, like those in Arabia and Sindh, he is almost indispensable. Accordingly it is very appropriate that he has been referred to in Surah Ghashyat as a marvel, in line with the sky, earth and the mountains. He can go without water for 25 days in winter and 5 days in summer. As a contrast with his good qualities, he is refractory, vicious and sometimes sluggish. To crown all he is an eternal grumbler.

[Read original verse]
12-A

(O camel!) It is a bright night. The ground is even. You have only to muster up courage and fortitude, O brother! Better eat such things as cardaman and Sandal which carry good flavour. Whatever I confide in you, do not disclose to others. Snort all the time as you go, so that we may tease the rivals on the way.

[Read original verse]
12-B

(O camel!) It is a bright night; the ground is even and (above all) it is a new (and a singular) love on my part. Hence quickly get over the distance and reach the beloved’s abode. How can he, who is always present in my mind, be remote from me? For Allah’s sake do the out and back before dawn, (O camel!).
Note: In the above 3 verses, the poet has cajoled the ‘nafs’ and offered him the dainties for a feed.

[Read original verse]
13

At the “Khumbhat” ferry (enroute to the beloved’s place) wait and watch expectantly for some good tidings from the beloved. (Possibly they may reach you there).
عجبی نیست اگر زندہ شود جان عزیز
چوں ازاں یارجدا ماندہ پیامی رسد
No wonder if I am enlivened when I receive a message from my estranged friend.

[Read original verse]
14

Due to hail storm the camel refuses to get up. It is useless to harness him, as even without it he refuses to get up.
Note: In this verse the second stanza is replaced as under as per Mr. Trumpp’s edition, because it reads well and makes better sense:

[Read original verse]
14-A

Whenever I attempt to harness him, he just turns on the side. Without harness too he refuses to get up. He is only keen to join the herd of camels that have left.
Note:Here the poet laments the non-cooperation of the ‘nafs’ or the baser self to turn towards Allah. lnspite of his efforts to pull him up, the latter persists in his recalcitrance under influence of the worldly connections and seductions.
جان گشاید سوی بالا بالہا
در زده تن در زمین چنگالہا
(Roomi)
The soul strives to go heaven ward, but the body (or nafs) clings to earth with its claws.

[Read original verse]
14-B

O camel! Shake off your inertia. Gather speed and join me with the beloved for once. Fear, lest the lovers’ curses may affect you adversely in case you ignore my request

[Read original verse]
15

O camel! Shake off the apathy. Accelerate your pace. I want to go to the dwelling place of the beloved. Whereas the other camels are served with some saline shrub, I will put you on Sandal wood. Take me so quickly that I should meet my beloved by midnight.

Note: Replaced the concluding portion as under as per the Bombay and Mr. Trumpp’s editions respectively:آڌيءَ رات هُت مڙان

[Read original verse]
16

O young camel! Leave off indolence. Please quicken your pace. The road to my beloved is straight. Do not be under the impression that it is crooked or difficult. Give up the groans. Pull yourself up, so that I may meet (the beloved) during the current night.

Note: The road (i.e. Sharah) sponsored by the Prophet is straight.
“And most assuredly you invite them to the straight path”.
(73, Al-Momenun).

[Read original verse]
17

O camel! Remember your pedigree and that of your father. Indeed you belong to a famous breed. O camel! O strong camel! Please do me some good turn.

Note: In this verse the poet has referred to his illustrious lineage.

[Read original verse]
18

I tethered the camel to a tree so that he may take its buds. But the rascal of him, he clandestinely took the (ordinary) saline shrubs. (He struck to his normal pursuits). My mother! The actions of this camel have perplexed me.

[Read original verse]
19

O camel! Do heed and accede to my entreaty today. Do not take to calculations while traversing the planes and streams. See that you do take me to the abode of the beloved (tonight).

[Read original verse]
20

(O camel!) If you enable me to reach (the beloved’s abode) tonight, I will (as a reward) decorate your face with emeralds, and your neck with pearls, and also give you silken reins immediately. In addition I would feed you liberally with Sandal, if only you reach the beloved’s abode tonight.
Note: I have replacedڪذيفي by قطيفي which is the correct Arabic word.

[Read original verse]
21

(O camel!) If you enable me to reach (the beloved’s abode) tonight, I would (as a reward) decorate you with rubies and give you reins studded with pearls. I would also feed you on sandal-wood all the way, if only you reach the beloved’s abode tonight.

[Read original verse]
22

O camel! If you take me (to the beloved’s abode) tonight, I would decorate you with golden reins and feed you on sandal wood off-shoots and Henna branches all along the road to the beloved.

[Read original verse]
23

The camel refuses to go out with the herd; nor does he take his (favourite) feed - the saline shrubs. (It seems) he has plenty of frenzy centred in his hump (i.e. in the human heart). Being a pedigree camel he would not change (and abandon his frenzy till his death).
Note: A good hump indicates vitality. The frenzy of a camel varies with the bulk of his hump.
(2) The verse depicts some reformation of the nafs.

[Read original verse]
25

The camel does not join the herd, nor does he graze on any thing. He is affected by some Cupid’s dart and the fellow is finished. He crawls along the beloved’s way regardless of his life.

[Read original verse]
26

My camel moves with the herd and takes musk branches. O mother! He is very secretive. He betrays no indication (of love). Hence please do not judge him by his apparent demeanour. He moves like a normal animal along with other animals but his mind is with the beloved.
Note:(1) In this verse, Shah has presented another picture of a lover of his being secretive.
تا بر تو شود آشکار راز زندگی
خود راجدا ز شعلہ مثال شرر مکن
(Iqbal)
Till you get conversant with the secret of life, do not be a spark divided from the brand . -

[Read original verse]
27

The (pedigree) camel refuses to graze on anything. He does not relish the tree flowers or their inside substance. He simply turns his face away from them. (He expresses disgust at their very sight). Last night he was offered the fragrant camphor grass, but he simply crushed it under his knees. Obviously the camel is full, having tasted sandal wood earlier.

[Read original verse]
28

The camel has focussed his thoughts on the countenance of the beloved. He tries to break away from his tether in order to go to the beloved.

[Read original verse]
29

Today the camel seems different from what he was yesterday. He is not inclined to enter the stable yard, nor is he attracted by the nose bag (containing grain). Perhaps he has tasted some poisonous plant while he was out with the herd.

[Read original verse]
30

The camel very indiscreetly started grazing on some creepers (or vegetables). The owners of the field came to know of his trespass and the watchmen became incensed. (They gave him a good beating). The camel became absolutely soapy and he could not articulate anything. Poor chap! He was cured of all waywardness. (He was thoroughly chastened).
Note: In the above verse the poet has described the usual lot of a transgressor in this world as well as in the Hereafter.

[Read original verse]
31

O camel! You have taken deliberately and discriminately vegetables, which at their surface, taste sweet. But they shall affect you adversely like poisonous shrubs.

The worldly life is a deceptive commodity . (20, AI-Hadid).

[Read original verse]
32

(The poet advises the seeker.) It seems necessary that you should fasten your camel by means of a strong intertwisted rope particularly because there are lots of fragrant creepers on the plane, and if he once tastes them, it would be hard to keep him back except by means of fetters.

[Read original verse]
33

(Of Sur Abri Chapter XI): O camel man! Please chop off good many tree branches. You do need them to set right your camel. You shall not find, much less need, these trees in the Hereafter (as there would be no refractory ‘nafs’ there). You shall have plenty of blissful fruit, bearing trees there.
Who has out of His bounty, settled us in the abode of Eternity, where no toil shall touch us, nor shall any sense of weariness affect us. (35, AI-Fitr).

[Read original verse]
34

The camel has tasted some particular shrub somewhere. Thereafter he is always tugging at the rope to get free and run away in its direction.

[Read original verse]
35

(The seeker soliloquizes:) “(Since the camel has become pernicious), I have used quite a few fetters to check him (from running away). Notwithstanding he manages to reach and eat the saline shrubs with the fetters. O Lord! Instil some guidance in the mind of the camel. You alone by Your grace can cure him and put him on the right track!”

[Read original verse]
36

“O camel! I used the whip (chastisement) against you in the hope that you are of a pedigree (or worthy stock) and that you would appreciate the gesture and take to the straight road (of righteousness)”.

[Read original verse]
37

(The soliloquy continues!) “Inspite of my exhaustive advices to the contrary the camel does not desist from taking the baneful plant of wort. The latter has already harmed good’ many camels. Notwithstanding my camel has developed a great attachment for it. It is a pity that he ignores the mature sandal wood plants which are available all around. As a result I am forced to bitter tears by the bad deeds of the camel”.

[Read original verse]
38

The camel does not eat the fragrant white flowers. He spits out sandal wood. He does not even approach the fragrant ‘agar’ tree; nor does he look for the sandal wood: He relishes the juice of the saline shrub only, and that has made him corpulent (or apathetic.) (That means the body likes the gross pleasure of this world and it has no appetite for the far superior benefits of the Hereafter.)
کار دوزخ می جنی در خوروفی
بہر او خود را تو فربہ می کنی
(Roomi)
In respect of your food you are actually obliging the Hell because you are making yourself fat for it

[Read original verse]
39

O camel! You do not take sandal wood. You do not drink water copiously. You do not approach the fragrant ‘agar’ tree. You spit out the other wholesome things. Out of all things in the universe what is the attraction for you in the saline shrub?

But you prefer the life of this world, whereas the Hereafter is better and more enduring. (‘16, 17,AIa).

[Read original verse]
40

(The poet advises the seeker:) "It would be better if you bester yourself and tether him. Else if you let him loose, he would simply roam about". At present when you offer him his usual feed, he merely turns away. Hence better load him with some baggage. Apply shackles to his fore-feet in a way that he can graze and grunt.

Note:(1) As a guide the poet suggests that the ‘nafs should be completely chastened into submission. If allowed undue liberty of action, it will go astray and be entangled in the worldly meshes. Besides it should be forced to discharge all its obligations prescribed by Allah! But since monasticism is prohibited in Islam, the ‘nafs’ should be allowed the normal and authorised pleasures of the world including food and sex.
The body is to serve the purpose of a camel to an intending seeker, who should certainly look after him to maintain him in a healthy condition. (lmam Ghazali).

[Read original verse]
41

The seeker says: “I have applied hand and leg fetters to the camel, and also fastened him by an iron chain round his neck. .O mother! my camel is accustomed to feed upon fresh flowers. Who would practise magic to win him over, when he is hardly pleased to stay with me (his own kind owner)”? (It is therefore not a case of sorcery practised on the camel. It is definitely a case of refractoriness).

[Read original verse]
42

(The seeker reproaches the camel!) “By the way, O camel! Has any one practised magic on you? What has led you astray? Now that you are attached to an oil press as a chastisement and are working in its arena with pads over your eyes you are hardly lifting your feet during your circumambulation”. Has the chastisement made you forgetful of the herd?
Note: Subsequent to the fetters the seeker applied pads to the eyes of the camel and started working him in an oil press.
Say: then how are you deluded? (89, Al-Momenun).

[Read original verse]
44

(Marking reformation in the camel, the seeker remarks:) “Inspite of the fact that I applied nine fetters to the camel to keep it in check, he broke them open at dawn time, and ran towards the beloved”. (That means that despite the worldly encumbrances, my mind broke loose and took to the devotion of Allah).
غیر آں زنجیر زلف دلبرم
گردو صد زنجیر آری بر ورم
(Roomi)
As against the chain of my beloved’s curl if you were to apply two hundred chains to me I shall break them asunder

[Read original verse]
45

I have fastened the camel by nine fetters, ten shackles and fifteen ropes (but all in vain). When he remembers the beloved, he just startles and breaks asunder all fetters.

[Read original verse]
46

(The reformation of the nafs is complete. The seeker happily observes) At the place which grows costly trees, where two branches of a tree are worth ten million rupees, and where quarter of a seer (of its fruit) is worth half a million rupees, my camel feeds himself daily on branches of such trees! (He is being royally treated in Paradise).

[Read original verse]
47

At the place where two branches (of a tree) are worth ten million rupees and a single leaf is worth half a million rupees, my camel pulls off full bunches bearing leaves and flowers therefrom, and he is pleased with them. The fact of the matter is that even one yellow faded leaf (of these trees) is worth millions of rupees.

[Read original verse]
47-A

At the place where two branches of a tree are worth ten million rupees and a mere sip (of its juice) is worth half a million rupees, the camel has gulped down enough juice and he has grown fat on that account. (Now his corpulence is differently caused and is an indication of his spiritual health).
Note: The verses No. 46, 47, 47-A signify that after repentance and reformation. the man is admitted into Paradise where he enjoys blessings in various forms.
TRADITION: On the Day of Judgement I shall be posted near the Reservoir of Nectar (حوض کوثر). Its basin would be of musk. There would be trees with golden branches and leaves. Their fruits shall be of diamonds of various types. The water of the pool would be whiter than milk and sweeter than honey. Its one sip would quench thirst.

[Read original verse]
48

The camel is worth millions of rupees. I had purchased him for ten times that value. But do not call it a bad bargain, as he has adorned my premises (by his presence and usefulness).

[Read original verse]
49

The camel is worth millions of rupees. But if you are keen to purchase him, you should even take him over for ten times that amount. According to Sayed you should, by any means, make that transaction. (His remarkable achievement is that) he reaches the destination soon. Nay, you have hardly saddled and mounted him, when you find yourself with the beloved.

[Read original verse]
50

The camel is worth millions of rupees. But you should be prepared to purchase him for ten times that amount. You should then feed him on the manger-full of cardamoms. (He will surely not fail you). He would not waver, but take you to the beloved as soon as he is saddled (and mounted).
Note: After spiritual reformation of the ‘nafs’ there is a prominent rise in his worth. He is nowمطمعنه or the obedient. He enjoys the Divine benefits. He is the means of quick contact with Allah and the Prophet.
Shah Abdul Latif amplified in the above five verses what Moulana Roomi has condensed in his following verses:
مرکب توبہ عجائب مرکب است
تا فلک تاز و بیک لحظہ زپست
The conveyance of ‘Tobah’ is wonderful indeed. In one moment it takes you from the ground to the sky

[Read original verse]

Sur Surirag

Chapter I
1

It is possible that the Beloved may enquire about you. Hence always bear Him in mind. (In addition) comply His directives so that you may not go unrewarded.

[Read original verse]
2

The Beloved may remember you. Hence remember Him uninterruptedly. (In addition) hold the skirt (or bowl) before Him (for charity) as a beggar.

[Read original verse]
3

The Beloved may possibly think of you. Hence always be in communion with Him. Cleanse your heart by means of soap (i.e. have it purged of all ungodly thoughts by means of prayers). O sea-farer! Keep awake, so that you may reach your destination (safely).
TRADITION: Allah forgives sins of a person who offers namaz five times a day.

[Read original verse]
4

The Beloved may possibly remember you. That is to be borne in mind. Relieve yourself of the spurious goods and do not go in for malafide merchandise. O merchant! Restrict your transactions to bonafide goods only.
Verily those who disbelieve, not their possessions, nor their progeny shall avail them aught with Allah. (10, AI-lmran).
The benefit of this world is little and the Hereafter will be better for him who fears Allah. (77, AI-Nisa).

[Read original verse]
5

Do not forget that the Beloved may possibly remember you. Uproot and purge all traces of falsehood and hypocrisy from your mind. In that case, you may be spared the fear (of interrogation and retribution) in the Hereafter.
They shall have their reward with their Lord and no fear shall come upon them, nor shalt they grieve. (62, Al-Baqarah).

[Read original verse]
6

Always bear in mind that the Beloved may enquire about you. In that case you shall be able to see with the aid of a binocular (a guide) the treasures in distant lands (i.e. the celestial benefits of the Hereafter).You should cleanse your boat, O boatman! and entrust it to a leader (and he would safely pilot you to those lands).
آئینہ دل شود چوں شود صاف و پاک
نقشہا بینی بروں از آب و خاک
(Roomi)
When your heart’s mirror becomes clean, you may then be able to see pictures beyond the water and dust i.e. the routine.

[Read original verse]
7

I have dealt in worthless stuff and not purchased precious stones. The Sayed says: “I have stocked lead (common place articles). That is my condition; your grace is my only anchorage now”.

[Read original verse]
8

What I have acquired is nothing but the contemptible trumpery. Thereby I have contravened all my covenants with Allah. My sinful skeleton is completely wrecked beyond redemption. O Incomprehensible (Allah)! You know well the basic state of affairs.
And He is the Incomprehensible, the All-Aware (103, Al-Anam)
O you who believe! Shall I point out to you save you from a painful punishment? ‘That you His apostle, and strive in the cause of Allah with person. That is better for you, if you only knew it. (10-11, Al-Saff).

[Read original verse]
9

Do not deal in the spurious and malafide articles. (Do not be attached to the worldly things). Arise and remember Allah. Purge all (traces of) perfidy from your mind as the Lord appreciates the truth and righteousness only. O pearl-like person! Kindle a blaze of devotion (for Allah) within yourself. If you adopt this tradition and present yourself thus, your bargain shall be advantage to you.
O you who believe! Fear Allah and be with the truthful . (119, Touba).

[Read original verse]
10

O Allah! Kindly credit me with whatever is a profitable bargain. Personally I am helpless in the matter. You kindly grant my above request. Without the help of the guide I will not reach my goal. I request you graciously to pilot my wave -battered boat to safety.

[Read original verse]
11

My boat is in the grip of the current, waves and an endless stretch of monotonous, ever rising and fathomless water. O Allah! Do not maroon on an unidentifiable island the boats under these precarious conditions. Let not my boat incur danger or come to harm in any respect. May the poor folk’s boat not receive a hit from any quarter!

[Read original verse]
12

The sails are well set. The ropes are new. The oars are ivory like. The sea farers nave loaded a big steamer-like boat with cargo. O Unique Allah! May you satisfy the ambition of the traders!

[Read original verse]
13

The sails are well set. The ropes are new. The crew constitutes all seasoned boatsmen. The sea farers left on their voyage under favourable tide and wind conditions. O Allah! Kindly preserve from harm these boats, which have left with so much zest.

[Read original verse]
14

Some mouthful of water (disbelief) fell in the boat. The cargo in it changed colour and it became black due to rust (i.e. all the otherwise good actions become null and void).

[Read original verse]
15

When some drops of water (disbelief) got into the boat, I saw the persons concerned weeping for having lost their cargo.
And were you to follow their desires after the knowledge that has reached you, then indeed, you will be of the wrong doers. (145, Al-Baqarah).
And what they wrought in this life shall come to naught, and vain shall be that which they used to do - (16, Hud). Say, “Those who invent a lie against Allah shall not prosper”. (69, Yonus).

[Read original verse]
vaayi

Thousands of thanks for innumerable favours of the Gracious Allah. Recite humbly praises of the Gracious Allah with full zest, O heart!
My Lord! Kindly show to me the secret mysteries (of the Divine love).
O seeker! Do not forget to glorify Allah. Bear Him in mind and also remember Him vocally.
Do not spare yourself. Nay, annihilate yourself in contemplation of Allah.
Thereby Allah may be pleased to grant you (further) favours.
O bondman! Submit yourself humbly to Him and purge all perfidy from your mind (about His Oneness).
O mad man! (You do not know the likes and dislikes of your Lord). Be discreet and know that He likes what is the truth.
How can those persons who had completely submitted themselves to the will of Allah, be or remain unhonoured?
(The fact is that) whoso kept vigil for Allah at night they were definitely honoured. Allah says in the Quran (a) “Remember Me and I remember you”. (b) “Be thankful to Me and do not take to disbelief”. Divest yourself of ingratitude. Allah would set right (pardon) all your bad deeds.
Praise Allah sincerely, properly and heartily. O you man! Offer repentance quickly and enthusiastically, so that Allah, the Compassionate, may be pleased to lead you on the path of belief and security.
a) And Allah will certainly reward the grateful . (145, AI-lmran).
b) And as for those who strive in Our path, We shall surely guide them in Our ways. And verily Allah is with those who do good. (69, Al-Ankabut).
c) O you who believe! If you fear Allah, He would grant you distinction and would remove your sins from you and would forgive you and Allah is Lord of great bounty. (29, Al-Aufal).
d) If you are grateful, I shall assuredly bestow more favours on you.
(7, lbrahim).
e) If any person commits a misdeed and thereby causes harm to himself (i.e. to his soul), and then repents and seeks forgiveness of Allah, he will find Him, the Forgiver, the Merciful . (110, Al-Nisa).
f) Do not say about Allah except what is truth. (171, AI-Nisa).

[Read original verse]
vaayi

O Allah! You are ever present in my mind, but (due to ego) I have drifted away from you. (I have hardly realized it due to worldly preoccupations, Besides) I have no guide to lead me correctly.
My eyes longingly look in the direction of those of the Beloved and they prostrate before them.
Since they annihilated themselves they became immortal. It entirely rests with Allah to create in human beings, the tendency to offer prostration and repentance.
Note: Tobah is an Arabic word. It means ‘to return from the distant, to the near - to the dictates of the conscience. It is an effort of the conscience to rehabilitate itself.
Only those persons would be approved by Allah who have neutralized themselves.
سعدیا دوست نہ بینی و بوصلش نہ رسی
مگر آنکہ تو خود را مقداری نہ نہی
(Saadi)
O Saadi! You shall not behold the friend, nor attain to union with Him unless you consider yourself absolutely worthless.

[Read original verse]
Chapter II
VAI-20

Save me my Lord! I am unable to visualise or locate the shore. I seek your protection. O Allah! Your mercy is my only anchorage. It is like an island of safety for me. My sins are countless. There is no question of knowing their number. I know nothing of what may happen to me in the grave. In fact I have been completely indifferent in respect of it and my performances are all sinful.
My patron Lord! Kindly grant relief soon, as most of the human beings have gone off the track.
My Compassionate Lord and Protector! Kindly hear and grant my prayer.
In fact my misdeeds are so black that even Satan blushes at them. Nay, even the beasts are shocked at them.
O Holy Lord! You are the patron and pilot of the sea-farers.
O Merciful Allah! Pray come to my rescue as I have drifted away from my moorings in the deep sea.
You are the Helper of the drowning persons. May You come to my aid!
The supplicant is begging (for the grant of his prayer). May you grace this beggar.
The Creator has provided well for His slaves. Notwithstanding like a blind man (without resources) amongst them I too beg for charity from you.
The most Generous Allah has satisfied all supplicants with His generosity, and they are all happy. My Lord! Your charity has enriched all poor persons.
O patron Lord of slaves! Kindly see that You do not let down or forsake me, (who is your slave)!
O champion! (Prophet)! you are my intercessor, nay, protector at the time of Judgement. On that day the revered chief will put up a tent to collect the sinners. O my king! may you then heed the prayer of Abdul Latif too!
The Forgiver of sins and the Acceptor of repentance, Severe in punishment, the Possessor of beauty. (3, Al-Momin).
در راہ کرم کوہ بکاہی بخشی
صدگونہ گناہ بہ آہی بخشی
آنجا نہ کہ عنایت الاہی باشد
صدر مجرم را بہ یک نگاہی بخشی
(Khayam)
He in His bounty raises straw to sky,
and pardons hundred sins per single sigh,
When He arrays His grace in full display,
His single glance will draw the sinners nigh
Note: This Vai may apply to the Prophet equally appropriately.

[Read original verse]
1

O Allah! Whatever exists in the universe subsists on your patronage. Latif says: “Your mercy is unrestricted. I do not expect to be let off on the basis of justice. Kindly blend it with compassion”.
Verily Allah is most Indulgent, most Forgiving (43, Al- Nisa)

[Read original verse]
2

The mortal remains of those, who kept vigil and remembered Allah at night, are honoured, says Abdul Latif. For the innumerable persons visit them and pay homage to them.

[Read original verse]
3

Devote yourself to the sea for profitable transactions. It contains deep water, wherein are available countless pearls and other precious stones. Out of that deposit, if you get a bit, it will make you rich, O devotee!

[Read original verse]
3-A

Those persons who navigate the sea well, shall collect gems. On the other hand those persons who (avoid deep sea and) use small boats (in shallow water) shall get worthless shells only.
Note: The verse makes out the difference between the self-effaced devotees and the supercilious worshippers and their respective achievements.

[Read original verse]
4

Those devotees get enriched who navigated the sea well. They acquired from its depth tassels of jewels. They got diamonds from its waves, as said by Latif. They are all priceless, very costly stones indeed!

[Read original verse]
5

The waves would not harass those who are devoted to Allah. Their penitence got them through the storm. They relied on Allah and thereby passed safely through the stream. It was also due to the guidance of the clever pilot who met them midway.
Note: A sincere seeker is not worried by the material discomforts or tribulations particularly when he stears his course according to the Prophet’s guidance.

[Read original verse]
6

The veterans keep awake for the entire night dealing with (or praying to) Allah. They stocked their boats with the cargo of complete submission. Very boldly and speedily they crossed the sea.

[Read original verse]
7

They stocked their boats with the cargo of complete submission. They transacted genuine pearls of Divine knowledge. They adopted the course of repentance which, as per a tradition, neutralizes sin. Thereby they succeeded in their venture. May Allah in the name of these (blessed) persons, help me to carry my cargo to the other side!
TRADITION: After repentance the sinner’s position is that of the sinless, as if he has not committed the sin.

[Read original verse]
8

For such persons who transacted and stocked the merchandise of truth (or righteousness), the Quran guarantees glad tidings (of blessings) in both worlds. Allah helped them to cross the entire ocean (i.e. they passed well their entire life in this world).
For them are glad tidings in the present life and also in the Hereafter
(64, Yunus).

[Read original verse]
9

It is conventional with these divers to dive deep in the sea. They would thus reach its bottom and collect precious stones therefrom, and bring them out with their hands full of them.

[Read original verse]
10

The breakers of the sea took the divers in their lap. But the latter cleared them. They negotiated successfully the dark and turbulent whirlpools and eventually they succeeded in their investigations in the sea. Finally they brought out precious stones.

[Read original verse]
11

Those who navigated the deep sea with a glass mask, dived deep in it and successfully came out with mother of pearls. They alone could see (and secure) the costly pearls.

Note: (a) Just as a glass mask is essential for a diver in sea, similarly for a seeker self-effacement and prayer constitute a necessary equipment against the satanic influences.
(b) The verse also justifies solitude for communion with Allah.

[Read original verse]
12

I have to contend against a perilous slough, spate and the roaring waves lashing it. I do not think my boat will be able to survive the impact, particularly when I have heavily loaded it with the cargo of bad stuff (or deeds). With what face can I request Allah for relief specially when I have Committed countless sins? Frankly speaking, I find all avenues closed. The shore is dotted with whirlpools. (O Allah!) You alone can oblige and aid me to sail safely?

[Read original verse]
13

Do not be negligent while you are on the high seas. You have witnessed lots of people in your vicinity gradually disappear. You should apprehend the same fate for yourself. Have you not seen people being ferried from this shore to the other one (by death)?

[Read original verse]
14

All the time on the high seas everyone is naturally worried (about safe sailing). He is helpless in the matter whether his boat will reach its destination (i.e. whether he would be able to steer safely through the tumults of this world).

[Read original verse]
15

At one end the bondman proposes; and at the other end his Master disposes. Would that He may kindly steer the boat safely on the sea, keep it afloat and enable the passengers and the crew to reach a good landing place!

[Read original verse]
16

At his end the man proposes and at the other end the Lord takes a decision. The miracle to extricate safely a victim from the deep eddy can be performed by Allah alone. It is exclusively His privilege to save persons drowning in sea.

[Read original verse]
17

At his end the man proposes and at the other end is what Allah does. It is He who ambushes a boat in a whirlpool. At the same time it is He who enables it to cross the sea. To Allah is all credit to take all aboard a boat to a good landing place.

[Read original verse]
18

The man may propose one thing. It finally rests with Allah. (He may force (a boat) into a whirlpool, and yet it is He who may release and take it to the shore. He may lead to a safe landing place all those boats which have lost their way (It is His privilege to guide and put on the right track those who have gone astray).

[Read original verse]
19

The man may propose one thing. At the other end is what the Omnipotent (Allah) is pleased to accomplish. It is entirely for Allah to extricate a victim from a deep whirlpool O Lord! Do not subject the jewellers’ boat (those who are evolved seekers of the Divine knowledge) to any danger! Would that all boats, small as well as big, reach their destination safely. The blessed Prophet is where Madina is situated. That is the destination. May the Gracious Allah protect all boats and take them to the safe landing place! (i.e. may the Compassionate Allah cover up the faults of His devotees and collect them in the prophet’s circle in the Hereafter)!

[Read original verse]
Chapter III
VAI-20

Your companions - the prospective co-voyagers - have packed up their kit (and got ready for the voyage) but you are still half awake and drowsy, (unmindful of the necessary preparations). Your neighbours have pulled up the anchors from the deep sea (i.e. they are dead). The ferry boat (death) is busy taking people to the other coast. Your turn too would soon be coming. You seem to be passing full nights in enjoyment and indifference. Did you not hear the call to start the journey? The admonition to offer repentance at once is indeed true.
O my brother-like friend! It is definitely wrong to indulge in such excessive sleep. I hope you hear what I say. The Lord has sent you the truth (the Quran), but you still persist in disbelief among your contemporaries. What? Did you not hear the tumult of the surf on the bank (due to erosion)? (This may refer to the awful happenings in grave). Relying on Divine grace I enter the water without a jar. My Gracious Lord! Kindly protect me from the Satanic manipulations of the disbeliever! Please remind yourself that “All persons must taste of death” some day, vide the Quranic verse No. 185, Al-Imran)-You are a prey to the falcon (death). How is it then that you engage yourself on preying on others (occupy yourself with aggressive activities).
Say: I seek refuge witlh the Lord of mankind from the evil of the sneaking whisperer. (4, Al-Nas)
Say: The Truth has come and the falsehood disappeared. Falsehood does indeed vanish at last. (81, Bani lsrail).
On that Day (of Judgement) even brothers will avoid brothers.
On the Day when a person shall run away from his brother (34, Al-Ahasa).
Your wealth had been poured on your knees in your house. (You had plenty of money in this world). According to the Prophet’s tradition, this blind wealth is like a carrion. Basically like a carrion it attracts only birds of prey. The refined birds disdain it.
I have lost the float in the deep sea. O Allah, the Protector! “Pray come to my rescue.”
You have unwittingly wasted and misused millions of rupees. If you had utilized them in the cause of Allah, you would have got across the sea to the yonder coast.
TRADITION: ‘Sadka’ appeases Allah’s anger and causes relief at the time of death.
مال راگر بہردین باشی حمول
نعم مال صالح گفتا رسول
(Roomi)
If you utilize your wealth for religious purposes, such well utilized money is a blessing as observed by the Prophet
TRADITION: The wealth is like a carrion and dogs are its seekers.
You did not fear the Omnipotent Allah, nor did you distribute your wealth among the poor and needy persons.
And surely he is very keen on the love of wealth. Does not such one know that those in the grave shall be resurrected?(8, Adiyat).
Wealth is not faithful to its husband (hoarder). How do you expect it to be loyal to you?
عارفان دادند او راصد طلاق
ھر کہ عاشق شد براو گشتہ عاق
(Hazrat Bu-Ali Qalandar)
People with Divine knowledge have divorced wealth a hundred times. Those persons, who became enamoured of it, went off the track.
The world is the enemy of the enemies of Allah, enemy of the friends of Allah and enemy of Allah. (Imam hazali).
Please heed carefully the admonition that the life is transistory. It would not last long.
O forgetful one! Do not be unmindful of the terror which is characteristic of graves.
تو بمانی بافغان اندر حد
(Roomi)
Lest you too may raise lamentations in your grave.

[Read original verse]
1

Taking advantages of the northern wind, the traders set right the masts yesterday (and sailed away). O Allah! May the points of their oars not disintegrate! The traders have loaded their boats with a cargo of goods they have purchased.

[Read original verse]
1-A

O trader! You have purchased (a common place commodity like) salt. But you want musk in barter! Your house is on the border i.e. you are already near the end of your life. Do not try to speak a lie lest you may lose your stock-in-trade, even ignoring the profit.
TRADITION: Avoid speaking false, as falsehood leads to evil and evil to Hell.

[Read original verse]
2

Transact such goods which do not wear out or deteriorate in course of time. If you sell them in foreign lands they shall fetch you a good profit, and at the same time no damage would be caused to them due to long detention. Invest money in such merchandise which may ensure early relief to you (i.e. salvation in the Hereafter).
Satan promises you poverty and bids you niggardliness; and Allah promises you His forgiveness and bounty . (268, AI-Baqarah).
O you who believe! Spend out of the good things which you have (lawfully) earned and out of what We have produced for you from the earth.
(267, AI-Baqarah).
TRADITION: Allah does not increase what is acquired unlawfully, nor does He accept any such article in charity.

[Read original verse]
3

The pilots collect information about the coastal areas. But they are unable to give information about the dangerous mid-stream areas.

[Read original verse]
4

O Allah! That boat, which is loaded with a cargo which may earn union with You, may receive Your beneficent protection. You would yourself make its mast and oars effective. Verily there is no need for a pilot, when You Yourself are to ferry the boat to safety.
نا خدای کشتی ماگر نباشد کو مباش
ماخدا واریم مارا ناخدا ور کار نیست
(Amir Khusro)
No matter if our boat has no pilot. We have Allah with us, and as such we do not need the pilot.

[Read original verse]
5

Your boat (body) is old and riddled. Hence do not load it heavily (with the cargo of materialism). Besides it has opened up leaks in its keel and it is surrounded by water (which will gradually fill it). It is bound to disintegrate. Life is fleeting. Today is receding. Think of the morrow (the Day of Judgement).
Note: We should not succumb to the worldly seductions and commit sins, particularly in old age. Infact that is the crucial time for offering repentance.

[Read original verse]
6

The boat’s keel has developed pores and it is surrounded by water (which would gradually fill it). Its mast is old and ineffective. Its ropes sway loosely. It is only due to the master mind skipper that the boat is able to sail through the strong current.

[Read original verse]
7

Continue to plug leaks of the boat as soon as they occur and grease the entire boat (with oil and fat). Sayed says: “Steer it carefully on the deep sea. Substitute strong and intertwisted ropes. Finally start rowing it to the high sea. That way it may not come to harm”.
Note: The seeker too should keep himself in a spiritually fit condition.

[Read original verse]
8

Continue to plug leaks in the boat’s keel and grease it daily. Bear in mind carefully all pre-requisite preparations for the sea voyage. It is likely that at sometime either today or tomorrow you may set out on the deep sea.

[Read original verse]
9

You have now had a vision of the distant shore of which you had heard so much. (i.e. you are now face to face with death). Latif says: “You did not remember Allah (at night time) when people were asleep! You were negligent; and now you have brought the boat into the eddying surf that you are facing.” O Prophet! Pray save from gale this rickety and riddled boat that has degenerated in aging. This galley of ineffective folk is now entrusted to you on the ocean. You may be pleased to take your followers to their destination - Purbandar (i.e. Paradise).

[Read original verse]
10

O (my) boat! Sail in the company of the fleet. As a necessary precaution you should have good equipment before sailing, particularly when the roar of the sea is audible from a distance.

[Read original verse]
11

(The boat is in a precarious condition.) Sometimes it seems to be sinking, but it comes up again. The wooden pegs fixed by the carpenter have all been destroyed. The pilot (i.e. conscience) is not at work. In fact he has deserted his post because the pirates (i.e. worldly influences) have boarded the ship (i.e. have seized you). O boatman! The thieves (Satanic agents) have got onto your boat. Where ships (great leaders) have sunk and disappeared, this riddled boat (infirm and insignificent person) is at your mercy, O Allah!

[Read original verse]
12

You should load the vessel with the appropriate chattel (good acts). But take warning, O mindless person! The waves will try to engulf you. Hence you should not sit idle like a confused, bewailing person that you are. I really do not know when this sleep (apathy towards Allah’s worship) on your part will lend you in an untractable eddy.

[Read original verse]
13

O trader! You have unwittingly loaded the boat with goods which actually do not belong to you. It is now being battered by waves. O Friend! Awake lest we may miss the landing place.
Note: (1) Our good deeds alone constitute our real possession. The other material goods in fact belong to others because we shall have to abadndon them on death and others shall take them over then.

[Read original verse]
14

O boatman! Surely you cannot have the best of both - sleep and safe arrival at destination respectively (i.e. worldly enjoyments and Paradise). You are invariably asleep by helm for the entire night (you do not spare a minute for prayers). Tomorrow (on the Day of judgement) you shall be interrogated about your performances in this world.
And We shall certainly question those to whom the messages were sent.
(6, Al-Aaraf).
ای دل سوی یار شوای یار سوی یار شو
ای پاسبان بیدار شو خفتہ نشاید پاسبان
(Roomi)
O heart! Turn towards the Beloved. O friend! Think of the Friend. O guard! Keep awake. It does not befit a guard to be asleep.
Note: Compare from Macbeth wherein Shakespeare calls such a sleep as drowsy (i.e. inauspicious), counterfeit of death.

[Read original verse]
15

The current is very swift, swifter than the usual. The anchors cannot stay. Even galleys require a lot of effort to sail up-stream. The seafarers are constrained to use heavy steel moorings to control the boat on the sea. O boatman! I have heard awe, inspiring stories about the sea from the pilots.

[Read original verse]
16

O sea trader! You cannot stay away from the sea for long. Hence grease your boat and attend well to its service etc. The sea, as usual, will drench the boat sides. Those vessels which bear certain defects are sure to be affected by the surge. (Those persons whose performances in this world are bad, will come to grief at the time of the account taking).

[Read original verse]
17

The vigilant sailor on the watch transmits news to the skipper against lurking dangers. (The good and righteous person guide other human beings). Those sea-farers, who carefully equipped themselves with the necessary wherewithal for the voyage, passed through the gale with Divine grace, as says Abdul Latif Shah. They remembered Allah and they reached Eden, (i.e. reached their goal unscathed).

[Read original verse]
18

So long there is danger at the harbour, do not go to sleep. O helm-man! The shore is surf-ridden like the frothing curd in a jar. O sailor! It is unseemly to go to sleep after experiencing all these tribulations.
TRADITION:Whenever the Prophet felt himself in difficulties, he always offered namaz.

[Read original verse]
19

Relying on the skipper’s (the Prophet’s) competence all persons on board have relaxed and gone to sleep. O sailors! You too take rest as there is no more danger at the harbour. They will all pass through the reefs -those whom the Prophet has undertaken to shelters.

[Read original verse]
Chapter IV
VAI-25

Awake O friend! Let us commit ourselves to Allah devotedly and enthusiastically.
Let there be no delay in going to the Beloved. (This refers to the offering ‘of prayers).
True believers are those who offer prayers and spend in charity from what We have provided for them . (3, Al-Anfal).
TRADITION: When two thirds of night used to pass, the Prophet used to call and ask the people around him to get up and remember Allah, because the Day of Judgement was not far off.
Let us sacrifice ourselves like a moth from high over His light; and submit our supplications to Him with appropriate humility.
Let us remember Allah with profound submission.
Death, which must overtake every person, is roaring (i.e. fearfully imminent). It is always known to be inevitable, and it would overtake us suddenly.
Tell them that the death, which they so much avoid, shall certainly seize them .(8, Jummah).
Let us provide ourselves with the necessary wherewithal i.e. the lamp for the dark (grave).
ترا غروب نماید ولی شروق بود
لحد چوں جس نماید خلاص جاں بود
To you it seems a setting but it is a rising. Though the grave seems the prison, it is the emancipation of the soul.
You must also take provision for the grave. In fact a lot of it is required in that connection.
Note: This possibly refers to righteous deeds.
Allah knows our shortcomings and the secret thoughts. He knows well what we harbour in our mind.
Our Lord! You certainly know what we conceal and what we make known. And nothing whatever is hidden from Allah (38, Ibrahim).
Whoever renounces every worldly pleasure through fear of Allah and seeks shelter in Him, he is saved.
Allah shall smoothen all affairs for him who fears Him. (4, AI-Falaq).
TRADITION: “Who so entertains fear of Allah, he, as if, has started the journey (to his goal) from the first night; and who so did it, he is bound to reach the goal”.
Note: lmam Ghazali has aptly used the phrase‚ بندگی بے چارگی to illustrate the absolutely helpless position of a human being vis-a-vis Allah.
ترس و عشق تو کمند لطف ما است
زیر ھا ‘‘یا رب’’ تو لبیک ما است
(Roomi)
Your fear-blended love acts as a noose for My mercy. My invitation impliedIy lies beneath every call of yours to me

[Read original verse]
1

(O Allah!) May you put all persons on the right track and not make anyone astray! May you collect all followers of the beloved (Prophet), sinners included, and join them to him!

[Read original verse]
2

Commit all your affairs to Allah. Shake off all doubts and misgivings and submit yourself completely to Him. Allah will graciously satisfy your requirements with His mercy.
خدا خود سامان است اربابِ توکل را
Allah Himself is the Head Steward for those who depend on Him

[Read original verse]
3

It is quite normal that everybody does good to good men. There is however none like you, to do good to the bad (undeserving) persons.

[Read original verse]
4

Good persons always do good to others; and wicked persons do evil to others. Every body behaves according to his own standard of propriety.

[Read original verse]
5

The Prophet calls up the weary pedestrians among his followers and lifts them and their kit on camel backs. This he commonly does in order to take all his followers to the goal, and none is left behind.

[Read original verse]
6

If you could appreciate the true value of the merchandise (of Divine guidance) you should not engage yourself in anything else. In this conñection you may take guidance from the experienced traders, from whom you respectfully got some pearls (of Divine guidance).
Note: Here the poet suggests frequent consultations with guides/ saints.

[Read original verse]
7

Do not offer valuable pearls to those who are inept and who cannot distinguish pearls from trash. You must offer them for exchange to jewellers when you come upon them. Those who constantly deal in gold (or gems), would reject the spurious metal. (Such persons are not interested in worldly matters).

[Read original verse]
8

O gold-like (bonafide) seeker! You should contact a dealer in gold; and you must drop all malafide practices and misconstructions. At present you pass off the alloyed rupee coin as of real silver. Note that when Allah functions as the Deciding Judge, all your actions would be scrutinized and appraised carefully. (You should sincerely apply to a guide for his guidance, and implement his advices).

[Read original verse]
9

O gold-like bonafide seeker! You must contact a jeweller. Till you do it, do not sit quiet but be on move. Do not transact any business other than that of jewels. (You must persist in your quest for a guide and then aim at receiving and implementing his guidance).

[Read original verse]
10

O gold-like (bonafide) seeker! Go and contact a jeweller (or a guide). Till then do not unpack your goods (nor slacken in your efforts). Verily those who have wasted their gems (not availed of guidance) are in darkness (of ignorance or disbelief).
And it is they alone who shall be the greatest losers in the Hereafter.
(5, Al-Naml).

[Read original verse]
11

O gold-like (bonafide) seeker! If the jewellers have quit, you too should quit. Else you shall not be appreciated by any person, with the result that you will be mixed up or grouped with base metal.
Note: (1) The poet refers to the apathy of the general public to saintly persons.
(2) Rewrite the second stanza as under as per Mr. Trumpp’s edition:
آنچہ ازمن گم شدہ، گراز سلیمان گم شدی
ھم سلیمان ھم پری اہرمن بگریستی
(H. Mujadid)
If Suleman had lost, what we have lost, he, his fairies and jinn - all -would have lamented it.

[Read original verse]
12

Do not associate with those who cannot evaluate the best metal, (the truth properly). Through ignorance, on the contrary, they will break it into pieces and reject it as valueless. Take your sovereign (golden coin) for exchange to those who are connoisseurs of gold.
قدر جوہر شاہ بداند یا بداند جوہری
Only a king or a jeweller can evaluate a jem.

[Read original verse]
14

(These days) the trash is preferred to genuine pearls. The fact is that even though I am in a position to offer the truth (the real gems of advice), I am hesitant to do it, (as there is hardly any one to appreciate and accept it).

[Read original verse]
15

The lapidaries of precious stones have quitted. Their descendants lack the skill even to work on lead. At the places where their ancestors worked, you now find smiths heating the pewter. (The bonafide guides have departed from the world).
And Ibrahim bequeathed to his children and so did Yaqoob,”O my children! Allah has indeed chosen (this) faith for you. So die not except when you are Muslims. (132, Al-Baqarah).

[Read original verse]
16

Would that the lapidaris and the connoisseurs of genuine gems not quit! They appraise well every precious stone by means of the magnifying glasses. They know that the value of a pearl could be assessed correctly by considering its shell or external form. (It is really sad that) in the absence of the experienced jewellers, the precious gems are mis-examined, nay, trifled with.
Note: The face is index to the heart or the soul. The genuinely good man has a face that radiates goodness.

[Read original verse]
17

They pose like jewellers and call themselves as such. “Approach them with a precious stone in your hand and let us know”, the Sayed says: “How they appraise it. Do they really identify the genuine precious stone or they simply confound the genuine with the base metal. (Are they able to discriminate the right from the wrong?)”
Note: In this verse the poet refers to the malafide ‘guides’ or the hypocrites.

[Read original verse]
18

O stupid woman! you have inadvertently broken your valuable gem (conscience) into two. Why did you not pick up both the pieces and lament the damage caused to it at that very spot? (i.e. why did you not offer repentance immediately after committing a sin and thereby violating your conscience?)

[Read original verse]
19

O stupid woman! As soon as you had inadvertently broken the valuable gem, you should have directly repaired to a jeweller i.e. a guide alongwith the two pieces (for necessary guidance and reconstruction).
ای کہ جان را بہرتن می سوختی
سوختی جان را وتن افروختی
(Roomi)
O you who consume your conscience for the sake of your body. You have thereby only illumined your body at the cost of your conscience.

[Read original verse]
20

The valuable gem (i.e. the conscience) has been shattered to pieces (i.e. completely ignored in favour of materialism) in the box (i.e. body). The Sayed says: “When it was intact, it was worth a million of rupees. Now, in pieces, it is worth nothing”.

Note: This verse may be interpreted spiritually as under:- “Before Hazrat Adam’s soul was encased in the human frame, it was a glorified object; and the angels, as per the Divine orders, offered obeisance to it. Later, however, it byepassed Allah’s injunction, and was therefore humiliated, exiled from Paradise and devalued considerably.”
Taken at the ordinary human level too a sinner’s soul, which becomes imbecile, is worth nothing and it is marked for Hell.

[Read original verse]
21

The thieves (i.e. Satanic influences) lurk round about the heart which is the resting place of the precious gem (i.e. conscience). Fortunate are the persons who have preserved it (from the above influence) and safely taken it to its destination.

Note: The conscience is the costly gem and the heart is said to be its repository. It is often assailed by sinful thoughts.

[Read original verse]
22

The aggressive thief (i.e. Satan) vaunts: “I am he whom even with 80 eyes you cannot see”. (I am not only invisible but I pervade the human system).

Note: According to a tradition Satan pervades the human system.
Verily Satan sees you, he and his tribe, from where you see them not
(27, Al-Aaraf).

[Read original verse]
Chapter V
VAI-13

My life has been an exercise in futility. I have wasted all my time and the occasions I had for doing good.
یکبارگی ایں عمر من ای دریتیم
رفتہ ہمہ مسرت است با اندوہ وبیم
(Khayam)
In vain my days are lost in fantasies,
Remorse and fear and sorrow I gain.
Whatever has been decreed in ink (in Loh Mahfuz) is being endured by me.
O Allah! You alone are competent to cancel the decree and help the unfortunate people. Do Kindly come to my rescue.
My condition is unpresentable. Kindly take note of it, O Lord!
مفلسانیم آمدہ ور کوئے تو
شیبا للہ از جمال روی تو
(H. Bahauddin Nakshbandi)
I am a destitute and I have sought your door. For the sake of Allah give me gold from your beauty, i.e. make me presentable (or) in the name of Allah look at this old man with your radiant face.
O Allah! You (who decree our fate) kindly remove the rust (i.e. the impressions left by progressive sins) from my mind as it is completely blackened by it. (You may kindly decree accordingly).
Allah has set a seal on their minds, and there is a veil on their eyes
(7, Al-Baqarah).
بردرت زنگار برزنگارھا
جمع شد تا نور شد اسرارھا
(Roomi)
Rust has accumulated on your mind so progressively that the latter has become inaccessible to all spiritual inspirations

[Read original verse]
1

O consort! I advise you not to hire an old rickety boat. Its sail may be worn out and riddled; and surely the waves cannot be ruled out.

[Read original verse]
2

There is no end to the waves, particularly when the shore is teeming with deep eddies. The white foaming surf rises against the stream. O negligent man! awake and arise! The surge will positively try to overlap you.

[Read original verse]
3

O negligent man! The surge will surely submerge you. Bestir yourself and seek mercy (of Allah). Yesterday due to certain circumstances, the sea did not swallow you up in its eddy. (Do not have a false sense of security that since Allah’s retribution has not seized you so far, you would be immune from it).

[Read original verse]
4

Yesterday some huge galleys were hurled within the eddies. Today the latter have an eye on your boat.
Note: Here the huge galleys may be interpreted as great and evolved persons. It is on record that some of them fell victims to the worldly seductions.

[Read original verse]
5

O boatman! The eddy watches you avariciously. Be on the alert. The swollen sea has sunk many a galley with one whirl. O sailor! Be on your guard against this particular eddy.
مشتراکہ سیلابِ فنا در پیش است
(Beware! The deluge of destruction is ahead of you).

[Read original verse]
6

Never disburden your mind of the fear of sea (of the Satanic influences). O sea-farer! Take care! Do not indulge in the luxury of sleep, (avoidance of prayers). You should keep vigilant and manage to keep afloat your boat on the sea (and steer it to your goal).

They believe in Allah and the Last Day and they enjoin what is right and forbid what is wrong, and they vie with each other in doing good. And they are of the righteous. (114, Al-lmran).

[Read original verse]
7

O navigator! Steer the boat through the surf. The mature sea-men, well-conversant with the sea dangers have fore warned you about the same. Act according to their guidance, and you will steer safely through the surge.
Note:The poet advises the seeker to abide by the advice of his guide in all difficulties.

[Read original verse]
8

The pilots convey to you all news of the turbulent sea. They scrupulously abstain from everything malafide. They deal in pure truth. At dead of night they transact business of meekness (i.e. meekly offer prayers to Allah); and then as guide they lead their companions safely through the surf (of Satanic influences).
They are the bondmen of Rahman who offer prayers to Allah during night.
(44,Al-Furqan).

[Read original verse]
9

They steered through the sea stream unaffected by the waves. They rowed on the sea fully devoted to Allah, and they reached the opposite shore safely. O mother! The notable sea-men crossed the sea, (and reached their destination) with the Divine grace.

[Read original verse]
10

O hero! What a pity that you are still negligent! All your companions have made due preparations for the voyage. You must equip the heavy galley well and fix unto it pegs lavishly. The traders are already on their way to the harbour in rows. Happy are those who have crossed the toll stations (i.e. the order of death and the interrogations in grave). They exchange congratulations.

[Read original verse]
11

They have purchased cloves, cardamoms, brocade and sparkling pearls and stored the costly ware in the lockers on the keel. They have tied the boats (by means of hawsers preparatory to the voyage), while boarding the boats, they also made the usual dedication to the Prophet. O Allah! Kindly keep intact the boats that have sailed away with the advent of strong favourable wind!

[Read original verse]
12

At the time of the late afternoon prayer, by sea side I offered prayers and sat in meditation. Intuitively I supplicated that the boats may soon return and anchor and my dear ones be back home, that all traders may be happy with their goods, and that for the sake of the Prophet) AlIah may not detain them at the toll station. The world rovers are returning home after all.

[Read original verse]
Chapter VI
VAI-14

These and the yonder (dreadful) mountain passes! They would indeed kill me. The passes would indeed kill me.
O Lord! My goal the Kutch is not nearby.
One should not however be communicative to the commoner (in connection with the Divine love and mysteries). The latter should be kept undisclosed within one’s self. Tears may be shed profusely but secretly to form a stream.
دوش باغ عشق بودم آں ہوس بر سر دويد
مہر او از ديده برزدتا رواں شد جويبار
(Deewan-e-Shams)
Yesterday, I was in love garden. Its desire came into my head. Its love showed itself through my eyes,and the river of tears began to flow.

[Read original verse]
1

Manage to bring your boat into shallow water, then pull it up and fasten it to the anchor. But once you get into the deep water, none would avail you.
Note: The verse may mean that so long a seeker abstains from heinous transgressions in all respects, he is safe. But if he takes to sinfulness regularly, there is no hope of salvation for him.
“If you eschew the more heinous of the sins, We shall remove from you your minor evils and admit you to the place of great honour”. (31, AI-Nisa).

[Read original verse]
2

Even if the sea were to abound in trash (instead of pearls), still it would attract the sea-farers. The love of water would attract the traders to it. They alone would find out pearls, who transact truth. (The truthfuls alone would receive guidance and the Divine knowledge for which they strive. The others would succumb to the multifarious attractions in which the world abounds).

[Read original verse]
3

Those who can swim in the sea, shall conveniently swim in the small and large channels too. Alas for those who do not know swimming and (yet very strangely,) they burden themselves with big turbans on their heads! (The irreligious persons, who take up heavy worldly commitments, will soon founder).

[Read original verse]
4

O dullard! Seek Allah (through prayers) and do not waste your time in immobility. Always be on the vigil as the lightning may flash (i.e. death may overtake you) at any time.

[Read original verse]
5

Wherefore did you go to sleep? O negligent voyager! The lightning will surely flash (and make sea turbulant). Many of your colleagues have already been carried away by the surge.

[Read original verse]
6

You want to sleep very early. O dullard! The lightning is sure to flash. Note that the breakers engulf the negligent persons all of a sudden.

[Read original verse]
7

The lightning flashed (as apprehended), and as ill luck would have it, you were asleep. Those persons who entertained no apprehension, went off the route. (Those persons, who did not fear Allah and were apathetic to prayers and the final account rendering, went astray).

[Read original verse]
8

O seaman! You are still in the course of preparation. Please hold the helm in the right hand. Strong wind is blowing, and it is creating whirls in the sea water. It would cause astray the egoists (i.e. those who did not submit to Allah but relied on their egoistic views and contrivances as did the son of Hazrat Nooh).

[Read original verse]
9

The stars know no rest in their orbit; they are not motionless; nor do the rivers stop flowing. (Why should you then remain effortless?) The fact is that you are content with whatever you obtain effortlessly. Since you are given to sleep for the entire night, and are not (spiritually vigilant), how do you expect to come by and collect wealth (of good deeds and Divine approbation)?
جہد کن تا جام حق یابی نوی
بیخود و بی اختیار آنگہ شوی
(Roomi)
Strive so that you may receive a new the Divine cup. You will then become beside yourself.

[Read original verse]
10

The way of Allah is difficult. Its course is difficult indeed. Those who are local residents and are therefore acquainted with the whirlpools in the sea (i.e. are spiritually evolved persons), also feel baffled sometimes. (Those who are out to seek the Divine pleasure should naturally prepare themselves against some hardships.) Enter the sea of the Divine love anti-current wise. You must enter the surf fortified with deep and unflinching love, (so that the hardships, you may encounter on the way, should not deter you).

Verily We have created the man amidst hardships, Surely there is ease after hardships. (4,5, AI-Balad).
TRADITIONS:
a) Paradise is beset with hardships and Hell is beset with worldly desires.
b) Since Paradise is high up, it is difficult to reach it. Hell is down below it is therefore easy to slide towards it.
در جہاں گر لطف بی قہری بدی
پس کمال پادشاہی کے بدی
(Roomi)
If there had been mercy unaccompanied by tribulations, how could perfect ion of kingship have been maintained?

[Read original verse]
11

Do not avoid the journey or waver, but set sail and start the boat. Accept in right earnest the apostleship of Prophet Muhammad (may Allah’s blessings be on him!) so that your fortitude may be reinforced. O wise man! That is the easy course for you, so that your boat may safely touch Mecca (the citadel of Islam).
Obey the Prophet so that you may attract the Divine mercy(56, Al-Nur).

[Read original verse]
12

Strive hard and secure within yourself the boat of submission (to Allah), and fit it with the sails of obedience and sincerity; then collect carefully the cargo of supplications and load the boat therewith, so that the latter may not miss the route before reaching the destination (Paradise).
And those who believe and perform righteous deeds, they shall be companions of the Garden where they shall abide for ever. (82, Al-Baqarah).
Note: According to Moulana Roomi, Paradise is not made of bricks and lime, but it is made of human actions and intentions in this world.
زانکہ جنت را نہ از آلات بستہ اند
بلکہ از اعمال و نیت بستہ اند
(Roomi)
Paradise is not made of the ordinary building material. It is made of human intentions and actions.

[Read original verse]
13

(O Allah!) Even though the boat may have missed the route, then also my hopes are centred in Your patronage. I would certainly offer felicitations to my friends after embracing my friend (on return).

[Read original verse]

Sur Samoondi

Chapter I
VAI-39

Those who may try to check me from going to my beloved along the road, (which he has taken,) shall not be able to overtake me. Welcome to the beloved, the mender (or healer) of broken hearts, on his return from abroad! The broken vessel (the heart) has been set right and the rust has been removed from within.
If my (lady) friends have developed trouble at this spot (i.e. in this world) (or) in their heart they are advised to purchase some fragrant stuff from my Lord.
I would like to search among the mountains for my friend so long there is life in my body.
O mother! Under no circumstances suggest to me to (give up my search and) return home.

[Read original verse]
VAI-40

I am on the lookout at the harbour for him who has left for the port (centre of business across the sea. Would that I were to identify the sails of their boats?
While standing, let me consult omens by way of presage’ for the return of the trader-beloved.
I earnestly long for my dear one.
O Allah! I hope and pray that my consort may come to me.

[Read original verse]
1

O women! Stay at the hawser and exercise vigil (over the sea-men), lest they may sail away surreptitiously at any time and thereby plunge you in distress.
بگیر دامن لطفش کہ ناگہاں بگریزہ
ولی مکش چوں تیرش کہ از کمان بگریزہ
(Roomi)
Grasp the skirt of His favour,
for on a sudden He will flee;
But draw Him not as an arrow,
for He will flee from the bow

[Read original verse]
2

O woman! Burn a blaze in your mind and roast yourself therein. Be in the vicinity of the sea-men’s hawser, lest they may sail away clandestinely.

[Read original verse]
3

O woman! Remain near the sea-men’s hawser. You are slow of movement, whereas they will use speed and sail away to a distant foreign land. Why did you not accompany those whose home is sea?

[Read original verse]
4

If you are keen to come, (and accompany the voyagers) come immediately. Hold the hawser. In case there is favourable wind, the hoisting of sail would brook no delay.

[Read original verse]
5

While still the anchor is unweighed, reach (the boat) speedily, lest the sea-men (at the advent of the favourable wind) may roll up the hawser and set out for sea.
Note:The above verses are advisory to the seeker that he should not waste time.

[Read original verse]
6

My mind does not detach itself from the anchor even if it is pushed away by means of an oar. (I fear lest the boat may sail away). My gracious friend has seized and fastened my mind by means of a rope, (and I do not want to be detached from him)

[Read original verse]
7

(Alas!) The sea-men have lifted the hawser and weighed anchor. They have left on the voyage. Without them the harbour and the bazars look desolate.
Note: Bazar means a commercial centre.

[Read original verse]
8

Youthful were the days when my friend left on the voyage. I wept (and entreated him not to leave me), but he did not relent. O mother! What should I do now (that he has left me)? The trader by his departure, has as if, cast me among flames (i.e. subjected me to the torturous pangs of separation).
TRADITION: The greater the calamity to be borne patiently, the greater its recompense.

[Read original verse]
9

Neither are the boats visible at the anchor nor are the conversations of the sea-men audible any where. O mother! Today too the wounds (of their separation) have caused me anguish. O my neighbours! The separation from my friend is killing me.

[Read original verse]
10

He has, it seems, sneaked away for good and abandoned me. Ages have gone by and yet none has come back (from such an endless journey). O miserable woman! You would be killed by the grief of separation from those who have left.
افسوس کہ سرمایہ زکف بیروں شد
در وست اجل بسی جگر ماخون شد
کس نہ آمد ازاں جہاں تاکہ پرسم ازاو
کہ احوال مسافرانِ عالم چوں شد
(Khayam)
Alas! I lose the days, my stock-in-trade,
For countless hearts are torn by fatal blade,
No pilgrim thence returned who I may ask
If friends are parched in sand or rest in shade

[Read original verse]
11

When the sea-men sailed off on the deep sea, they seemed to have been engulfed in it. Obviously they reached that part of it which is unfathomable (and from which return is out of question).

[Read original verse]
12

O mother! None of those sea-men who sailed out on the high sea, have ever returned to their original place. Perhaps the bitter sea engulfed them.

[Read original verse]
13

Those persons who sailed out on the deep sea never returned. I am rent by that premonition. By contracting relationship with sailors I have earned only worries for my mind.

[Read original verse]
14

When would those, who sailed away today, return to me? Their banner light has flashed on the other coast, the land of my Lord. (It is doubtful if they would return at all). O mother! I will someday be killed by the anguish caused in connection with those sea-men.

[Read original verse]
15

O Allah! May you cause the sea-men who sailed out (the other day), return safely to the same harbour, aided by a favourable wind!

[Read original verse]
16

I very much wish to stay at the harbour in memory of the sea-men. His recollection simply kills me.
ازھر چہ می رود سخن دوست خوشتراست
A word of the friend is better than everything else

[Read original verse]
17

O mother! My heart always pines for the sea-men. Many days have passed since the poor man had left for the port, (i.e. his destination and main centre of business).
Note: Replaced لايا by لاتا as per Mr. Advani’s edition.

[Read original verse]
18

This connection of mine with the sea-men is entwined with grief. The trader-sailor has, by his departure, as if, put my body on a scaffold.
نہ چنین حساب کردم چوں تو دوست می گرفتم
کہ ثنا و حمد و کرم و جفا و ناز باشد
I did not weigh well all pros and cons when I took one like you as the beloved. It is surprising that whereas I praise and glorify you and weep. You in turn become tyrant and coquetish.

[Read original verse]
19

(old) The debarcation is hardly over, and they have started talks about the next expedition. They do thereby subject me to an unending anguish.

[Read original verse]
20

(old) May you forget all what you have learnt about the commerce! It was only yesterday that you returned from abroad; and now you are preparing for another expedition!

[Read original verse]
21

(old) The woman kept her hands on the prow and held fast the spar. She exclaimed (amidst tears) “Fie on the commerce in which you have learnt to take interest, O dear one!

[Read original verse]
22

(old) She grasped the propelling oar and tried to disallow the boat to be pushed. (She entreated him) “O Beloved! please stay tonight for my sake. O dear one! Do not separate from me by proceeding so soon on such a long journey.”
گرقدم برچشم من خواہی نہاد
دیدہ در رہ می نہم تامی ردی
(Roomi)
Even if you shut my eyes by planting your foot on them, I shall continue to look on your road till you get out of sight.

[Read original verse]
23

(old) (She soliloquises!} Perhaps my love was weak, because while I stood there (on the beach), he pushed the boat forward (and started the journey). I had made no preparation earlier to go with the seamen. Hence I was not prepared for this exigency. Had I known it before, I would have entwined myself in the cable to lie in the boat, before it sailed away.

[Read original verse]
24

(old) It is not proper to love those persons who live on boats. Their women (who watch them depart), are caused torturous pain when the sea-men foist their sails on the deep sea and sail away.

[Read original verse]
25

(old) My mind is much perturbed (due to the separation from the seamen) like the boat which has missed the harbour for days and is tossed about on the high sea. The dear one, has never cared to express his solicitude for me (after his departure).

[Read original verse]
26

(old) The friend, for whom I yearn, has gone on voyage. O crow! Do tell me when he would return to me. There must be some strong deteren to keep the dear one in exile.

[Read original verse]
27

(old) O crow! would you not caw to me when my dear one would return to me. Personally I have observed good many conventions for his safe return.

[Read original verse]
28

(old) O Beloved! Kindly do come back to me. The northern wind has started blowing, and the tips of the sedge have blossomed. O friend! I have proffered many dedications and vows for your safe return.
Then let them fulfil their vows (29, AI-Hajj).

[Read original verse]
29

(old) The sedge and ‘Lohras’ have budded and the other variety of sedge (straw.) has blossomed. (This means that the (spring) season for trees to blossom and wear fresh appearance has set in). Why is it then, O dear one! that you have forgotted the season to return here?

[Read original verse]
30

(old) O mother! If my dear one were to come now, I would cling to him in an embrace and speak words of heartfelt love to him.

[Read original verse]
31

(old) O mother! When my dear one comes back, I would, (out of sheer pleasantry), start argument with him as to why after passing a few days with me he remained absent for so many days.

[Read original verse]
33

(O my friends!) Please enliven me by talking about my loved one. You will thereby restablise my heart which has broken down like the (dismantled) turrets of a fort.

[Read original verse]
34

O heart of mine! Go and visit the place of the dear one (and enquire about him.) Then lavishly imprint kisses on its threshold).
چہ خوش بود کہ ببویش بر آستانہ کویش
برای دیدن رویش شبی بروز رسانی
(Roomi)
How exhilerating it would be if in the hope of seeing him you pass the night till morning on his threshold smelling his fragrance.

[Read original verse]
35

Would that he, on whom I depend for everything in life, does not forget me during the time he is away!

[Read original verse]
36

O seaman! Did you pass by my friend with a slender waist, straight nose and antimony-bearing eyes sailing on the sea yesterday?

[Read original verse]
37

(Getting a reply in affirmative the trader’s wife feels relieved and) she affirms ‘yes’. He is the same friend for whom I have so longingly been on the look out. When he comes back and enters my abode, he would banish all sorrows from me.

[Read original verse]
38

The banner lights of the (vessels of the) rich traders sparkled (last night) around (the harbour). “O mother! The seamen have obviously returned very well groomed. In fact the crow was cawing since yesterday presaging their arrival “.

[Read original verse]
vaayi

O mother! What can I do? My uncontrollable love knows no restraint. My trader-friend has put me on the pyre (of separation) by sailing away.
I lament this connection with the seaman night and day in tears.
Sorrows climb upwards on me (and affect me) as do the white ants (on a piece of log) i.e. they would soon eat me up.
In fact they entwine me as do the creepers.
O mother! I would like to go to my guide (or friend) with folded hands, (seeking his benevolence). (or) “O mother! I would clasp and hold fast my guide and go with him.”
Note: (1) may mean with folded hands. It may also mean ‘holding fast’, as interpreted by Mirza Kalich Beg.

[Read original verse]
Chapter II
VAI-24

Do not restrain me by force, O companions! I am keen to go to my friend. He has sailed away in a boat on the deep sea.
I would eventually die remembering my seaman consort.
O dear one! The anguish (caused by your separation) is killing mean infirm person.
O friends! I have no desire to live now. I have been killed by the hill-man (Punhoo Lord).
دامن او گیر زور تر بیگمان
تارہی در امنِ آخر زمان
(Roomi)
Take hold of his skirt immediately and without any misgiving, so that you may remain saved from worries in the Hereafter.

[Read original verse]
VAI-25

Why did you not manage to rein in the Lord’s camel and accompany him (your Lord)?
They have polished the oars and washed the banners.
O stupid woman! Do not sit unmindful. Hurry up (in his quest).
Your friend left very early (yesterday) and O woman! You are looking for him today!
Yesterday you got a shirt sewn (to celebrate union with your Lord). Today you have torn it in anguish at his separation.
Who would heed your cries and lamentations today?

[Read original verse]
VAI-26

I shall go to my friend, the Trader whom I love. O navigator! Do not pull up the hawser. O dear one! wait for me just a while.
O sisters! You do not see any (sea) traders present and having conversations in the market area.
Let me confide unto my spinning wheel the anguish of separation (from my friend).
I will definitely go after my beloved to my maximum capability (and my ambition would be to reunite with him).
He set sail immediately after embarcation and speedily reached the deep sea.
Note: The devout persons pursue their course vigilantly and enthusiastically.

[Read original verse]
1

Today too the traders were discussing their next voyage. All the time they are occupied with preparations for it.

[Read original verse]
2

Today too the merchants were talking of sailing away. I was standing on the harbour jetty when they repaired to the wharf. O my friends! The anguish caused by their intended departure will certainly kill me.

[Read original verse]
3

The northern wind blows and my mind feels ill at ease. (It is synchronous with the sea men’s programmed departure). Actually they are occupied with twisting of lanyards and greasing of boats (preparatory to departure on voyage).

[Read original verse]
4

Today too the traders talked of going on voyage. My tears had no effect on them. They had resolved to sail. O mother! How long could I check these seamen from sailing off? (Despite my entreaties) they pulled up the hawser in the boats and put the latter on the high sea.

[Read original verse]
5

They picked up the oars, released the hawser and hoisted the sail. O mother! The arena of the seamen is hazardous. I wonder if and when I will be able to set my eyes on them again.
چوں می گویم مسلمانم بلرزم
کہ دانم مشکلات لاالٰہ را
(Iqbal)
When I profess that I am a Muslim, I merely tremble, because I am conscious of the implication ofلا الله .

[Read original verse]
6

With the blowing of the northern wind the crew released their canvas. They weighed anchor and pursued the favourable course of tide towards the sea. I always cherish in my mind a longing for the sea-rovers.

[Read original verse]
7

They sailed away with the advent of the northern wind; and they would return with the spring breeze. Fie on the transactions made by the seamen! (For me it is their return which counts;) and it definitely is an Eid festival for those to whom their seamen consorts return.

[Read original verse]
9

O Allah! How I wish that they do not forget me - those whose memory is ever present in my mind! My mind is entwined with theirs.

[Read original verse]
10

The harbour folk (sometimes) give out that the seamen are about to return. I am enlivened by such (cheering) news.

[Read original verse]
11

(old) O friend! If and when my friend returns, it would spell (an end to all grief and) restoration of happiness. I would be perfectly happy. I would then give away valuable gems in charity on his account.

[Read original verse]
12

The buntings seem to flutter and the sails appear unfurled. (Possibly) my friend, for whom I am so anxiously looking out (is on board the boat that is in sight).

[Read original verse]
13

O mother! The seamen are returning. This I say because I can identify their sails. I wish my beloved were on board this particular boat!

[Read original verse]
14

They had made the sails on the harbour jetty. When they were rendered strong and divable, they were hoisted on the masts. Later when on sea, they unfurled the flags and buntings; and with the grace of Allah, says Latif, they safely passed through the surge.

[Read original verse]
15

They had prepared the sails on the wharf. Later they hoisted them in conformity with the guidance which they received from the pilot (i.e. the Guide). They were thereby able to avoid eddies and secure a favourable landing place.
Obey the Prophet so that you may attract Divine mercy (56, Al-N ur).

[Read original verse]
16

In every country there is a harbour (a landing place where one may make good transactions. Allah’s grace is not restricted to a particular place). But one cannot expect it on a sandy waste land completely void of the basic favourable condition (faith). An ascetic, a wearer of beggar’s raiment, who renounces the world, will be able to collect gems in abundance (i.e. receive Allah’s grace in plenty).
TRADITION: The faith of a person is slender if his clothes are thin (i.e. of finer stuff).

[Read original verse]
17

It is a commonplace enquiry on the harbour (from the incoming boats) whether the vessels, that had sailed away, had crossed them. I am overwhelmed by my love; and I very much wish my dear one to return.

[Read original verse]
18

The wives of traders worship at the harbour. (Instead of rice as usual), they offer musk in charity to (appease) the sea.

[Read original verse]
19

(old) The wives kindle lights on the crossings of land and water and fasten buntings on tree (branches) as a dedication for return of their consorts. O Allah! May my consort return to me! I long for him.

[Read original verse]
20

(old) How can the woman who does not throw some food stuff in sea out of charity or kindle lights and then float them on sea long for her consort’s return?
Note: The verses No. 18, 19 and 20 refer to certain customs originally current among the non-Muslims and then adopted by Muslims.

[Read original verse]
21

(old) The buntings are seen fluttering (from afar) but the sails (which I can identify) are not yet visible. (I dare say that) the women who are all smiles, have got their friends back.

[Read original verse]
22

(old) My hopes are materialized. My friend has come. For his sake I used to consult the sea-devotees in general.

[Read original verse]
23

(old) The buntings are attached to the masts and they have flags on top of them. O mother! The seamen have returned after visiting (many) countries.

[Read original verse]
Chapter III
VAI-19

O friends! Come and see for yourselves. Alas for my heart! It is caught in the midstream (of love). In anger he (the beloved) put on his foot wear and left, abandoning me.
He has caused me, his bond-woman, extreme anguish. I will put myself to any straits to search for the beloved.
You have not so far experienced any grief. Hence you laugh at mine.
O apathetic friends! Do not sit immobile. Please keep on moving, so that you may reach the goal eventually.
Like the monsoon rain you should shed tears unintermittently (in remembrance of the loved one).

[Read original verse]
1

O mother of the trader! Why do you not hold him back? He has returned after a year (from his previous voyage), and is now engaged with preparations for another voyage!

[Read original verse]
2

I wish I had remained celibate (i.e. renounced the world instead of having a trader husband)! With the blowing of the northern wind my love thinks of going away.

[Read original verse]
3

Since you were a sea trader, I wish I had not entered into wedlock with you. You have all along been absorbed with journeys to foreign lands.

[Read original verse]
4

The sea-farers, soon after their return, almost immediately, thought of another voyage. O mother! All the time their mind was fixed (on the port) across the sea.

[Read original verse]
5

They ploughed the bitter sea and returned via the Indus river where sweet water was available. They are master businessmen. Hence they are not interested in gold (of this world). They are particularly interested in pearls (of Paradise). The brave sea-men had remarkable success at Lanka (in Paradise where pearls are in abundance). (That means that they had abundant reward in the Hereafter).

[Read original verse]
6

Those who had sailed for Lanka (i.e. toiled for Paradise) remember it and are impatient to go there. They have heard of the gold (benefits) available at Lanka (Paradise) and are restless to acquire them. They released the hawser and hoisted sails at early dawn. May they return with good luck, those who left for the deep sea!

[Read original verse]
7

The traders again released the hawsers at dawn time. Seeing them at the oars my heart sank within me. O mother! I would die remembering the seamen.

[Read original verse]
8

The traders released again the hawser at dawn time. The Sayed says: “the sea farers had made preparations for the sea (voyage)”.

[Read original verse]
9

I was standing by the wharf when the loved one released the hawser. He sailed away banking on Allah’s kindness. I will all along offer prayers for his safety. I will not lend myself to despair. (Allah willing) he will return to me (someday).
او سفر کردہ کہ صد قافلہ دل ھمراہ اوست
ھر کجاھست خدایا بسلامت دارش
(Hafiz)
That voyager who is in accompaniment of numerous caravan of hearts -O Allah! keep him safe wherever he is!

[Read original verse]
10

The sea traders hoisted sails and left for remote foreign lands. Thereby they have deliberately subjected me to a torturous grief.

[Read original verse]
11

With the advent of the Diwali (Hindu Holiday) the sea-farers hoisted sails. With tears in her eyes the wife of the trader clung to the mast vainly hoping thereby to move him to suspend his departure. O poor forlorn woman! The terrible anguish of separation from the loved one at dawn would kill you.

[Read original verse]
12

With the advent of the Diwali the sea-farers set sails. This time the (favourable) northern wind came rather suddenly. For the sea-traders the only topic for conversation was this visit to the land across the sea (the other world).
Note: (1) To pious persons the favourite topic is the Hereafter. They are not interested in the worldly affairs.
(2) Diwali is an occasion of festival for the Hindus to celebrate the victory of Siri Ram over forces of evil, his reunion with his beloved wife Sita Bai and their return to their original land. Death which bridges up the gulf of separation between the Creator and His creatures and facilitates their reunion is actually an occasion of celebration rather than lamentation. The Momins consider this world as a prison-house and they always look for release from it. For them death is Diwali.

[Read original verse]
13

In fact I was standing by the wharf when my loved one released the hawser. Obviously there is some deficiency in me, else my beloved is very gracious indeed.

[Read original verse]
14

I was standing by the wharf when the dear one released the hawser. Obviously I suffer from some marked defect, else He is very gracious indeed.

[Read original verse]
15

I was standing by the wharf when the loved one released the hawser. Obviously there is some blemish in me, else my loved one is very gracious indeed.
Note: The verses No. 13-15 display the thinking of a malamati.

[Read original verse]
16

I did not own cooking vessels and had therefore to borrow them. In addition the winter season abruptly set in. I could not help sighing, seeing that the other women had their husbands (to keep them cosy and happy).
Note: The above verse may also be translated as under: I have absolutely no good acts to my credit. In fact I subsisted only on the accommodating tolerance of others. Suddenly the death overtook me. On the other side of this world, I was left with sighs alone. On the other hand those with good record achieved the sublime felicity of enjoying Allah’s favours.

[Read original verse]
17

The ports (across the sea) are far off. Let me go apace. Would that I may be able to overtake or meet (the loved one)! I carry no money in my purse or shirt pocket. O you ferry man! Please for goodness sake make it gratis for me so that I may meet my beloved somewhere on the other shore. O sea master! with tears in my eyes I beseech you at your cabin door for this favour.

[Read original verse]
18

She and others (equally destitute - all sinners with bad record) - had no money in their purses to pay the scot. The ferry man did not oblige them with a free lift. They waited in vain till sunset at the sea side. It was only when Allah graciously arranged for them, says Sayed, that they crossed over and reached their destination. (Obviously they were reunited with their Consorts).
Note: A voyager needs cash to meet the voyage expenses. In the above two verses the voyager complained that he had no money and was therefore helpless in the matter of money may mean good deeds and as such the woman was not entitled to a union with her consort. Allah, however, made up her deficiency by His mercy joined her to her beloved.
And it was certainly due from Us to help the believers . (47, Al-Rum).

[Read original verse]

Sur Khahori

Chapter I
VAI-29

While shedding a downpour (from my eyes) I do yearn to journey and meet my beloved. I would definitely meet him even by undertaking an uninterrupted journey for several days.
(O Allah!) Would that you were to help to meet my beloved as you do in the case of the white footed deer being blessed with rain!
My eyes are laden with tears like the seasonal clouds bearing rain.
O mother! I shall not sit idle (without undertaking journey to meet the beloved) because I love him.
Abdul Latif says: “O Sisters! I shall surely push on upto my darling”.
Note: The Vai refers to the poet’s yearning to meet the Pir of Luwari, or the Prophet of Islam.

[Read original verse]
1

O Mother! I have personally met the person who has seen the Beloved. It is, however, well nigh impossible for me to tell you anything about him.
Note: This verse expresses the inner most feelings of the poet for Sultan-ul-Auliya Khawaja Muhammad Zaman of Luwari.

[Read original verse]
2

O mother! I personally know the person who has contacted the Beloved. It is worthwhile passing a night at the abode of this veteran seeker. His association is bound to serve as a helpful float in the (Divine) deep sea.
My house is one of the centres of Divine manifestation. It is safe like the Ark of Prophet Nooh. He who enters it has nothing to fear. I shall save my disciples against harm . (Pir of Luwari).

[Read original verse]
4

The bands of these nomad seekers seem to have passed into Pab mountains (the realm of self-annihilation). O fellow travellers! I want to know from you about these nomads, who passed the night in wilderness and then passed into the mountains.

[Read original verse]
5

Please go to the yonder side (of the mountains) and get me news about the nomads and also about the way they crossed these mountains and acquired the wild fruit (or spiritualism)
Note: This verse reflects the poet’s interest to know the line of action of the Pir of Luwari.

[Read original verse]
6

(The fellow travellers replied!) Why did you not prepare yourself for the expedition early? (You have had a late start). These nomads left quite early with their leather bags (filled with water). (In view of this delay on your part and lack of the necessary wherewithal) how will you be able to (find and) bring the wild fruit from the distant region?

[Read original verse]
7

The nomad seekers are not far to seek. The times are the same. The mountains and their passes too have not changed. But it seems to be as per the love’s prescription that these nomads move about in burning heat.

[Read original verse]
8

It is not a common-place tract that is visited and explored by these ascetics. In fact not even birds have set foot on it. On such an inaccessible land, the ascetics move about freely and pick up fruit from trees at will.
They shall profit spiritually who have completely abandoned materialism. (Pir of Luwari).
نقد حال خویش راگر پی بریم
ھم زدنیا ھم زعقبیٰ بر خوریم
(Roomi)
If we know our actual condition, we shall avail of the benefits of this world as well as of the Hereafter.

[Read original verse]
9

The fact is that the land visited by the ascetics was never heard of before. It is an endless vista. It is there amidst the inhospitable surroundings that the nomads lie on their sides and contemplate. They search for the spiritual knowledge in an endless tract. (The spiritual realm has no limits).
Note: In this verse the poet has possibly referred to the vast range of effectiveness of the Pir of Luwari. When the latter had asked him to dissociate himself from music, Shah had pleaded that it was recorded in his destiny to do it and as such he could not over rule his fate. Thereupon the Pir of Luwari assured him that he was competent to call for his tablet from the ‘Loh Mahfuz’ and erase from it the entry concerning his attachment to music. The poet was much too bewildered to express his consent to this extraordinary proposal.

[Read original verse]
10

The nomad spiritualist gets much annoyed if he finds any follower indifferent in his pursuits. He has indeed advanced considerably. For him the worldly amenities have no attractions. In fact he lives in wilderness. It seems certain that he has received some guide line from the Beloved (Prophet) and he follows it sedulously.
Note:(1) The Pir of Luwari used to get annoyed if he found any follower asleep and indifferent to Allah’s remembrance. To such persons he used to exclaim: ”Have you come to this world for sleep only”? He followed the Prophet’s under-mentioned tradition in this connection.
(2) Luwari where the Khawaja lived was hardly better than wilderness there. There were a few thatched huts only.
TRADITION: When 2/3rd of a night used to pass, the Prophet used to call the sleepers round about him, and ask them to get up and remember Allah as the Day of Judgement was not far off.

[Read original verse]
11

Then nomads generally move about with their body coated with dust. They do not mix with or give out their secrets to the ignorant (and uninitiated) folk. It is definite that they have acquired some guide lines from the Beloved.
TRADITION: The Prophet generally kept silent. Whenever he spoke, his talk was never loose.
Note: Khawaja sedulously abstained from idle talk and unnecessary discussion. He followed the Prophet’s policy. He used to say: “If you want to succeed in your spiritual mission, develop in yourself the virtues of dust. (i.e. humility and simplicity).
منزل عشق از مکانی دیگراست،
مرد معنی رانشانی دیگر است
(Ahmed Jam)
The camp of Iove is a different place and a Divine lover bears different marks.

[Read original verse]
12

You just go and sit in front of the abode of these nomads. They fan the flame of love in their hearts quite unobtrusively. (They would also fan the flame of love in your heart secretly). These persons do suffer from certain pains on account of which they are denied sleep.
Note: All the time the Pir of Luwari was absorbed in contacts with Allah and the Prophet. He had hardly time for much talk with the visitors. He used to radiate spiritualism to them.
خموشی معنی آں دارد کہ درگفتن نمی آید
(Bedil)
Silence is more meaningful than conversation.

[Read original verse]
13

“Has the ascetic turned up?” That is the cry in the mountain. (The fact is that) information about his prospective arrival (i.e. birth) was already received there.
Note: About 575 years before the birth of the Pir of Luwari, Hazrat Bahauddin Zakariya of Multan had passed through this barren tract. He had then dismounted out of respect and informed his companions that a great saint would dwell there at a future date.

[Read original verse]
14

Many are the (successful) seekers of Divine knowledge but the range of their exploration is relatively restricted. These ascetic wanderers, on the other hand, are apparently bound for a remoter goal - the Realm of the Absolute Essence.

[Read original verse]
16

If any person desires to collect the wild fruit, he should be prepared to bear the hardship of exploring mountains. The latter are not prepared to disburse gifts among persons who are asleep (ease-loving).
We have surely created the man to face hardships . (4, AI-BalaI).
TRADITION: A striver is a friend of Allah.
نبودی توکہ فعلت آفریدند
ترا از بہر کاری برگزیدند
(Mahmud Shayastari)
You were not yet brought into existence when your mission was decreed for you. As a matter of fact you were selected for work (out of all creatures because of your potentialities.).

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17

I have noticed that these wanderers do not reside in their houses. For the sake of Allah they wander hither and thither exposing themselves to extremes of weather all the time weeping and remembering Allah. All such wanderers, who are totally absorbed in acquiring the spiritual knowledge, pass their lives in sadness (arising out of non-completion of their programme).
Note: The Nakshbandis like other spiritualists, emulate the instance of the Prophet and at a particular stage of life, take to prayer and meditation away from their abode.

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19

I know of the ascetics who never believe in idleness and procrastination. Even on hot days they roam about amidst mountains for the wild fruit. In jungle too they are busy with the remembrance of Allah and self reproof while they gather the wild fruit (i.e. the spiritualism).

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20

I know of the nomad seekers who had abandoned sleep and rest. They had extensively toured and acquired the wild fruit. During their wanderings for it they had nothing except nothingness. Eventually they ventured far in the realm of the illimitable spaceless-ness.

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21

What is the nature of the tract through which these spiritualists pass? It is entirely mountainous, full of gravel and mirage looking sand. The summer is excruciating and the feet of travellers are broken into bits due to the piercing stones scattered all over. My Lord! My Darling! Kindly help me, a plebeian, in my predicament.
Note: This verse possibly describes the nature of the tract through which the poet had passed to reach Luwari.
ز حاجت در خلوت سرای خاص بگو
فلاں زگوشہ نشیناں خاک ور گہ است
(Hafiz)
Please inform the special door keeper that so and so squator on the ground of His Court’s floor is present.
خارہا از اثر گرمی رفتار بسوخت
منتی برقدم راہروان است مرا
The thorns on the way burnt due to my hot march. In fact thereby I have laid down the future travellers under obligation to me.

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22

The ascetics girded their loin cloth very early in the morning and left on their expedition. They had reduced themselves to mere dust while exploring the mountains. After subjecting themselves to severe strains they ultimately reached the other end of the mountains - their goal.
We shall certainly give to the steadfast their reward according to the best of their deeds . (96, Al-NehI).

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23-B

Fire glimmers at a place which birds even cannot reach Who could have kindled it there except the band of these spiritualists? (of chapter ii)

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24

They do not use any mount. They move about and cover long distances on foot. Acting on some cue they have set out for a remote desert to obtain particular wild fruit. They have no cloth intact on their body, and that is the mark of their recognition (Their clothes are reduced to shreds due to the ruggedness of the tract).
مراز خاک کویت پیراہن است برتن
آں ہم ز آب دیدہ صد چاک تا بدامن
(Jamali)
I wear only a shirt in your street (i.e. Realm) That too due to my tears is reduced to shreds

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25

They never sleep comfortably with their ropy-footwear off. They are always worried about their journey - (how to reach their goal soon).

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26

They have haggard faces and they wear old wornout foot wear. They have visited the land which even mature and experienced spiritualists were baffled to reach. After reaching it they secretly planned to proceed to the more remote places.
صد بیاباں بگذشت و دیگری درپیش است
A hundred deserts have been covered and yet there is another ahead.

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28

They carry empty and dry leather bags under their armpits; and their foot wear is ropy and aged. Tears always trickle down from their eyes. “O Traveller! Did you chance to meet nomads corresponding to this description?”

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Chapter II
VAI-10

O beloved! To whatever community (or category) I may belong, kindly take into consideration your own unique position, (and kindly patronise me).
I would be pleased to fill (with water) the leather bags of the ascetics for the entire night.
If only you were to address me as your bondwoman, I would possibly get the (coveted) spiritual status.
I would only be happy to explore the mountains (i.e. offer prayer) for the entire night till dawn.
Then I would submit my prayerful request to Allah.
The righteous persons slept very little at night and sought forgiveness during the last stage of night . (18, AI-Zuriyat).
Abdul Latif says: “O sisters! I have had consultations with (or guidance from) from my beloved (in this connection).”
Note: This Vai possibly refers to the poet’s interview with the illustrious Pir of Luwari and his request to him for spiritual uplift despite the fact that he was affiliated to music under the “Chishtia” influence.

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1

Those seekers, who came to know about the sanctum on the hard and coarse Ganjo mountain, abandoned their bumper crops, explored the tract and eventually reached the spacelessness.
Note: (1) Lahut is the last stage in the spiritual journey to Allah. It is attainable by the Prophets and some select ‘auliyas’ or saints.’ (2) Ganjo (bald) mountain is an important station in the journey of the seekers of Divine knowledge. That is an initial stage of self-abnegation. Incidentally Shah had passed through the range in the company of the Sanyasis on their way to Hinglaj. (3) The correct name of the mountain seems to be جبل گنج orگنجينه گنج جو جبل، (implying mountain of the treasure). Later ج of گنج seems to have dropped off, making the word گنجو
A man’s materialist tendencies constitutes a veil between him and Allah. They should be discarded . (Imam Rabani).
چوں ماری برسر گنجی نشستہ
چوں گنجی بروی خویش بستہ
(Nizami)
Like the snake I am sitting over the treasure; and like the treasure I have closed the door on myself.

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2

Those seekers, who came to know about the sanctorum on the Ganjo mountain, closed all worldly pursuits and books of knowledge, explored the mountain and reached the spacelessness.
They used to sleep but little. (17, Al-Zariyat).
عارف از دنیا و عقبیٰ فارغ است،
زانچہ باشد غیر مولیٰ فارغ است۔
(Attar)
He who has the Divine knowledge is not connected with both worlds. He is unmindful of everything other than Allah.

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3

Those seekers who came to know about the sanctorum on the Ganjo mountain, abandoned their full sound sleep and wandered about and reached Lahut, their goal.

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4

Those seekers who got the fragrance of the sanctorum on the Ganjo mountain, wandered about in that region till they located it and then reached the spacelessness.

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5

Those seekers who got news about the sanctorum on the Ganjo mountain, foresook all commitments, marched towards it and eventually reached the spacelessness.

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6

Those seekers who got smell of the sanctorum on the Ganjo mountain, left all garments (artifices and artificialities), wandered about in its search, and eventually they got into the spacelessness.
آتشی از عشق درجاں برفروز
سربسر فکر و عبادت رابسوز
(Roomi)
Kindle the flame of love in your heart. Abandon all the material means in totality.

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7

Those seekers who got into the sanctorum on the Ganjo mountain and understood its implications, resorted to self-annihilation and then reached the spacelessness.
از مرگ و زندگانی عاشق فارغ است
دریا دلی بموج و حبابش زبستہ است
The lover is free from the death, and life like the river it is not concerned with the surf and the bubbles.

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8

What is the attraction for you in the sanctum on the (coarse) Ganjo mountain? It is a well known fact that its very sight forfeits the seeker’s tranquility and peace of mind. He becomes much too impatient to visit it. My advice to you, therefore, is to “refrain from going there and exploring the common place mountainous tract. Instead roast yourself by intense yearning in addition to self-denial to qualify yourself as an approved wanderer (or seeker)”.
But monotheism, which they invented for themselves, We did not prescribe it for them. (27, Al-Hadid).
ایں ریاضتہای درویشاں چراست
کہ فنای تن بقای جانہا است
(Roomi)
Why do the pious persons undergo these hardships? They do it because annihilation of body leads to the immortality of soul.
Note: The word هرا may be interpreted as under: As هرا it may mean “everything’. As it may refer to the cave where the Prophet of Islam had retired and later received the first Quranic revelation. Mr. Kazi has, however, replaced it by هئڻ which means ego. The first interpretation seems to be more appropriate.
I do not favour monasticism. But I suggest self-annihilation. He who successfully practices it, his one word would work like antidote.
(Pir of Luwari).

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9

While you are in the Ganjo range, study carefully each step and then take it because there are lots of virtues in it. The spiritualists passed undetered through the range even though water was not available there. Those who have been there once, would consider it reprehensible to return therefrom.
Note: (1) Worldly conveniences or mother’s memory do not count with the ascetics.
Of stones (i.e. rocks) indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder. And verily of them there are some that humble themselves before Allah. (74, AI-Baqarah).
In the above two verses the poet advises the seeker to:
a) develop self-annihilation,
b) ‘roast himself’ by intense yearning, and
c) study his course very carefully and proceed along a courageous manner.

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Chapter III
VAI-20

O imbecile! You did not know your own self when you associated with these ascetics. (Obviously you were presumptuous).
You have to study your ‘self’ first in order to study your soul(lmam Ghazali).
With what face would you now look for them amidst the mountains?
You would have been spared all this toil if you had accompanied them.
You saw the blaze (of the Divine light), and yet you returned! Why did you not burn yourself for the Beloved?
My heart is scorched like sand for them. It crackles and languishes for him.
Since yesterday my limbs, as it were, are on fire (of love and yearning for him).
I shall move about in the mountains and explore them feeling that I am with him.

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VAI-21

O eyes! You did not keep awake for him!
Poor eyes! They weep bitterly for the beloved (on that account). Since they went to sleep early, let them suffer the torment.
How can they, with drowsy eyes, behold the beloved?
How do they expect to meet him when their eyes are accustomed to sleep?
The result is that such (negligent) persons shed tears (of frustration) at dawn time.
The fact is that you slept negligently and in the meantime; alas! the beloved went away.
Abdul Latif (longingly) says: “O Sisters! would that I were to meet the beloved”!

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1

The spiritualists have deliberately forsaken the stereotype way (of Sharah) and seem to have fallen into an indescrible self-consuming nonchalance. Even though gifted with perception, they move about haltingly like blind men. They behave like stark deaf and dump persons. (They do not associate with any other person). Poor deaf wanderers! they bemoan the decree of separation passed by Allah for them. They have, however, passed the stage of Lahut and they yearn even in their sleep for further advancement. They sigh and sigh unintermittently in all postures without expressing any thing.
Note: Some one enquired from Bayazid Bistami as to what way was sure to lead to Allah. He replied ‘When you miss the way, you would reach Allah.” (Maktubat Sidi,ii).
And We said: ‘Go forth, some of you as enemies of some others, and for you there is an abode on the earth and provision for a time (36, Al-Baqarah).
صد ہزارں عاشقان مست جرع وحدت اند
سر بصحرا دادہ می رقصند چوں مستانہا
(Syed Shah Hussain)
Thousands of lovers are intoxicated with a sip from the Unity and like mad people they roam and dance in wilderness.

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2

They forsook the conventional way (of Sharah) during the course of exploration of the mountains. They did not proceed along the trodden path (of Sharah). They have had some Divine insight while proceeding along the untrodden tracks. They would not therefore leave it. They have abandoned interest in both the worlds; and as such they are not particular about the route, nor do they enquire about the track (from a guide or consult a precedent or convention). For the pleasure of Allah they liberally apply dust to their bodies (i.e. they evince absolutely no interest in the worldly toilet or attractions. They do not mind their apparent negligence). It is definite that these ascetics have had some Divine knowledge.
TRADITION: Simplicity is significant of faith.
Nearness to Allah is acquired by a seeker when he is ripe in self-annihilation. That is his first stage .
(Sartaj Nakshband H. Muhamed Baqi BillaI).

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3

Do not approach, much less pursue, the usual course (of Sharah). It should rather be the other way. If you cross the stage of self-annihilation, you shall automatically, (without receiving guidance), qualify yourself as the approved seeker.

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4

When some of the wanderers set their foot on a path, which is unusual, and which confounds the average persons, they straightaway find themselves on the highway to the Beloved. But then it is only the lot of a few out of million persons to know or follow the meanders of this winding way.
Note: The Verse No. 19, Sur Yaman Kalyan is relevant.
جملہ عالم زین سبب گمراہ شد
کم کس ز ابدال حق آگاہ شد
(Roomi)
Most of the mankind went off the track on account of this misunderstanding and very few persons could know the great saints.
Note: In the above four verses the poet has obviously referred to the policy and traditions of the “malamati” sect. These people conceal their devotion and piety, avoid to parade their good deeds and make no effort to hide any thing apparently repugnant. Through ignorance the general public misjudge and reproach them. The ‘malamatis’ draw inspiration from the precedent of Hazrat Ba Yazid Bistámi who, in order to prejudice people against him and thereby make them leave him to himself, took out a bread and ate it during the month of Ramazan. Of course legally he could do it as he was in journey.
According to Hazrat Ali Hajweri, nom de plumed Hazrat Data Ganj Bux of Lahore, ‘malamat’ or public reproach is an ever green garden for the lovers, a recreation - avenue for the friends, an exhileration for the ardent seekers and a pleasant exercise for the followers.

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5

The followers of the irregular path went very far and they heard what was never heard before. As a matter of fact I have just seen them at that stage.
Note: This verse refers to the highly evolved stage reached by the Sultan ul Auliya of Luwari which the poet had personally witnessed on his visit to him.
It refers to the stage which according to the Sufis is irreversible i.e. when Allah manifests Himself to a seeker, He does not conceal Himself from him again. Then the seeker hears what is not heard inwardly or outwardly.

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6

The direct and usual route has lots of snakes (pitfalls) in it. (It is definitely not pleasant on that account.) On the other hand, the indirect and unusual road is sweet and pleasant (or) getting confused in it and leaving it off is pleasant. But that experience shall be known to those who cross it and reach the goal.

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7

O mother! The ascetics have returned after trampeding several countries. I do not know of what country’s dust their camel like hardy feet bear.
Note: مَيَنِ normally means camels. But since the Khahoris wander on foot, I have translated the word as camel like hardy.

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8

Those seekers who took to the jungle (i.e. the indirect) route did not miss the way (to the goal,) but the others who kept to the highway foundered (due to Satan’s machinations) and lost. Those seekers, however, who renounced both worlds, would not go off the right track.
Note: Both worlds mean ambition for property etc in this world and Paradise and its blessings in the next world.
تابہشت و دوزخ در رہ بود
جانِ تو زیں راز کی آگاہ بود
So long Paradise and Hell constitute an obstruction, how can your mind acquire knowledge of the Divine mysteries?

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9

When the jungle was burnt to cinders (i.e. when the seeker renounced all involvements of this world, and the bait of Paradise in the Hereafter, and thereby blasted all plans of Satan for his diversion and misguidance), the entire field became quite clear, and the thief (i.e. Satan) could not hide to carry out his nefarious programme. The seeker and the Sought then met each other (without a veil).

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10

The jungle (Satan or baser self) wept bitterly and while getting ready to clear out he expressed that these sportsmen had not dogs or traps (and yet they surprisingly succeeded in bagging the game). He said despodently that thereafter he would not try to contact them to be further humbled (and molested).
Note: In this verse Shah Abdul Latif has tacitly drawn a line of contrast between the conventional way of Sharah and the unusual way of Tariqat. Under the first, which is arduous and therefore more difficult, a seeker is bound by the fundamentals of Islam including the criterion between the authorised and unauthorised. That affords some scope to Satan to create hurdles for the seekers. But the course of Tariqat is more swift. It starts with self, abnegation and terminates in self, annihilation and transformation in the Reality. The sufis, as a class, advocate the course of Tariqat, though it must be stressed that Sharah cannot be discarded at any stage of evolution. Its observance is a ‘must’ for all Muslims.
(2) The verses No. 9 to 12 display the spiritual master mindedness of the Pir of Luwari and other Nakshbandi saints to tackle and humble Satan or the nafs.

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11

While clearing out the Jungle (Satan or baser self) wept bitterly and deplored that these sportsmen had no dogs or traps to help them, and yet they had succeeded in securing the game. (The seekers had discarded the usual method of humbling him through prayers etc.) Thereafter he shall never function (against them) in this world.

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12

The jungle (Satan or baser self) was surprised to see that there were no dogs to bark and growl, and no calls of the sportsmen to them, (and as such he was taken absolutely unaware). He wept loudly and cursed the sportsmen bitterly.

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14

(Relatively) welcome is the dark night when you miss (the worldly) way, (and when you fail to attend to the worldly pursuits). Then you shall forget not only all worldly connections and commitments but you shall forget yourself too (and thereby be completely at one with the Beloved). (You shall forget attractions of both the worlds and thus concentrate on achieving union with Allah).

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15

To prove light Allah created its antonym darkness. (On that analogy) dark night and bright day were created. But since Allah has nothing contrary to Him simply because He is unimaginable, nothing by way of contrast can be put up to prove Him. In the Realm of His individuality nothing exists outside of Him by way of colour or form.
پس بضد نور وانستی تو نور
ضد ضد را می نماید در صدور
پس نہانیہا بضد پیدا شود
چونکہ حق رانیست ضد پنہاں بود
(Roomi)
Hence by the opposite of light you came to know light. By its appearance a contrary proves its opposite. Accordingly the hidden things are known only through their opposite; and since Allah has nothing contrary to Him, He remains a paradox.
Note: (1) According to Moulana Roomi, light is known by contrasting it with darkness and pleasure is known through the pain. But God is the sum total of all existence and nothing stands outside of Him by contrasting with which He could be known (Metaphysis of Roomi by Dr. Khalifa).
(2) A member of the Shamsul Arfin family in Bukhara had told Shah Shakar Ganj that there were 70000 veils of darkness between him and Allah, and when they were drawn off one by one he saw himself alone behind them in a purely white background. “Begum Sufia” by Syed Salahuddin.

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16

Bear the load of Reality without head (i.e.without artifice, argument, or protest). When the Divine knowledge is being imparted to you, imbibe it so dispassionately as if you have heard nothing; and when the Beloved shows Himself to you, behave in such a manner as if like a blind fellow you have seen nothing.

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17

Today too the dust raised by the tramps’ party is visible among the mountains. (Generally they go for collecting the wild fruit i.e. Divine knowledge, during very hot summer) and they would not return without it. But their tents are no more visible at the last site. (Since they do not encamp for more than a night at a particular place, they have obviously shifted their camp) or (the nomads have become scarce these days).

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18

At present (these days) the ascetics are not visible among the mountains, which seem barren without them. I am making enquiries here and there whether the ascetics are expected among the mountains for collection of the wild fruit.
Note: It is said that once Shah Abdul Latif paid a visit to the tomb of Pir Patho in Thatta district. During the course of his meditation, he felt that the saint told him with sorrow that there was no more any seeker of Divine knowledge or love.In this verse Shah seems to have lamented the paucity of such seekers.

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19

Birds alone know correctly about the whereabouts (or plans) of the bonafide seekers, because they are nestled in the abodes of the latter.
Note: By ‘birds’ the poet possibly means “Kiramul Katbin” or the angels posted by Allah on the shoulders of every individual to record his deeds. These ascetic spiritualists are so much absorbed in the Reality and they pass so much time in ecstasy, that their thoughts and acts are not comprehended by the general public.
When the two recording angels record (the deeds of men), one sitting on the right and the other on the left. (17, Qaf).

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Sur Ramkali

Chapter I
VAI-37

Their conshell is really enigmatical. It has no equal in the musical instruments. It would neutralize me some day. It is not like the reedy pipe which is generally played by the Baluchis.
It beats hollow the flute. Even the ‘Tambour’ is unlike it.
It is not the bell which used to guide and sustain Suhni to swim to the other bank of the river.
Its chords are more vibrant than those of the fiddle which impelled Rai Diach to surrender his head to the minstrel.
There is nothing similar to it in the northern region, Sindh or even in India.
Those persons who have enjoyed its music, prize is considerably and call it sweeter than the sweets.
Whenever you hear it, proceed thither at once at a rapid pace. Do not lag behind.
Then there shall be one loud sound (of the siren) and all persons shall quickly assemble in the arena. (13 and 14, AI-Naziat).
Those who heard its music got into ecstasy and became oblivious of self like the ascetics.
How can I adequately praise an article which has been eulogized by the Sublime Allah?
The ascetics con shell has achieved precedence over all other musical instruments.
Tintinnabulation charms beasts. This con shell captivates human beings.
Abdul Latif says: “O sisters! This particular con-shell would quicken the dead (and resurrect them).
Note: In my opinion the reference in this Vai is to the Siren to be sounded by Angel lsrafil on three occasions heralding the Doom’s Day and resurrection of the dead creatures and their quick march to the arena of justice.
TRADITION: “What is the ‘Soor’ صور Enquired a nomad Arab from the Prophet of Islam. The latter answered! “it is the mammoth con-shell that shall be blown by mouth by angel Israfil”.

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1

There are two categories of ascetics in the universe. Some of them have reached the goal and are absorbed in the Divine light. They are the ‘nooris’ or the illumined. The others are still in the course of journey to their goal. They are known as ‘naris’ or those that are burning in the fire of love.
They radiate Divine light and are consumed by the fire of the Divine love. Such ascetics have kindled the light in me after burning themselves in the blaze (of the Divine love). It is hard for me to live without their company.
TRADITION. محبت is a fire and معرفت is a fire within it.
گویند سوز آتش باشد نصیب کافر
محروم از آتش توجز بولہب ندیدم
(Roomi)
They say that the blazing fire is the infidel’s lot; but I have seen none save Abu Lahab denied your ‘fire’.
ز عشق دوست ہر ساعت درون نارمی رقصم
(Qalandar Lal Shahbaz)
Every moment I dance in fire due to my love for the Friend.

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2

These Jogis, while they lived in this world, were veritably in the fire (of Divine love). They dissocated from sleep and never sought It. They have made my life as hard as it would be on the day of Judgement. I cannot live without them.
Do not turn away those persons who pray to Allah day and night to see His face. (52, Al-Anam).

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3

These true seekers, who had reached the stage of Lahut, had made innumerable vocal entreaties to Allah for further advancement. Alas! Alas! (They have gone away.) I cannot live without them.

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4

These ascetics have left me. I search for them to rejoin them and benefit from them. (But so far it has been in vain). I always remember their association, and I cannot live without them.

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5

I die for them; I beat my head at not finding them; I shed streams of tears in my longing for them. I always remember their conversation. It is impossible for me to live without them.

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6

(The poet advises the seeker!) “(O fellow seeker!) Be quick please to help me to locate the ascetics! Please do not waste any time. It brooks no delay. You must practise humility in the course of your search to locate their footprints. After finding the road that they have taken, you must go as far as is possible. Nay, pursue the journey at all times without a break. The fact is that I cannot live without them.”

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7

The ascetics have entered their third spiritual stage of ‘Lahut’. They have secured the emeralds (of Divine knowledge), or (they possess abundance of beneficence). I cannot live without them.

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8

I prize very much the music of the instruments (particularly the con-shell) of the ascetics. As a matter of fact all their conshells are worth gold. Do not try to evaluate the ascetics on the basis of their apparent destitution. After creating a false impression of their possible prolonged stay with you, these ascetics would suddenly leave for the East. They always avoid crowds and publicity. I find it much too hard to live without them.
Note: (1) In the above verse Shah has possibly related his own experience of the ascetics, who had left him while he was asleep.
(2) ‘Malamatis’ also avoid crowds and hustle bustle of life.

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9

I prize as a great treasure the musical sound of the con-shells of the ascetics. These holy nomads have passed the stage of dialogues. In fact they do not talk to any person. They are often in trance. I cannot live without them.

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10

Before I contacted them I was asleep on my couch (i.e. I led a routine life). However a sigh (or a mere gesture) from them awoke me and attracted me to them, I shall not live without them (i.e. the ascetics), who thus awoke me (into spiritual consciousness).

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11

Now they should better fasten me by ropes and take me with themselves. I have come to know of some of their secrets through their musical instruments. Since I have received their dart in my heart (or) since they have settled in my heart. I shall not live without them.

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12

Please drag me along with yourselves by means of a rope. Since they have settled in my heart now, (through the music of their con-shells), it is impossible for me to live without them.

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13

Please take me with yourselves by means of a rope. O holy men! Your con-shells are my strength and mainstay. Please turn back to me and sound the con-shell. I cannot live without them.

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14

They did convey to me something very fine through their conshells; and due to what they struck me with thereby, I shall not live without them.

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14-A

In a moment by means of the (music of their) conshells they dissipated the veil (from my mind). I have been deeply captivated by their musical instruments. The fact is that I am very miserable, and I cannot live without them.

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15

They left in the morning along with their conshells for a remote place, and thereby they caused to me a lot of suffering. They are far away, and to meet them is not easy. But I cannot live without them.

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16

These stalwarts left in the morning alongwith their conshells. (That is a calamity for me.) Inspite of my thorough search for them I cannot come upon their ‘party’. There is a fragrance of amber in their seat*. It is impossible for me to live without them.
Note: It seems the nomads moved about in a single pile, one behind the other.

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17

The ascetics make a pile of head-loads of ego and then make a bonfire of it. By means of their musical conshells too they neutralize the ego. They were the persons who would steer me safely through the deep sea of life. Indeed I cannot live without them.

[Read original verse]
18

I become more restless when I cast a glance at the place where they sat last. I am very much captivated by the instrumental music of their conshell. (Actually I cannot forget it.) Their departure is a matter of lamentation for me. Accordingly I cannot live without them.

[Read original verse]
19

When I look at their usual sitting place, it immediately creates commotion within me. The music of their instruments is not heard in the morning nowadays. They live reconciled to their fate. (They are always content). I cannot live without them.

[Read original verse]
19-A

I am moved to tears and sobs at the sight of their familiar seats. The ascetics seem to have taken them off from their shoulders and left them on the ground. I cannot live without those who lived quite content. (Advani)

[Read original verse]
20

I give vent to cries at their discarded seats. I simply cannot help it because I cannot control my mouth. I have received the stab from the “Lahut” ascetics through their music. It is a tragedy that I cannot follow them, though I am sure I cannot live without them.

[Read original verse]
21

When I saw their discarded seats, their very sight created commotion within me. I tried to stifle it by putting my arm in my mouth. The holy men have possibly left for Kalat (in Baluchistan). Verily I cannot live without them.

[Read original verse]
22

I feel as if they are present here and I am sitting with them; but I cannot see them, even though their image is ever present. None can come upto them in handsome-liness. They are peerless. Howsoever even though I perceive their image, they are not actually available. I simply cannot live without them.

[Read original verse]
23

The holy nomads are not at their usual place today. (They have moved out to fresh fields and pastures new). (The only difference is that) they always neutralize the ego in them and they move fast from one place to another. At their camps one hears nothing but lamentations (due to separation from Allah). I cannot live without them.

[Read original verse]
24

The holy nomads left for some other place. They have completely ridden themselves of ego. In fact there is nothing but Divine love in the abode of these naked persons. (They wear a loin cloth only). But they carry Sandal wood (or its fragrance) with themselves. They radiate that sort of fragrance. I cannot live without them.

[Read original verse]
24-A

(Like the typical nomads) these ascetics left on their journey today. They are being missed at their last camp. They are exclusively absorbed in the Divine love. My heart! Be one with them. I cannot live without them.

[Read original verse]
25

These simple naked holy men left for Hinglaj, (where there is a temple dedicated to KaIi Devi,) popularly referred to by the Muslims as “the maternal grand mother”. I have lost all peace of mind. I cannot live without them.
Note: It is said that Hinglaj is known for its temple situated in a cave in Lasbella district of Baluchistan, about 120 miles to the west of Karachi. It enshrined an idol of Kalidevi, which was well known even outside Baluchistan. The Greeks called it as that of “Nania”. I think that is responsible for the Muslims of Baluchistan to call the idol by the abbreviation of “nani”, which in the dictionary sense, means the maternal grand mother. The Egyptians called it ‘Nit’. The Indians worship it as Mata Kali, KaIi Devi alias goddess of vengeance. It was visited by the nomad ascetics as a matter of duty.

[Read original verse]
26

The poor naked persons left for the Nani Devi. Today in the morning the sound of their conshells was not heard. I cannot live without those who were here recently.

[Read original verse]
27

These naked (holy) men have left for the Nani Devi after fastening a girdle round their waist (because the journey is difficult). I would not live without those who have left for the above destination.

[Read original verse]
28

These naked (holy) men, the followers of Shiv, left for the Nani Devi at Hinglaj. They were indeed happy to have visited Dwarka. I would certainly not live without those whose leader (in austerity) is Hazrat AIi.

[Read original verse]
28-A

Alas for me! The naked (holy) men have left for the Nani Devi. I would not live without those who left yesterday.

[Read original verse]
28-B

The ascetics left for the Nani Devi clandestinely. I cannot afford to linger here behind them. The fact is that I cannot live without them.

[Read original verse]
29

I do not want bodily flesh (i.e. life) without self-effacement. My life is centred in the holy men. I would not live without them.

[Read original verse]
30

But where is the holy men’s commotion (or) the public emotion for them, that was so remarkably in evidence yesterday? (Alas! They have departed.) One loses his equilibrium when he sees the vacant sitting place of the jogis. There is an atmosphere of melancholia around there. I would not live without them.

[Read original verse]
31

They do not encumber themselves with any worldly goods. The fact is that they are void of ego in all respects. I would not live without the persons having these (identifying) marks.

[Read original verse]
32

They sit apart and soliloquise secretly and inaudibly. Thus they discuss matters and take decisions. That is their prominent trait. I cannot live without them.

[Read original verse]
33

They soliloquise inaudibly, and discuss matters secretly. Generally they discuss their march to their goal. They are so self-effaced that they are absolutely indifferent about their terminus i.e. death. I would certainly not live without them.

[Read original verse]
33-A

The holy nomads contemplate and soliloquise inaudibly. They left on the journey after obliterating the traces of their seats. Their parting is so touching that one immediately melts into tears. It is definitely hard for me to live without them.
Note: Verses No. 32, 33 and 33-A may also mean that the holy nomads held discussions among themselves, isolated from the public gaze and participation.

[Read original verse]
34

(It is very difficult to comprehend (or describe) the unusual traits of these ascetics). Firstly they are deaf to talk to. (They discourage conversation). Secondly they are always in the specific trance of self effacement. One needs spiritual ears to hear and follow what they utter in ecstasy. It is indeed hard for me to live without them.

[Read original verse]
35

These ascetics have forsaken their individuality. They are concerned with the Prime or the Universal Soul (the Fountain head of all creation). Spaceless-ness is their final sitting place or goal. I would not live without them.
فارغ شوی زکثرت واصل شوی بہ وحدت
باشاہد حقیقت ھمنانگی ہمیں است
(Roomi)
Discard the plurality and get absolved in the Prime. That is what union with the Divine Beloved means.

[Read original verse]
36

These ascetics sounded the conshells and pursued their way of self-annihilation. I would not live without those who were here presently.

[Read original verse]
Chapter II
VAI-13

O mother! The great jogis have come back. I would go with them. Their worldly ambitions, which were dissipated, have not been revived due to their achievements (or) the desire for the material comforts, described below, has not been revived.
They have sealed up all such avenues which may foster worldly desires. In fact they have even distributed among others their quilts and pillows (and thus relieved themselves of these items of material comfort.)
Let us go and see these ascetics who are clad in loin cloth only.
Abdul Latif says: “O sisters! They have come to my abode”.

[Read original verse]
1

On the first day (of my association) I studied with open eyes the ascetics to understand them. They are never normal. All the time they are immersed, nay, neutralized in love. Sayed says: “These ascetics are constantly in suffering (due to love). It is only when they are forced by a necessity that they move out and then too, they do it secretly and unobtrusively.”

[Read original verse]
2

On the second day I used my ears and heard about them and their intrinsic condition. Their saffron coloured (scanty) clothes were stained with dust. The string used by them for top-knot of hair was in tatters. They allowed their long hair to fall in an orderly way over their neck. But they are very unmindful about their body and they never complain of any thing. In their own way they are quite happy, and they move about very secretly.

[Read original verse]
3

On the third day I noticed at their place a dull glow of smouldering fire. The jogis seemed to have collected straw and fuel-sticks and kindled a fire. The nomads know well the fire (of love) and its reaction. They do not betray their heart’s secrets. They secretly move like shadows in public.

[Read original verse]
4

On the fourth day I noticed that they were absorbed in some deep meditation. Strong urgings of love for the Beloved had overwhelmed them. That certainly was not and would not be camouflage. Why should they resort to it? There is a strong commotion in their minds (which others cannot visualize). These ascetics like gold, have no blemish whatsoever. However they move about secretly among public.

[Read original verse]
5

On the fifth day some thoughtful fancy seemed to have taken hold of them. It has aggravated their mental suffering. They were no doubt in the love’s own arena. They passed the entire night in restless-ness, according to Sayed: They seemed to have a vision of the Beloved and (being absorbed in it). They moved about unobtrusively in public.

[Read original verse]
6

On the sixth day the ascetics indulged in some reverie. In their hearts nothing else except Allah exists at all times. They are consumed by the fire of love and they become handsome by rubbing cinders to their body. They just beg for a trife - just a handful of something, and subsist on it. But when they move out in public, they do it unobtrusively.

[Read original verse]
7

On the seventh day they washed their clothes. While standing they expressed their humility before Allah, the Imperceptible, with folded hands. Apparently they got news of some great land, of which they seemed to have some vision. They often held intimate secret communion with Ram (or god.) They move about quietly in public along with their bowls.

[Read original verse]
8

On the eighth day the ascetics dispersed and went from place to place. These holy men have learnt the way .of life that befits an ascetic. They constantly remember Ram in their mind. They just move about secretly in public, but all the time with a particular spiritual ambition.

[Read original verse]
9

On the ninth day their nightly vigil had lit up the eyes of these ascetics. The Merciful Allah had appreciated their devotion and showered His mercy on them. They had taken their abode at the place where His manifestation was available. That place is holy for them. These are their traits, and they move about secretly.

[Read original verse]
9-C

The holy men carried their musical conshells on their shoulders, but their chief associate was the woes of separation from the Beloved. Under the influence of some mental urge they marched towards Kabul. They were referring yesterday to some shrine there.

[Read original verse]
10

On the tenth day they anointed themselves because the Beloved had made them quite happy. Just behold them in that condition! They had taken over the page of union (with Allah) and turned it in their favour. Latif says: “they have found the road leading to the Lord. They have in fact, earned His appreciation too”. Accordingly they move about in public unobtrusively.

[Read original verse]
11

Fortune smiled on the ascetics on the eleventh day. Their pilgrimage had materialized and they entered the sacred place. They suppress every thing about their elevation in their mind; and when they move about in public, they do it unobtrusively.
کعبہ را ویراں مکن ای عشق کہ آنجا یک نفس
کہ گہی پس ماندگاں راہ منزل می کنند
(Farsi)
O love! do not desolate the Kaaba as sometimes stragglers encamp there for awhile.

[Read original verse]
12

On the twelfth day both their ambitions were satisfied. As a class all of them yearn the most for this climax. Those who meet their Master Lord at the holy place, indeed achieve eminence. (These obviously were the two aims of the admission in the holy place and contact with Allah.
Note: It is said that the poet had passed this initial period of twelve days with the ascetics in a ‘temple’ on the Ganjo rock.

[Read original verse]
Chapter III
VAI-14

I hope the ascetics would come back and not forsake me. They would do it in view of their own goodness. They shall come back and rekindle their fires. Meanwhile spread your hair on the quilt for the beloved. He shall have confidential conversation with me, and thereby relieve me of all my sufferings.
He shall then take me with himself in view of my relationship with him.
Abdul Latif says: “O sisters! My beloved (the Prophet) is as gracious as I visualize him”.
Note: It seems the poet always banked on his relationship with the Prophet. This Vai in main relates to him.

[Read original verse]
1

The ascetics are manifestly suffering acutely from some pain (or worry). Their wanderings are poignant due to it. They seem smitten by the love of Allah, the Imperceptible, and they constantly smart under its effect. They are always afraid of Allah, and they literally tremble in His presence. Let us go and see them at their place they who roam about during day and night
Note: Here رُمن may mean ‘moving about physically’ or ‘worshipping Allah ecstatically’.
خواب را بگذارامشب ای پدر
یک شبی در کوی بیخوابان گذر
(Roomi)
O father! Forsake sleep tonight so that we may pass it in the lane of the sleepless persons.

[Read original verse]
2

The ascetics do reel under some suffering. Internally they are smitten by the travails of separation, but externally they betray nothing and do not even refer to the topic. Let us go and visit the abode of those nomads, whose minds are broken to bits. (i.e. who are most ill-at-ease, but none can detect their uneasiness).
دمادم شراب الم درکشند
وگر تلخ بینند دم ور کشند
(Roomi)
They always drink the wine of suffering. If they find it much too bitter, they just do not mention it.
ہرکرا بینی طلبگار ای پسر
یار او شوپیش او انداز سر
(Roomi)
O son! If you come upon a seeker of Allah, befriend him and submit to him.

[Read original verse]
3

These ascetics are always in journey on the highway. They roam about from place to place. They go eastward in ecstacy during the entire month (i.e. constantly.) Let us go and see the abodes of these men who are acquainted with Allah, the Imperceptible.
Note: ماهَ may be translated as month.

[Read original verse]
4

These ascetics belong to that community of jogis whose ears are slit, who are lobed and who wear big ear rings. These lovers always sit facing the northern wind. (They are hardened against the extremes or rigours of weather or temporal hardships). They have famished themselves to mere skeleton. Let us go and visit the abodes of these mendicants, who have completely neutralized their ‘self’.

[Read original verse]
5

This community of jogis who have their ears slit and lobed, these Lahutis, according to Latif, do not alter their goal. Let us go and visit the dwelling place of these ascetics, who have consumed their ego completely.

[Read original verse]
6

There is the community of jogis whose ears are slit and lobed. They have reached their goal; and in evidence thereof they have left smouldering fire there. (They have annihilated their individuality and transformed themselves in the Oneness of Allah). Let us go and visit the dwelling place of these ascetics, who use the ground as their sleeping couch.
Note:هٽ is translated as the goal.

[Read original verse]
7

These ascetics with ears slit and lobed, the dear souls wearing the loin cloth only, these Lahutis do not succumb to any temptation of worldly possession, as per Latif. Let us go and visit the abodes of these persons whose condition is as described above.

[Read original verse]
8

This community of ascetics have their ears slit, lobed and burdened heavily with big rings. They abandon all worldly possessions, which in the real sense, are nothing but cumbersome loads; and then they leave for the shrine at Hinglaj. Let us visit the abode of those persons who have agreed to nothingness as their possession.

[Read original verse]
9

Let us visit the abodes of these ascetics who are in trance. O sisters! I am extremely beholden to these lobed jogis. Their patronage has reformed my heart.

[Read original verse]
9-A

You should set out with (the portmanteau of) nothingness on your shoulder. Do not encumber yourself like the people having worldly possessions. You have been currupted by your garment (of sufis), and you too have brought disgrace to it. That person alone is holy (i.e. he is entitled to consider himself as ascetic) who has annihilated and discarded his ‘self’.
But the raiment of righteousness, that is the best . (26, AI-Airaf).

[Read original verse]
9-B

Better set out with nothingness as your wherewithal. Do not behave like materialist folk. Latif says: “Lahuti Jogis do not encumber themselves with any material. How can they consider themselves Jogis, if they maintain the least concern (with the world?)”

[Read original verse]
10

They had abandoned their abodes and dedicated themselves exclusively (or advanced) to Ram by self-renunciation. I languish for them. But it is a pity that I have no news about the ascetics. I wonder in what direction they left and to what place they went.

[Read original verse]
11

These holy nomads have annihilated and roasted themselves for their Beloved. They have completely effaced their ‘self’. They view with absolute unconcern a good or evil act. (For them the discrimination between the two does not exist. An evil act is forbidden. Hence it should not be performed. A good act creates some ego. Hence the ascetics avoid it.) They shed bloody tears from their eyes. How would you then interrogate them with regard to their sect or faith, (when the distinction between right and wrong has ceased for them?)
مرد خدا زان‌ سوی‌ كفرست‌ و دين‌
مرد خدا را چہ‌ خطا و صواب‌
(Roomi)
(The man of Allah is beyond infidility and faith. To him the right and the wrong are alike).
Note: The above verse is capable of another interpretation too. According to Ibn Sabaun the distinction between righteousness and sinfulness and between obedience and disobedience to the Divine orders does not exist at the final stage of evolution. A poet following his creed that Allah is all, had expressed as under:
“O Allah! that thing is done by me whose accomplishment is ordered and therefore, liked by You. Hence all my acts constitute my prayers”.
(Al-Furqan’ by Ibn Tayamah).

[Read original verse]
12

The portmanteau of the ascetics consists of sufferings. They, as if carry sorrows in their patch, work quilts. They have collected all Divine commandments and absorbed the whole lot in their mind. These holy men sounded their horn and went on their way without any remorse at leaving their abode.

[Read original verse]
13

O holy man! Your abode is repulsive like thorns to me in your absence. Why did you build it when (some day) you had to leave it, O naked man?

[Read original verse]
Chapter IV
VAI-24

Do not remain unmindful. Keep awake and remember Allah. Every thing is grave in the arena (and under the caption) of love. (Every thing in the universe has been created with a set purpose).
Those persons who annihilated themselves and then joined Allah, went their way shedding bitter tears, (or) those (negligent) persons, who assembled after death (on the Day of judgement) also wept bitterly then.
Verily it is true that none can contact Allah effortlessly.
TRADITION: Whoso works, he is a friend of Allah.
Those persons, who wake up at midnight (and remember Allah) fearfully, would receive a visit from Him as a reward.
Verily they are the bondmen of the Merciful (Allah) who spend the night before their Lord, prostrate and standing . (65, Al-Furqan)
Abdul Latif says: “O sisters! May he come back to me.

[Read original verse]
1

If you aspire to be a (bonafide) jogi, break off all worldly affiliations. O naked hermit! Go to the door of the Friend and seek his benevolence. But it is no use crying there. (He knows everything). Beg the same of those who knowingly pretend not to know. (The ascetics have some Divine knowledge but they deny it.)

[Read original verse]
2

If you want to be a jogi, snap all worldly ties. Apply your mind devotedly to Him who “neither begets nor is begotten”. If you do it you shall reach your goal in the arena of love.
He begets not, nor is He begotten. (3, Al-Ikhlas).
توحید تو یہ ہے کہ خدا حشر میں کہدے
یہ بندہ دو عالم میں محض میرے لئے ہے
(Jauhar)
‘Touhid’ in the correct sense is that Allah may say on the Day of Judgement that the man was for Him alone in both worlds.

[Read original verse]
2-A

If you are keen to be a jogi, realize and believe in the full implication of the Kalima. Maintain namaz five times a day and observe all the fasts in the month of Ramazan when it comes. When thus you find yourself well on the straight road of Sharah, then wear the conventional thread of Sufism.

[Read original verse]
3

If you desire to be a jogi, you shall have to obey all commandments of your guide. Before and in the course of going to the shrine at Hinglaj you shall have to forsake all worldly desires. O naked man! O saint! Please bear in mind the Master with extreme yearning and reverance.
Note: Here the guide possibly implies the Prophet of Islam.

[Read original verse]
4

If you have the ambition to become a jogi, you must dissipate all your covetousness. You should bring yourself in line with a slave of the slaves and destroy the malice in you with the sword of forbearance. If you do it, O naked man! You shall be enlisted as a Lahuti.
حسد و بی رحمی اخوان ببین
حال راز یوسف کنعان ببین
(Hazrat Bu-Ali Qalandar)
Know the malice and cruelty of brothers from the instance of Yusuf of Kanann.

[Read original verse]
5

If you want to be a jogi, put yourself on the track of your guide (i.e. on the Sharah). Subject yourself to all sorts of hardships with any amount of pleasure, O holy man!

[Read original verse]
6

If you want to be jogi, you shall have to control (the urges of) your heart first, and then neutralize them. Kindle a dull glow of reverance therein and remember Allah on rosary with your heart (rather than vocally.) You should be ready to endure meekly all His tests.

[Read original verse]
7

If you want to be a jogi, you shall have to gulp down a cup-full of nothingness. Toil deliberately to secure it and see that there is no trace of ego in you. O seeker! If you do all this and stand void of it, you shall have the privilege to acquire the precious commodity of Oneness from the Prime(i.e. be absorbed in Him).
دو مگو و دو مدان و دو مخوان
بندہ را ور خواجۂ خود محو دان
(Roomi)
Do not say ‘two’; do not know them as two or think of them as such. You should consider the slave as absorbed in his master.

[Read original verse]
8

If you want to be a jogi, keep your mouth sealed. Apply rings to it to remain shut. Despite the numerous slits and the heavy rings, your ears have not caused you any detriment. (They are still as serviceable as before. Similary the mouth too would not suffer). Leave off the cotton fabrics and use pieces of leather (i.e. resort to extreme austerity). It does not befit you to have any footwear. Please do all this, so that Allah may have nothing against you, O little holy man!
If you want people to think well of you, do not speak well of your self. (Pascal)
چشم بندو گوش بند ولب ببند
گرنہ بینی سر حق برما بخند
(Hazrat Bu-Ali Qalandar)ا
You should shut your eyes, ears and lips. Then laugh at me if you do not see Allah.

[Read original verse]
9

Self renunciation becomes jogis and the jogis too are worthy of it. These ascetics treasure jealously certain secrets in their mind. Alas for me that I could not learn self-abnegation (from them!)

[Read original verse]
10

You are not yet mature for renunciation of the world, and still you discuss the traits of jogis! (You must first know and prepare for the obvious hardships which that fraternity generally faces). Firstly the journey is towards the Beloved, which by itself causes restlessness. Secondly the ground to traverse towards Him is hot (like an oven). The poor ascetics are, accordingly, forced to shed bitter tears on their way to Him.

[Read original verse]
11

The jogis should not feel and behave like living persons. After you renounce the world, be non-existant. (You should annihilate the self in you). O imbecile! Hear attentively with internal ears what admonition (I administer to you.) “Annihilate and throw over board the ‘self’ completely. You do not exist at all as a separate entity and yet, O negligent person you use’l’ or the first person in speech “i.e. you demonstrate ego!”

[Read original verse]
12

The general public considers it a calamity what actually enlivens the jogis. For a holy man a suffering constitutes the (real) health. O jogi! You should understand the position properly (or) if you know properly the eastward bound persons.
Note: If the later meaning is accepted, the sign of exclamation after پور پيا should be redundant.

[Read original verse]
13

O jogi! You still need a lot (of dressing) for perfecting your asceticism. You should cut your self, tear it to pieces and then make minced meat thereof. Finally roast it secretly. You should kindle such a blaze within yourself as may function like the cooling water due to intensive heat. (It may tranqualize you and contribute constructively to your union with Allah).

[Read original verse]
14

Either be a bonafide jogi if you have the capacity, or else clear out, you incorrigible fellow! If you cannot even bear cold (i.e. the minimum hardship,) why should you have your ears bored like a jogi? Avaunt! Get away. Lest you may bring disgrace to others (of the fraternity).

[Read original verse]
15

The jogis do not cultivate friendship or relationship with any person. Know those who are bound eastward and are interested in its discussion. All the twenty four hours their gaze is fixed in the direction of the ‘Nani Devi’. Latif says: “They have implanted deeply their love in me. O Compassionate Allah! Would that I become elevated as a Lahuti (in your devotion) in the company of these holy men!”

[Read original verse]
16

Those who are slaves to food are malafide jogis. Those who are much too mindful of their belly constitute a worthless scum.
دل میں جو فکر نان تو فکر خدا کہاں
دو خنجر میان میں سمائیں بھلا کہاں
If you are all the time worrying about meals, how can you think of Allah? How can two daggers be accommodated in one sheath?
صوفیاں طلب خوار لقمہ جو
سگدلان ہمچو گربہ روی شو
(Roomi)
Those Sufis who are glutton and are constantly in search of food, have the heart of a dog though with the (clean) face of a cat.

[Read original verse]
17

O my mind! Do not divest yourself of the typical’ traits of the true ascetics, and till then do not wear the jogi’s raiment. Never utter falsehood; nor give out the truth (about the Divine secrets). In case you offend Allah, He may become retributive (and discard you).

[Read original verse]
18

O ascetic! Since you have got your ears lobed, you should not be effeminate. The fighters (In the cause of Allah) often lost their lives. O holy man! Is that not so? Did you not hear about it? If you want to learn anything (about self-renunciation), you may certainly enquire about it, because a dumb person does not win the race. O Lahuti! Proceed apace in your enterprise, but very meekly and submissively at the same time.
یہ شہادتگاہ الفت میں قدم رکھنا ہے
لوگ آسان سمجھتے ہیں مسلمان ہونا
(Iqbal)
It is stepping into the arena of martyrdom of love. Folk consider it an easy job to be Muslim;

[Read original verse]
19

O dear jogi! Since you have got the ears lobed, be brave. March forward, so as to receive the arrow of love from the naked ascetics.

[Read original verse]
20

Be an embodiment of love. Kindle a dull glow of it in your heart. Then bring the flame of love, intensify the glow and get yourself consumed therein. O heart of mine! The fire (of love) burning within you should be intensified to such a degree that out of sheer heat, exhaustion, it may act as a tranquilizer like water.

[Read original verse]
21

O ascetic! Merely to have the ears lobed is an asceticism fit for women. (That should in fact be just a stepping stone for you). O good man! You are to be tested through the curd and whey (i.e. the dainties.) (Whether they are your sole interest in life). Whoso prefer the scum, Allah shall certainly put them off the track. (But Allah is pleased with those jogis who realize the unimportance of these articles).
اے طائر لاہوتی اس رزق سے ہے موت اچھی
جس رزق سے آتی ہو پرواز میں کوتاہی
(Iqbal)
O heavenly bird! Death is far better than that livelihood which shortens your capability to soar high.

[Read original verse]
22

The ears provided in the human skull would not serve you because they do not hear well. Please receive the admonition with the internal ears (i.e. with a receptive mind).

[Read original verse]
23

Discard or sell these physical ears which are fit for donkeys only. Develop (or purchase) another set of ears and hear with them the message of the Beloved (or the guidance given by Him in the Quran).
When they come to you they dispute with you, (and) the disbelievers say: “This is nothing but the fables of the ancients . (25, Al-Anam).

[Read original verse]
Chapter V
VAI-16

O mother! The favours that these ascetics did to me in the past, dominate my sleep. Their memory does not allow me to sleep.
O holy man! Die in the service of the Lord. Get completely absorbed, nay, neutralized in following His gestures and secret directives.
They do not sleep who are divested of it by the ascetics’ (influence).
O friend! There is a mysterious link between the gestures of the Beloved and the performances of the ascetics. (I cannot understand it).
میان عاشق و معشوق رمزیست
کراماً کاتبین را ہم خبر نیست
(Jami)
There is a mysterious link between the Lover and the Beloved which even the recording angels do not know.
The fact is that they have simply been transformed into the Singleness and they do not admit duality.
Their eyes are alert and the heart absolutely receptive and stainless.
According to a tradition - “Verily Allah is One and He likes Oneness”. This tradition is surely meant for the guidance of such seekers.
Under the influence of their mysterious gestures I have been neutralized by the nomads.
Abdul Latif says: “O Allah! Relent to me and grant me relief (in the form of reunion with the ascetics)”!

[Read original verse]
1

The Sayed says: the knees of these (barely clad) habit-wearing ascetics are as if, flexed in prostration on the mount of Sina. They offer reverence to Allah hardly ‘at a distance of two bows’ from Him or even less than that. “Everything in the world is perishable”, is their faith and motto; and they annihilate themselves earlier than their physical death. “Allah is the Patron of believers and He leads them from darkness to light” is what they believe in (and they have absolutely no misgivings in that connection). “Prophet Moosa had fallen down senseless at the manifestation of the Divine reflection. But these ascetics are more enduring. (They did not lose their senses). On the contrary, these stalwarts consciously consume themselves in the Divine light. They march onward unwaveringly and “their eyes do not deviate”.
Obviously their heart is in secret communion with Allah and at that stage they have beholden His-reflection, with the result that they sometimes sit down without seeing, hearing or associating with any person. Similary they cease all movement and speech (without any obvious reason). Sayed says: “What information do you want about them”? (It is so difficult for me to describe them).
The Quranic verses referred to above are reproduced below:
a) So that he became as it were one chord to two bows, or closer still (9, Al-Najm)
b) Allah is the friend of those who believe. He brings them out of darkness into light . (257, Al-Baqarah).
c) All that is on it (earth) will pass away . (26, Al-Rahman).
d) And when his Lord manifested Himself on the mountain, He broke it into pieces, and Moosa fell down unconscious . (143, Al -Aaraf).
e) The eye deviated not, nor did it wander . (17, AI-Najm).
Subtle things are uncovered to their inner eye, things that are never learned from others. That is called inspiration الهام, and the holy Prophet meant this when he said: ‘the holy spirit breathed it into my mind (lmam Ghazali).
Note: This verse and the next one may also be interpreted to refer to the simple dress of the Prophet of Islam and to his accomplishments on the night of Ascension when he was closely closeted with Allah.

[Read original verse]
2

The knees of these ascetics are, as if, bended on the mountain of Sina. They do not carry their ego in their eastward journey. The garb of those strangers is a mere sheet of Divine secrets. In fact the Divine love, covers them up from head to toe.
Note: Shah has often described the sheet of cloth as being the raiment of holy men. In fact all apostles of Allah, more particularly the Prophet of Islam, generally clad themselves in one sheet as it was less cumbersome. Allah so much appreciated this garment that in Chapter Al-Muzzamil of the Quran, He addressed the Prophet as “the wearer of the sheet”. This practice of the apostles was followed by other holy men including the nomad ascetics.

[Read original verse]
3

The knees of the ascetics are as if, bended on the mountain of Sina. They heeded the tradition that the lover of Allah is the ‘man’ (who should be courageous enough to bear all hardships); and they had borne it in mind. Knowingly and by all methods they discarded the worldly comforts. These ascetics selected and secretly bore in their mind the word “Alif” (meaning Allah), (and they were absorbed in its remembrance.)
TRADITION: The seeker of the world is woman; the seeker of the Hereafter is eunuch; and the seeker of Allah is man.

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4

These ascetics used their bended knees as the traditional arch for leading prayers and their body as the Friday congregational mosque. They hold their heart as a pointer towards the Kaaba; and thereafter they peregrinate round their body (as the believers do round the Kaaba). With their announcement of the Reality being the Prime, they discarded performance of physical prayers. What account-taking of performance in this world could be expected from them (on the Day of Judgement), particularly when they have got the guide in their heart to guide them.
ز عشق روی تو من روبہ قبلہ آوروم
وگر نہ من زنماز و قبلہ بیزارم
(Roomi)
If I turned my face to the Kibla it was for the love of your face; else I am weary of both Kibla and namaz.
Note: Replaced تراب by طواف هيڙو ¸ by هيئڙي andڪباب asجواب as per Mr. Advani’s edition.

[Read original verse]
5

The countenance of the Beloved is the arch for prayers for these ascetics, and the entire universe is the congregational mosque for them. They have removed the Quran from the Divine discriminating tablets or Loh Mahfuz, (because the Quran discriminates between the right and the wrong, and these ascetics do not maintain that discrimination.) The stage of their evolution indeed baffles the reason and even the spiritual knowledge. They do not operate there. Everything was Allah, the Holy. In that case it was a problem in which direction to stand for prayers.
Note: (1)Added:ڦرهي تان فرقان جي، ڪاٽيائون قرآن as the second stanza as per Messers Kazi and Advani’s editions respectively.
(2) For one who renounces the world, the normal religious rules based on the Quranic provisions do not seem to operate as per the canons of particular sufis.
(3) The great Shaikh lbn Arabi had expressed as under: ‘Time was when I rejected every religion which did not coincide with mine. But now my head accepts everything. It is like a meadow for deer to graze; it is a monastery for the monastics, a fire-temple for Zoroastrians and the Kaaba for the Muslim pilgrims. It serves as tablets of Torat for the Jews and as the Quran for the Muslims. In short I am a worshipper of love. It may take me any where it likes. My faith is love. My religion is love”.
To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah. Verily Allah is Bountiful, All-Knowing
(115, Al-Baqarah).
Nay, but it is the glorious Quran. (21, Al-Buruj).
ای دریغا کہ ایں شریعت ملت اعمائی است
ملت ما کافری و ملت ما ترسائی است
کفرو ایمان زلف وروی آں پری زیبائی است
کفرو ایماں ہردو در راہ ما یکتائی است
Alas for us! Our faith is that of the blind. It is a combination of disbelief and fire worship. Disbelief and belief are in fact the curl and countenance of that beautiful fairy. Both are alike to me.
ماز قرآن مغز را برداشتیم
استخوان پیش سگ انداختیم
(Roomi)
We have taken over the essence of the Quran and thrown the bones to the dog.

[Read original verse]
5-A

Internally they are in the midst of the love’s blaze, but externally like the iron smith’s fire intensifier, they are full of dust. They have taken to solitude in a cave and eschewed falsehood, vice and evil in totality. They do not get near any thing bad. On the other hand they do a lot of good. The more they are consumed by love, the more evolved and chastened they become and consequently more happy.
Note: (1) Most of the Muslim saints had taken to solitude in a cave or jungle for some time for contemplation and self-purification.
(2) If the cave is to be particularized, it may imply that of Hira where the Prophet passed some years in contemplation.

[Read original verse]
5-B

Forsake the rope fastened round the nomads’ hair, and do not kindle the fire like them, indicating settlement. But remember Allah in your heart, and kindle that sort of fire within yourself, the fire of His love. Those persons, who know Allah, prize nothing better than nothingness i.e. complete self-effacement.
ترک ہواست کشتی دریای معرفت
عارف بذات شو نہ بدلق قلندری
(Saadi)
Self-renunciation is the boat of the Divine knowledge. Be the ‘initiated’ through internal reformation and not by the ascetics’ habit .

[Read original verse]
6

These ascetics place their head between their knees and smile happily. They have (gone beyond the stage of Lahut and) entered that of Divine spaceless-ness. They are busy in beholding Allah’s manifestation. That is their final pilgrimage.

[Read original verse]
7

They have passed the stage of Lahut and entered that of the Divinity. They do not give out a word, nor can their inward condition be ascertained, (or) they are totally purified, and there is no blemish in them.

[Read original verse]
8

These ascetics left Nasut and pushed on towards Malakut. They reached Jabrut later and continued their progress further (towards Lahut).

[Read original verse]
9

They pursued the road of Sharah, though resorting mostly to the creed of sufistic meditation. They attained to the ecstasy of the Reality but their goal is the stage of Divine knowledge. Allah favoured them and they successfully passed the stages of Nasut, Malakut and Jabrut. Eventually they got into Lahut which is usually considered as the final stage. Nay, they progressively passed that stage too, and finally entered that of Hahut (the realm of the Supreme Being Himself).

[Read original verse]
9-A

O ascetic! Get beheaded. To get ears bored is customary for noblity too. The Sayed says: ‘it is becoming for you to associate with holy men’. “Whomso Allah wills, He guides him towards His light”. This is what Allah has observed in connection with such seekers. That is attainable by those persons who have renounced both worlds.
Allah guides to His light whomso He wills . (35, Al-N ur).

[Read original verse]
9-B

The ascetics quit the world and went towards their goal, the East. Latif says: “the ‘Lahutis’ have departed to the Emerald i.e. Allah. “Allah beckons all towards the place of safety (Paradise)”. This admonition is meant for all. But alas! alas! This bone (the world) has fascinated every person.
And Allah calls to the abode of peace and guides whom He pleases to the straight path (unto Himself). (25, Yunus).

[Read original verse]
9-C

What motivates the peculiar conduct of the ascetics? They are not mindful of Hell; nor do they request for Paradise. They have no concern with the infidels, nor are they inherently interested in Islam. They are keen only to request Allah to accept them as His bondmen.
Note: Hazrat Rabia Basri of the 8th century A.D. has always been ranked with the renowned Muslim saints. One day she moved about with a pan of charcoal in one hand and a jug of water in the other hand. People enquired from her why she had taken the fire and water with herself. She explained that she wanted to set Paradise on fire with her charcoal and to extinguish the fire of Hell with her water. That would normalize both the places alike, with the result that thereafter prayers shall be offered to Allah for His love and pleasure only, and they shall cease to be motivated by the craze to enter Paradise and to avoid Hell.
رندی دیدم نشتہ برخنک زمین
نہ کفر نہ اسلام و نہ دنیا و دین
نہ حق نہ حقیقت نہ شریعت نہ یقین
اندر دو جہاں کرا بود رہروِ این
(Khayam)
I saw a rake sitting on a clay horse. (i.e. he was tipsy). He did not bother about paganism, faith, materialism or religion. He ignored the Reality, Knowledge, Rules and Conviction. Who in the two worlds could dare be a traveller like him?

[Read original verse]
9-D

These ascetics lead such an unobstrusive life that even when they live in one’s immediate vicinity, he does not notice them. As if they never lived there. Yesterday they sounded their conshell and broke their shrine-like camp.

[Read original verse]
9-E

The ascetics have become used to the extremes of climate and all hardships. Cold and hot weather and hunger do not affect them at all. The fact is that they look to Allah alone for protection.

[Read original verse]
10

Those persons who wandered about at random, did not apprehend Allah. Actually He meets His seekers within themselves. Very unnecessarily they under took tedious journeys to remote places. Ultimately they discovered Him in their heart. Latif says: “They are relieved of the bodily shackles”. (i.e. its claims, duties and liabilities). The genuine ascetics never went to Kabul and Kashmir (in search of Allah). Those seekers who pursued the path of righteousness, (or whose goal was the sublime Reality), got Him within themselves without moving out.
TRADITION: Allah says: None can encompass Me, neither My sky, nor My earth. But My slave momin’s heart is capable of encompassing Me.
یار درخانہ ومن گرو جہاں می کردم
آب در کوزہ ومن تشنہ لباں می کردم
My Beloved is in my house and I go around the world in His search. There is water in my jug, and still I go about thirsty!

[Read original verse]
11

Total absence of provisions and non-chalance in that respect are the main traits, nay, a sort of coverlet of these ascetics. Sometimes they are on the back of a pedigree horse (i.e. high hopes) and sometimes they move on foot (i.e. are crest-fallen). These holy men swim in the sea (of this world) like a float without fear of submergence. Even when a crocodile (i.e. the worldly misfortune) catches hold of them, they remain silent and submit to it patiently till death. (They are apathetic to the worldly vicissitudes.)

[Read original verse]
11-A

These ascetics have a strong feeling of non-chalance with regard to non-availability of provisions and dress - like limpet trait. They are always happy, welcoming what is already decreed by Allah for them. (They go by the will of Allah fully reconciled to it.).

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12

Those of them, the mature ones, who met Allah, became more radiant than the sparkling gem. These unwashed (but unpolluted) ascetics fixed their abode on the unfathomable sea of non-existence. These non-communicative mutes cleared the whirlpool (of this world) with the aid of the Divine intuition.

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13

They are always without a formal abode as absence of desire is their abode and self abnegation is their dwelling place. Their rule of conduct always is to abide by the will of Allah. (They seek nothing and are not interested in any worldly thing).

[Read original verse]
14

Why are you interested in the past? Do not think in the terms of today and tomorrow even. Procrastination is unwarranted. Get along and entwine yourself with those who perceive Allah in their heart’s pulsation. March along the way of Allah and be careful even in your trance.
Tomorrow, and tomorrow and tomorrow creeps in this petty pace from day to day, to the last syllable of recorded time; and all our yesterdays have lighted fools the way to dusty death
(Shakespeare, Macbeth).

[Read original verse]
15

Some persons rely on their ego and artifices with the result that these confounded fellows, according to Latif, would not get on the right path unless they resort to humility and submission.

[Read original verse]
Chapter VI
VAI-14

Alas. Their eyes have entangled me, O friends of my age! whom should I address for redress?
The physicians have bored me with their tasteless medicinal powders.
O sisters! The radiant beauty of my Beloved has made me restless. Do not have love with Him who is bitter or irresponsive in His affection.
(Personally, however, I hold that) the Beloved’s association is very sweet (like sweet meat)
(Bravo!) Allah, the Unique, made to Abdul Latif a gift of seasonal fruit. (He initiated him in His Unique mysteries).

[Read original verse]
1

These holy men have been spiritually (cut and) slain by means of such a knife that they are alien to happiness in any form. During day time their bodies ache;and they suffer pain all the night long. O mother! these ascetics, as a class, are not in normal health (due to the Divine love).
They are humble in their prayers and they shun all what is vain
(2 and 3, Al-Mominun).

[Read original verse]
2

They remember Ram in their heart but utter something different. They made the cup (of Divine wine) full to the brim and drank it off at a gulp. Thereafter they have shut down all their abodes. (Their hearts are sealed against all worldly thoughts and affiliations.

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3

They are constantly absorbed in the remembrance of Ram inwardly, but they utter something else with their tongue. They are always in their journey and their hair grow long and knotty. Sayed says: “I remember the holy men very much particularly at the morning time”.

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4

These nomads grow long hair and they are always in mental suffering. None ever calls them to know if they have any secret pains. As a matter of fact they pass their entire life in anguish.

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5

For years at a stretch the ascetics do not wash their dusty heads. Their eyes are always focussed on Allah, the imperceptible and they do not lower their gaze to the earth. Their hair turned grey and then got scalded in the fire (of Divine love). Latif says: “They tremble and shed blood-red tears through fear of Allah. But under no circumstances would they forsake their love. Nay, they are quite happy with it”.

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6

Years pass and they do not wash their dusty heads. Their hair have turned grey and they have burned their ego. They have neutralized their self-consciousness. In fact they have discarded their self completely. Since their leader has met them in their heart, why should they practicse arrow-shooting outside in space (i.e. seek Allah anywhere else?)

[Read original verse]
7

It was their love rather than the naked nomads themselves that won over Allah. The jogis had the rainfall in their shrines. (They had the merciful manifestation of Allah in their heart.)
Note: (1) Mere demonstration does not count with Allah.
(2) According to Moulana Roomi, the man can influence Allah, fellow beings and animals by his love.
از محبت مردہ زندہ می شود
وز محبت شاہ بندہ می شود
(Roomi)
(Due to love a corpse is enlivened and a sovereign becomes a bondman.

[Read original verse]
8

These ascetics are annihilated and assimilated in the Lord’s personality directly.) They do not bow before the Lord; nor do they struggle to request Him to relent to them. They do not go out and visit holy places for furtherance of asceticism. In fact they are not proud of their asceticism. These nomads, to be brief, bring traces (or marks) of diamonds or the Divinity, (i.e. their eyes sparkle at the time by radiation.)

[Read original verse]
9

They remember Harnam (i.e. Hindu’s name for Allah) every now and then. They wash their loin cloth daily. They shall fail to win over the Lord, if they failed to please Ram.
Note: Here Ram may imply the Prophet.
خلاف پیغمبر کسی رہ گزید
ہرگز بمنزل نخواہد رسید
(Saadi)
Whoso went contrary to the way of the Prophet, he never reached his goal

[Read original verse]
9-A

These quilt-wearers fasten bells on their sides and they live together. They keep their person clean from pollution. These naked persons know no sleep. They always remember Ram with tears and strive for union with Him.

[Read original verse]
10

They remember Shiv very frequently and they wash their loin cloth daily. Whoso fails to annihilate all worldly desires and urges, they shall fail to get approbation of the Lord.

Background of Shiv sect:
During the reign of Emperor Akbar, two Hindus of Karnatik, Santosh and Amar, migrated to Bengal. They embraced Islam and rose to high posts under the local Muslim King. Later coming under the influence of Chitina, they reverted to Hinduism under the names of Rup and Sanatan. They introduced the faith of Vishnu and Shiv worship. They migrated to Bindraban, where Akbar had an occasion to meet them and authorized them to put up a temple on the ruins of what was destroyed by Mahmud Ghaznavi. A temple costing a crore of rupees was accordingly constructed with the donation of Raja Mansingh, a relative of Akbar’s Rajput wife.
The special feature of the new faith were as under:
a) Its main objectives were: (i) to check the spread of Islam, (ii) to revive Hinduism, and (iii) to force conversions to it by means of economic pressure-tactics.
b) It interpreted وشن or بشن as بسم ; and when they uttered they implied that Bishin or Vishin was Allah. Similarly they claimed that Shiv or Umas was another name of Allah.
c) They taught and practised magic.
d) They abandoned the settled life and lived like ascetic nomads.
e) They discarded garments and put on a loin cloth, which often times was about 3” wide. Sometimes they went about without that even and besmeared their body with ashes instead.
f) They lighted fire at night during winter and slept near it in mixed congregation. They did not use quilts.
g) They encouraged ecstasy. They were rather lax in family life. They had no rules for marriage and divorce.
h) They had no prescribed order for worship.
The new faith became popular with the Muslims, who interpreted it as a partial conversion of Hindus. The favourable political climate was another consideration for them. Many renegades from the Muslim sects of Shattaria and Madaria joined it. These sects were originally founded on piety, but they had degenerated and become a mere replica of Hindu Yoga.
Prince Dara Shikoh, a staunch monist, had become extremely elastic in his religious views and beliefs. He was made a spiritual leader of the Yogis/Veragis. He called them ‘mowahdins or unitarians, Under his patronage this faith prospered and acquired a considerable following.
Dara’s following verse is significantly self -explanatory:
مسلمان! اگر بدانستی کہ بت چیست
بدانستی کہ دین دربت پرستی است
O Muslim! If you had cared to know what the idol really means, you would have realized that Islam lies in (or is synonymous with) idol worship.

[Read original verse]
11

Externally they are shabby like reeds and fuel but intrinsically they are like flowers, (or their burnt reeds and fuel are as good as a bunch of jatu flowers). Would that I were to die in my longing for these holy men, who have flowers printed on their patch-work quilts! So far appearances go, they are definitely unprepossessing, but basically they are precious gems.
Note: These ascetics are quite immune to external conditions and appearances. They are mindful of their spiritual progress only. They are typical ‘malamatis’.

[Read original verse]
12

These quilt wearers remember the Lord even when they happen to be in commercial centres.They are not affected by environments. They recite the verse about Holiness of Allah and drink it deep in their heart. Since they are sweet-tempered (and humble), they get more intoxicated with love (at His mention), (or) they impart ecstasy of love to others.
Note: Did the poet have in view any particular Quranic ‘Sura’ when he used the words ‘Sür Subhan’? I am inclined to doubt it. There are good many Quranic verses opening with or containing the word’ Subhan’, which means Holy. I reproduce below three of them (translated). The poet may not necessarily have meant any of them. He may have meant any other verse containing the word ‘Subhan’, Or he may have, more likely, used this word to denote the all-absorbing interest of the pious ascetics in the Holiness of Allah:
You are all Holiness. Hence (kindly) save us from the tribulation (or severity) of Hell. (91, Al-Imran)
(This verse contains a prayer for immunity from Hell.)
He is Holy and far above the polytheistic views of these persons (i.e. pagans)
(18, Yunus).
(This verse reflects sublimity of Allah vis-a-vis all objects.)
Holy is He who took his slave (i.e. the Prophet) at night from Masjid ul-Haram to the Masjid-ul-Aqsa. (1, Bani lsrail).
(This verse refers to the ascension of the Prophet. The pious nomads may possibly be repeating it to express their anxious desire for a similar favour from Allah).
TRADITION: Before going to sleep the Prophet used to reciteمسبحات i.e. the verse beginning with the wordsيسبح، سبح and سبحان.

[Read original verse]
13

The dust covered nomads wearing a rag of cloth only went away making me wretched. These wanderers have blasted my heart. The Lahutis have caused me grief secretly.

[Read original verse]
Chapter VII
VAI-23

Yesterday the ascetics bade adieu to everybody and marched off. Sometimes they braved the northern cold wind, and at other times they put themselves near smoky fire.
While they fomented their hands, I shed tears.
They sawed me like sandal wood, bored holes in me, and then inserted sorrows in them.
These mendicants never beg; nor do they plough or cultivate lands. Abdul Latif says: “O Allah! Would that these precious people come back to me.”

[Read original verse]
1

These ascetics are satiated with food. They are not solicitous of dainties. They solicit nothingness. They never beg from any person. Destitution is what they seek and they welcome hardships (or penance).
TRADITION: When a person begs food from human beings, his hunger is not dissipated by the alms. But if he begs it from Allah, the latter would sooner or later, supply him sustenance.
Suhul bin Abdullah, an ancient Sufi, had set an instance of abstinance in food. He used to purchase dates-juice, ghee and rice flour of one Dirham cost, mix them and then make 360 parts of them. He used to take one part daily just to break his fast. (Tablise lblis).

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2

These nomads are not inclined to food much less to epicurism. It is only nothingness which they solicit (from Allah). That is so, because they consider none (except Allah) as their friend to relieve them of their real requirements. They depend upon (or they are used to) poverty (and fasting), and they welcome hardship (or penance in all forms).

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3

The holy men are always satiated and nonchalant in respect of food. They have developed a taste for hunger and subsist on its smell. Usually they leave their camp without breakfast. Being destitutes they are carefree, nay, they relieve themselves even of nothingness. They welcome hardship (or penance) in alI forms.

[Read original verse]
4

They do not beg with a bowl in their hands, nor do they approach any house for alms.These followers of Shiv avoid to go to human dwellings. They are not mindful of the law of Sharah, as (Allah’s) court (conscience) is housed within them, and they receive guidance from it regularly. (They know inwardly without referring to Sharah that beggary is obnoxious).
TRADITION: To beg is tantamount to cause injury to one’s own face. Supplication means self-infliction of injury.
Note: (1) This verse amplifies the verse No.1 ante.

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5

If those mendicants, who beg with a bowl in their hands, were to know the real human values, they too would find alms in the wilderness like these nomads who never beg from any person.
TRADITION: If a person were to know how bad it is to beg, he would never beg again.

[Read original verse]
6

These ascetics feel restless and uncomfortable at keeping late hours. Hence they go to sleep at evening time. Latif says: “at midnight time these Lahutis wake up with a jerk. While others are asleep, the holy men take to the highway of worship (in pursuit of their journey)”. In which direction should they stretch their legs since every direction due to Omnipresence of Allah is sacred (like the West, where a Muslim lays down his head out of regard for Kaaba which is situated to the West of Sindh)?
So when you are free, strive hard, and to your Lord attend devotedly.
(7-8, Inshirah).
TRADITION: “Offer prayers at night while others are asleep.

[Read original verse]
7

At afternoon prayer time they keep sitting (in meditation), and they go to sleep after nightfall. They do not beg for alms from any person even in acute starvation. They have not accustomed their belly with stealthily or illegitimately acquired dainties. These nomads have trained themselves from their childhood as if by means of medicine to endure hardships (including hunger) with absolute patience.
So be patient with admirable patience . (5, Al-Maarij).

[Read original verse]
8

They are awake at the afternoon prayer time. But at evening time they go to sleep. These worshippers of Shiv do not wash their face except with dust. At dawn time they just lie down by road side. They never express to others: “We are adessis (or Yogis)”.

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9

With tightly drawn ropes round their waist they have made themselves lean. It is their trait not to take dainties stealthily or illegitimately. That is how they pursue their journey and reach a distant place like Kabul (i.e. their destination).
TRADITION: Among my followers those persons are indeed bad who nourish their body with dainties.
Note: During the battle of the ‘Khandak’ the Prophet had fastened a stone to his stomach against hunger.

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10

They have emaciated themselves by the tightly drawn ropes round their waist. Latif says: “These Lahutis subject their bodies to severe tests, and they never deviate from the way of their Master”.
Note: Hazrat Sidik sometimes took no food for six days.
ہے سنت ارباب وفا صبر و توکل
چھوٹے نہ کہیں ہاتھ سے دامانِ رضا دیکھ
It should be traditional with you as loyal people to maintain forbearance and commit yourselves to Allah. Please see that you do not forsake submission to Him.

[Read original verse]
11

The nomads left this place (world) after having done obeisance (i.e. after conforming with the Divine orders). They had earmarked in their view a distant place as their goal. O friend! they left on their journey (for the next world) in a new or different garb (i.e. in a coffin).

[Read original verse]
12

Reverence and respect are prominently manifested in the eyes of these ascetics. They do not claim (or believe in) any pedigree or family distinction. Lord abides in their mind in whatever posture they are. Except for the loin cloth they possess nothing else, not even a single coin. In fact they have no stock-in-reserve nor any balance.
And those who hoard gold and silver and spend it not in the cause of Allah, give to them the tidings of a painful punishment (33, Al-Touba).
Note: The Prophet never claimed any privileges.
ہمچو ماہی غیر داعّم پوششِ دیگر نبود
تاکفن آمد، ہمیں یک جامہ برتن داشتم
Like the moon without spot, I have no other dress. Till the time for coffin to come I shall wear only one raiment.

[Read original verse]
13

You should discard even your loin cloth to meet these ascetics. (You should meet them in a state of complete self-abnegation). ‘Draw tight the belt of distress through love for them. (i.e. be prepared to face tribulations for their sake). The fact is that they have a (spiritual) covering for nakedness (or) they have nothing except stark nakedness and their conventional dress.

[Read original verse]
14

Once they put on the loin cloth, which is the symbol of purity for them, they forego ablution. They have heard the call to prayer of a pre-Islamic religion i.e. they maintain the pre-Islamic traditions. These holy men have abandoned all worldly associations, and they have joined their Master Gorakhnath.
Note: These ascetics treat alike the various forms of call to prayer prescribed by different religions. MuIIan Shah’s following couplet is relevant:
مومن نشود تاکہ برابر نشود
بابانگ نماز بانگ ناقوس فرنگ
One cannot become a true believer unless he treats alike the muezzin’s call and the christian’s gong.

[Read original verse]
15

These ascetics fasten ropes round their body daily (to hold it in check, like a bridle against worldly attractions). These holy men are united with the Friend who has decorated them with red turbans (adorned them with gold and rubies). I would live only if I meet these nomads whom I dearly love.
They would be adorned with bracelets of gold and pearls and they shall have garments of silk . (33, Al-Fatir).

[Read original verse]
16

O Allah! May you return these ascetics to my house! just as husk is separated from water, similarly I would purge sorrows from my body (on reunion with them). I very much wish them to come to my abode and give me glad tidings (about their successful peregrination and general welfare).

[Read original verse]
17

Bloody tears trickle down their cheeks. They have caused a slit in their ears, big enough to divide them practically in two parts. They repented and solemnly promised to stick to their repentance. Thus these naked fellows become intrinsically pure.
Note: After offering repentance and promising not to commit again an offence, the penitent is absolved of the sin.

[Read original verse]
18

Latif says: “these saintly beings do not have any worldly desire or ambition. That is their identification mark.They have in fact renounced the world “.

[Read original verse]
19

Do not get yourself worshipped. Fie on it! O friend! Damn public recourse to you. Latif says: “O ascetic! Abstain from making hypocritical utterance. Annihilate the self. If you do it, you shall reach your goal”.
Note: This is what a malamati dearly values.

[Read original verse]
21

Do not encourage here worship for yourself. O Jogi! maintain your asceticism. To assume the Divine prerogative of having people as devotees, is a great malady, O friend! Those who are fugitives from the world, are alien to concupiscence in all forms. They continue their march disinterestedly (without public attention or applause.)
Nor is it possible for him that he should bid you to take the angels and the Prophets for Lords. (80, Al-lmran).
“If you want people to think well of you, do not speak well of yourself.” (Pascal).

[Read original verse]
Chapter VIII
VAI-20

There are lots of nomads in the world but I am in’ love with these particular ascetics. They do not keep anything in balance on their pompkin.
Either they pick up some broken rice from the ground, and take them or they take raw grams.
برگ سبز لحفۂ درویش است
The grass leaves are a present to a saint.
Let me wander about along the highway like a stubborn mendicant in search of the ascetics.
The fact is that I remember them and rue their departure.
O mother! I am very much beholden to the stranger ascetics.
Abdul Latif says: “O sisters! There is a lot of lustre in my dear one.”
We have sent you (i.e. the Prophet) as a lamp that gives bright light.
(46, AI-Ahzab).

[Read original verse]
1

They have stayed with you (in this world) for the night and the patient people, that they are, would quit in the morning. “Let your viens throb with their memory”, as said by Latif, (i.e. remember them and the advices given by them.) It is highly hypothetical if you ever meet any of these holy wanderers again.
Note: In all verses in this chapter the dwelling place may be interpreted as this world.

[Read original verse]
2

They are with you today in your abode (in this world). But these forbearing people would quit in the morning. Hence take advantage of this unique opportunity and have the maximum benefit from the company of these holy men - to your heart’s satisfaction. Hold fast and adore the feet of the ascetics, lest you may miss them and long for them later.

[Read original verse]
3

So long they are with you in your dwelling, enjoy their conversation (for your spiritual benefit). Offer your self as a sacrifice for them any number of times daily. i.e. dedicate yourself to their service). Once they leave for Hinglaj, it is doubtful, nay, a matter of destiny, if they would ever meet you again.

[Read original verse]
4

Enjoy their association so long they are with you in your abode. The holy men are scheduled to go to a pre-determined remote place. They shall sacrifice all comforts, nay, even the pleasure of living in their native place, and leave enthusiastically for Ganges (i.e. their goal).

[Read original verse]
5

So long the holy men are with you in your dwelling, associate with them. They are to journey to a particular place in wilderness. Unless fate favours you,you shall not meet again the wanderers corresponding to this dèscription.

[Read original verse]
6

So long they are with you in your abode, visit them endlessly. They have not forgotten or lost the benefits which they have acquired at Lahut. These holy men have tasted both annihilation (in union as soul) and separation (from Prime as men, precedent to ultimate transformation in Allah). After they leave you, they shall proceed to Kabul, (i.e. a very distant goal).

[Read original verse]
7

Today there is no assemblage of the ascetics in your dwelling. You will certainly remember them and lament their departure. (Alas!) The Lahutis have obviously migrated from you to the other side (i.e. world).

[Read original verse]
8

Today the seekers and their discourses are prominently absent in the houses. The stranger-nomads have left and the sight of their shrines makes me miserable. The Lahutis, who used to regenerate us spiritually, have departed.

[Read original verse]
9

Today there is no concourse of the ascetics in their dwellings. Their memory has seriously affected me and made me absolutely wretched. The ‘Lahutis’ with whom my heart has been entwined, have departed.

[Read original verse]
10

None of the ascetics is available in any house today. In fact I wept for the entire night in their memory. The ‘Lahutis’ whom my heart remembers, have departed.

[Read original verse]
11

Today you do not find fresh burning stones and straw for fire in the dwellings of the ascetics. They have definitely departed. Only the old cinders are blown here and there. The holy men had picked up their con-shell, sounded it, and then marched off.

[Read original verse]
12

I have met the holy man, and the meeting has enlivened me. I owe my ecstatic evolution to him.

[Read original verse]
13

I have been animated by meeting the ascetic who has relieved me of the spiritual set back and distress. In fact he offered (i.e. showed) the straight path to the East (i.e. to the goal) to those who were blind and without guidance.

[Read original verse]
14

When I saw the ascetic I felt enlivened. The holy man, to whom I was related, became my guardian.

[Read original verse]
15

I became animated when I met and saw the naked ascetic clearly in his original form. My mind, which was formerly closed like a bud, opened out into a blossom (and received his full guidance).
Note: According to me the ascetic referred to in the verses No. 12 to 15 implies the Prophet of Islam. The word ‘to whom I was related’ in the verse No. 14 are significant. The later two verses make it more clear.

[Read original verse]
16

If he (i.e. the Prophet of Islam) had been here, I would have pressed my claim on him. I wish I could restart his remembrance, conjure his image and renew his guidance, which I have practically forgotten.

[Read original verse]
17

Alas! If he (i.e. the Prophet of Islam) had been living, I would have sought him, presented to him my credentials and claimed his patronage. But unfortunately for me he has withdrawn himself from my view. The sight of his abode makes me miserable instead.

[Read original verse]
18

The ear-lobed nomads, the ascetics, have departed. They seemed to be robbers, because they have robbed me of my heart by means of their peculiar raiment. They applied the supping horns (of love) to my body through exemplary meakness.

[Read original verse]
Chapter IX
VAI-47

My friends! My Beloved is not prepared to stay with me for the night. What shall I do without my consort till dawn?
These wanderers, as a class, are not relatives of the love affected miserables. (They have no interest in them.) -
I have received a stab wound from the Lahutis through their musical instrument (the conshell.).

[Read original verse]
1

The nomads store hunger in their (empty) wallets, because they would feast on it later. Generally, they feel no inclination for food, and (as for water) they gulp down thirst. Latif says: “the Lahutis have reduced their person to the semblance of a fibre made out of the flowers of ‘Sar’ grass” (i.e. they have annihilated it.) After having crossed the desert, the holy men have got near the oasis. It may also mean that they had passed the stage of self-annihilation synonymous with nothingness and arrived near the stage of absorption in the Prime).
Note: It is said that Hazrat Adham and Hazrat lbrahim of Herat had a little dialogue on the following lines while they were on their way to holy Mecca for performance of Hajj:
H.Ibrahim:Sir! What is your conception of abstinence, contentment and patience?
H. Adham:I do not ask for anything. Whatever little I receive occasionally I am content with it. If I receive nothing, I am patient.
H. Ibrahim: That is exactly what dogs of my village do.
H. Adham: That is interesting! Please let me know your version of these stages.
H. lbrahim: I am content, nay, grateful when I receive nothing. But when I receive anything I just give it away to others, and forget about it with absolute patience and contentment.
TRADITION: Fasting is the food of Allah whereby He revives the bodies of the sinners.

[Read original verse]
2

The ascetics possess neither a coverlet, nor a patch work quilt, nor even a rag of a loin cloth. In whatever direction they take a step, they find the Lord in front of them.

[Read original verse]
3

The ascetics have not even a coverlet, a patch, work quilt or a strip of cloth to serve as a loin cloth. In whatever direction they press, they find the Lord in front of them.
To Allah belong the East and the West; so withersoever you turn, there will be the face of Allah . (115, Al-Baqarah).

[Read original verse]
3-A

The ascetics have no coverlet, a patch work quilt or a piece of loin cloth. Their abodes are absolutely void of everything, (or nothingness constitutes their dwelling place). The Lord, however, faces them (always and in all directions).
Note: In verse No. 2, 3, 3-A, 4 and 5 reference is made to the stark naked nomads. And the garment of piety, that is the best garment . (27, AI-Aaraf).

[Read original verse]
4

They have no coverlet or patch work quilt; nor do they afford a full measure of cloth for use as loin cloth. The holy men kindled a dull smouldering fire in the waste, (or in the domain of nothingness). (They took very little interest in the worldly affairs).They sounded their conshell and these Jabruti wanderers then left on their onward march.

[Read original verse]
5

The naked nomads however tied the full length of loin cloth of love (round their waist). They returned to the next world in the condition (pure and naked) in which they got into this world; (i.e. they left the world as pure as when they had entered it.) Their top bunch of hair would be visible in the east. (They would receive clear distinction in the Hereafter).

[Read original verse]
6

if they (i.e. the general mankind) had worried about their journey (to the next world) as much as they worry about their livelihood, they would surely have crawled towards the right path, and enjoyed a considerable relief from toil, according to Latif.

[Read original verse]
7

If they had worried about Allah as much as they did about their food, they would have slowly made their way to the straight road and been spared all toil, according to Latif.

[Read original verse]
8

The Sayed says: “Those persons whose requisition is food early in the morning, lack the ear (i.e. the trait) of the ascetics (Obviously they are indifferent fellows.) They call themselves ascetics in vain.

[Read original verse]
9

The day of starvation means to the ascetics what a day of festival is to the commoners. These reckless wanderers enjoy fasts and do not care for Eid (the day of festival).

[Read original verse]
10

If any of the ascetics was mindful of his personal comforts, e.g. clothes and food and stored them, Allah got further away from him.

[Read original verse]
11

You are thinking in the terms of the past. (Drop it, man!) get ready to march off at once. O ascetic! You must die before death (i.e. be self-annihilated) today rather than wait till tomorrow for the conventional death.
TRADITION: Die before your physical death.

[Read original verse]
12

The ascetics left their camp or the habitation on the Ganjo mountain and preceded further on their mission. They were exhausted physically in their Lord’s way, but they took no rest. (Lucky fellows!) They met Ram half way and were therefore spared the rest of the journey.
TRADITION: Death is a bridge which helps in the union of two friends.
Note: Added the following as second stanza as per Mr. Advani’s edition.

[Read original verse]
13

The eyes of the ascetics constantly shed tears and keep moist for the entire month (i.e. permanently). The nomads keep awake and thereby they check their eyes from falling asleep.
Note: I have interpretedماهه as month.

[Read original verse]
14

O mother! The eyes of the ascetics are half open. They rarely pass the whole night sitting. (after midnight they resume their contemplation and worship.)

[Read original verse]
15

Still there are ascetics who are worthy of sounding the conshell. They do sound it still, only if you, O seeker! have the interest to hear it.

[Read original verse]
17

Those persons who have accepted it as an article of faith that death is inevitable, do not forget Allah, the Unique. The naked nomads never sleep in the course of their spiritual journey. Continuous wakefulness has, in fact, brightened their eyes.
ما زندہ ازانییم کہ آرام نگیریم
We are alive because we do not sleep.

[Read original verse]
18

Lie down with your eyes closed. O nomad! Do not open them when you move about. (Thereby you are likely to be distracted. Besides they may not serve you well). Please maintain the flames of love and endure them constantly. Consult your mind about the journey to Hinglaj (whether it is really worthwhile).
Note: In case of doubt about the righteousness of an act we should consult our conscience.

[Read original verse]
18-A

Satisfy the claims of His love Who is present at all places -good and bad. Do not discuss your love with one who does not fulfil love in totality. You should never deviate from the love’s prescribed way. Fulfil the love’s claims and renounce everything else.
Note: Allah is the Omnipresent!

[Read original verse]
19

It is a difficult job to search (for Allah). Hence venture not to do it without a light (guide). So long the latter is with you, keep indoors. You may, however, leave your abode in case of his detachment or separation due to death.

[Read original verse]
20

Do not embark on the search without a light. To undertake the search is, indeed, a hard nut to crack. Millions of persons became blind and lost their way due to ignorance (i.e. due to lack of guidance).
And (O Prophet!) We have sent you as a lamp that gives bright light
(46, Al-Ahzab).
ہرکہ او بی مرشدی در راه شد
او زغولان گمره و در چاه شد
(Roomi)
Whoever undertakes the journey without a guide, he shall fall in the Satan’s lap enroute to the well (of misguidance).

[Read original verse]
20-A

What you took to be a tiny lamp, was in fact the sun’s glare. But for the blind person it is all darkness like that of the night, even when it is relieved by day (by guidance).
مجرم نہ خورشید ار کسی بینا نیست
The sun is not to blame if the looker is blind

[Read original verse]
20-B

The nomads (in general) did not look for Allah at the place where He actually is. Some of them, who are off the track, travelled to distant places in quest of Him. In fact He is here (in their heart), whereas they unnecessarily went to Hinglaj.
معشوق درمیان جان و مدعی کجا است
گُل در دماغ می دمد آسیب خارچیست
The Beloved is within the heart. Where goes the seeker? The fragrance of the rose is embedded in the head. Why then incur the injury of the throns?
Note: The above verse seems to be critical of the nomad’s wanderings to remote places and shrines to seek Allah. The poet, however, has replied to it in the next verse.

[Read original verse]
20-C

The nomads did look for Allah at the place where He is. However, these rightly guided persons went to far flung places to seek Him there. Despite the fact that Allah was available here, they met Him at Hinglaj (where also He is available).

[Read original verse]
21

O holy man! Never forsake or break the prescribed concord of mind. Join the ranks of those who renounce the world, (and prepare yourself for death), so that you may have a good time while you live.

[Read original verse]
22

The renunciants who toil submissively in the way of Allah, find the road becoming wider and clearer to them. The self conscious persons find no place. Please heed the advice (contained in the tradition) - “He who has Allah, has everything”.

[Read original verse]
23

The pseudo lovers, like the beggars in a town, beg alms at each house door. But they alone are bonafide lovers, who conform to the tradition “Verily dumb are the persons who know Allah”. They settle down only where nothingness exists.
کسی رہ سوی گنج قارون نبرد
دگر برد رہ باز بیرون نبرد
(Roomi)
Not all find the way to the treasure of Qaroon. But if any person discovered it, he would not come out of it (or with it).

[Read original verse]
23-A

Life is nearly at end. Much of it has already expired. (Accept nothingness and be reconciled to it). The operational range of Hazrat Ali (and emulation of the way he lived) are quite good for you, (O ascetics!) (Hazrat Ali lived in self-abnegation, contentment and prayer.)
Hazrat Ali’s admonition: Beware! the world and its pleasures turn their faces against the people quickly, and no one lives in this world for ever. Beware! the next world is before you. - (Nahaj-ul-Balagha).

[Read original verse]
23-B

The asceties have sifted and accepted the dust or nothingness in the field of Hazrat Ali. Hearing of the distant goal, they have abandoned their dwellings. (The Hereafter is at the other extermity. They have renounced everything in this life.) What would the world achieve by reproaching them for neglecting it?

[Read original verse]
24

O nomad! Push through Lahut. Do not kindle a fire there, (i.e. do not halt or settle down there.) Do not expect your goal (union with Allah) to be so near. Hence do not hesitate from continuing your journey, however, tedious it may be. To facilitate the latter better join those who have no relative or abode. (Join them who have renounced the world.)

[Read original verse]
25

The fires of the ascetics flare up at dawn time (signifying the near break-up of their camp). Come, let us go and foment our hands thereon before the fires die out. I have received the peg of love in my heart from the ascetics.

[Read original verse]
26

Those persons who are dyed in the dye of Hari (i.e. God), never think of a rich garment. Latif says: “These Lahutis are quite content with the poor man’s garb (or with nothingness”).
Note: Piety is the best canonical garment for a muslim.

[Read original verse]
27

They are so reconciled to hunger, that they consider it as alms for them; and dust as their incense. Their outward appearances which are deliberately made up, are so unshapely that the people feel disgusted at their very sight. (This is like a malamati.)
اینست خورشیدی نہاں از ذرۂ
شیرنر در پوستین برۂ
(Roomi)
The sun is hidden in a small particle. A male lion is in the hide of a goat.

[Read original verse]
28

The conshell, rope (round the waist) and the patch work quilt are their only possessions. But they have discarded them along with the holy thread. As regards the beggar’s bowl implying human needs, they broke it on the ground. Those of them, who attained to Lahut stage of spiritualism never stirred out of their temples (i.e. the external excursions were unnecessary for them.)

[Read original verse]
29

Away with the clothes and quilts! Take away the drinking vessel too and burn them all (i.e. be free from these encumbrances.) Mere assumption of asceticism is not enough. Your eyes should be trained to be meek, consistant with its principles. You should also apprehend that the conshells may be misapplied by hands, and in that case they may become an evil. (This means that your eyes and hands should act in conformity with your assumption).

[Read original verse]
30

Take up different patch work quilts and raiments. Also do not do away with your drinking bowl. My heart! Get wedded to the asceticism. Why was it said that the conshells may constitute an evil in some hands? (If your heart solidly supports your faith, your other limbs and appendages cannot play foul. Heart should primarily be maintained stainless.).

[Read original verse]
31

The patch work habit, which my guide has given to me, is always a matter of pride to me. (I consider it a boon from him). O disciple! wear it humbly and reverantly.
Note: According to Hazrat Data Ganj Bux of Lahore, the patch work coat of an ascetic is like a coffin to him. After wearing it he should lead a life of self-abnegation. It is a symbol of piety. After wearing it the ascetic draws inspiration from the Prophet of Islam who used to wear a blanket. A guide or saint gives a patchwork coat to his follower or disciple after the latter has passed through a course of rigorous exercises in certain services to Allah and to public without return. He should always prize it as a garment of honour, and should do nothing to bring disgrace to it.

[Read original verse]
32

I would consider it a matter of shame to put off the habit given to me by my guide. How can a disciple adequately enumerate its benefits? (Every patch is precious to me.)

[Read original verse]
33

The habit given to me by my guide becomes me well. It is a decoration to me. If you wear it with reverence, it would facilitate your safe journey to the goal.

[Read original verse]
34

If certain nomads outwardly appear fastinating like silken garments, though inwardly they are not better than patch work habits, they are intrinsically the slaves of donkeys. (The patchwork cloak and dusty appearances are the identifying marks of ascetics. In fact cleanliness of heart is the real crux.)

[Read original verse]
35

But those nomads who look common place like patchwork cloaks, but intrinsically they are as good as a silken dress, they are the slaves of Allah.

[Read original verse]
36

O wearer of the patch work habit! If you see flowers of different forms and hues in the universe, that should not lead you to believe in multiplicity. In fact One Unique Allah exists to the exclusion of others, and you should be able to identify Him and His Oneness. (He manifests Himself in these flowers and He is the Prime. The verse no. 21, chapter no. 1 of Sur Kalyan is relevant.).
در عالم اگر ہزار بینیدیکی است
لیکن آنانرا کامل یقین نہ کی است
(Roomi)
If you see a thousand phenomenon in the universe, they constitute One. But the people in general have little faith.

[Read original verse]
37

They have discarded and thrown their bowls on the ground and their conshells too. Just see them lying there. They have purged all impurities; and they shall not become spurious metal again. (They are more guarded of the spiritual possessions now). They have ceased to use the physical senses (i.e. they have discarded the material desires). Their have presently joined the Infinite Being, the Prime. They retain no more there individuality.

[Read original verse]
38

The dialect spoken by the ascetics is enigmatical. The journey to seek Allah is by itself a tedious process. In addition their mode of march also is bewildering. All this is a strange sort of prayer and to know its import and significance is not easy. (Or to understand them and their ways would amount to a wonderful prayer).

[Read original verse]
39

So long they do not succeed in their objective, to wit, the enjoyment of the Divine manifestation, they pass every night woefully.

[Read original verse]
40

They are not (inherently) interested in laughter, food or conversation. It is indeed very difficult to know what they are actually occupied with.

[Read original verse]
41

They pass night in the worship of Ram and they take bath and relax during day. Those nomads are senseless (or malafide) who still attend to the worldly affairs individually or collectively.

[Read original verse]
42

They have obviously seen something which has scared them. They did not relax or rest thereafter; and to stand and stop and betray their emotion would be tantamount to a serious weakness on their part. (ln spite of the scare created in them at the unusual sight they kept mum and passed on).

[Read original verse]
43

They do not carry any food in their pumpkins, nor do they wear any clothes. The fact is that I have acquired spiritual lift in their association (due to their general abstinence and austerity).

[Read original verse]
44

Deck your heart with the patchwork Darwish habit. Discard the routine worldly dress. Confine yourself in a shrine and eat your own flesh. (i.e. offer penance like a fasting Muslim in a mosque). O ascetic! If you do accordingly, your fragrance (i.e. good reputation) will travel far and wide, even across the waste areas, i.e. the whole world.
He indeed truely prospers who purifies it. (9, Al-Shams).

[Read original verse]
45

Away from where the sky and the earth exist, where even the sun and moon do not rise and set, at that site the ascetics seem to have left their impressions. Actually they are said to have passed from there into the very distant Realm of nothingness and met the lord there.
در جستجو ما نکش زحمت سراغ
جائے رسیدہ ایم کہ عنقا نمی رسد
Do not try to trail me as I have reached a flora where griffin even cannot come.

[Read original verse]

Sur Poorab

Chapter I
VAI-29

You are the owner of my eyes. How can they be restrained (from looking for you and shedding tears?)
Allah created the skies and He created the earth attractively by perfecting the conditions on it. He merely said ‘Be’ (for the accomplishment of the above job), and ‘it became’ (i.e. it was immediately a fait accompli.)
1) And He it is who created the skies and the earth in accordance with (the requirements of) wisdom; and the day He says: ‘Be’ it will become (a fait accompli) .(73, Al-Anam).
2) I have created every thing in due proportion . (49, Al-Qamar).
It is a faithless world. All the things and possessions in it are undependable. Its term is barely two days (for each of its inmates).
The worldly life is a deceptive commodity (20, Al-Hadid).
Vanity of vanity! All is vanity, a mere vexation of spirit,
(Imam Ghazali)
Once angel Gibril enquired from Hazrat Nooh as to how he found the world during his life of about a thousand years. The latter replied that his experience was that the world had two doors and that he entered it by one door and came out of it by the other one. His stay therein was so short. (lmam Ghazali).
We depend solely on Allah. Simultaneously, we believe that Hazrat Muhammad (May peace of Allah be on him!) is really the apostle of Allah.

[Read original verse]
1

O crow! after doing obeisance to the beloved please touch his feet. By the way, whatever message I give to you for him, please see that you forget no portion there from during the journey. Nay, repeat literally before what I charge you with, and Latif requests you in the name of Allah to do it in private. If you oblige me in this behalf, my best wishes shall always be with you, O crow!
زجامی بیچارہ سلام برسانی
بد دربار رسول مدنی را مدنی را
(Jami)
Please convey salaams from poor Jami to the court of the Prophet at ‘madina’.

[Read original verse]
2

In the name of Allah fly forthwith and have no respite on the way. Please hold as dear as life the message that I give you for the beloved. Please preserve its secrecy, and barring the beloved himself, disclose it to none else.

[Read original verse]
3

O crow! Please fly back to me and relate to me the beloved’s message (in reply to mine). Then stay with me for some time to tell me of your meeting with him (or of his prospective union with me). Please bring on your wings the beloved who, as per appearances, is in a remote land.

[Read original verse]
4

Latif says: “as soon as you return and perch on a bough please break to me the news about the beloved. Do not default in your traditional trait to deliver the message correctly. Please fly to me my radiant beloved.

[Read original verse]
5

O crow! Return quickly (after meeting the beloved) then come and sit on a tree and intimate the good news that the beloved would soon join me. Please bring the beloved, who has settled in a distant place.

[Read original verse]
6

O crow! Return without delay after your meeting with the beloved; then come and caw to me the happy news. I also charge you to bring the beloved, who has gone to Kalat (i.e. to a distant place.)

[Read original verse]
7

O crow! Please invite (on my behalf) the beloved who has gone to a distant place and whose absence (i.e. death) the mankind is lamenting, (or which forces me to bitter tears in this life). Latif says: “O crow! In the name of Allah hold an entertaining interview with the beloved in his village, and use all endearments to please him. May I request you once again to fly back with the beloved, who has obviously been offended with me due to some lapse on my part.
بہ لبہای شیرین و ترانہای موزوں
بکشیدی خانم مہ خوب خوش لقارا
(Roomi)
Bring that moon like resplendent beauty to my abode by any sweet pretexts and softly spoken endearments.

[Read original verse]
8

O crows Please do bring to me news about the beloved, who is now in a distant place. I would, in return for it, decorate your wings with gold. By the way, when you reach the beloved’s house circumambulate it from above and then deliver my message to him.

[Read original verse]
9

O crow! Please come, sit on a tree and give me news of the village (of the beloved). I would like to know if he is alright and there is an atmosphere of happiness there. As a matter of fact I have been looking fondly in the direction of that distant place for the sake of the beloved.

[Read original verse]
10

(The poet soliloquizes:) The crow generally flutters the wings while sitting on a strong rafter of the hut and sings merrily. He delivers accurately the messages from the beloved to me in my house.” “O crow! (Let me tell you that) the beloved’s messages are the means of my sustenance (in this world).”

[Read original verse]
11

Who made the crow fly away from my hut? He had obviously brought some news from the beloved. O friends! whoso did it, he has thereby caused me serious affliction. I very much wish that I had heard the beloved’s message from the crow!

[Read original verse]
12

O crow! I would like to pluck out my heart and give it to you with my hands, so that you may take it to the place of my beloved and then eat it in his presence. It is possible that he may note this performance on your part and enquire as to who had offered this sacrifice. (He may then attach some value to it.)

[Read original verse]
13

The crow first sat on a ridge and then on a tree branch. He uttered something which made the love smitten woman drop on the ground the cotton lump that she carried. Out of anguish caused by the crow’s words, she completely discarded the spinning wheel.

[Read original verse]
14

From the above position the crow began to shriek pathetically and deliver the beloved’s message very faithfully. My village-mates! Kindly be silent so that I may hear the message brought by the crow.

[Read original verse]
15

From the above position the crow chirped something which caused anguish in the spinning yard, and the spinner present there could do no spinning. The crow uttered something which absolutely non-plussed her.

[Read original verse]
16

The crow seems to have uttered something from the tree bough, (which I could not catch properly). O friends! Last night of course he had conveyed to me the beloved’s greetings. O girls! Please suspend the spinning work for the time being, so that I may be able to hear the crow properly.

[Read original verse]
17

These crows of the beloved’s land, which incidentally never utter a falsehood, come in flocks, noisily sit on the tree tops and deliver therefrom the messages received from the beloved.

[Read original verse]
18

The crow from the beloved’s place is never a liar. The poor creature covers the uneven space running (i.e. flying speedily). Latif says: “He has indeed relieved me of a lot of suspense.”

[Read original verse]
19

O crow of the beloved! Please come and tell me something exhilerating (or) come and tell me something which should make you more likeable. You have the fragrance of spring as if you carry a maund (lot) of musk (on your person). While you have come to me, you have passed through the beloved’s court yard. The fact is that when I see you, I am relieved of all distress.

[Read original verse]
20

(old) O crow! What has happened to you that you are lying on the ground? Normally you cannot bear sun shine (even for a short time). How have you then borne it for the entire day? (Even the crows were amazed at his behaviour) and they created a disturbance (in a congregational meeting).

[Read original verse]
21

(old) O crow! You were an intermediary between me and my beloved. However, I am constrained to say that you did not play your part well. You did not deliver vocally to the beloved the message that I gave you for him. In fact you did not even go upto him but returned from half the way. (The message that you brought in reply cannot therefore be from the beloved).

[Read original verse]
22

(old) O crow! (Please do not mind what I sometimes tell you). Really speaking your flight (to and from the beloved) has created a new life in me. (It is heartening to see) you confidently perched on a conjoined branch of a tree and chirping merrily. Please fly off from the branch to the beloved so that he may come to me.

[Read original verse]
23

(old) With the beloved away in a distant place my distress has reached the climax. My eyes are focussed on the paths leading in the direction of the beloved’s village. I hope and pray that some messengers on foot may get me good news from the beloved.

[Read original verse]
24

O crow! Do please deliver my message to the beloved and tell him; “O beloved! you have been away for so many days, possibly due to some pressing engagements. I have passed in distress all the time without you.

[Read original verse]
24-A

O crow! Please come to me so that I may give you steathily a letter for my belofed. Do deliver it to him secretly. Possibly after having it read out he might attend to my distress.
Note: The Prophet was not literate. Hence the poet expects his letter to be read out to him.

[Read original verse]
24-B

Abdul Latif says: O crow! I would be beholden to your entire community if you fly to the beloved tomorrow, early morning. Please submit to him my supplications with utmost entreaties and add! “O beloved! I find none like you in the universe.
Indeed you possess excellent moral qualities .(4, Al-Qalam).
TRADITIONS:
a) Morning is the auspicious time for undertaking journeys.
b) The Prophet was more handsome than others.
ای مثل تو در حسن بشر خوش بشری نیست
خوبی کہ تو داری تنہا ور دیگری نیست
(Asghar)
There is no human being in beauty like you and none can match your excellence.

[Read original verse]
24-C

O crow! Come and sit near me and give me the news of the native place (of the beloved.) Please open joyfully the letters that you have brought from the wonderful beloved. You deliver the message to me and I would hear it attentively.

[Read original verse]
24-D

O crow! You have indeed brought good news in the beloved’s letter. He has proffered to me numerous encouragements in it. My heart reads it every now and then and feels entertained.

[Read original verse]
24-E

O crow! O emissary of the beloved! Please come down and walk coquetishly in the yard. O dear one! Please do come and meet me and hear me . The crow replied: “I follow you. Be merry and smile”. The crow is never negligent. He would not bring reproaches in reply to the letter that he takes (i.e. he generally pleads for the supplicant and gets his request granted).

[Read original verse]
25

(old) Today the crow has brought to me very happy tidings indeed from the beloved. My heart’s ambition has been gratified, and it rejoices on that account. My prayer has been granted. The beloved is coming to me due to the grace of Allah.

[Read original verse]
26

(old) The beloved’s crow swayed on a bough, and conveyed the happy news to me. In the course of narration he smiled and gave me felicitations. Since he had delivered my message to the beloved, he is welcome to tread on my eyes, he being a courtier of the beloved (i.e. he visits the court of the beloved).

[Read original verse]
27

(old) Even if a dog of the beloved’s land were the crow (i.e. his messenger), then too I would offer myself many a time as a sacrifice for him.

[Read original verse]
28

(But do not misjudge me.) When I say ‘crow’ I never mean the bird that feeds on carrion. Please do not engage him as your courier. Such a bird will primarily think of his stomach rather than take a trip to the beloved. That which caws grotesquely will not be able to articulate or express a message.
زاغ گو حکم قضارا منکر است
گر ہزاران عقل وارد کا فراست
(Roomi)
The crow disobeyed the Divine orders. Though he may be highly intelligent, he is a disbeliever.

[Read original verse]
Chapter II
VAI-12

My Lord! Let not my association with the ascetics break! They had asked me to accompany them to Hinglaj.
Subsequently they took me to the East (the land of the Master).
That is the place of pilgrimage, and that is where I would go (eventualIy).
That is indeed the place of pilgrimage, which the holy men showed to me.

[Read original verse]
1

With the craze to meet the beloved I roam about in the expectation that some time he may gaze at me in recognition.

[Read original verse]
2

The eyes that the dear friend raises smilingly radiate blessings to me. By a mere smile he has relieved me of all sorrows. People attribute the leanness of the ascetics to privations (lack of nourishment), but actually it is due to the travails of their separation from the Beloved.

[Read original verse]
3

At the late afternoon prayer time one perceives some commotion among the ascetics gathered in a corner. (Otherwise there is complete silence at their place). The dear souls! The yearning for the Beloved has emaciated them.
Watch over prayers, and the middle (i.e. the late afternoon) prayers, and stand before Allah submissively . (238, Al-Baqarah).

[Read original verse]
4

You want to pass off as a holy man, and yet you desire to have the worldly comforts! O holy man! you have learned (or gained) nothing. You are still at the initial stage, and yet you feel worn out! You have not met the master and yet you want to be declared a prize winner i.e. an accomplished pietist! (My advice to you is to) fulfil your covenants and always be faithful to the Beloved.

[Read original verse]
5

You call yourself a holy man and yet you have a craze for the worldly comforts! You have not prepared yourself to bear any strain. The fact is that you have seeped low and begged foodstuffs from public. O ascetic! Have you got your ears bored in order to exploit them and obtain amenities of life?

[Read original verse]
6

The eastward bound ascetics closed their dwelling house at midnight time. I did not hear their voice at dawn time. (They have obviously gone away). As a class these ascetics are not relatives of (or interested in) any non affected persons.
Note: (1) ‘Poorbias’ are known as ‘lshrakian’. They constitute a sect of ascetics or philosophers who pray to God with their faces turned towards east. They claim to be illuminate, possessing special enlightenment to know the hidden things.
TRADITION: The Prophet once pointed to the East and said: “there lies the mischief Satan’s ‘horn’ rises there” (so that the sun-worshippers may offer their worship in that direction).

[Read original verse]
7

These ascetics have shut their places today morning. These foreigners have the fragrance of musk.
Note: According to Hazrat Uns the Prophet had the fragrance of musk!

[Read original verse]
8

The ascetics wended their way towards the East - the Beloved’s land. They abandoned their present habitation and built for themselves another house further off (i.e. they have got a fresh house in the other world).
That is the provision of the present life; but with Allah is an excellent home.
(14, Al-lmran).

[Read original verse]
9

I followed them to the East and I very much looked for them but in vain. Their whereabouts could not be fixed up. The fact is that the dear ones had sent me no news of any kind about themselves. They were of course foreigners. They blew their con-shell and cleared off.

[Read original verse]
10

I am helpless, being myself a victim of the East. To whom should I appeal for aid? I used to give constitutional advices to others. But strangely enough I myself became insane and besides myself. The irony is that I am in love with him whose equal I am not.

[Read original verse]
11

I think of (going to) the east because my heart becomes mindful of the ascetics. My eyes shed tears continuously while longing for the beloved. I am neutralized by the pains, which are caused by the knowledge that the beloved would not meet me (or by the fact that the beloved is known to be available and yet it is not possible for me to meet him).

Note: Here Shah Latif possibly means that though the Prophet of Islam is ‘alive’ like a martyr, he cannot meet others physically.
(of Chapter No. 1)

[Read original verse]

Sur Kedaro

Chapter I
1

The moon has been sighted. The month of Muharram has set in. It has brought in its wake the pathetic memories of the princes - the Prophet’s grandson Hazrat lmam Hussain and his near and dear ones. Allah alone knows the mystery of the tragedy. Verily He does what He pleases!
Verily Allah does what He pleases! (14, Al-Hajj)

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2

The moon introducing the month of Muharram has been sighted. With it have swarmed the woeful memories of the princes. The people of Mecca and Madina lament the tragedy publicly on the highway. Verily all praise is due to Allah, who issues such (awful) orders.
ای مومنان ہلال محرم پدید شد
وقت عزای حضرت شاہ شہید شد
(Muhammad Mohsin)
O believers! The Muharram moon has been sighted. The time for lamentation of the royal martyr has come.

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3

The month of Muharram has come back but not so the lmams. O Lord of Madina! O my patron! Kindly let me meet the lmams.
Note: The poet has used the word ڄام in a wide sense to mean the chief or the Lord implying the Prophet of Islam.

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4

The month of Muharram has returned but not so the Amirs. O Mir of Madina! My benevolent Lord! Kindly show the lmams to me.

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5

The Mirs (i.e. the Imams) left Madina with their camp followers. They arranged for all the necessary supplies for their expedition. While mounting his steed, the lmam (Imam Hussain) had predicted that they should be prepared for a prolonged confrontation.

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6

The lmam and his followers travelled along the highway. The mounts of these illustrious young people cantered briskly along it. Auspicious were the places where they halted for the night. Due to tedious riding the brave expeditionists ached all over their body.

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7

The Princes left Madina on the expedition but never returned. O brother dyer! Dye my clothes black (for mourning their tragedy). I am extremely miserable on account of these noble travellers who left for good.

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8

Hear me (well)! You should know that what is generally assumed as the tragedy of martyrdom was in fact a day of bridal rejoicings for the lmam and his party. It was all an affair of love and Yazid was without it. In fact death was nothing short of Divine mercy for Hazrat Ali’s descendants (as it helped them to meet Allah).

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9

The tragedy of martyrdom was entirely the Divine mercy. It constituted a proof of (Divine) love and Yazid was void of it. The fact is that the Imams, the Prophet and the parents of the Imams had got reconciled with the Divine will for the later scheduled martyrdom of the lmam,as the Prophet’s followers were to benefit from it.

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10

The tragic martyrdom (of the lmams) was Divine mercy - pure and simple. (It was all preplanned by Allah and concurred in by the Prophet). Yazid was totally denied that mercy. It was an indication of love. Perhaps the tragedy, in its inception, was conceived in relation to the lmams from the eternity.

[Read original verse]
11

The tragic martyrdom may be construed as a Divine (test or) blandishment. Only those who are initiated in the Divine knowledge can understand the mysterious occurrence of Karbala.
And We shall try you with somewhat of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the patient. (155, Al-Baqarah)

[Read original verse]
Chapter II
VAI-11

Alas! Alas! The angels raised hue and cry in grief, woefully lamenting the death of Imam Hussain.
He had pitched his tents on Karbala ground. He suffered (patiently) what was preordained by Allah for him.
The noble lords had arrived on the Karbala ground today. Their destiny encompassed them like a cloud and led them to their death.
All the prophets wept bitterly on witnessing the tragedy of lmam Hussain. The earth quaked and so did the sky. Even the angels and residents of Arsh joined in the lamentations.

[Read original verse]
1

The stalwart chieftains left Madina, mounted on their steeds, at moon-set time. They were equipped with drums, falcons, battle axes, spears, daggers and javelins. The progeny of Hazrat Ali would use the above steel- wear in their fight (with the enemy).

[Read original verse]
2

The young stalwarts departed from Madina at moon set time. They were equipped with trumpets, falcons, swords, spears, daggers and maces. The descendants of Hazrat Ali, who know not retreat, will fight the enemy with the above steel weapons.

[Read original verse]
3

The young heroic lords left Madina at moon-set time. They carried drums, falcons, javelins, spears and banners. The chaste off-springs of Hazrat Ali would cause havoc with the above weapons.

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4

They pitched their tents on the Karbala ground. They fearlessly rushed into the battle against the forces of Yazid and carried it on assiduously. Even in the thick of the fight, when the swords rose and fell rapidly, they never wavered.

[Read original verse]
5

The descendants of the Prophet of Islam - all perfect heroes - encamped at Karbala; and they created terror among the perfidious liars by their Egyptian swords. Verily these thorough breds were welcome as the offsprings of the Prophet’s daughter!

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6

The ideal gentlemen, the lion hearted Sayads, advanced against the enemy at Karbala. They bravely used their Egyptian swords and quickly made a mound of the corpses of their opponents. Even the brave among the latter became panicky at the forceful assault of lmam Hussain (and his confederates).

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7

The young veterans reached at Karbala. Even the earth and sky were extremely impressed (by their brave steadfast-ness and enthusiasm). The fact is that it was no ordinary confrontation. It was demonstrative of love and devotion to Allah on the part of these heroes.

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8

The ideal men had encamped at Karbala of their own choice (as they knew about its connection with their fate.) They sat together and held consultations among themselves. Alas! Alas that this woeful fate was predetermined for lmam Hussain!

[Read original verse]
9

The ideal noblemen were encamped at Karbala today. They shot arrows in quick succession at their enemies (the army of Yazid). All this was as per their destiny, pre ordained (by Allah).

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10

It seems part of Allah’s policy to have His friends killed and dear ones liquidated and to cause (untold) hardships to His choice friends. “Verily Allah is Independent and Besought of All”! He does whatever He wills. It seems quite certain that there is a deep mystery connected with this tragedy.
Allah, the Independent and Besought of all! (2, Al-I khlas)
The knowledge is with my Lord recorded in the Book. My Lord neither errs nor forgets. (52, Taha)
(Nearness to Allah is based on the nature and extent of hardships a seeker is made to suffer in this life. That is how Allah remembers and approves His seekers.) Khawaja Shakar Ganj
Note: In the words ‘Choice friend’ (Khalils) there is a reference to Hazrat lbrahim Khalilullah (note appended).

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Chapter III
1

Did any one witness the fight waged by the brave persons yesterday? The elephant-like strong persons got their limbs dismembered resulting in excessive bleeding.To them the difficult and perilous way seemed easy to traverse.

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2

I saw them last fighting under the shade of black clouds. They held black spears and were mounted on high spirited young horses. They were the persons to whom retreat was something reprehensible.

[Read original verse]
3

The sharpeners of weapons came and sharpened the combatant’s hatchets and swords. But the brave persons would not remove swords from their shoulders. They stood ready and keen to lay down their lives.

[Read original verse]
4

To strike the enemy if close at hand, to challenge and gallop to him wherever he may be, to rush to the succour of their friends in difficulty, all these are the traits of brave fighters. They maintain them sedulously even when the fight is fiercest.

[Read original verse]
5

In an encounter between brave persons swords clash with a din. The combatants challenge their opponents, fearlessly strike them down, and soon make a pile of their corpses. But some are struck down and their heads are cut and tossed. It is all turmoil and cries (on the battlefield).
Note: This verse is a fine specimen of epic poetry.
چو شمشیر برگردن افراختی
چو کوہ از سواران سر انداختی
زخون دلیراں بدشت اندرون
چو دریا زمین موج زن شد ز خون
(Firdousi)
When the sword rose, they seemed like a rock rising from the cavaliers from the blood of the brave men in the desert the earth seemed like the sea.

[Read original verse]
6

On yonder side a challenge for a personal combat is hurled. On this side a sword is flashed and struck. The clarions and bugles are sounded and heard on both sides. The bridegrooms (young heroes) and horses seemed interconnected in that wilderness.

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7

The horses and bridegrooms (warriors) are destined to live for a short term. Sometimes they live secure in forts and sometimes they are on a vigil in deserts (engaged in warfare).

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8

When the noble lmam saddled his horse, he seemed to hear a call from his father Hazrat Ali, the ‘Lion of Allah’, who said to him, “How can destiny be averted? You should conform to what is commanded by Allah”.
And Allah has full power over His decree. (21, Yusuf)

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9

Stretchers were carried to the camp swinging with the wounded or dead combatants. On seeing the latter their wives threw dust on their own faces and vociferously lamented their misfortune. They smote themselves and gave vent to imprecations and exclamations of mourning. In fact the entire desert resounded with the wailing cries of the mourners.

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10

(lmam Hussain said to his son Imam Qassim, who was married on the preceding night)! “O groom! Come to the battlefield clad in your groom’s embroidered clothes, advance merrily where the swords are in full play and you should attain to martyrdom, the real marriage-like felicity without faltering.

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10-A

(A wife said to her combatant consort) No harm if you die and I lament you! My husband! Do not retreat or escape from the fight and then come to me, lest my friends may later taunt me on that account.

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10-B

“No harm if you die and I bewail your loss! But O my husband! do not come to me as a fugitive from the battlefield. Calumny has a longer life than that of a human being.

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11

“I would not say (or relish) that my husband escaped from the battlefield. But I would readily believe and appreciate the news that he died while fighting. It would befit me to foment and dress up his wounds received on his face. But I would surely die with shame if he has received the injuries on his back (while escaping from the battlefield).”
O you who believe! when you are engaged in a face to face fight with the infidels, do not turn your back on them (and escape). (15, Anfal)

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12

“O fugitive! You have escaped (from the battle) and thereby put me to shame. Those women whose faces are raised high (due to the martyrdom of their husbands), will always speak ill of escapees.”

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13

“O fugitive relative! You have escaped from the fight and thereby, you have put me to shame. Those women who hold high their heads due to the martyrdom of their husbands, deride (the fugitives and their wives).”

[Read original verse]
14

Those women who hold high their heads do bewail the loss of their consorts but they state, “O friends! my brave husband has washed off all his sins through his martyrdom.”
TRADITION: On the Day of Judgement Allah would be pleased to look smilingly at a martyr and then admit him in Paradise.

[Read original verse]
Chapter IV
1

Some sort of mist had descended and enveloped the entire ground of Karbala. It was accompanied by an unusual wind. The descendants of Hazrat Ali, ‘the Lion of Allah’, had to pass the night in that wilderness.

[Read original verse]
2

O Yazid! Cease your feud with the off-springs of Hazrat Ali. You shall never experience the felicity which lmam Hussain is destined to have.

[Read original verse]
3

Alas for the (woeful) dispensation in respect of those who contended with the progeny of Hazrat Ali yesterday and were partisans of Yazid!
Alas for my bondsmen! (30, Yasin).
TRADITION: My family is like Hazrat Nooh’s boat. He who avails of it, gets immunity, and he who remained away from it, would be destroyed.

[Read original verse]
4

O brother! Keep away from those who fought with the Scions of Hazrat Ali today or are confiderates of Yazid.

[Read original verse]
5

The Koofis misbehaved in the extreme by becoming partisans of Yazid, These miscreants beseiged (or encompassed) the young Imam on the ground (of Karbala), and as sequence of their predetermined designs the lmam was martyred.

[Read original verse]
6

The Koofis had written a missive to the lman. Therein after swearing by Allah, they had offered their allegiance to him as their ruler, and requested him to visit them so that they might formally enthrone him.

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7

These same Koofis would not allow the lmam’s partisans to fetch drinking water from the adjoining river on the occasion of the fight. The lmam ‘s sons remembered Hazrat Ali very much in that predicament, and coming out of their tents they looked for him. O Prophet, the noble Lord of Madina! Kindly set out for their succour.

[Read original verse]
8

At dawn time a bird came (to Madina) from Karbala and announced at the Prophet’s mausoleum: “I have witnessed the flash of the steel (weapons). My Lord Mohammad of Arabia! Kindly set out for rendering succour (to the lmam).

[Read original verse]
9

Today early morning a bird came (from Karbala) to the mausoleum of the Prophet (at Madina) and said: “The brave lmams have assailed the enemy. My Lord Mohammad of Arabia! Kindly set out for their assistance.

[Read original verse]
10

Today early in the morning a bird came (to Madina). It had left Karbala yesterday. It said: “Imam Hussain lies blood-stained in a strange (i.e. mutilated) condition (on the battlefield ) and all his partisans have been killed”.
Note: It is written in ‘Rozatu-shuhada’ that a pigeon bearing blood drops of Hazrat Imam Hussain had visited the Prophet’s mausoleum and delivered the sad news.

[Read original verse]
11

Early in the day the challenges etc. of the princes were audible at Karbala. But ater these chieftains of people were hemmed in and killed while fighting.

[Read original verse]
Chapter V
VAI-13

Today the lmam did not return from the battlefield. O Momins! Bewail! Lament! He had no food or water; nor had there been any rainfall.
They were engaged in a hard battle for nine nights and ten days.
‘Duldul’ was the Imam’s horse. He had a blood-red saddle.
Prince Qassim too was martyred. He did not enjoy the bridal couch.

[Read original verse]
1

(Verily the position of Imam Hussain seemed forlorn). Neither his elder brother Hazrat lmam Hassan was with him, nor was any friend or comrade nearby him. His native place (Madina) too was far away from Karbala. O Yazid! Is it in view of these circumstances that your assaults against lmam Hussain were so impetuous?

[Read original verse]
2

Alas! If Hazrat Imam Hassan had been with the army of Hazrat Imam Hussain at the time of the combat, he would have hovered round his younger brother as a moth does round the lamp. Who else is there now to help lmam Hussain in successfully resisting the enemy’s attacks against him?

[Read original verse]
3

Not that all combatants in a battle are brave. Only those of them court death on the battlefield to whom retreat means disgrace entailing a taunt.

[Read original verse]
4

That combatant would wear armour in a battle who is still eager to live in this world. He alone is brave in the real sense who enters a battle without it.
بہ دریا مرو گفتمت زینہار
د گر می روی تن بہ طوفان سپر
(Saadi)
I told you not to go to the sea. But in case you are keen to go, commit yourself to a typhoon.

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5

O brave man! If you are much too anxious for victory, then purge all doubts and misgivings from your mind. Engage your enemy (baser self) in a personal hand to hand combat and attack him with your spear and release not your shield. If your sword clashed from above with that of your enemy in a coup de grace, you would be reckoned as a brave man.

[Read original verse]
6

The brave and manly Hur approached the Imam and said, “I am lover of light - the proverbial moth. In order to please your grandfather, the Prophet of Islam, I offer as sacrifice to you this head of mine which is considered worthy of respect, O brave Lord!

[Read original verse]
7

The admonition (to dissociate from Yazid and join the lmam) was a part of Hur’s destiny. He came over from the hostile forces having resolved to fight for the lmam. He accosted the latter and said to him, “I offer myself as sacrifice for you and since Allah has said: ‘He does not strain any human being beyond his power of endurance’, I would do the utmost possible for you.” (To say more than that may have been tantamount to transgressing the Divine word). The lmam and this lion hearted Hur both were martyred in the course of fight.
Allah burdens not any person beyond his capacity. (286, AI-Baqarah).

[Read original verse]
8

The brave lmam stood prominently on the battle field with a very costly steel helmet. The noble lord had a cockade set in gems. His turban was soon deeply stained with blood.

[Read original verse]
9

The Imam’s beard was dyed red with blood (because he was struck by a spear in his mouth which along with) his teeth became scarlet-red like a pomegranate-flower. His turban (and his face) sparkled like the full moon on the battlefield. (On the Day of Judgement) in the congregation of the Prophet’s followers the Imam’s mother may well be proud of him. The heroic Imam deserves all applause for having been broken up in pieces on the battlefield.
بہر حق درخاک و خون غلطیدہ است
پس بنای لاالہ گردیدہ است
(Iqbal)
For the sake of Allah, the lmam lay in a pool of blood and dust. Thereby he reinforced the foundation of Tauhid.

[Read original verse]
10

The Imam’s beard was dyed red with blood. He had a beautiful set of teeth which looked like pearls. His forehead glittered like the full moon. ‘Allah is the light of the skies’. His reflection was transmitted on the earth (through the light of the lmam’s forehead). The mark of prostration on the lmam’s face looked like a diadem. His mother (the Prophet’s daughter) was removing the pebbles of the Karbala ground from over his body; and his father Hazrat Ali was wiping off the blood from his wounds. Allah, the Creator, pardoned all (followers of the Prophet) due to the Imam ‘s martyrdom.
“Allah is the light of the skies and the earth. (35, Al-Nur).
So that you may know them by their marks. (30, Mohammad).
Their mark is on their faces, being the traces of prostration. (29, AI-Fatah).
بنا کر وند خوش رسمی بخاک و خون غلطیدن
خدا رحمت کند ایں عاشقان پاک طینت را
They set up a good precedent by wallowing in dust and blood. May Allah be merciful to these holy lovers!

[Read original verse]
11

The entire ground of Karbala became crimson with blood. Hence the Imam’s horse ‘DuIduI’s’ hoofs also became bloody. The Imam was assaulting the enemy when the sun turned towards the west.

[Read original verse]
12

The lmam had, as if fastened four swords round his waist and two turbans on his head. The heroic Imam duly maintained the valorous precedents of his elders in the combat.

TRADITION: Allah had metaphorically armed the Prophet of Islam with four swords to fight against a) the polytheists, b) the disbelieving people of the Book, c) the hypocrites, and d) the mischief making refractories.
Note: The verse may mean that Hazrat lmam Hussain was armed with the metaphorical four swords of the Prophet for use againt the enemies. He had also worn two turbans to signify that he had succeeded the Prophet and Hazrat Ali. Thus equipped he duly maintained their traditions of valour in the battle of Karbala.

[Read original verse]
Chapter VI
VAI-16

Bewail the death of the lmams - of the martyrs. Why should you not make your eyes bloody by bitterly weeping in their grief?
ابر اشکبار و ماخجل از نا گریستن
دارد تفاوت آب شدن تاگریستن
(Ghalib)
The cloud weeps and I am put to shame for not weeping. It weeps with the difference that it is reduced to water due to weeping.
Allah Himself originated what happened to the lmams.
این سبب ہا در نظرہا پردہاست
در حقیقت فاعل ہر شے خداست
(Roomi)
What appear to be causes of a particular event merely act as veils and obstruct the true vision. The fact is that Allah alone is the doer of every performance.

[Read original verse]
1

The entire world including lmam Hassan heard of the battle fought by Imam Hussain brother of lmam Hassan and that during its course darts with black feathers flew quickly here and there in a chain. Verily the Imam’s acquitted themselves well in action and brought honour to themselves, their parents and their grand parents.

[Read original verse]
2

Three categories of Allah’s creatures - human beings in their habitations, beasts in forests and angels in heavens - mourned the noble lmams. The birds dashed themselves on the ground bewailing that the dear lmams had quit the world. Alas for the princes! O True Allah! Kindly requite them well!
TRADITION: Earth and sky weep over a momin’s death.
Note: The sky became deep red on the murder of Hazrat Yahya and Hazrat Imam Hussain.
چوں رزق غیب ورو ترا عام کردہ است
سرمی زندی زمومن و ترسا گریستن
(Ghalib)
Like the unseen livelihood for all Allah has made universal grief for you (the lmams). The momins as well as the fire worshippers strike their head and weep in your grief.

[Read original verse]
3

O Prince! (lmam Hussain)! You are so fond of a combat! So long you are alive, throw yourself on the enemy’s sword blades and fully taste their mettle (i.e. always be prepared to sacrifice life gallantly in the name of Allah), and then be food for vultures, that have been waiting for human flesh for years.

[Read original verse]
4

They had never lowered their sacred feet from cots or put them on ground. Now the enemy swords have cut asunder the girdles of their saddles and these princes have fallen on the ground. The waiting vultures swooped on the stack of their corpses, held them in their talons tightly and made food of them.

[Read original verse]
5

Just as there are herds of wild goats on mountains, similarly the entire desert of Karbala was crowded by vultures. The ferocious among them scampered hither and thither and engaged each other in fighting bouts. The widows of martyrs will deeply lament the loss of their husbands. They shall wear-clothes dyed black, In view of their sizeable number, the cost of indigo will rise.

[Read original verse]
6

The vultures have no regular abode. They hanker after battles. On the Karbala field they just hovered over the corpses of lmam Hassan’s son and lmam Hussain and touched their heads as if in a marriage ceremony. They peaked hair of the heroes and thus disarrayed them.

[Read original verse]
7

The vultures always roam about in waste areas for food. They consult each other whisperingly about distance and location of a battlefield. They relish the corpse of a brave man, (because he is likely to have good many wounds). They ignore corpses of cowards to rot.

[Read original verse]
8

The vulture does not eat the bovine beef. He is not used to buffalo’s meat either. He particularly watches for the flesh of those persons who wear cockades on their heads (i.e. the corpses of distinguished persons).
ز زندگی چہ بکرگس رسد بجز مروار
چہ لذت است ز عمر دراز نادان را
The vulture gets nothing except carrion in this life. What pleasure can a fool derive from a long life?

[Read original verse]
9

O Vulture! Do not pluck out eyes nor eat pupils of the prince in case you come upon his corpse covered up by sand on the Karbala ground. He had received 909 wounds before he died. Last night his mother had mournfully committed him to Allah.

[Read original verse]
10

(O Vulture!) May your feathers fall off and you suffer from rheumatism as you did not shower flowers over the princes’ (corpses).

[Read original verse]
11

The vultures had suffered many privations. Now since the brave persons have grown up and these noble men will wage wars as their favourite pastime, the difficulty about food would be obviated for these birds.

[Read original verse]
12

The brave veterans being fond of wars, did not lag behind. At Karbala all of them sacrified their lives in front of the lmam. In fact it is always the mission of such persons to strive in the name of Allah. After they attained to martyrdom, the Houris of Paradise decorated them with garlands and chaplets.
They will strive in the cause of Allah. (54, Al-Maida).

[Read original verse]
13

They were all brave persons, fond of war and fully armed - one brother, two nephews and others -their intimate and sincere friends. With Allah’s grace they vanquished their enemies (or the baser self) in personal encounter. Eventually when they attained to martyrdom at Karbala, the Houris decorated them with garlands and chaplets.

[Read original verse]
14

Paradise is the place for martyrs; and these nobles among them were admitted in Firdous (a superior Paradise). Having renounced all worldly considerations in the cause of Allah, they got transformed in Him. O Allah! May you be pleased to show their faces to me.
I hope Allah will unite them to me. (Yunus).
Note: It is likely that the verses No. 13 and 14 were composed by lhsan.

[Read original verse]
15

Those who entertain no pathos for the two lmams, Hassan and Hussain, shall lnsha Allah, not be forgiven by Allah - the Mighty Lord.
If the love for the Prophet’s family were ‘rafz’ let both the species the men and genii - bear witness to this my statement that I am a rafizi’.
Imam Razi

[Read original verse]

Sur Marvi

Chapter I
VAI-15

My heart remembers the herdsmen - particularly those who live on the rain-irrigated lands.
O Hamir! Pray come to me and break these shackles, because I cannot live under these conditions. My mind is ill at ease in this fortress.
O Allah! Would that with Your grace I may meet them joyfully, exchange courtesies with them, and then die!
Would that I were to go back to my home land after maintaining the legacies of my ancestors (i.e. after living a life consistant with the commandments of the Prophet)!
Would that I were to quit the world while living amongst ‘gola’ creepers, (which sprout from earth after rains) in Malir!
مرغ دلم می تپید ھیچ سکونی نداشت
مسکنِ اصلیش دیدۂ یافت در و ساکنی
(Roomi)
Returning to its ancient nest my restless fluttering soul achieved rest.

[Read original verse]
1

When the question of Allah - “Am I not your Lord?” feIl on my ears, I heartily responded at once in affirmative. There and then I ratified it, and made a covenant with the Beloved.
Note: In Arabic vocabularyعهد means an order. Hence the question of Allah was of the nature, and it was impliedly an order from Him. The reply in affirmative from the human souls made it a covenant between them and Allah.
(2) The verse No. 172, Al-Araf, translated below, is relevant, It refers to the covenant taken by Allah collectively from all human souls - that He was their Lord.
“And when your Lord brings forth from Adam’s children, out of their loins, their off-springs and makes them witnesses against their own selves by saying: ‘Am I not your Lord?’ they say: ‘yes’, we do bear witness.”

[Read original verse]
2

Ever since the souls were created under the Divine directive, my mind has always remained attached to my Beloved. O Soomra! Wherefore then do you fasten fetters on me? In fact it is quite gratuitous for the worldly authorities to apply fetters to my body. (i.e. create temporal handicaps or afflictions for me).
Note: The verse may also mean that the machinations of Satan against the spiritually devoted persons are ineffective and therefore unnecessary.

[Read original verse]
3

Ever since Allah created the souls by merely directing ‘Be’, we used to live together. It was there that I received from you the peg of love, O Beloved! I know you ever since then.

[Read original verse]
4

By short circuiting ‘it became’, Allah merely said ‘Be’ . (Thus was the ‘nur-e-Mohammadi’, brought into existance. Since it was pure light, a part of the Divine light, and it was free from the shackles of body, it was not created in the dictionery sense of the word. Hence there was no apparent need for implication of ‘it became’. All created things are perishable. Since the ‘nur-e-Mohammadi’ was not ‘created’ but was part of the Divine light, and its regulator, it is not perishable. In view of these circumstances, Allah ignored the conventional etiquette to observe the pre-requisite formalities for the reception and convenience of the Prophet. The fact is that He created and spread out the earth long afterwards. (The angels were created earlier than earth but later than Nur-e-Mohammadi) O sisters! It was then that my Beloved was assigned to me.
Do you really disbelieve in Him who created the earth in two days?
(4, Ha Mim Sajdah).
TRADITION: Allah ‘created’ my ‘nur’ first of all. اول ما خلق اللہ نوری.
من آنروز بودم کہ اسما نبود
نشان از وجود سما نبود
(Roomi)
I was there on that day when the names did not exist. Nor was any sign of existence assigned a name.

[Read original verse]
5

When Allah had not uttered the words ‘Be and it became’, or as a matter of fact, when He had not yet conceived the idea of creating the world, and as such there was a complete void, I was closeted with the Beloved and I had a good tete-a-tete with him. Since then I have met him physically too.
Note: Physical may mean ‘with body’ but in a dream.

[Read original verse]
6

Allah had not yet conceived the formula of ‘Be and it became’, nor was any soul fitted with limbs and flesh, nor as a matter of that, was the soul of Adam assigned a skeleton; O friend! it was then that I had come to know you personally, my Beloved!
TRADITION: ‘I was appointed apostle before Hazrat Adam’s mould was clothed with flesh’.
بلند آسمان پیش قدرت خجل
تو مخلوق و آدم ہنوز در آب و گل
(Saadi)
Even though the sky is high, it is diffident before your high status. You were created when Adam was still a mere mould of clay.
پیش از ہمہ شاہان غیور آمدۂ
ہر چند کہ آخر بظہور آمدۂ
اے ختم رسل قرب تو معلومم شد
دیر آمدۂ کہ از راہ دور آمدۂ

You preceded all holy kings (i.e. Prophets) even though physically you came last of them. O final Prophet! Your high station is explained by the fact that you came last because you came from afar.

[Read original verse]
7

Allah had not yet implemented the formula of ‘Be and it became’, nor was the Crescent or the Solar system formed, nor was there any information available about virtue and its good requital nor about vice and its seduction (because the ‘pen’ was neither created nor commissioned to write the ‘Loh Mahfuz’. The human beings too were not created and as such the religious canons too were not framed). There pervaded only the Unity of Allah and monotheism par excellence. It was at this juncture, Latif says, that Allah unfolded the riddle - ‘I was a hidden treasure and I desired to be known, so I created the universe for My publicity. It was then that I was imparted the knowledge of the Divine mysteries and the perception to single out my Unique Lord through my eyes and soul, O Beloved! (there shall be no deviation from it.)
Note: In all the preceding verses there is a sort of soliloquy of the Prophet about his earliest contact with Allah and his initiation in the Divine mysteries.

[Read original verse]
8

The fate is a formidable bondage. (Its shackles are unbreakable. Whatever is preordered cannot be evaded or averted). Else who would have liked to come and stay in this fortress? Obviously because it was so written in the preserved tablets that I have been forced to see this place. My mind and body nay, my very breath, know no tranquility without the herdsman. They cannot be reconciled to any one else except Him. O King! Pray be kind to me so that I may see again and be (reunited to kith and kin).
And the command of Allah is a decree (pre) ordained. 39, AI-Ahzab).
اندرین شہر حوادث میر اوست
در ممالک مالکِ تدبیر اوست
(Roomi)
In this world Allah is the Sovereign. He is the Arbiter of everything in it.

[Read original verse]
9

My destiny is responsible for this captivity. Else who would have come to this fort? (But I rely on Allah) who (as said by Him in the Quran) ‘ is near to us than our jugular vein’, and as such I shall go back to my homeland. But when would it be that I shall leave this mansion and meet my relatives?

[Read original verse]
10

It is a goal, decreed by the fate (which is worse than the conventional prison). Hence it has made my life very unhappy. According to the tradition, my body alone is here and my heart is with you. Would that Allah may join me some day with my relatives!
TRADITION: The imprisonment of water (i.e. sustenance) is worse than the imprisonment of chains.

[Read original verse]
11

What is literally known as the water’s captivity (i.e. what is decreed by the fate) has been my lot. The Divine pen has dried after writing the decree. This is the work of the fate that my relatives should be in the desert, and I should be here in a palatial building!
TRADITION: The pen has dried after writing what it had to write.

[Read original verse]
12

No other prison can be compared to this ‘decreed’ jail (i.e. life in this world). The Divine pen has dried after writing the decree. It cannot be under-executed to the smallest extent. O Omer! May the desert folk be free from you!

[Read original verse]
13

Without my desert folk my life here is nothing but miserable. My both eyes shed tears of blood in their separation, and I long to reach my relatives in good grace. My mind, eyes and body are where my friends have been living.
Note:اعرابي is an Arabic word meaning ‘wild wandering Arabs. Here the poet calls the Sindhi desert dwellers asاعرابي

[Read original verse]
14

I would like to burn these buildings with all paraphernalia being without my country folk. Since all things revert to their origin, the Prime, I am pining to join my kinsmen. Would that I were to go back to my native land and see Malir once again!
Note: (1) In verses No. 8-14 Shah has voiced his feelings about this world and his craving to join the Prime and the Prophet.
ہرکسی کہ دور ماند اصل خویش
باز جوید روزگار وصل خویش
(Roomi)
Whoso has been separated from his origin (Prime), he seeks the earliest opportunity to rejoin it.

[Read original verse]
Chapter II
VAI-13

O Umar! From the way-farers I would merely enquire: “Is any of you, pedestrians, bound for my Beloved?”
Marvi stands on the balcony, weeps, and makes others weep (in sympathy).
She accosts the way-farers, detains them, and makes odd enquiries from them. Obviously, her mind is in anguish, all the time remembering her Beloved.
Yesterday no messenger from my relatives came to me.
O Soomra! I commit your public to Allah. (As far me, I am about to quit.)
Commit yourselves to Allah. (79, AI-NamI).

[Read original verse]
1

Neither a messenger nor a traveller nor even a camel rider has come to me. In fact none from my relatives has visited me so far. Who could under the circumstances give me news about them?
And that they never return to them (in this world) (31, Yasin).

[Read original verse]
2

I have had no news about my relatives. I have not even seen them in a dream. Even a mounted roll messenger from them has not come to me. None from the yonder side has ever sent a communication to this side. I really do not know what has been decided for these people by the king.
بسیار بگشتم گرد در دوشت
اندر ہمہ آفاق بہ گشیتم بگشت
از کس نہ شنیدم کہ آمد زین راہ
راہی کہ برفت راہرو باز نکشت
(Khayam)
I roamed in cities, sauntered through the chase, patrolling national roads, by-lanes and ways, I did not hear any pilgrim ever say, The path he plied, he ever could retrace.

[Read original verse]
3

O Camelman! Please bring soon some village mate of mine from my native land so that the dirty by-lanes of this fortress may become fragrant by his contact. I would even wash the feet of that messenger from the desert area with my tears (of joy). Latif says: In the name of Allah, O Camelman! Cause no delay in carrying out my commission, because who would like to stay in this prison of a palace where my heart is ill at ease?

[Read original verse]
4

O Allah! Would that the camel rider who carries a message from me bring some news about my relatives. I belong to them even though they may not acknowledge me. Ink (my blood) is available; only a note paper is needed. But my tears drop on the pen and they would handicap it from writing the letter.
از خون دل نوشتیم نزدیک یارنامہ
انی رائَیت من ھجرک قیامۃ
(Hafiz)
I wrote a letter to my friend with the blood of my heart. Verily without him it was as hard for me as the Day of Judgement.

[Read original verse]
5

How can I write letters when the fate neutralizes their very object? Those who enjoyed the union, are now seen hanging from the scaffold. Therefore I content myself with shedding tears, particularly because vacillation is my Beloved’s prominent trait. (His ways are mysterious).
Ah! It is indeed Allah who enlarges the provision for such of His bond-men as He pleases and straitens it for whom He pleases. (82, Al-Qasas).

[Read original verse]
6

How can I not lament (the indifference on the part of) my esteemed relatives who migrated the other day to another place, thus putting me on the scaffold? How can I live now, particularly when they have shifted and encamped unconcernedly in a desert area?

[Read original verse]
7

O Umer! My relatives have various camps in the interior of desert. Latif says: “as a mark of mourning her absence, from them, she has removed the sealing wax decorations from her head cover. O Umar! Pray issue an order allowing me to take out cattle for grazing (i.e. to rejoin my relatives).
Note: (1) The appeal here is for a warrant of quittance i.e. death, so as to be enabled to join the dead relatives.
They (i.e. the true believers) have grades of rank with their Lord.
(3, AI-Arafat).

[Read original verse]
8

There are various camps of my happy kinsmen in the interior of the desert. All of them utter your name (to mark their disapprobation of your transgression). I would go and join them there after preserving here my chastity - physical as well as spiritual.
Note: The above verse refers to the unpopularity of Satan among the happy inhabitants of Paradise.

[Read original verse]
9

My bodice is stitched at numerous places and my head cover is in tatters. (Spiritually I am absolutely unpresentable). Relying on my (illustrous) ancestor (the Prophet), I have not woven anything. (I have achieved nothing). My Lord! Kindly maintain the purity of my blanket which I used to wear in the desert (i.e. honour of my being a relative of the Prophet which has been my mainstay in this world).
با نفس ہميشہ در نبردم چہ کنم؟
وز کردهٔ خويشتن بہ دردم، چہ کنم؟
گيرم کہ ز من در گذرانی بہ کرم
زيں شرم کہ ديدی کہ چہ کردم چہ کنم؟
My lusts prevail on me, I cannot tame,
I burn in fire my deeds but fan the flame,
Your mercy alone can forgive, but alas!
You saw me sinning, can I forget the shame?

[Read original verse]
10

My bodice is stitched at numerous places and my head-cover is absolutely in tatters. I would not comb or dress up my greasy hair. Let my locks remain dishevelled and untidy. I have lost all craving for toilet in the absence of my dear one. O Hamir! Would that I may return to my homeland in this (unpresentable) form!

[Read original verse]
11

My bodice is stitched at hundreds of places and my blanket is in tatters. Would that I were to go back to the desert in this condition, so that my relative may be moved to say that I fully relied on his aid (for salvation)! (That would bear proof of my chastity and continence.)
Note: The ‘relative’ may mean the Prophet.

[Read original verse]
12

The damsel knows no sophistication or disloyalty. She tries to stitch each tear (i.e. she bears her hardships) and at the same time she maintains her longing for her relatives. The loyal woman mends the worn out borders of her blanket. She is keen on it lest her desert born relatives might accuse her of having put them to shame by discarding her traditional garments).

[Read original verse]
Chapter III
VAI-22

I was wedded to my beloved in blankets. Threads esteemed as golden were tied on my arm. O Soomra! How do you expect me to wear your silken garments? Fie on your offerings!
Their ‘Sangar’ and ‘Saoon’, the usual diet of the blanket-wearer (i.e. residents of the desert), is quite good and nourishing for them.
How can she take dates when in her dower she had got ‘Dounra’ -(the berries of Kirrir tree?) In fact her diet is ‘Khih’, ‘Mandhanoos’, ‘Makhni’ and ‘Saoon’ - (various kinds of edible grass).
Umar seems to harass her because her tribesmen are remote from her.

[Read original verse]
1

The desert women never put on silken garments. The rough blankets, bearing prints of wax seal, suit and please them better than the costly shawls. The (rough) woollen things are appreciated by them more than the brocade or silken cloth. O Soomra! I like the rough blanket more than the saffron coloured cloth which you offer to me. (The fact is that) I feel ashamed to discard what I have got in legacy from my forefathers.
TRADITION: The man who wears silken clothes in this world, will not get them for wear in the Hereafter.

[Read original verse]
2

I would never wear the costly woollen or silken clothes. I hate the ‘bafta’ and coloured cloth bodices. Would that I were to enjoy with my beloved, the blankets, white like milk! In fact I am absorbed by the craving to meet my beloved herdman (the Prophet).
مزاکیا گر گذر سوئے چمن تنہا کرے کوئی
حسین گل اور شبنم کی طرح رویا کرے کوئی
جو تو ہو تو بہار باغ میں لوٹا کرے کوئی
نہ ہو جب تو اے ساقی بھلا پھر کیا کرے کوئی
ہوا کو، ابر کو، سبزہ کو، محل کو صحن بستان کو
(Zafar)
What pleasure is there for a solitary visitor to a garden, whether a rose smiles or somebody weeps like dew. But if you are there, one would return often to it. In case you are not there, of what avail are the breeze, cloud, verdure, rose and the expensive meadow?

[Read original verse]
3

I value the thread tied round my wrist by my beloved better, than a golden ornament. O Umar! Pray do not offer me, a herdswoman, costly silken garments. I like better the blanket of woollen threads given to me by my forefathers.

[Read original verse]
4

The thread of my beloved (tied round my wrist) is like a golden thread to me, and each thread of my blanket is worth a million rupees. Whoso has renounced the rupee (i.e. worldly wealth), for him even millions of rupees mean nothing. I still bear the oil massaged on me by my beloved; hence I would not use yours.

[Read original verse]
5

I would not use your oil as my body and soul have been treated by my beloved. I am not prepared to hear any offer from any quarter. My beloved is my only mainstay.

[Read original verse]
6

I was wedded to the beloved in a blanket and he tied on my wrist a thread which I value as gold. O Soomra! Under these circumstances how do you expect me to put on silken garments offered by you?

[Read original verse]
7

O Soomra! So long I am alive I shall not wear silken garment. Why should I remove my ancestral blanket merely for the sake of two days (of my short sojourn in this world)? So long I live, I shall not have another consort.
Note: In this verse the poet expresses his rejection of the worldly things plus polytheism.

[Read original verse]
8

They alone are worthy of friendship who put on glass bangles on their wrists (i.e. who are very simple and thrifty). I entertain a great longing for the hamlet of my beloved. I would not compare favourably these (palatial) houses with our cottages. Would that I were to die (with a good record), so that the prestige of my ancestors may be maintained in tact!
O you people! Your excesses are only against your ownselves. You may have the enjoyment of the present life! Then to Us shall be your return.
(23, Yunus).

[Read original verse]
9

They wear imitation bangles and they are proud of them. (On the other hand) the people in general (outside desert area) would be ahsamed to wear them.

[Read original verse]
10

We wear black imitation. bangles, because gold to us is a precursor of grief. Poverty with friends is always welcome. In fact I relish the consequential starvation as something pleasant.
TRADITION: Gold and silk are forbidden to my (male) followers (as decoration).

[Read original verse]
11

It is not conventional with my relatives to barter kinsmen for gold. While I am detained here in Umerkot, I would not perpetrate something, which is odious to the above conventions for the sake of my liberty. Since I love my humble sheds, I would not exchange them with the lofty buildings of the king.

[Read original verse]
12

O Umar! How can persons with a blemish wear white clothes (signifying innocence), particularly when their male members in the desert are subjected to taunts? O Soomra! How can they be deemed chaste who are disloyal to their consorts?
TRADITION: Wear white clothes. They are more pure and Iikeable.

[Read original verse]
13

O Umar! How can I sleep in quilts when my husband is exposed to cold (in the desert)? Pray do not put to ridicule this blanket-wearer by a proposition evoking it.

[Read original verse]
14

How can I sleep in quilts (in this palace) when my consort lives in wilderness? O Soomra! Fie on your syrup! I would rather prefer thirst in the company of my relatives. (I put my fellow feeling above all luxuries available in isolation.

[Read original verse]
15

Happy are they who are born in their homeland and whom desert offers a cover or protection! To them “Golra” creepers and “Gugryan” bushes serve as a natural covering. My folk move about among jungles covered by creepers. It seems my relatives gave me wilderness as dower on the bridal night.
ہرکجا باشد شہہ مارا بساط
ہست صحرا گر بود سم الخیاط
(Roomi)
Wherever my Lord lives, that place even though narrow like a needle’s hole, is spacious like a desert.

[Read original verse]
16

They drink (stored) rain water and clad themselves with wool. They move about barefooted on clean ground and pass their time amdist bushes which is a danger-free retreat for them. Since they are oblivious of self, they are indifferent to anything untoward. They are definitely not disobedient (to the Divine Commandments). Please see that you do not harass those who already are alien to comforts.
Note: In this verse Shah has delineated the true momin as under:
1) That he is simple in his living,
2) That he is oblivious of ‘self’, i.e. he is self-abnegations.
3) That he is not influenced by any unusual happening; and
4) That he carries out all Divine Commandments.

[Read original verse]
17

They are acclimatized to the sour mustard trees of the desert and they camp amidst the dunes. Despite these handicaps they are remarkably liberal in their entertainment of guests. They serve them with cupfulls (of milk or whey). O Umar Soomra! Pray preserve me as a sacred trust.
TRADITION: Serve your visitors with something. Else it would seem as if they have visited a dead person.

[Read original verse]
18

O Umar! what you celebrate as an occasion of festival is for us an occasion of mourning. (Due to my abduction) my relatives are apathetic to the celebration of Eid and purchases for it. The dwellers of Malir simply languish for their dear one.

[Read original verse]
19

My beloved grazes (his animals) on the green grass on the low lands. I have pledged to meet him in the desert during the next monsoon.

[Read original verse]
20

My beloved is in the low lands whereas I am locked up here (in Umarkot). In my homeland particular grain crops and grass grow. I hope to meet and chat with my beloved in Malir.

[Read original verse]
21

My consort is there whereas I am wrongfully detained here. I am indeed sad here in the monsoon remembering Sadohi trees of the desert. Latif says:” She is in fetters and has faded. She is all the time pining and suffering from the travails of separation from the beloved. (She should be released so that) she may be able to maintain faithfully her promised tryst with her beloved there”.

[Read original verse]
Chapter IV
VAI-19

O respected Umar! Please do not snatch away or pull, at my blanket. I would not value your plate of mutton pullaw as much as I would a spoonful of ‘Dounras’.
I shall not go in for another consort. Please note for ever that my beloved shall remain my husband.
Banish the fried items of food! I would prefer to them a big spoonful of ‘Daunras’.
The desert dweller shall remain my consort.

[Read original verse]
1

Marvi does not wash her locks of hair because she remembers her tribesmen. She weeps and makes her tribesmen weep, because she is at Umerkot. The fact is that she is pining and languishing for the desert tract. The damsel hardly heeds any counsel or relishes talk in the absence of her relatives. “O Soomra! Be upright and release her from the fortress.”

[Read original verse]
2

Marvi does not wash her locks. Her heart is in Malir (her native place). If Umar were to release her, all differences between the parties would come to an end. If Marvi, were to rejoin the desert dwellers safely, they would celebrate the occasion by organising milk-parties.

[Read original verse]
3

Marvi does not wash her locks. She does not smile or laugh. She does not even take food. All the time she is worried whether Umar was humane enough to release her. The fact is that she was very much disappointed in his fairness. “(O Omar! you shall have to render account for this harassment of the damsel (on the Day of Judgement)”. (This is what the poet warns.)

[Read original verse]
4

Marvi does not wash her locks, which on that account have become a confused mass. The chaste girl, (that she is), constantly remembers the herdsmen of the desert. O Umar! She would never be reconciled to your mansion, separated from them.

[Read original verse]
5

Marvi does not wash her locks, because she has been detained in Umar’s palace and separated from her relatives. Being away from Malir she does not coil up her hair nor use the fuller’s earth. Since the desert folk are her mainstay, she would not (desire to) stay in this fortress at all.

[Read original verse]
6

Marvi does not wash her locks. In fact she has no mind for it. She has had an inkling of injustice as being the prominent trait in Umar’s nature. Under its strain she merely articulates, “Alas for me! My relatives have not., come for my rescue.”

[Read original verse]
7

Marvi feels melancholy in the palace. In fact she looks very sad even in appearance. She does not oil her dry hair; and sorrows have evidently affected her beauty. Latif says: She is in fetters and her gaity and blandishments have disappeared. (due to the loss of freedom). The women who feel broken hearted, will hardly use oil or perfume, and then feel happy at that.

[Read original verse]
8

With her face turned towards Malir, Marvi stands and mutters amid sobs: “O Soomra! I consodier your comforts as the (baneful) gallows. I belong to my beloved, and by brute force I shall never be wife to another man. In fact my heart is his. It is with him and not with me here in this fortress.”

[Read original verse]
9

(The poet’s appeal continues) ‘She stands with her face turned to Malir. She refuses to remove from her head the blanket that was given to her by her kinsmen. O Soomra! Do not enshackle the chaste woman by force”.

[Read original verse]
10

I got on the roof of the fort mansion, turned my face towards Malir and intently gazed in that direction. During its course tears dropped unchecked from my eyes. Suddenly my heart gave vent to a shriek, or was it an exclamation from my very soul to the effect, that alas! my caste-fellows never bothered themselves about me.
درداکہ دلم بہ ہیچ درمان نرسید
جانم بلب آمد بجاناں رسید
در بیخبری عمر بپایاں آمد
افسانہ عشق او بپایاں نرسید
(Khayam)
Alas! my tattered heart will never mind,
Though life expires, to Him it can’t ascend,
My days have ended but I see Him not,
The tale of love for Him will never end.

[Read original verse]
11

If they had evinced some interest in me, I would not have minded this bondage. But it seems that they have completely forgotten me.
افسردہ افسردہ کند انجمن را
Lack of concern in any quarter saddens the entire assemblage.

[Read original verse]
12

There are others too in fetters, but they seem reconciled to their chains. I alone am restless. That is because the sword of my beloved’s love is menacingly hanging over me (urging me to continue my efforts to break the shackles and go and meet him).

[Read original verse]
13

Those for whom I renounced everything and clad myself in tatters, never bothered themselves about me in the least; and here I am worried and languishing in these tall buildings of the fortress. (However, let me be fair to myself and my potentialities!) Were it not for the rank apathy of my kinsmen towards my detention, I would not have been over awed by these buildings.

[Read original verse]
14

It is not the prison-mansions which worry me. It is the lack of concern for me on the part of my relatives which kills me. O mother! When would they be solicitous about me and come to me? My heart is always on the look out for them.
ای ھمنفساں صحبت ما
رفتید ولی نہ از دل ما
(Faizi)
O my associates! You have deserted me, but my heart does not forsake you.

[Read original verse]
15

My heart is engrossed completely in my kinsmen. I am extremely attached to the desert region and its inhabitants. I would not heed any advice. I must really go home direct (after my release).

[Read original verse]
16

I would straightway go home. Malir is my destination. I would pick wild grain and vegetable from fields there in the company of my companions. It would definitely mean restoration of good luck to me if I get close to my consort.

[Read original verse]
17

If I get close to my beloved and finally join him, it would certainly mean good luck for me. Each time that I may see him there it would mean reunion with him, and it would bring fresh delight to me (and there would be no satiation).

[Read original verse]
18

O Soomra! How do you expect me to forsake my kinsmen of the desert? The peg of the Beloved’s love is driven in my heart without the help of a smith. Nay, there are innumerable such pegs driven in my heart. I consider it my misfortune not to have seen the herdsmen and their cottages for the last several days.

[Read original verse]
Chapter V
VAI-12

Stupid woman (that I am)! I lived in Malir (for such a long time), and yet what are my achievements?
My Lord! I admit that I have committed innumerable minor sins. Even the major ones I committed in millions while I lived in the herdsman’s cottage .(i.e. in this world).
My Guide! Pray do not deny me the mark of your mercy and bear in mind that whereas palatable creepers in the desert are few, it abounds in bitter trees. (In this world the number of sinless persons is meagre vis-a-vis die sinful persons and it is in connection with the latter that you will have to exercise mercy).
Note: In the above Vai, an appeal is made to the Prophet for his intercession with Allah.

[Read original verse]
1

“O Soomra! So far my kinsmen are concerned I have lost my beauty (chastity) in their eyes. (They would not believe what I may tell them in my defence.) They would much less take me back. The fact is that some of my paternal relatives taunt me even now, and others would follow suite. If you had only unchained me, I would have fled away from this fortress.
حسن بے بنیاد باشد عشق بے بنیاد نیست
Physical beauty may disappear, but love cannot be uprooted.

[Read original verse]
2

“O Soomra! I have lost my beauty. My face is dirty, (I have sinned and thereby besmeared my face). On the other hand my destination is the place where persons, other than beautiful, shall not be admitted, (i.e. Paradise, where the righteous believers with radicant faces alone shall be admitted)”.

[Read original verse]
3

“O Soomra! I have lost my beauty, radicant beauty. I really feel miserabIe that my face has become dirty due to the smoke of pathos in my mind.”
On that day some faces would be bright, laughing, joyous; And some faces on that Day would have dust on them; darkness will cover them. (38-41, A).
And they shall look as if their faces had been covered with dark patches of night. It is thus who are the inmates of the fire. (27, Yunus).

[Read original verse]
4

“O Soomra! I have lost my beauty after arrival here in this place. How can I make it up? The beauty, (i.e. the reputation about chastity) has been blasted here.”

[Read original verse]
5

“O Soomra! My beauty is ruined and along with it my accomplishments and idealism. How can I return to my homeland in this condition? But if my beauty is restored to me (i.e. if my honour is vindicated), then certainly I shall (be fit to) see the face of my herdsman (consort).

[Read original verse]
6

“O Soomra! My beauty is blasted. How can I go to my homeland minus it? The main question is: how can I venture to see my herdsmen in this condition?”

[Read original verse]
7

“O Soomra! My beauty is ruined. How can I see the herdsman thus? The damsel, that is approved by him, shall know no happiness unless she has a beautiful face.”
And neither darkness nor ignominy shall cover their faces (i.e. of those persons who do good deeds.) It is those who are the inmates of Paradise).
(26, Yunus).
Note: To belong to Islam, the approved religion of Allah, is hardly a qualification for pleasing Him. One should be a righteous momin to entertain that hope.

[Read original verse]
8

“O Soomra! I have lost my beauty, being prisoner here. My kinsmen are in Malir, whereas I am here, and that also without beauty.”

[Read original verse]
9

“O Soomra! My beauty is ruined. How would I be accepted now? An ugly faced woman should not expect favour of the lord or marital happiness. (The heinous sinner cannot expect an upright favour from Allah”).

[Read original verse]
9-A

“O Soomra! I have lost my beauty after having come to this fortress yesterday. Since I am no more possessed of it, I shall not receive the blissful benefits (of Paradise).
They would say: we tarried for a day or a part of the day.(110, AI-Mominin).

[Read original verse]
10

They do certainly have handsome faces who are settled at Malir. In addition there are those defective persons who are fortunate to have their lapses forgiven. So far I am concerned, ill luck has visited me in as much as my beauty is marred.
Note: (1) ln the above verse the poet has made three categories of human beings, as under:
(a) Righteous believers who shall directly go to Paradise on merits;
(b) Sinner believers whose sins would be forgiven and they too would go to Paradise as a matter of Divine force.
(c) the rest.

[Read original verse]
11

There is none else so mighty as Allah. Hence all human misfortunes should be attributed to Him. As per the Quranic verse: “Say nothing shall befall us save what Allah has prescribed for us.” But since He alone is the Protector of our interests, we should not bemoan misfortunes. There lies the solace of good for us. We should treat them as latent good fortunes. In fact Marvi takes all vicissitudes) alike.
Say: ‘nothing shall befall us save what Allah has ordered for us. He is our Protector.(50, Al-Touba).
TRADITION: Allah says: I dwell in broken hearts.
ہرچہ از دوست می رسد نیکو است
Whatever comes from the friend is good.

[Read original verse]
Chapter VI
VAI-20

Omar! Even if I were to die, I shall not abandon my relationship with the desert folk. I shall migrate with my consort during rains.
O Soomra! If you send my corpse to the desert, it would not be tiresome to its dwellers. (They would not find me a sinner, heavy with the weight of sins, and as such it would not be embarrassing to them).
"This damsel shall never surrender herself to your arms, O Hamir"!

[Read original verse]
1

If I were to go back soon to my kinsmen the (i.e. as sinless as) I came here, it would, as said by Latif, create a universal atmosphere of gaiety, which generally follows monsoonish rains. But my stay in this mansion (i.e. in this world) shall stick to me as a stigma (of sinfulness) for my entire life. By coming and staying here I have become blame worthy before my consort. How would I lift my head on going back to the habitations of my relatives, the desert folk?

[Read original verse]
2

If I had gone back to them (in the realm of souls, immediately on arrival here), my heart would have prompted me to roam about and graze cattle freely there. But now the question is: 'how can I get back to my native land'? How would this stigma be removed? It would certainly befit me to be among my friends there during the monsoon season.

[Read original verse]
3

It would have been better if I had not been born or that I had died immediately after birth. Indeed my birth has brought in its wake so much bother to my caste mates.
TRADITION: I wish that the Lord of Muhammad had not created Muhammad! (May blessings of Allah be on him) (Maktubat Sidi).

[Read original verse]
3-A

I wish not to live at all. O friends! I am living a purposeless life. With what face can I return to Malir now? But whom can I blame for this mishap? It seems to have been decreed for me in in my fate.
چوں حاصل آدمی در ایں شورستان
جز خوردن غصہ نیست تا کندن جان
خرم دل آنکہ زیں جہاں زود برفت
و آسوده کسیکہ خود نیامد بہ جہان
(Khayam)
Since in this miry marsh of brine and fleas,
Man either pines or dies, his pangs to cease,
Happy is he who quickly quits the world,
Who never comes in world, would stay in peace.

[Read original verse]
4

"(O Marvi!) Banish this pretty face of yours! It seems to be your bane. Why did you not commit suicide by taking poison? Thereby the Malir-born damsels could have been spared dissociating with you. How do you call yourself as one of them, O Marvi? (You have no pretensions to that claim.)

[Read original verse]
5

"O Umar Soomra! Avaunt and perish this life and face of mine! What has happened in my case is inconsistant with the conventions of my desert folk. With what face now can I go back to my homeland yonder?

[Read original verse]
6

Would that Marvi had not grown up! Would that she had died early, or better still, had not been born at all! She has brought disgrace to her 'blanket' (i.e. to herself) by her being here in Umerkot. How can one, who is infatuated with the desert fellows, feel happy in these mansions?
Note: According to lmam Ghazali (in Kimya-e-Saadat) Hazrat Umar used to wish that he had not been born at all.

[Read original verse]
6-A

"(O Umar!) You appeared suddenly (at Malir), what had brought you there? When I saw you I felt frightened and scared. O great man! We had not seen you in Malir before".

[Read original verse]
7

I swear by Allah that though a captive here, I keep my blanket clean by washing it (i.e. I maintain my purity of life even in prison by offering prayers and leading a chaste life). But since Soomro is mighty, there is hardly room for expostulation (or argumentation) with him. O Allah! Make Umar kind to me! Would that I were to see my consort (i.e. the Prophet) among my kinsmen! Verily all mankind rely on his intercession (with Allah for their salvation).
And shun all pollution. (4, Al-Mudasir).

[Read original verse]
8

O Allah! Pray let it not be that I die here in prison, with my body in shackles and eyes shedding tears all the time! Let me first go home and then die there.

[Read original verse]
9

Am I detained as prisoner in this goal (due to any lapse on my part)? or am I forced into it (without a fault)? Am I alone subjected to this humilition and a prisoner's collar? "Any way, O Umar! If I die here, kindly have my corpse transported to Malir."
Note: The poet seems to have been worried by the following reveries:
a) What is the universe? Why was the man created in it and later recalled?
b) When the man's soul had agreed to Allah being his Lord and master, was it worth while testing his loyalty further?
c) A person commits a crime and is therefore sent to prison for a particular term. Did the man commit a crime or a sin to call for his detention in this world, which according to the Prophet's tradition, is a prison for the true believer? Does it mean a sentence of imprisonment for his life?
d) If Hazrat Adam was guilty of a particular lapse, he may have been fittingly chastised for it. But why are his off-springs subjected to this humiliation for no fault of theirs?
According to Moulana Abual Kalam Azad, the man has not been able to solve the above questions, however much he has tried to to it. It seems as it were, the first and the last pages of the constitution of the universe, which would have been helpful in this connection, have been lost.
اول آخر ایں کہنہ کتاب افتادست
The first and the last pages of this ancient book have fallen off.

[Read original verse]
10

"O Umar! If I give up life here while desiring to be in my homeland, please do not detain my corpse here, nor bury me, an alien, here, away from my Beloved. Please bury me in the desert and use its cold and tranquilizing earth for my grave. Please see that when I am in throes of death, my body is transported to Malir, (so that I should have the satisfaction to die there.)

[Read original verse]
11

"O Umar! If I die here while yearning to be in my native place and remembering it, kindly transport my corpse to the latter, so that I may be buried with my kinsmen in the common graveyard in the desert. Even though physically dead, I would definitely live (spiritually) if my corpse is carried to Malir."

[Read original verse]
12

O Soomra! If I die here while longing to be in my native land, and remembering it, kindly have my grave made near those of my kinsmen. Let the incense of creepers of my parental place be offered at the time of my burial. If my corpse is transported to Malir, I would get re-enlivened after death."
Note: In the above verses Nos. 10-12, the poet seems to have prayed to Allah to take him alive to Madina, or get his corpse transported to the common graveyard, Janat-uI-Baqi, not far from the Prophet's mausoleum.

[Read original verse]
13

There is an iron collar with a chain round my neck and fetters on my legs. I am fastened to the barrack floor by means of chains. Sentinels and their assistants are posted in the courtyard as guards over me. This is how I am detained here. It was never voluntary on my part to be in this cell. My Lord of Malir! Kindly bear me in mind and relent to me.
For him is a succession of angels, before him and behind him; they guard him by the command of Allah. (11, Al-Raad).

[Read original verse]
14

I am in this fort not of my free will but under duress. Latif says: "I am tightly wrapping myself with the blanket (i.e. I am resolved to maintain my chastity)." Happy are those friends of mine, who live in the native land. On our side in the desert, wool of little rams, (which is soft), is favoured; but here in Umerkot large size wool of ewes is patronized. Would that I were to enjoy seasonal sweets and fruits in Malir! My village- mate! Pray come to see me here and effect my rescue from this mansion!

[Read original verse]
15

It is not by free will but under duress that I am in this fortress. Immediately on arrival here, crosswise fetters have been applied to my legs. Iron cuffs have been fastened on my wrists. My both arms and legs are in chains fastened to a log of wood.
Note: (1) The above verse refers to a lot of liabilities and handicaps created for the human being. Thereby the exercise of free will by him is tremendously restricted.

[Read original verse]
16

(The other side of the picture is that) my heart is attached to the beloved though my arms bear Umar's fetters. O Soomra! I constantly remember the desert folk of the beloved's region. I had given no pledge to my relatives that I shall stay in this fortress.

[Read original verse]
17

The iron handcuffs, fetters and collar have sapped my energy. Due to the worries caused by Umar, I have naturally, not put on any weight. O friends! Please offer me your blessings so that the honour of my white woollen blanket may be maintained intact.

[Read original verse]
18

This blanket of mine is made of white wool. May its purity remain unsoiled! I mend whatever holes spring in it, (in case of lapses I offer repentence forthwith). O Umar! Pray do not assail the chastity of this unsophisticated forlorn girl! Remember that I have pledged to meet my sisters in desert during monsoon.

[Read original verse]
19

I have promised to meet my desert-sisters during monsoon. Let me go home so that somehow I may remove the minunderstanding among my kinsmen about me.

[Read original verse]
Chapter VII
VAI-15

O Lord Umar Soomra! I should pass the night in tears, and I actually passed it last weeping and languishing.
I am a prisoner here. Am I not so? By the way are there any other prisoners too?
I left my native land two or three season ago.
(I am sandwitched between two calamities) On the one hand, Umar has put up all his (satanic) devices against me. On the other hand I am very far from my relatives who live in the remote desert (and therefore they cannot rescue me).
"O Umar! It does not behove you to oppress your captive".
Note: The Vai portrays the feelings of the poet when his patron, the Prophet, was away from him and Satan played his tricks to mislead him.
TRADITIONS: (a) Be kind to the earthly beings, so that the Heavenly Master may be kind to you.
(b) Save yourselves from the curse of the oppressed persons.

[Read original verse]
1

The spring breezes blow again, bringing joy to the minds of herdsmen. Sayed says: "The memories have come to me of my kinsmen, the track along which they take their cattle home, and of the pens in which they herd together the young ones of the animals at night due to the fear of the beasts of prey. Now that the rains have come, my handsome and powerful consort also may have shifted his cottages to some dunes in the desert proper.

[Read original verse]
2

The desert folk are smiling. Obviously the spring rains have come to the desert. Winter has receded and the calves have grownup, accounting to Latif. My friends shear the growing sheep of their soft wool and spin it unworriedly by the side of their consorts. The young sheep - the white small things - in one sector submissively offer themselves for shearing. In another sector wool is used for manufacturing good costly blankets. While washing off starch from their blankets the friends of Marvi remember her and wish that she should have been with them in Malir. They wanted her there (amongst them.)

[Read original verse]
3

The desert folk seem gay. Obviously the spring rains have come to them. "O Umar! I have got the news from a desert dweller that trees, creepers and bushes there have blossomed, that basketful of 'Truh' - a bitter creeper - are emptied in mangers (for goats in particular), and that the people there are freely enjoying the desert fruits and honey. In view of these developments in the desert, Marvi shall not stay in these mansions but shall return to her homeland Malir."

[Read original verse]
4

"O soomra! They consume whatever grain they bring home daily, (as they are frugal and are not given to hoarding). According to the Sayed they harvest 'Saun', make a stack of it and dry it (for future consumption). They treat the corn which they get from 'Lamb' grains as rice; and, as said by Latif, they use the same as food. "O Umar! They would not appreciate mutton pulao as much as they do 'Arari' grass."

[Read original verse]
5

There is always some surplus with these happy-go-lucky desert-dwellers. They pick and bring a branch full of 'Baura' and use it as food. Those who are so intimately connected with bushes and trees are never physically weak.

[Read original verse]
6

They are happy and content with their meagre food and (strangely enough, they) are physically strong too. They just wrap their dusty body with a blanket and thus move about (without ego). You have only to go to Malir to know the reputation of these desert-dwellers.

[Read original verse]
7

There is an open and free country. There is no restraint of any kind on movements in it. You would not be embarrassed with any taxes too. These people give manger full of red flowers to their cattle. They are fearless persons indeed! and their country too is very attractive!

[Read original verse]
9

I long for those desert bushes whose branches are bent down. I would very much like to pick their fruit while moving about in the company of my consort.

[Read original verse]
10

The corn of these bushes ripens and becomes ready for the scythe without their being the need to appoint a watchman or put up a hedge around them. (There is no apprehension of theft in the desert). For my companions Malir is quite spacious to live in and move about. "(O Umar!) Do not lock up in your mansion one whose relatives are all there (in spacious Malir). It is a pity that you have applied fetters to her who longs for 'Arari' grains"!

[Read original verse]
11

(Umar said to Marvi). Here (is the palace with) the gates, doors and windows. Now stay on here unrestrictedly. But in case you feel cooped, I will put up numerous tents for you. O Marvi! Is it worthwhile weeping for those persons who have not come to you at all? There seemes to have gone something wrong with these desert herdsmen, living on 'pusi', the flowers of Kirrir trees."

[Read original verse]
12

(Marvi, replied:) "My heart is sewn with the beloved by means of a very fine needle. Hence the connection is indissoluble. O Soomra! I always recollect the desert creepers and grass. My heart is in the desert. My 'clay' mould and flesh alone are here (in Umerkot). My heart is in the desert huts. My skeleton alone is here in the fortress?
Note: This verse firmly reflects the all absorbing interest of the poet in the masses.
ای صبا بجوانانِ چمن باز رسی
خدمت ما برسان سرود گل و ریحان
(Hafiz)
O breeze! If you happen to return to the youths of the garden, convey my services to the cypress, rose and the sweet basil.

[Read original verse]
13

"My heart is indissolubly sewn to the beloved by means of a very fine needle. He has covered up my body in various layers by means of the graded stitches of meekness. How do you expect me to have my ears bored, unless it be with my parental lancet"? (Your offer of ear rings is gratitous).

[Read original verse]
14

"O friends! I would not value a kingdom as much as I value my fine needle. Though itself bare, it is definitely instrumental to cover up nakedness of others. You have to be reborn after death (or complete self-abnegation) to know the qualities of the needle!

[Read original verse]
Chapter VIII
VAI-19

Would that my village kinsman be reconciled to me! I am steeped in sinful-ness from the very outset. But my kinsmen is compassionate and forbearing. I am full of defects. You kindly cover and condone them, my Lord!.
He (i.e. the Prophet) is a mercy for those who believe. (60, AI-Touba).
Rains have fallen in Malir and people discuss them at each watering place, (or) the watering places are full of hustle.
As for me I have come to you with a totally black record of sinfulness.
ای از حرم ذات تو عقل آگہہ نی
و ز معصیت و طاعت ما مستغنی
مستم ز گناہ و از رجا ہشیارم
امید برحمت تو دارم یعنی
(Khayam)
No wits can reach your holy place,
No sins or merits hinder, Lord! thy ways,
A rot with sins, I go in sober hope,
Because I hope entirely for Thy grace.

[Read original verse]
1

I cannot forget Him who has always been present in my mind since the Day when the first covenant between Allah and the souls was ratified or even earlier than that. Marvi (poor girl) is helpless in the matter as Allah neither begets a child nor is Himself born. (He is absolutely independent of His creatures, at the same time, He is the Creator of and the Prime for the mankind, who cannot subsist without Him). What can Marvi do under the circumstances? She may die today or tomorrow while remembering her Beloved.
Allah, the Independent and Besought of all. He begets not, nor is He begotten. (2 and 3, lkhlas).

[Read original verse]
3

How can I be forgetful of that Beloved consort who is ever present in my mind? It is a pity that I cannot behold the Darling and "there is nothing similar to Him" (to remind me of Him in this world!). My kinsman lives in the zone of complete nothingness (or spaceless-ness) (He will have to be sought there.).
There is nothing whatever like unto Him. (11, Al-Shura).
بہر ایں خاتم شد است اوکہ بجود
مشلِ او نبود نخواہد بود
(Roomi)
He is the final in as much he is matchless in literality for all time.

[Read original verse]
4

How can I forget him who is always present in my mind? He lives along a track admist the maze of sandy dunes. All sorts of local grass are available and stored there in the desert for use. How very much I long to taste the desert products in my kinsmen's hut! I would certainly break asunder my fetters and rush headlong to my opposite native land!
Note: Madina, the resting place of the Prophet, is situated along a trade route. It is a commercial centre for the local products.

[Read original verse]
5

They are ever present in my mind. In fact they live there permanently. Latif says: the Lord has shown mercy to us (in the form of rainfall). This afflicted woman has received very good news about her native land.
So give glad tidings to the believers. (13, Al-Saff).

[Read original verse]
6

Their memory always dominated my mind - nay, the entire system. It seems they have migrated from Malir to some other country. I implore the saints for a meeting with my relatives somewhere.

[Read original verse]
7

They are always present in my mind and soul. After the (recent) rains my kinsmen seem to have gone to the cultural tracts. In the morning I am reminded of the churning tunes at home. To me the wells of the desert, which used to supply me unpotable water for drinking purposes, are particularly welcome.

[Read original verse]
8

Similarly welcome is the time when the thirsty cattle come to the community trough for a drink. Simultaneously 'Duth' grass, which is liberally accumulated by my friends in their houses, is shared by them on the occasion. My mind, under the influence of habit, yearns for it here in these mansions.

[Read original verse]
9

They sink wells in desert for supplying water to cattle (and human beings). Women folk visit these deep wells at dawn time to draw out water. They use leather buckets for the purpose and it pleases them to draw these buckets noisely while running. Everyday I recollect some new item of our daily routine, and that means fresh love for my relatives.

[Read original verse]
10

Since water in these very deep but shallow wells is available in the subterrainian strata only, women folk have to get up and go to them at midnight time. Those who are remiss about it, suffer by default during day time. None is prepared to help them then. This wretched woman was kidnapped from one such well.

[Read original verse]
11

When the innocent women of the desert heard about, my incident, they left off visiting wells, (particularly my well.) O Umar! Since no desert women were ever in a mansion, I should better have died earlier to be spared their taunts.

[Read original verse]
12

No sound of the women, who used to draw water at dawn time, is heard these days. These innocent women out of fright born of my abduction, do not leave the bed they share with their consorts. Most of them have deserted this particular well). Hence ropes (meant for drawing out water) lie scorched out of neglect on both sides of the well.

[Read original verse]
13

Not that all women have abandoned this well. Possibly it is still being used by those stray women who move about with their cattle, and they visit it to drink water and give it to their thirsty cattle. (They depart quickly thereafter).

[Read original verse]
14

Not even a bleat of a goat nor the cracking sound of a draw wheel on the wells in the desert is heard these days. My Lord! I find the troughs high and dry. O Allah! What have you done to those persons who used to draw water from the depth of about 300 feet? Perhaps these blanket-wearers have migrated to a distant place and removed their huts too. (There is no trace left of them behind.)
And how many generations have We wiped out before these? Can you see a single one of them, or (hear) even a whisper of them? (98, Maryam).

[Read original verse]
15

After using the wells for such a long time they have pooled up the drawing ropes. My Lord! I am really puzzled about (the fate of) my kinsmen. In my mind of course, they live permanently - they and their creepers and their trees.

[Read original verse]
16

The normal features of a desert are very deep wells, with ropes suspended to them, peculiar trees of 'Thuhar' and sand. It is amidst these surroundings that the desert dwellers graze their animals -- particularly the young ones - by the side of certain shrubs. Since my kinsmen seem to be busy, how can I expect them to attend to me?

[Read original verse]
17

O Umar! (I have been here for an infinite period). My kinsmen seem busy. In whom should I confide my sorrows of separation? The desert folk, whose memory sustains me, are far away from me, even further than before. They have also removed the water-drawing apparatus, and sheds which they had erected near wells.
سینہ خواہم شرح شرح از فراق
تابگویم شرح دردِ اشتیاق
(Roomi)
I want my heart to burst due to separation so that I may give vent to the painful yearning.

[Read original verse]
18

O Soomra! The sojourn in this mansion has caused me a twofold affliction, to wit the infliction of Umar here and the reproaches of the kinsmen yonder.

[Read original verse]
Chapter IX
VAI-15

O Umar! I shall surely go to my village mates and to my kinsmen, at their habitations in my ancestral country.
I shall then thrash the fruit of wild 'Kandi' trees in the company of my friends.
Since rains have fallen in Malir, I shall wash the appendages of my pigtails and also 'rilis'.
O Umar! I shall take for my food 'Kodar' wild grain. I shall hop about and thus pluck 'Goloon' and 'Golaro' wild fruits.
1 shall take out some preserved dry 'peruns' from the earthen silo, clean them by a whiff and then take mouth fulls of it.
On Eid and other festivals I shall relish wild grass and vegetables.
I shall eat 'Pussi' flowers of 'Kirrir' trees and give away their fruit to others too.

[Read original verse]
1

They seem to have put up their sheds at places where rain has fallen. They have not duly appreciated my present condition. Possibly they have forgotten me and are concerned with their crops now.

[Read original verse]
2

There are rains in the desert and you would find grass, chiha and mud there. My heart, like a thirsty person, yearns for them. Would that I were to satisfy my thirst of them by drinking cupfulls of water at a street there, though for me even a sip with the beloved is better than goblets elsewhere.

[Read original verse]
3

After rains you will notice clusters of happy desert dwellers scattered all over the plains in the desert. The latter is in full blossom then. Under these conditions who would like to remain indoors? To me the mansion is just like a prison; and my mind sinks within me on that account.

[Read original verse]
4

During monsoon, as at present, desert dwellers are quite happy and they take out their cattle in herds. They take the kids from lower regions to the higher plateaux. My eyes profusely shed tears at their recollection. The mythical 'Tara' birds continuously warble (as an indication that rainfall is imminent). The rains would surely come, and Marvi is exhorted to hope to return to her homeland.

[Read original verse]
5

In this season the happy-go-lucky desert dwellers live happily in the 'Khaur' region of the desert. Their women, the friends of Marvi, are busy collecting plentifully the various kinds of vegetables and the grains available then. Sayed asks: "Is any body in the desert solicitous about this unsoiled damsel"? He advises Marvi not to let the blanket fall from her head (and not to do a blame worthy act). Allah would be merciful to her; He would shed rain (of mercy) and as such she shall return home.

[Read original verse]
6

During the monsoon season the desert folk generally stay near trees from which hedges are readily made for surrounding their temporary sheds. Rain water gets accumulated allround in plenty and these persons get it from just outside their cottages. While poor Marvi is chained (in Umerkot), her kinsmen are happy and gay in 'Khaur' region and they enjoy 'Khatumba' fruit. Shah exhorts Marvi that rains shall come soon and she shall go home.

[Read original verse]
7

During this (monsoon) season the merry desert dwellers are happy in their tract. On the other hand poor Marvi, according to Latif, is in chains in the fortress. Cucumber is now available everywhere in Malir. Rains would soon come and she shall return home.

[Read original verse]
8

During the rainy season the desert dwellers live carefree at 'Jiyai' watering place. They graze their cattle there and then take them to 'Wag' watering place for a short while. Eventually they take them to Kotai (Shah exhorts Marvi not to lose heart, as) merciful rains would soon come. (She would be released and returned home).

[Read original verse]
9

(This year) after leaving 'Kharora' they had gone to 'Verighap' village, and according to Sayed, they were last reported to be there, (although they are no more there). Looking to their deserted habitations one is forced to weep. Obviously my village folk have gone further away; and since none of them is easily available, Marvi does not know whom to reproach for lack of interest in her.

[Read original verse]
10

It is their prominent feature to be generally on the march on foot, carrying their hutting material etc. with themselves. These virtuous kinsmen of mine seem to have crossed the desert area.

[Read original verse]
11

They have passed away from the desert where they lived their life. No messenger has ever come from them. Those with whom I passed my life have crossed the border (into the next world) for good (i.e. they have died).
None of the previous generations over came back to this world. (31, Yasin).

[Read original verse]
12

(Peeping into the past) I recollect that I used to lie sometimes amidst the orbicular excrement of goats and sheep, and change sides there using my arms as a pillow. (Now that I am only left with the recollections of the desert), I weep so bitterly that water trickles down from my eyes and even from nose. My countrymen have gone far away and my dear ones are in 'Pairwat' region of the desert.

[Read original verse]
13

In this season my kinsmen hold their gatherings in 'Paiwat' desert where wild fruit grows in plenty. O Soomra! My eyes overflow with tears when I remember them all. The separation from my relatives has seriously afflicted me. It is indeed an age that I saw them last.

[Read original verse]
14

Since my kinsmen have been out of my sight, I pine and languish for them. O Allah! Let some camel-rider-messenger bring to me good news of their well being, so that my heart, which is so much upset on their account, may be tranquilized.

[Read original verse]
Chapter X
VAI-19

My mind is entwined with the herdsman. Would that I were to drink along with my darling the whey of goat's milk in a cup!
I would never leave the feet or foot prints of my beloved so long there is life in me.
I would very much like to quit this place forthwith even before one word is uttered.
I would Iike (to return home and) give felicitations personally to my kinswomen.
How can I discard my blanket (chastity) for the sake of stay here for two days only (which is the normal estimate about a human life?)

[Read original verse]
1

Marvi soliloquizes as under: Consequential to rains an atmosphere of prosperity prevails in the desert area. I have received the felicitous news about it. It has definitely cleared the countenances of the blanket wearers of all depressions. The additional momentous news is that Umar himself has sought peace with the herdsmen. "O Marvi! You will now receive regard from the Amir (Umar)".
And when He causes it (the rains) to fall on whom He pleases of His bondmen, behold! they rejoin. (48, Al-hum).
Note: This verse refers to Umar's offer to Marvi's relatives of her honourable release.

[Read original verse]
2

How can those trees, which are cut off at their very roots and are quite dead, realize that rain has fallen in Malir?
Note: The above two verses may be interpreted as under: "The Prophet is born in Mecca. The Arabs in general are jubiliant over it. That is definitely a favour from Allah and He has informed them in those terms. The Arabs, seemingly ignored so far in connection with the appointment of a Prophet from amongst them, have now shaken off that feeling of depression. Allah Himself has rectified their position in that behalf. Thereafter the Arabs too became a favoured race, and most of the pagans sought peace with the Prophet".
"But some of the pagan Arabs, who were inherently opposed to monotheistic Allah and the people of the Book refused to abandon their gods or reject polytheism. They were like trees which were cut at their roots. How could they then believe that a human prophet was born amongst them or accept his gospel as truly Divine? Spiritually, they were absolutely dead."
When Our Verses are recited to them they say: We have heard. If we wished, we could certainly say the same. It is nothing but mere tales of the ancients. (31, AI-Anfal).

[Read original verse]
3

None has come to me from my homeland from whom I could ascertain the happy news. I only know that last night lightning of the type generally accompanying rain, gave flashes intermittantly in the direction of the desert.

[Read original verse]
4

(But later) a camelman did come to me and he gave me the correct news. He also exhorted me not to forget my consort or succumb to depression, as I was bound to return home after a brief stay in this prison house.

[Read original verse]
5

. (He further said!) "O Marvi! You are in Umérkot only for a short period. Hence do not discard your blanket (i.e. chastity for that brief space of time). O damsel! The balanced is the symbol of your family's prestige. (Hence do not flirt with it). Do not evaluate the time you pass at Umerkot equivalent to a single moment that you passed in the desert. O Chaste woman! You shall surely return to Malir. Hence preserve your virtues."
Hence chaste women obey their consorts and during the latter's absence they preserve their chastity with the protection of Allah. (34, Al-N isa).

[Read original verse]
6

"Those friends remember you, who held high their 'characteristic standard of life as truth. Do not take to materialism and put on weight in Umerkot in the absence of your beloved; you should treat with contempt the golden ornaments etc. as made of lead."

[Read original verse]
7

"Those friends remember you who idealized the virtuous character as truth (or who held fast to the truth as a virtue). People hold them in high esteem and follow them without the least demur, (and there is no room at all for debating their virtues)".

[Read original verse]
8

I would like respectfully to touch feet of the messenger from my ancestral land. I would complely unbosom myself to him, more particularly the fact that I would not like to stay here even or the time necessary for the utterence of one word (or after utterence of one word by Allah of my release).
بر شاخ امید اگر بر می یافتمے
ہم رشتہ خویش را سر می یافتمے
تاچند ز تنگہنامی زندانِ وجود
ای کاش سوی عدم ور می یافتمے
(Khayam)
If that twig of my ambitions had borne fruit, I would have solved the problem of my life. Would that I had found a (back) door to escaping from this dark and dingy prison of my body.

[Read original verse]
9

The emissary from my ancestral land admonished me not to to put on ornaments and use so fas, and as said by Latif, to blast my head gear (of chastity) which is the real treasure for me, and which actually I have resolved to preserve unsullied. This, he reiterated, was what my friends on that side had pressingly advised me to do, particularly when I would very soon receive the gracious call to join them there (i.e. after my call which would occur on the utterance of one gracious word by Allah).
The soul can progress only when it opposes the nafs or the self.
(Imam Rabani).
Note: The human life is short. Hence we can afford to discard materialism which is the bane of life.

[Read original verse]
10

(Marvi expostulated with the messenger): "How can my kinsmen be cross with me? My hair are dishevelled and they have bred lice. My eyes have lost all sleep in the memory of 'Sadhohi' sweet fruit. Had my kinsmen been here, they would have appreciated my condition properly."

[Read original verse]
11

(The emissary said): "O innocent woman! (You are manifestly a bit vain about your chastity etc.) You have still to bear a lot of test. You are to be cut and torn to pieces and then be chopped and minced and finally to be roasted in secrecy. After enduring this excrutiating test if you come out scathless, you shall be duly honoured in your native land.'
Allah does not deny recompense to such persons who do good deeds like avoidance of sins and observance of the equity. (4, Yunus).
O you who believe! be steadfast and strive to excel in steadfastness, and remain upon your guard, and fear Allah, so that you may prosper.
(200, Al-lmran)

[Read original verse]
12

So long innocent women can remain virtuous in this world, I shall maintain my chastity. In fact I shall refuse to stay in this fortress. The oyster lives in sea, but she does not drink the sea or river water. Just as she depends expectantly on a rainy cloud, similarly my mind is focussed on Malir as my goal. If I, who am a trust with Umar, go back safely to the herdsmen, they would celebrate the occasion with distribution of milk.

[Read original verse]
13

Though already in water, the oyster always looks up (to sky) for a cloud. The crane constantly remembers its home in the mountains. On the same analogy I always long in my mind for my home and my beloved. According to the Divine Word we have all to go to the next world, but I never imagined the conditions here to be what they are. Had I not been a prisoner, I would never have stayed here in the fortress.
He shall cause you to die, then restore you to life and then to Him shall you be made to return. (28, Baqarah).

[Read original verse]
14

The oyster is born and fostered in sea. But all the time she looks up for rainy clouds. This double-layered creature refuses to take the bitter sea water. At the same time she dislikes sweet water. Since she starved and toiled in the deep sea, she bore the pearl.
Note: In the above verses Shah advises the seeker to discard worldly things and simultaneously stick to the remembrance of Allah.
O men! Verily you should labour to your Lord a hard labouring; you shall then meet Him. (6, Al-lnshikak).
مردِ خدا بحر بود بیکراں
مردِ خدا بارد وریں سحاب
(Roomi)
The man of Allah is a boundless sea. The man of Allah rains pearls without a cloud.

[Read original verse]
15

My friends! You should learn steadfastness from the oysters. They discard all conventional waters but staked and look for the rainy cloud (for a drop of rain while raising themselves in water).

[Read original verse]
16

My friends! You will have to learn from the oysters the art of yearning. They discard the earthly resources and look upwards (to Allah) alone for water.

[Read original verse]
17

On the very first night when I saw (Umer's) mansion I disliked it. O Allah! Give broad-minded outlook to my kinsmen (so that they should not take an unduly conservative view of my stay in Umerkot.) Would that in Malir I were to meet him (the Prophet), who is my mainstay.

[Read original verse]
18

Whatever period! may pass here, it will get me reproof from my ancestral kinsmen (the Prophet). Would that while sitting in huts I may wash off the pollution of the palaces, (that may have clung to me).

[Read original verse]
Chapter XI
VAI-10

Marvi won the beloved king of Malir because she preserved her blanket (chastity). She got reunited with the herdsman as she had kept intact the blanket that she had got in dower.
O Soomra! In consequence of her safeguarding her chastity, she was united to her beloved. That was because she did not exchange her hut for a mansion (i.e. because she stuck to simplicity and spurned the amorous materialism).
Eventually she enjoyed the fruits of various desert trees with her friends. In fact she tasted everything good in Malir in the company of her beloved.
"O Gracious Lord! Pray maintain my honour there" That is the prayer of Abdul Latif.
(This refers to the ordeal of the Day of judgement).

[Read original verse]
1

My village-mate (messenger from Malir) entered my place here. Now that my helpers have thought of me, all oppressors would lose morale.
Note: This may mean that the blessings of the Prophet would work against Satan's wiles against Sasui.

[Read original verse]
2

"O messenger! May you always remain happy! May dust endure on your feet (to mark your fitness for the job.) Is there any message of love for me from my kinsmen? I yearn very much for that house and that land. I prize its dust as musk."

[Read original verse]
3

"At what watering place are my village mates? At what places have rains fallen? Please be at east and tell me all about my dear ones. A starved, wretched woman that I am, I shall be enlivened to hear the news that you may have brought for me."

[Read original verse]
4

"Possibly rains have fallen in Malir after my abduction. (Is that so?) Yesterday all the time my eyes gazed longingly in that direction.

[Read original verse]
5

"Is it really a fact that there have been rains in Malir after I left it? The desert folk have obviously gone in search of 'Pussi' - the fruit of 'Kirrir" trees - and have therefore not been seen for several days.

[Read original verse]
6

"Would that there are more rains in Malir, ,so that it may have a liberal supply of irrigational water! I lift my eyes full of tears and gaze in the direction of the lightning flashing over the desert. Would that some day I may leave this mansion and rejoin my dear kinsmen!

[Read original verse]
8

Well spent were the days that I passed in captivity. I wept profusely on the mansion-roof during that period. As I yearned for union with the beloved, my materialist thoughts were purged in the wake thereof. My love cleansed and purified the chains of materialism that I wore.
نالم او را نالہا خوش آیدش
از دو عالم نالہ و غم بایدش
(Roomi)
I weep for Him because He appreciates tears. That is what He likes in both worlds.

[Read original verse]
9

"O Umar! Today I met one of the poor folk of my region. (Hurriedly) While standing he delivered to me the message of my beloved, Latif says, with Allah's mercy my chains of captivity have been broken' asunder (under the effect of his message).

[Read original verse]
Chapter XII

The fruits of 'Khabar' tree are ripe these days beside my kinsmen. O Umer! I am always in a state of extreme yearning for my consort. I am ever mindful of my pledge with him about my blanket and chest-belt (about my chastity).

[Read original verse]
VAI-57

"O Sir! My heart belongs to my beloved and his heart is mine. O Soomra! Let my face remain dirty, lest my beloved may insinuate that I had washed it in a mansion (for the pleasure of another man). Besides I would rather like to take strings of tears to him (in addition to my dirty face as an appeal to his compassion)".
ہر کجا آب رواں سبزہ بود
ہر کجا چشمہ رواں رحمت بود
(Roomi)
Where water flows, vegetation grows; where tears flow, Divine mercy is attracted.

[Read original verse]
1

(To Umar:) If the guardians, the mainstay of public, themselves become plunderers, how long can the people of desert remain there?

[Read original verse]
2

If the authorities, who constitute the mainstay of the public, turn into robbers, where can poor people of desert lodge their complaints?
Note: In the above two verses the poet possibly means that if Allah, the Creator, Fosterer and Guardian Lord Himself snatches away a person from his kith and kin thereby plunging them in grief, whom should the bereaved approach for redress. Would it be worthwhile to stay in the world under the circumstances? Shah was conscious of the fact that in the universe there is a constant play of contradictory forces.

[Read original verse]
3

My homeland is Malir. It is the fate that has dragged me into this fortress. I wished to drink the cheese like water of the desert with my beloved. The Amir however, blasted my career and I realized by Allah that he was taking me to a prison house.

[Read original verse]
4

O Soomra! I visualize lots of reproofs for myself due to my separation from the darling. Let some one take me to my kinsmen so that I may confide in them full facts.

[Read original verse]
5

I remember and dote on the days that I passed in the company of my beloved and I pine in the memory of the desert in general. I shall never accept or succumb to Umer's arms. "O beloved! Would that I may pass the night virtuously and that you may come to me at early dawn and retrieve me from here. Would that thereafter I may never be away from your door, my beloved, the Lord of Malir!

[Read original verse]
6

O Umar! I am an unworthy person; I very much yearn for my home. O Soomra, the worthy! Pray do not detain in prison those who painfully languish there.

[Read original verse]
7

Today my friends from Malir have sent me very undignified taunts to the effect: "O idiot, that you are! Possibly you have tasted the delicacies served to you by Umar. Have you, on that account, forgotten your relatives and dear ones?"'

[Read original verse]
8

Couped up in a corner of the fortress the damsel curses (her stars). She remembers Malir and weeps so profusely that even others are moved to tears. O Allah! Would that you may join her to her beloved in his house!

[Read original verse]
9

Whatever they are, I claim the desert dwellers as mine. My friends there now pick gourd in plenty. (O Allah!) My only solicitude at present is "when would you pull down this fortress? (i.e. disintegrate this world which is a prison house to me. It implies a wish for death).

[Read original verse]
10

I would prefer death after taking a bath at my beloved's place in Malir (and removing dirt of this prison house). I would, on arrival there, draw water for myself and take bath at once. (In case you permit it), all my blanket, wearer kinsmen in the desert shall be thankful to you. (O Umar!).

[Read original verse]
11

I wish I were with the beloved in Malir for all time, and that at dawn time I should touch his feet with my eyes (i.e. do obeisance to him at that time with all humility).
خوشتر آں شہری کہ دروی دلبرست
(Roomi)
That place is the best wherein my beloved lives.
Note: In this verse Shah possibly refers to the early morning prayers.

[Read original verse]
12

O Soomra! My relatives, the desert dwellers are all chaste persons. At dawn time they are up, and they move about amidst the sandy mounds (remembering Allah and attending to their vocations). The footprints of the herdsmen are discernible, indicating their movements in the area. Hence I request you not to provoke a war with them (who are so religious minded.)

[Read original verse]
13

Why should I wash my blanket etc.? No, I shall not attend any marriage. The beloved is not with me. (That makes all the difference). For whom should I wear clean white clothes?

[Read original verse]
15

I shall definitely not have another consort. For me my blanket wearer (consort) is prefectly alright. Even if my beloved were dirty, yet he shall have place in my heart.

[Read original verse]
16

O Soomra! Let my face remain dirty lest me beloved might insinuate that I had washed and kept it clean in a palace (to please some one else).
Note: See Vai for a similar verse.

[Read original verse]
17

Even if you were to tear off my skin and apply salt to my limbs, (I shall not succumb to you). In fact none of my family members ever did such an unworthy act. So long there is life in me, I shall not forsake my love for the herdsman.

[Read original verse]
18

The lightning flashes in the direction of my ascendants. I give way to tears for the entire night in memory of my relatives. O Umer! pray do not overwhelm me, a captive, with your cynicism.

[Read original verse]
19

The lightning flashes in the direction of the huts, sheds and dunes (of my relatives). It has rained and soaked the entire desert area. O Allah! May those who yearn for the beloved, not die without being united to him!

[Read original verse]
20

The lightning flashes in the direction of the huts, sheds and dunes (of my kinsmen). I watched it with interest and I passed the night in tears. My beloved of Malir is fit for virtuous women only.
ای دریغا اشک من دریا بدی
تا نثار دلبر زیبا شدی
(Roomi)
Alas for me! My tears cannot form a river, else I could have sacrified it for my beloved.

[Read original verse]
21

The lightning extended its range and flashed brightly over the plains. O Soomra! It awakened within me the travails of separation (from my kith and kin). O Umar! The latter seem to have migrated to another area after rains. Would that somehow I may behold their bleating goats!

[Read original verse]
22

The lightning flashed in different forms indicating the return of monsoon season. My eyes are fixed in the direction of my relatives and they do not cease shedding tears. I would certainly have not been reduced to this condition, if they had cared to take interest in me.

[Read original verse]
23

Where woollen 'farasis', blankets, saddle-bags, and woollen sheds are made and the ripe fruit of 'Kirrir' tree is available (in abundance), my girl friends are happy in the society of their consorts. Would that I were to enjoy the seasonal fruit of 'Khabar' tree with my relatives, and exchange greetings with those who are born among cactus plants in the desert.

[Read original verse]
25

O messenger! Please convey to my herdsman beloved what I tell you! "O Consort! Pray do not forget the days of our association. I am terribly wretched in this prison house. Kindly attend to me soon. In the meantime send me a handful of 'Mandhani' grass so that I may have its seasonal taste in captivity here".

[Read original verse]
26

"O messenger! Please tearfully inform my herdsman beloved: "So long the lightning flashed on his side I felt sorrowful (due to my captivity). Pray relent and come to me as my body feels disjoined due to extreme pathos".

[Read original verse]
27

"O emissary of the herdsman beloved! Since you are going to his rain soaked land, please give my innumerable compliments to my friends (who may have migrated there) and tell them that I am publicly (or admittedly) their slave and that I am trying my utmost to join them.

[Read original verse]
28

"O running footman! Please convey impressively to my beloved that I have fetters on my feet and cuffs on my wrists and that without him I pass my days here in abject misery."

[Read original verse]
29

"O messenger of my beloved herdsman! Do kindly bear some messages of mine. Give my salaams to those friends of mine whom you can recollect. (I know that) creepers and trees have now flowered and some of the Kirrir trees bear ripe fruits now, and that my friends there enjoy the Kandi fruits after hacking them. How I wish to smash these chains and join the desert kith and kin"!

[Read original verse]
29-A

(The poet philosophises!) Marvi is not in Malir, nor is she with Umar. Punhoo is not in Kech, nor is any (spiritually evolved) nobleman in Sindh. Mumal is no more in her mansion, nor is any ascetic nomad visible in the Ganja range of mountains. Suhni left her husband behind and crossed the river to meet her beloved, little realizing that he was already available in her heart. These days you do not find any saints in the mausoleum nor any guide on the cremation ground.
Note: The above verse implies that spiritualism and its appreciation have reached a low mark, and there is complete absence of spiritually evolved persons among the living as well as the dead.

[Read original verse]
30

(The poet says): "If Marvi had been in captivity here during my days I would have taken care of her; I would have approached Umar and requested him (for her release); if he had rejected my request I would have offered myself as ransom for her; I would have unchained her and taken her out of the prison house; on release I would have taken her by hand and led her to Malir; and as her guide I would have taken her to my/her auspicious native land."

[Read original verse]
31

We the desert dwellers have been born naked. We consider the desert as a blessing, as it covers its inhabitants (by its detachment and spaciousness).
Note: The poet is said to have recited the above verse when some person found fault with his rough and course clothes.
TRADITION: The faith of a believer is thick (i.e. mature), if he wears thick (and rough) clothes.

[Read original verse]
32

So long my kinsmen were near me, they used to send me messages. Now since they have migrated to Malir with their flocks, they cannot be blamed for their silence. What reproaches do they, therefore, merit from me?

[Read original verse]
33

They finished their business here (or accomplished their mission in this world) and according to Latif they left for Khaur across the desert (i.e. the next world) after releasing themselves of all (worldly) encumbrances. These fine persons left in Malir memories of their virtues.

[Read original verse]
34

just as 'Ghandhar' grass is a composite of interconnected knots, similarly my mind is intertwined with my kinsmen. They are all virtuous and they live in Malir. O Amir! Without them I lead a miserable existance.

[Read original verse]
35

Just as the 'Ghandhar' grass is interconnected by knots, similarly my mind is intertwined by knots with my kinsmen. On the other hand, as Latif says, the knots (fetters) applied by the Amir to me here are quite routine and breakable. O Soomra! I shall remove them all when I reach Malir.

[Read original verse]
36

My desert kinsmen, for whom my heart yearns are in the desert. I always bear in my mind my native place, and its sheds and the rain soaked fields. The travails of separation from my kinsmen afflict me continuously.

[Read original verse]
37

Would that the cattle pens, which were depleted sometime ago, be again rehabilitated; and may the huts be restored on the same places as before!

[Read original verse]
38

O Umer! How can I remove my blanket (i.e. accept your amour) in view of the favours done to me by my beloved in the desert?

[Read original verse]
40

I cannot afford to be quits with my desert-born friends for even one favour of theirs. I have surely not been cast away or abandoned as dirty (or unchaste) by my kinsmen.

[Read original verse]
41

The fetters of love are unbreakable; those of iron can be removed. The keys of the former are with my relatives. Since they have migrated, whom can I reprove (for neglecting the fetters of love)?

[Read original verse]
42

The fetters of love cannot be removed. Those of the iron are removed. I pass difficult days in this mansion without my kith and kin. Since my co-villagers have gone away, whom can I reproach for ignoring the fetters of love?

[Read original verse]
43

My kinsmen have passed away from the desert area after leading a virtuous life there. After their exit I am leading a miserable life, O my friends!

[Read original verse]
44

"O Umer! In the name of Allah abandon these transgressions. I have passed in these mansions not a few days but quite some months. However my heart's yearning for my Beloved has hardly abated during that period."
Verily Allah commands you to make over trusts to those entitled to them.
(58, Al-N isa).

[Read original verse]
45

Today too the scars of my dear kinsmen's love opened up afresh in me. "O Soomra! The travails of separation have overwhelmed me; The separation from my beloved has indeed caused me a lot of affliction

[Read original verse]
46

The scars of love of my dear kinsmen have opened up once again in me. Since I have been keenly yearning for union with them, their separation has practically annihilated me. "O Soomra! I remember very much those who live in the desert, particularly the abode of my beloved."

[Read original verse]
47

(I do not think) I could ever be forsaken by my desert relatives. The fact, however, is that I have been detained here forcibly by him who is much too powerful for them. "O Soomra! On that account my relatives seem to have dropped thinking about me".

[Read original verse]
48

I wear the blanket as the family tradition, and I shall not change it by turning a new leaf in my life. I have preserved my chest (i.e. chastity) under the blanket of my beloved. I use a hand bag of net for a pillow and lie down on the ground. Thus I subject my body to hardships or renunciation so as to withstand all worldly temptations. I shall fulfil all claims of the beloved, (i.e. I shall obey the commands of Allah,) so long I am alive.

[Read original verse]
49

(The poet advises:) "O Marvi! Do not weep, nor sob, nor raise screams. Rest assured that numerous brave persons shall join you there during monsoon. The Lord shall unite you with them after rains. (After your death you shall meet numerous saints)."
Slacken not, nor grieve; and you shall certainly have the upper hand if you are believers. (139, AI-lmran).

[Read original verse]
50

"Do not weep, nor sob, nor shed tears. Your imprisonment has been remitted and chains have been removed. O desert woman! You shall reach your kinsmen soon. (The fate has decreed accordingly.)"

[Read original verse]
51

"Do not lament, nor wail, nor give way to tears. Endure with patience the times as you find them. O desert-dweller! Happiness soon succeeds sorrows." Latif says: "Note that your chains have been removed. The fetters too have been withdrawn and your imprisonment has been remitted".
Note: The above verse reflects an ancestral trait of the poet. It is said that once Shah Abdul Karim, the great grandfather of the poet, went to the river for an early dip. On return he felt chilly and sought warmth of a nearby fire kindled by some herdsmen, who were asleep near it, while he stood by it, some of the herds-men woke up. Finding a stranger in their midst they mis-took him for a cattle-lifter. They beat him and detained him. When sun rose, they recognized him and sought his forgiveness. Shah did not utter any remonstrance while he was beaten and detained.
(Shah Karim of BuIri's poems by Dr. Daudpota)
Surely there is ease after hardship. (5, Al-I nshrah).
Allah will soon bring about ease after hardships. (7, Al-Talaq).
حافظ! از باد خزاں درچمن دہرمرنج
فکرِ معقول بفرما گل بی خار کجاست
(Hafiz)
O Hafiz! Have no grievance against the autumn breeze in the garden of the world. Take it philosophically. Where would you have a rose without thorns?

[Read original verse]
52

"Weep not, nor sob, nor scream." Latif suggests: "Raise both arms (in supplication to Allah at midnight) while people are asleep. If you do it, O Marvi! You shall reach and behold the land of your nuptial".
And they call on their Lord in fear and hope. (16, Al-Sajdah).
All praise to the Knower, who forgets not him who remembers Him, who does not dimnish for him who thanks Him, who does not disappoint him who prays to Him and who does not frustrate the hope placed in Him". (Hazrat Ali - Sahifai-Kamilah).

[Read original verse]
54

(Marvi of the desert learnt facts about her country from a carrier) and became very happy. She told Umer: "O Soomra! I have learnt everything about this place, (that you are about to release me), and about my native place, (that I would ultimately meet my relations). My melodious sisters and companions remember me very much:"

[Read original verse]
55

"After learning about my native land I actually feel that I have been unchained and set free. The message has removed my heart's anguish; my sorrows have ended and given place to joy and happiness.

[Read original verse]
56

"O Umer! Fate had prescribed this good act for you that you did not molest me. Thereby you refrained to outrage the honour of my kinsmen".

[Read original verse]

Sur Sasui Abri

Chapter I
VAI-20

"O my friends! My whole system is vibrating constantly with yearning for the Beloved; He is ringing in my mind like the bone or iron piece in a bell.
My eyes are thirsty to see you. Hence my Forbearing Lord! Kindly return to me soon.
I miss the love in you. What about your earlier promises with me?
I am a captive in Bhambhore (i.e. the world), separated from you.
"O Punhoo my sole anchor! Kindly do not withhold your patronage
(from me in striats) by abandoning me amidst mountains".
(In your company) I would hop about in Autumn in preference to Spring without you.
The worldly physicians, (who cannot diagnose spiritual ailments), have created innumerable complications for me.
"O you who are conscious of my maladies of heart! You alone are the proper physician, (hence kindly come to my relief)."
در دم از یار ہست و درماں نیزہم
(Hafiz)
My friend has caused my ailment and He alone is its healer.
"O you who are Beneficent! Kindly administer to me, a sick man, efficacious medicines."
"O Beloved! Abdul Latif always thinks of you!"

[Read original verse]
1

Sooner or later I have got to go to the beloved. My Lord! Do not waste performances of the workers. Kindly be so gracious to me that I may meet the Baluch (i.e. the Prophet) during my life time!
Note: In realization of what is obvious Sasui made the above prayer to Allah; and the obvious was that, as a mortal, she must die some day and then return to Allah.
How can you disbelieve in Allah? When you were without life, He gave you life and then He would cause you to die, then restore you to life, and then to Him shall you be made to return. (28, AI-Baqarah).

[Read original verse]
2

Being overwhelmed by the travails of separation, Sasui weeps and her grief is so melting that others too are moved to tears. All the time the chaste girl lies on her side and gazes in the direction of Punhoo. Latif says: "this faithful woman recollects handsomli-ness of her beloved and dotes on it. What a pity! she died during her quest for the beloved, which she had undertaken due to her love for him"

[Read original verse]
3

Even if the yearning for the beloved were to affect her health by causing her anguish, Sasui would continue to yearn for him. No doubt she intimately enjoyed the society of Punhoo (for some time), but the intensity of her love has not abated a bit on that account. The fact of the matter is that the more you drink at this particular ferry (of love), the more thirsty you feel.
عشق مارا کئے بود غایت پدید
حسنِ جاناں چوں ندارد غایتی

How can my love be limited when the beauty of the beloved has no limit?

[Read original verse]
4

The Beloved has dazzling beauty. Under its effects whoso have a sip of love, their yearning for a meeting with Him becomes more acute. Their love does not abate at all even though they are under His gaze. They are always in the midstream (of love), and yet their thirst is not quenched at all.

[Read original verse]
5

Since the excessive thirst of those in love cannot be quenched, nay it is progressively on increase, they should better increase it further by taking a cupful of thirst. (i.e. they should drink deep of the love potion). O Punhoo! kindly serve me the drink yourself, so that I may quench my thirst (of separation) by the thirst (i.e. craze) of reunion with you.

[Read original verse]
6

Whoso have drunk a cupfull of love, they are alien to tranquility because of the blaze of love raging within them. Those seekers, whose love is fathomless, are self-effaced destitutes moving in what seems an endless wilderness. (Nothing materialist interests them). Accordingly though these persons are always in the stream of love, yet they feel parched inspite of it. (The verse means that when a seeker is absorbed in the Divine Love, he ceases to be swayed or influenced by the temporal conditions).

[Read original verse]
7

They are always in midstreams of love and yet their thirst is not quenched. Since a sight of the Beloved deservedly calls for prior complete self-renunciation, the seekers' thirst is not quenched, though they are in mid stream.

[Read original verse]
8

Sasui has willingly accepted and undertaken the journey in wilderness (i.e. in self-renunciation) for the sake of her beloved. (or) welcome is Sasui to undertake this journey in wilderness for her beloved. Water seeks those who maintain thirst within themselves.
عشق اول در دل معشوق پیدا می شود
کر نسوز و شمع پروانہ شیدا کی شود

Love originates in the heart of the beloved. If the lamp were not to burn, how can a moth consume himself?

[Read original verse]
9

They have their huts close to water and still (the tragedy is that) like fools they die of thirst! The Beloved is nearer to them than their very life (jugular vein) and yet they cannot fix Him up. Obviously they do not recognize their Beloved who is their very essence, closer than the breath of their life, and they merely cry like afflicted persons.
دلارام در برد ودلادام جوی
لب از تشنگی و برطرف جوی

The Beloved is in your embrace and you are searching for him! You are sitting on the bank of a stream and still your lips are parched due to thirst!

[Read original verse]
10

Sasui failed to assess properly (the pros and cons of her love for Punhoo) though she was close to him. She betrayed her vanity or self consciousness after knowing and meeting him. (In fact she should have suppressed it and been vigilant in his service.) The Brahmin girl, like an idiot, lost her senses by loving the Baluch. (or) she got fame and publicity due to her association with Punhoo, and that was responsible for her later indiscretion which this Brahmin girl, like a fool, betrayed while the Baluch was with her. (She should not have been much too sure of Punhoo's continued availability with her. On the contrary she should have been on the alert against all worldly eventualities.)
Note: (1) This verse may possibly refer to Satan's presumptuousness demonstrated before Allah.

[Read original verse]
11

Some scorching wind seem to have blown and seared the entire universe. (What a pity that the Lord is separated from Sasui!) And that has affected the universe. (The angels from) the skies above audibly lamented it. The birds were agitated at the flight of Punhoo and they loudly twittered along his trail. The cattle were shocked at the incident, and on that account their herdsmen became pathetic. The beasts also were ready to lay down their life through excessive pathos. The deserts echoed their lamentations. All of them did so through excessive love for Punhoo (and at his abduction).

[Read original verse]
12

"O Sasui! Now follow the track (of Punhoo) with extreme humility. You are all alone (i.e. without a helper or patron). Do not go to Kech, (the land of Punhoo,) prepared to use arguments there. (On the contrary) assume self-effacement and take only selfless love (on your journey). Do not follow the precedent of Satan (who had raised controversies and disobeyed the order of Allah to bow before Adam). If you abandon all presumtuous-ness and feel that you have no case whatever, your wish would materialize."
Note: (1) Sufis interpret Kech as the عالم انوار or the Realm of the celestial light and feel that he who enters it gets united with Allah.
حاجت خود عرض کن حجت مگو
ہمچو ابلیسِ لعین سخت مگو

Submit your supplication by all means but use no argument like the refractory Satan.

[Read original verse]
13

"O Sasui! Proceed on your journey with exceeding humility and with absolutely no idea of raising a controversy. In addition to keep yourself your pleadings for Divine grace and forgiveness (i.e. beseach His grace meekly, unobtrusively and silently). To pass through mountains is not an easy job. Love alone can mitigate the hardships of such a journey, nay, it may make it even pleasant. To forget oneself is a manifestation of Divine grace, (or it is a great virtue to be selfless and humble)."

[Read original verse]
14

"O Sasui! Do not sit inert at Bhambhore. Make a perceptible effort (to follow up Punhoo). The mountains would possibly guide you to fix up (the fugitive party's) camels. This is what Latif suggests: "O Sasui! move on your head and meet Punhoo. (i.e. proceed along the straight path most devotedly)."
بر عاشقان فریضہ بود جستجوی دوست
(Roomi)
It is sine-qua-non for lovers to seek the Beloved.

[Read original verse]
15

"O Sasui! Do not remain at Bhambhore, but use all efforts (to follow up Punhoo). As a bondwoman of the Baluchi you should not give up his track. (i.e. as a slave and creature of Allah you must move diligently along the straight path of Sharah). During the course of search for the Lord you will get clues about Him; (i.e. when you are on the straight path, you will get guidance from Him from your soul.").

[Read original verse]
16

"O woman! Do not stay unconcerned at Bhambhore. (That would be reprehensible). Simultaneously do not go to Harho mountains (after Punhoo). (That is gratitous as He dwells within you). (When asked about Divine love and mysteries) never utter a falsehood (as that is forbidden), but do not give out the truth too (because that may mean betrayal on your part). Do not put yourself on fire and burn yourself for your Beloved, (as Allah wants you to be patient). Simultaneously, do not be callous to the travails of separation, (as that would amount to apathy and unconcern on your part.")
بہ ہرچہ از راہِ اومانی چہ کفر آں حرف چہ ایمان
بہ ہرچہ از دوست دورافتی چہ زشت آں نقش چہ زیبا
(Hakim Sanai)
Abstain from whatever keeps you away from Allah's path, whether it is an expression of disbelief or belief. Abstain from whatever leads you astray, whether the seduction is exercised by an attractive or ugly picture or object.)

[Read original verse]
17

If you shake off all presumptuous-ness and feel yourself completely helpless in the matter, you will be able to meet Allah. The road leading to Him is very clear. It is the worldly desires and seductions that veil it from view (or make the latter cloudy.)

[Read original verse]
18

"O you who are out or ready for sacrifice! Do not become elated due to prosperity nor become depressed due to misfortunes. Do not lay waste your house nor build it over again. O you who are as good as dead! Do not kill yourself (before death) lest you may be reborn (to be absorbed in the Beloved).
Note: Islam forbads the two extremes i.e. unconcern in worldly vicissitudes and avoidance of transgressions.

[Read original verse]
19

"Do not be elated in prosperity nor depressed in adversity; do not halt nearby on the way, nor go far off. O friends! It is indeed hard for the Brahm woman to abstain from both courses.
Note: The verse No. 16-19 refers to certain Islamic teachings as under:
a) Allah is nearer to us than our jugular veins. He hears our prayers. Hence it is no use looking for Him in deserts or mountains or crying hoarse in supplication.
TRADITION: He who has taken to jungle life, has left off his knowledge and intelligence.
b) A Muslim should not speak false. That is Islam's prescribed policy. But it is no use giving out higher spiritual mysteries, as besides being a betrayal of secrets, they would merely baffle and confuse an uninitiated man. Such knowledge should better be suppressed.
The prophets resorted to similes because the laity is not appropriately receptive. They were not able to apprehend the correct position. There was even a danger that their faith might have been affected.
c) In prosperity we should not be elated. We should merely be grateful to Allah for His favour. Similarly in adversity we should be patient and should not be depressed. Through patience and prayer we should seek relief from Allah.
d) Monasticism is foreign to Islam. On the contrary it enjoins on the Muslims to enjoy the authorized things of the world, be social and maintain family life, but avoid excesses. It does not permit them to discard their health and home, kith and kin or to neglect their obligations to others.
e) Inertia is deprecated in Islam which is synonymous with effort, progress and progression. Action is creation. It is evolution. We should remember Allah at all times and foster high spiritual ambition. At the same time Islam does not want its votaries to kill themselves by constant prayers. According to a tradition the Muslims should not overstrain themselves even in good acts lest they may be fatigued. Allah appreciates continuity. Accordingly progressive moderation is better than hectic excesses.
The poet seems to have kept the above teachings in view in his above verses.

[Read original verse]
Chapter II
VAI-13

Ah! The handsome beloved! He has gone away. I had no influence over his kidnappers. They were relatives of Punhoo only.
(In the course of her pursuit) Sasui enquired about the respective camps of the (fugitive) party on the way.
(She asked the fellow travellers) "Did you meet them, the Aryani travellers, corresponding to these marks?
"Their camels had bells and lots of trinkets on them as decorations."
(I hope) the ideal nobleman, the pride of his family, will take me with himself.
Abdul Latif says: "O sisters! The dear friend has come back to me".

[Read original verse]
1

O you slave! See that you do not slacken in your quest of Punhoo at the sight of mountains. Latif says: 'You must pursue his party, through the mountain passes. O Sasui! O damsel! you should enquire about the cinders, possibly left behind by the Baluch Party, and then proceed apace. Do not despair to meet the Gracious Lord. How can He be said to be distant, when He is near our eyes'?
نیستی آگاہ از لطف خدا
ہمچو عاشق ہر زماں بیند ترا
(H. Bu-Ali Qalandar)
You are not aware of Allah's grace. Like a lover He sees you all the time.
And when My servants ask you about Me, say: I am near. I respond to the prayer of a supplicant when he supplicates to Me. (186, Al-Baqarah).
Note: (1) This was the verse composed and recited by the poet in the course of a meeting with Shah Enayat Soofi, Saint of Jhok.

[Read original verse]
2

Whoso transferred their minds from this world and its attractions to the Hereafter, (i.e. they adopted self-abnegation) they shall reach the goal. The Beloved, who is personification of beauty and wisdom par excellence, is less than one cubit away from us.
منزل جاناں بود یک گام تو
بادۂ عرفان بود در جام تو
(H. Bu-Ali Qalandar)
The citadel of the Beloved is hardly one cubit away from you if the wine of Divine knowledge is in your cup.
Note: One day Bibi Rabia Basri requested Allah for the grant of higher contentment to her. He asked her to raise her eyes skyward. When she did so, she saw a sea of blood in waves. Allah told her that the sea contained bloody tears of His seekers, who never sought anything from Him and yet they underwent tests in succession tearfully. On the other hand she was requesting for a favour and that too one for which she was not yet qualified.
(Jami's Tazkiratul Anbiya).

[Read original verse]
3

Perhaps my Lord has remembered me in the Oasis (i.e. Paradise). O Sisters! I had better leave alone at once after him. With Allah's grace I shall reach him in his land.

[Read original verse]
4

I am not conversant with the situation of the Oasis. The intervening desert is reported to be terribly unending. My patron Lord! Relent to me as I am now tired of wandering over the waste land. Good Latif prays: "O Beloved! Kindly take care of me as I am dead tired. My Lord! Please see that you do not forsake me on the road as an unfortunate woman".

[Read original verse]
5

I have never before known the Oasis. In fact I have not seen that region nor the intervening (barren) tract. The mountains have, without the aid of a knife, killed me with reproaches (for my indirect contribution to the abduction of Punhoo from me and my slow progress in rejoining him). Since the beloved is very dear to me, I am hopping about amidst the rocks.

[Read original verse]
6

I did not know the Oasis, (I mean its actual location). Besides I did not take even a quarter seer of water with myself on the journey. The mountain is unduly unsympathetic and the sunshine is scorching. Latif says! "At the same time the hot wind has started blowing to the misery of poor travellers. My Lord! kindly come to me at the place where I would be all alone, (and beset by the above adverse circumstances.")

[Read original verse]
7

To Sasui who is ignorant of the Oasis, and the intervening mountains being inhospitable and hard, the journey under the circumstances, according to Abdul Latif, appears dangerous and difficult for her. O True Allah! Pray facilitate the very first stage thereof for her (which possibly means interrogation in grave.)

[Read original verse]
8

The poor damsel had never been to the oasis before. The people on the way were all unkind heathens. O friends! It seems Sasui made friendship with the beloved only to have hardships in legacy.
Note: In this verse possibly the reference is to the angels who are all unemotional inorganic beings. No mercy can be expected from them unless ordered by Allah. They are said to be armed with maces.

[Read original verse]
9

The oasis has tall trees of 'Jao', 'Jamar' and 'Jan' variety. (Same are shady, some scenic, and some scented, but they are peculiar to the mountainous tract). The intervening ground and stones, all, become extremely hot (dut to hot sun and winds). The poor damsel moves here and there in circuits, but she is unable to locate footprints of the beloved.

[Read original verse]
10

There are lofty trees in the oasis. But the intervening tract is said to be infested by blue snakes. According to Abdul Latif the lonely traveller (i.e. Sasui) contrived to continue her journey with safety. O Guide! (i.e. the Prophet!) kindly reach her in the tract, where she is all alone without any relative or tribesman in view.
Note: According to the mythological belief the graves of sinners are infested by snakes which bite their victims as a punishment for their sins. These venomous vipers, however, are not, unless in exceptional cases, visible to the physical eyes. In one particularly important case at Karachi wasps flew out and snakes and scorpions came out of the grave while it was being dismantled. The operation had therefore to be abandoned. In this verse the poet appeals to the Prophet to rescue his sinner followers, including Sasui, when they are all alone in their trouble-infested graves.

[Read original verse]
11

The oasis has tall trees. The intervening tract abounds in owls and small birds. The terminus (Hereafter) is remote from here; the traveller is all alone; and the 'beha' birds squeak on the way. The 'simoom' desert wind blows all over the tract and the gravel makes feet bloody. Abdul Latif says: "the discomforts of the mountain passes have wearied the travellers".
Note: The above verses imply that the road to Paradise is difficult to traverse and is full of diversions, which are very dangerous to clear. They also portray a picture of عالمِ برزخ i.e. the life in grave.

[Read original verse]
12

"Respond to the call of those who know intimately the oasis (i.e. the real spiritualists) and join their party bag and baggage, as advised by Latif. It would be proper if you build a humble cottage near the camel owner (i.e. the Prophet). Abandon the comforts of Bhambhore (i.e. this world). You will then surely reach the beloved's land.
ہر کہ خواہد ہمنشینی باخدا
او نشیند در حضورِ اولیا
(Roomi)
Whose desires to associate with Allah, he should sit in the company of saints.

[Read original verse]
Chapter III
VAI-19

O friends! Alas! My (temporary) apathy has cost me my Beloved. What should I do now? (Frankly speaking) I do not fully realize what has happened.
While I was asleep the party of my Lord left me and I realized the loss with a shock when I woke up.
It was tragic that I thought of the Lord after satisfying my stomach, (and thus wasted my time.) (It reflects the general tendency of human beings to give priority to the physical and temporal requirements).
Please tell me what were the parting words of the Lord, (so that I should bear them in mind and comply with them.)

[Read original verse]
1

You have left Punhoo behind, and you are searching for him among the mountains! Obviously because you are wedded to him, you have set out to search for him. O you unhappy woman! You committed a sin by looking for the beloved in wilderness. He is definitely not in 'Harho' mountains. Go and consult again those who sit immobile, (i.e. the non-monastic spiritualists who do not roam about, and who receive His manifestation within themselves).

[Read original verse]
2

Go and consult those, who sit immobile, about the whereabouts of Punhoo. All your life, O miserable woman! look for the Beloved within yourself.

[Read original verse]
3

O you imbecile! The mountaineer, (Punhoo, the Beloved) is not where you have taken him to be. Do not proceed towards the mountains in his search. Your mind is actually the oasis (where He dwells). Exclude the outsiders (i.e. the materialist agencies) and consult your mind for the Beloved.

[Read original verse]
4

O Sasui! abandon all other avenues and look diligently into all corners of the house (i.e. the mind) for Him. Do not go far to search for Him. Your Beloved is within yourself.
یار درخانہ و من گردہ جہاں می کردم
آب در کوزہ ومن تشنہ لباں می کردم

The friend is in my house and I am looking for him around the world! Water is available in my jug and I am moving about with parched lips!
Note:سڀئي ساري is alright. Butسڀ وساري would have been more appropriate, because the poet's emphasis in these verses is to exclude all other avenues to meet Allah. Status quo is maintained.

[Read original verse]
5

Your friend is within yourself. Return home and search for Him inwardly. It is useless going out and seeking the Beloved (in different directions).
TRADITION: Whoso has taken to jungle life, he has left off his knowledge and intelligence.
آنانکہ طلبگار جدائید جدائید
حاجت بہ طلب نیست شمائید شمائید
(Roomi)
You who move out in search of Allah, need not search, for Allah is you, you are He.
Note: The present verses No. 6 and 7 are already recorded in chapter 5 as verses No. 14 and 2 respectively. The following verses have been renumbered.
"Shaikh Ahmed Ghazali relates that his Shaikh i.e. Abu Bakr Nassaf, exclaimed in his prayers: "O Allah! with what design was I created? Answer came: The design was that I might behold myself in the mirror of thy soul and plant my love in thy heart.
(From Diwan Shams Tabriz)

[Read original verse]
6

You should avoid enquiring about the Beloved from other houses (or sources). Probe within yourself for Him. He for whom you are subjecting yourself to so many hardships, is actually within your mind.

[Read original verse]
7

'O Sasui! you are indeed bearing Him for whom you are searching a far. No person has, through wandering, come to acquire knowledge about Allah. Consult yourself about Him and you will discover Him within yourself.

[Read original verse]
8

He for whom you have been searching a far, is always with you. O you imbecile! Take Latif's advice, and look for the Beloved within yourself, there you will positively have His glimpse, because He dwells there.
When My bondmen ask you concerning Me, say: 'I am indeed close to them'. (186, AI-Baqarah).
یار در تو پس چرائی بیخبر
یار در تو خود چرا کردی در بدر
(H. Bu-Ali Qalandar)
Your friend is within you. Why are you ignorant of it? He is in you and you are roaming about here and there!

[Read original verse]
9

Why do you go so far as the oasis? Why do you not search for Punhoo here? As per Latif the Baluch is surely not hidden anywhere else. As a chaste and faithful wife you should gird up your loins, and satisfy the claim of your love for Punhoo. Lower your eyes and look within yourself. Verily your friend dwells there.

[Read original verse]
10

It is pseudo lovers who enquire about Kech, the land of the beloved. They do not look for Him within themselves. (On the other hand) those lovers, whose hearts are entwined with Punhoo, do not contemplate undertaking a physical journey to meet Him.
عاشقان اول طواف کعبۂ جان کردہ اند
پس طواف کعبۂ تن مر ز فرمان کردہ اند

The lovers peregrinate round the Kaaba of the heart first. Thereafter they go to the physical Kaaba and as a duty, peregrinate round it.

[Read original verse]
11

Do not go to the Lord on foot but do it with your heart. Tread not like (the conventional) foot messenger in that connection, because that way you will not reach the Lord's place.
Note: The verse obviously implies that the conventional prayers alone are not enough to take you to your goal.
They remember Allah while standing, sitting and lying on their sides and they ponder over the creation of the skies and the earth. (191, Al-lmran).

[Read original verse]
12

Proceed to the Lord with your heart, rather than on foot. O Sasui! Do not look for His footprints on sand, but crawl with your heart towards Him (in a spirit of self-effacement.)
Note: Sincerity coupled with humility is the crux of prayers.

[Read original verse]
13

Proceed to the Lord with your heart. Do not hop (or roam) about amidst mountains for Him. (You should know that) the priceless Lord has His citadel in your body; (hence do not move about in the routine manner in search of Him.)

[Read original verse]
14

Proceed to the Lord with your heart. No use hoping about amidst the mountains . (Rely on my own experience that) "I have discovered the mountaineer Lord within myself)".
ز خویشتن سفری کن بخویش ای خواجہ
کہ از چنیں سفری گشت خاک معدنِ زر
(Roomi)
Make journey out of self into self, O master! For by such a journey the earth becomes a mine of gold.

[Read original verse]
15

Proceed to the Lord with your heart, completely divested of your entity or ego. Those who maintained the latter, fell short of meeting the Lord.
میانِ عاشق و معشوق ہیچ حائل نیست
تو خود حجابِ خودی حافظ از میانہ بر خیز
(Hafiz)
There is no barrier between a lover and a beloved. O Hafiz! you yourself operate as a veil. Better remove (i.e. neutralize) your 'self' completely.

[Read original verse]
16

(Sasui asks the poet.: "My question to you how to proceed to the Lord". (The poet replies:) "let me advise you that you should set out in that connection with complete self-abnegation. In addition, till you meet Him, O miserable woman! do not suspend your yearning for Him even momentarily."

[Read original verse]
17

O You afflicted woman! Never forsake your love for the Lord. Treat it as the essence of musk, and you should apply it to your face, (so that you too may feel its fragrance always.)

[Read original verse]
18

O afflicted woman! Never forsake your love for the Lord. Treat it as the essence of musk, and you should apply it to your face, (so that you too may feel its fragrance always.)

[Read original verse]
Chapter IV
VAI-26

My dear Lord! You know my condition well. I suffer from a chronic malady, cum a fresh attack of the malady, (in other words), an enduring love for the beloved.
Note: The chronic malady possibly refers to the poet's love for the Prophet as a soul; and the fresh malady may perhaps refer to his love for him as a living kinsman.
My Physician! without you I am in the vortex of acute sufferings caused due to the separation from you.
My wondrous Lord! Kindly impart to me the joy of restoration to health, and remove my sufferings.
Since I am yours (I have been crying for you.) It seems to be my lot to be in your (love's) fire.
I am indolent. I have no virtues to my credit. My Patron Lord! Kindly grant me reprieve because I feel in fetters so long I am in this world.
You are expert in the treatment of troubles. May you come to me, my wonderful Lord!
You are the real medicine for my heart's maladies. I have grown sick of consulting all the (worldly) physicians.
Would to Allah that you, who are so near, may take Abdul Latif to your heart!
ببالینم حبیبی یا طبیبی، ازاں ہر دویکے بودی چہ بودی!
Would it have meant much if either the beloved or the physician had been by my pillow?
Note: The Vai contains fervent appeal of the poet to the Prophet for his grace.

[Read original verse]
1

Could they really be expected to go to Vinder when they have no yearning? Those who are given to mere wishful thinking, and they are good many, they move out but halt on the way soon afterwards.
And if they had intended to go forth they would certainly have made some preparation for it; but Allah was averse to their marching forth. So He kept them back, and it was said: "sit you at home with those who sit."
(45, Al-Touba).

[Read original verse]
2

Most people are merely wishful to meet the Lord, but very few are prepared to face (hardships including) starvation. To undertake a journey in that direction is not the job for all and sundry. Hence such women alone may accompany me (on the expedition), who attach no value to their life or its comforts.
بادو قبلہ در رہِ توحید، نتواں رفت
یا ہوائ دوست یا ہوائ خویشتن

None can progress along the way of monotheism if he maintains two Kiblas. He should either have the desire for the friend or for himself.

[Read original verse]
3

Whoever wants to take the trip must know before hand that the Lord's land is not easy to reach, and the way thereto is difficult. Only they can go with me who do not hold dear their life or its comforts.
مستان عاشقاں پی دلدار خود روند
ہر کس کہ گشت عاشق رو دست بشو
(Roomi)
It is only the frenzied, lovers, who follow their darling. If any one has fallen in love, go and wash his hands.

[Read original verse]
4

Every woman staying in doors boasted of love. But then the question was to probe the mountains. Who would then accompany a really love-affected woman like me?

[Read original verse]
5

She who knows and is used to an easy life, should not entertain the desire to accompany me on the trip. The heart-racked woman alone can undertake a journey amidst mountains.
ناز پرورد تنعم نبرد راه بدوست
عاشقی شیوه رندان بلاکش باشد
(Roomi)
None used to a comfortable life will traverse the friends way. Only the rakes, used to sufferings, can pursue love as a vocation.

[Read original verse]
6

Such women leading an easy life generally stick to their home atmosphere and are content with a mere expression that they were ready to sacrifice their life for the Lord. They would not undertake the journey amidst mountains.

[Read original verse]
7

O you women with husbands! Please return home. I for myself would not do so without my husband. I would rather explore the entire range of this untractable mountain from its summit to its base. It would be unworthy of me if I default to the least extent in maintaining my love for the Beloved and satisfying its claims. (I am quite firm in my undertaking).

[Read original verse]
8

O you having consorts! Please return home, all of you. The travails of separation from the Beloved seem unbearable. Only those women, whose hearts are aflame (with love), will venture out to explore the mountains.

[Read original verse]
9

O you women with husbands! Go back, all of you. None of you can afford to go to the Lord's land. Hence do not detain me and waste my time. I have put on a loin cloth and turned myself into an ascetic for the sake of the Baluch Lord. (I have renounced all affiliations and comforts of the world for the pleasure of Allah).

[Read original verse]
10

O mother! Today I would wash myself and anoint my person. I would then wear the saffron coloured clothes. Dear mother! want to be a renunciant! Please do not ask me to desist. For the sake of the Baluchi Lord I would put on the jogis' peculiar ear-rings.

[Read original verse]
11

O Jani! Better bind and detain (your son) lnayat at your place. The complex of a renunciant is indeed very difficult to adopt: You yourself will get made if you were to taste wine at the tavern. The Syed says: "lnayat shall not part with my society".
Note: (1) The back ground of the above verse is as under: lnayat son of Jani, a local landlord, visited the poet and remained with him to serve as a disciple. Jani rebelled against the idea and he forced back his son. lnayat again returned to Shah, and his father again took him back. This happened seven times. On the eighth occasion when Jani came to take away his son, the poet composed and recited the above verse. The result was that Jani left his son with Shah for good.

[Read original verse]
12

The borthers of Punhoo took me to be his mistress (as distinguished from wife) and were therefore restrained with me. On my part too I failed to serve them with dainties, or entertain them with my girl friends' music. In fact I defaulted in observing the conventions usual on such occasions. O mother! I am indeed a delinquent. On the other hand, I know that Punhoo is infallible in His promises. (Let me rely on them).
Verily Allah forgives all sins. Verily He is most Forgiving, Merciful.
(53, AI-Zumar).

[Read original verse]
13

O Lord Punhoo! (Despite my delinquency) I remind you of your promises, which you had made to me at the oasis (Paradise). Kindly fulfil them with me, a woman distitute of good performances.

[Read original verse]
14

(The poet says)! (O Sasui!) You should fulfil your covenant with Punhoo (Allah) first. Thereafter it is for Him to fulfil His covenants with you. (Do not forget that you had said before Allah that He is really your Lord, and that you would obey Him).
O children of lsreal! Remember My favour with which I blessed you, and fulfil your covenant with Me, and I will fulfil my covenant with you.
(40, AI-Baqarah).
And remember, the covenant that AlIah got from you when you said "we hear and we obey". (7, Maide).

[Read original verse]
15

Even if the Lord were to make a considerable number of promises with you, (that is beside the point). O Sasui! You shall have to make all efforts to reach Him, if you are really in love with Him.
Note: (1) A human being must discharge his duties well despite the over all promises of Allah that He shall be Forgiving.

[Read original verse]
16

O Sasui! Do not go to sleep (or sink into inertia) relying on the Lord's pledges. What would you do to Him if He ignored or bypassed them? (Do not be negligent in your duties merely because Allah says: "Do not be despair of My mercy)".
Note: In this verse Shah has advised the seeker to bestir himself and perform his duties carefully.

[Read original verse]
17

As the sun sets Sasui starts shedding bloody tears (in prayer). There is no messenger or pedestrian traveller from whom she could possibly have news of (Punhoo's) place. However, confused though she was in that respect, she had absolutely no thought of half way return.

[Read original verse]
18

(Quite so) "I would ever like to go briskly but I lack the strength. Nay, If I continue the journey, I would develop blisters on my soles. However, I would not think of returning half way. Let none make that sort of ridiculous suggestion to me. (Nor would I offer others an occasion to ridicule me for half way return.) The mountain has, I must however, admit, completely broken my spirit."

[Read original verse]
19

("As apprehended), I did develop blisters on my soles, and on that account I wept profusely on the way (during the course of the journey). But I never lost my equilibrium, nor did I curse the beloved. On the contrary, when I was extremely tired, I merely said: "(may my Lord keep wall"!) He is a good Helper."
TRADITION: Bear your troubles patiently. Do not curse them as they are the means of your salvation.
خرابم ساختی آباد باشی!
بغم کشتی دلم را شاد ہاشی!
(Razai)
You devasted me. May you remain ever green' You killed my heart with anguish. May you keep well!.
دریا ز حباب آبلہ پای طلب شست
نورِ نظر ای گوہر نایاب کجایٔ
(Ghalib)
Sea has developed blisters on its feet in the form of bubbles due to its desire for you. O the light of my eyes, the priceless pearl! Where are you?
بسی نازک ولی در محنت سخت
زسنگ خارہ پایش گشتہ صد لخت
(Razai)
Sasui was very delicate. But she was resolute in action. Her feet were seriously affected by the hard rocks.
Be thankful to Me and reject Me not. (153, Al-Baqarah).

[Read original verse]
20

(The poet says:) "O friends! Let some one of you awaken Sasui because she has fallen asleep (due to fatigue), and remind her that the Lord's party had passed by, whereas she still continued to doze!"

[Read original verse]
21

All inhabitants of Bhambhore tried in vain to make her return. But how could this wretched woman go back home particularly when her Lord had been taken away by the Baluchis?

[Read original verse]
22

Whenever any of her comrades suggested to her to return to Bhambhore, (they little realized that the washer woman was so much attached to Punhoo that) her forth right reply would be taken to him.

[Read original verse]
23

O friends! Do not advise me to (discontinue my journey and) return home. I would positively venture further and look for Punhoo. I would, in expiation of my lapses, move into and explore the mountain passes. O friends! How can I hold out against my Lord as an equal? (I have to be all humility vis-a-vis him, If he has left me, that would not justify me to stay away and forsake him in return).

[Read original verse]
24

O mother! I would like to die before I return to Bhambhore, rather than to return there and then die. I would, very much desire to fall dead on the footprints of Punhoo in the course of my toilsome journey in that connection.

[Read original verse]
25

It is the lot of the humble and meek persons like me, to have grief and tears in their huts. Similarly as a love-stricken person I have the love's anguish within me. I would dye the entire mountain Harho with my blood during my search for the beloved.

[Read original verse]
Chapter V
VAI-20

But I do rely on the guide (i.e. the Prophet) in my difficulties. Yes, he is my mainstay. He would not abandon me in the swift current (of the world).
He tends to stop in mountain passes, and he looks after and relieves those of his, followers who lag behind (due to burden of sins). (He is particularly interested in his sinner-followers, who find themselves in predicament.)
نماز معصیاں کسی در کرو
کہ دارد چنیں سید پیشرو

No sinner shall feel handicaped due to his sins if he has a leader like the Sayed (i.e. the Prophet).
King Punhoo would supply raiment to the naked persons (i.e. he would cover up the faults of the sinners and get them salvation.)
Note: In this Vai Punhoo is to be identified as the Prophet of Islam.

[Read original verse]
1

After I had left Bhambhore (i.e. this world) and passed through the mountains, I reached Kech, the land where the Beloved is. I just submitted to Him: "You are present every where (and in all persons). Then against whom would you pass your sentence"? (i.e. You did in the case of Mansoor.)
Note: In the concluding sentence of the above verse Shah has raised a question which has often perplexed those who do not support the doctrine of 'Wahdatal Wajud'. Though a staunch believer in it, he too was worried by it. It is, however, a pity that he has not vouch-safed an answer to it. According to me, there are two approaches to the question as under:
a) Those seekers who strive hard along the path of tariqat, attain to evolution, and they get union with Allah at will. During their ecstatic moments their personality becomes extinct and they sometimes act and utter words in an unorthodox manner. They are in the stage of 'لا' or self-annihilation.
b) Some persons are of the view that Allah dwells in the human heart, that He transmigrates there, that He always exists there and accordingly all human beings are Allah incarnate. It is this doctrine of monism which creates a number of questions, one of them being what is referred to above by the poet. If all human beings are God-lets, then the question of compulsion and option does not arise and the justification for award of requittal on the Day of Judgement disappears completely. I do not propose to pursue here the subject further. I have written a separate note on sufism including monism.

[Read original verse]
2

When I peeped within myself (minus myself) and had an intimate tete-e-tete with my heart (i.e. when I knew it well), I discovered that there were no mountains to climb, nor was it necessary to follow the party of Punhoo to Kech. In fact I realized that I myself was Ponhoo, and it was merely the lot of Sasui, as Sasui, to experience the travails.
در دل خویش طاہرہ گشت و ندید جز ترا
صفحہ بصفحہ لا بلا پردہ بپردہ پو بپو
(Quratul-Ain Tahira)
Tahira looked within herself and saw nothing but you - from fold to fold, plait to plait, curtain to curtain and tapestry to tapestry.

[Read original verse]
3

O friends! Punhoo's brothers have caused me sorrows so that I should endure them while alive. But when I renounced Bhambhore, (i.e. died before death,) I realized that the sorrows in fact were pleasures. I shook off the veil of duality and I became Punhoo myself.
عاشق از وہم و دوئی چوں صاف شد معشوق گشت
جای لیلیٰ میر! مجنوں را بہ محل دیدہ ام
(Mir Jan Ali Shah)
When the lover gets rid of the veil of duality, he turns into the Beloved. The Mir saw Majnun in the place of Laila in the litter.

[Read original verse]
4

When Sasui became Ponhoo, the veil of her trappings disappeared. Those who journey alone as renuncients, do not need the veil. What merchandise is available in Ponhoo's tract, Sasui got it here. (This means that when one renounces the world and merges in the unity of Allah, he gets rid of the material constraints and he receives here all the Divine blessings, which are promised for the Hereafter).

[Read original verse]
5

When Sasui realised that she herself was Punhoo, her personal identity, which symbolized ego or self-consciousness, became extinct. (According to a Tradition) "Verily those who know themselves, know Allah"; and that is a fact. Accordingly Sasui got all amenities of Windar (i.e. Hereafter) in this world.
Note: There is another tradition which is almost complementary to this tradition quoted by the poet. It states as under:
Allah says: "None can encompass Me, neither My sky nor My earth. But my slave momin's heart is capable of encompassing Me
در دل مومن بگنجم ای عجب
گر مرا جوئی در آں دلہا طلب
(Roomi)
I am contained in the Momin's heart. If you seek Me, look for Me there.
The two traditions, taken together,, mean that Allah has made the human heart capable of receiving His manifestation. It is, therefore, up to the man to purge all impurities from it to receive the same.
Allah has imparted intelligence and knowledge to the man as His vicegerent. In addition the Quran offers him guidance on all important matters. Thereby he knows that originally he is the product of a despicable fluid which has no potentiality at all. He also knows that it was Allah alone who created him Fashioned him, clothed him with flesh, fitted him with limbs, infused in him from His spirit and fostered him till his death. The human body is a miniature of whatever is in the universe. His heart is rendered competent, mirror-like, to reflect the Emporean. He would know Allah through his knowledge of the self; and that is what the tradition says.
Imam Ghazali said:
1. You must study your mind to know Allah.
2. You must study the self to know the soul.
3. You must study the soul to know your mission of life.
4. You must know your life's mission to know the death.
5. You must know the death to know the Hereafter.

[Read original verse]
6

With Sasui's alignment, as Punhoo she lost her individual pattern in view of the tradition that Allah has indeed created the human being after His pattern, and that is what all vegetation echoes. The love-maddened Sasui took the Beloved in her arms with great zest.
طالب اوئی نگردو طالبت
چوں بمردی طالبت شود مطلبت
(Roomi)
So long you seek Him, He does not become your seeker. But when you annihilate yourself, the sought after (Allah) will be your Seeker.
Note: In this verse Shah has reproduced briefly a tradition of the Prophet. Literally it says: "Verily Allah has created Adam according to His pattern". This tradition, which is relied upon by Imam Bukhari and lmam Muslim as correct, is often misinterpreted and sinned against. Some Sufis argue that because the man has a physical form and the latter is, according to the tradition, after Allah's form, it conversely follows that Allah too has a physical form similar to that of the man. This is a human way of thinking, and the conclusion thereby reached is preposterous, nay blasphemous. In the Quranic verse No. 11 of Al-Shura Allah has clearly asserted that "There is nothing whatever like unto Him". In verse No. 4 of Sura "Al-lkhlas" He has said: "And there is none like unto Him". That forbids all human attempts to imagine anything like unto Allah. He is the picture of the unpicturable. In view of these distinct assertions it is unwise to attribute the man as similar to Allah or assign Him a physical form on the pattern of a human form. The word 'pattern' should in fact imply attributes rather than form.
2 No eyes can see Allah. He manifests Himself through His attributes, and they serve as the basis for apprehending Him. What cannot be seen cannot be pictured or described. Besides He who encompasses all things cannot be physically contained at any particular place. The tradition may best be interpreted, as said above, by translating the word صورت as attributes. It would then be translated as under:
Verily Allah has created Adam after His own attributes.
The best course, however, under the circumstances, is to abide by the Prophet's another tradition and refrain from discussing Allah.
3 In this connection, lmam Ghazali's following observations, contained in his 'Kimya e Saadat', are relevant: "Allah is the King of the universe. The man is made the King of his body which is the universe in miniature. His heart is like the Emporean. His conscience or soul is like Angel lsrafil. His head is like the Divine throne and his brain, with its thoughts, acts like 'Loh Mahfuz'. Just as the angels obey every volition of Allah, similarly all limbs of the human body obey the man's thoughts. They act as angels for him. Just as Allah cannot be described, similarly the human soul too cannot be described. Even none of the human attributes like love, happiness, grief, smell etc. which are peculiar, can be described in exact terms".
ہرچہ اندیشہ پذیری فنا است
آنچہ اندیشہ نیاید خدا است
(Roomi)
What you can think about is apt to perish, whatever cannot be apprehended by thought is Allah.

[Read original verse]
7

Sasui lost her individual identity and got assimilated in that of Punhoo. Syed says: "All human beings have eventually to return to Him.. That is their goal. In fact the affiliations and connections of Bhambhore (i.e. this world) are an impediment in the way of unity with Allah".
As He created you, so shall you return (to Him). (29, AI-Aaraf).

[Read original verse]
8

The fact is that inherently I myself was Punhoo but due to certain misconceptions I did not realize it. I got very close to the Beloved, and I divested myself of the discrimination, (Bookish) knowledge is not helpful in comprehending it. The view of the Beloved alone would facilitate correct appreciation of Him.

[Read original verse]
9

I will march through the mountains. If I return from half way, that will bring disgrace to my family. I am a slave of the Baluchi Lord. I will not refer to my relationship with Him and thereby claim equality. "Separation is worse than death". That is what the maxim says. Hence I must move out in His search rather than stay at Bhambhore. I shall not despair. Would that I were to see the Beloved before I die.
نظارہ گر مباش دریں راہ منتظر
واللہ کہ ہیچ مرگ بتر ز انتظار نیست
(Roomi)
Be not an expectant looker-on in this path. By Allah! there is no death worse than expectancy.
Note: In this verse Shah has referred to his illustrious lineage which, he thinks would be disgraced if he gave up his struggle for union with the Prophet.

[Read original verse]
10

It is hardly possible that the frustrated Sasui can remain alive without Punhoo. His companions had taken away the latter on camels at dawn time. Sasui's eyes shed tears at the sight of Punhoo's places in his absence.

[Read original verse]
11

If once you abandon your individual entity, you will get close to the Wonderful Allah. "Since there is nothing (in the universe) which is devoid of Divine manifestation", you too should get assimilated in Allah. If you do so, He will never forsake you.
ملک جسمت راچوں بلقیس ای غبی
ترک کن بہر سلمان نبی
(Roomi)
O imbecile! Forsake your personal entity just as queen Balkis did it for Prophet Sullaiman.

[Read original verse]
12

The Beloved is in your lap. Why are you enquiring from fellow travelers about Him? And in your own selves (are signs for those who have certainty of faith), will you not then see?" This Divine exhortation is to be understood and implemented. The Beloved is not a marketable commodity that could be had at a shop.
And on the earth are signs for those who have certainty of faith. And also in your ownselves. Will you not then see? (20, 21, Al-Azriyat).
TRADITION: He who knows himself shall know Allah.
Note: The Quran reminds us to know ourselves, our mission and our potentialities.
با تو در زیر گلیم است ہر چہ است
ہمچو نابینا مبر ہرسوئی اوست

He is under your carpet. Why do you fumble for Him here and there like a blind person.

[Read original verse]
13

The Beloved is in your lap and you want to have a clue to Him! "And We are nearer to him than the jugular veins", says Allah. Accordingly your Lord is with you (all the time). But your personal identity or ego operates as an impediment to your meeting the wonderful Lord.
And assuredly have We created the man, and We know what thoughts enter his mind, and We are nearer to him than the jugular veins". (16, Kaf).
دلآرام در بر و دلآرام جوی
لب از تشنگی خشک و برطرف جوی
(Saadi)
Your beloved is in your arms and you are searching for him! Your lips are parched due to thirst though you are sitting on the bank of a stream.

[Read original verse]
14

I looked in vain at all places for the Baluchi friend. The real clue to Him lies in the Quranic verse that "Allah encompasses every thing". That is His specific trait. (He is present at all places). Verily He supervenes the entire universe. There is none else besides the Lord, or without Him.
And to Allah belongs all that is in the skies and all that is on the earth; and Allah encompasses all things. (126, AI-Nisa).

[Read original verse]
15

How can I keep quiet after knowing my Beloved and realizing (that I am in love with Him?) In fact the fire of love within me has intensified into a blaze. 'Love is the fire kindled by Allah'. It is burning like a furnace. The Lord alone is the Omnipresent! He is ever near me. O friends! I know of none else.
It is Allah's kindled fire. (6, Al-H umaza).
عشق آں شعلہ است کہ چوں بر فروخت
ہر چہ جز معشوق باقی جملہ سوخت

The love is a flame which, when kindled, consumes everything except the Beloved.

[Read original verse]
16

O friends! My Lord within me supervenes my entire system. I see daily within myself the mountains (of the Lord's land). Since I was love afflicted, the Lord (very kindly) met me half way in the course of my journey.
Note: (1) The conflict between the law and love is a favourite subject for Sufis discussion. They always assert the primacy of love to law and reason. According to them the stages for a seeker are:
a) love for Allah, b) self-abnegation and submission and c) absorption in Allah,

[Read original verse]
17

With a love intoxicated mind Sasui marches in pursuit of Punhoo. She is striving in her direction even while standing, sitting or asleep. But since love acts as a veil between the lover and the beloved; Sasui should better drop it aside by neutralizing her identity. Lord alone exist. O friends! I know of none else.
The (i.e. the men of understanding) remembers Allah while standing, sitting, and lying on their sides. (191, Al-I mran).
تو جدا می شوی زخودبینی
یار از تو جدا نشد ہرگز
(Mir Janullah Shah)
Due to your self-consciousness you get separated from the Beloved, who otherwise is not separated from you.

[Read original verse]
18

My sisters! I am a stupid woman. I entered into this wedlock rather precipitately without examining its pros and cons. Punhoo's brothers have caused me a lot of misery and anguish. But those women who are in love, (like me,) will definitely have to explore the mountains (notwithstanding their physical handicaps).

[Read original verse]
19

My sisters! I am an unsophisticated ignorant woman. Unwittingly I entered into wedlock with Punhoo without knowing him intimately. Else I would have been spared so much hardship of running amidst the mountaineer. The tawdry pleasure of that momentary dialogue with Punhoo got me entangled in this wedlock.
ہر چند کہ آزمودم از وی نبود سودم
(Hafiz)
How so much experience I had, it did not help me.

[Read original verse]
Chapter VI
VAI-13

I hope and wish that my Lord beloved would return safely to me, a blind woman! He would take this washer woman in his charge and then escort her to his land.
I hope he would discard the comforts (to which he is entitled) and suffer some inconvenience (to come and relieve me of my distress.)
He would place his cheek on mine and whisper to me a message of love. He would take this orphan washer woman with himself and not forsake her here.
TRADITION: The prayer of an oppressed person or a traveller is generally accepted by Allah.
Note: This Vai refers to the Prophet.

[Read original verse]
1

He (i.e. Punhoo) served a cup of love-sickness to this miserable woman (Sasui). He kindled a flame within me and set it burning, I lost peace of mind after seeing a lock of hair of the beloved. (I have been restless since then).
TRADITION: The Prophet is said to have curly hair reaching his ears. (Shamail-e-Tirmizi)
گوش من و حلقہ گیسوی یار
روی من و خاک در می فروش
(Hafiz)
Still is my ear ringed of his locks ringlated, still on the cup bearer's door prone I lay.

[Read original verse]
2

The medicines which were administered to me (by the physicians) proved ineffective. The image of the curl (of the Beloved) (on the other hand) sank deeper in me. It was but yesterday that I had witnessed the curl beautifully poised on the beloved's face.
ہرچہ کردند از علاج و از دوا
گشت رنج افزوں و حاجت ناروا
(Roomi)
The more they administered medicines, to me the more misery they increased in me and made their use undesirable.

[Read original verse]
3

I had noticed his matchless ringlet in Bhambhore the other day (when I saw Punhoo for the first time). Alas for those who could not survive a glimpse thereof.
برای صید مرغ جاں عاشق
ززلف ما ہرویان دام کردند
(Iraqi)
They made the snare from the trenes. of the moonfaced for capturing the bird of the lover's life.

[Read original verse]
4

My personal entity and consciousness diasppeared and became extinct outright at the sight of the ringlet. The curl of the ringlet is simply killing the afflicted women.
بی گفتگوی زلف تو دل را میکشید
بازلف دلکش تو کرار وی گفتگو است
(Hafiz)
Your curl is ever drawing my heart silently. Who has the power to quarrel with your heart ravishing curl?

[Read original verse]
5

My friends! I cannot live now, having been affected by the curly ringlet. The latter, as I saw it here in Bhambhore, has killed me.
رسن زلف تو گرز انگ درین دام افتد
صد دل و جاں بزند دست ہیچ و شکن
(Roomi)
If the rope of your trees should fall into this snare (pit), a hundred hearts would clutch every hop and twist thereof.
ہر خم و پیچ کہ شد از تاب زلف یار شد
دام شد تسبیح شد زنجیر شد زنار شد
(Dara Shikoh)
The ringlet of the Beloved is responsible for my captivation. It acted as a trap, a rosary, a chain and as the orthodox thread.

[Read original verse]
6

The woman who has been killed by the beloved's ringlet, does not need the conventional postmortem (bath and) coffin. She is a martyr, and as such she proudly enjoys the Divine benefits and blessings.
TRADITION: A martyr need not be bathed or coffined. His foot wear and head wear only should be removed before burial (in the same clothes.)

[Read original verse]
7

"My Lord of the mountains! (i.e. the Prophet) Do not be annoyed with helpless persons like me". According to Latif, you are the mainstay of the mankind. O auspicious Lord! Do not add to my misery by administering a reproof to me (for my lapses.) For the sake of Allah, O you who know everything! get reconciled with pedestrians (i.e. sinners). My Lord! Do not forsake or by-pass the woman who has been affiliated to you, and honoured on that account.
چند باید بہوای تو ز ہر سو حافظ
یسَّر اللہ طریقا بک یا ملتمسی
(Hafiz)
How long should Hafiz run about after you? may Allah make easy your way to realization!

[Read original verse]
8

O King of the mountain! You may appropriately show temper to those who are your equals (or who claim to be so.) How can you lose temper with me who am a slave of your entire clan? My Hero! Kindly relent to me, who am on my way to you.

[Read original verse]
9

O mountain! Do not try to over awe me. I am already dead. Though a miserable weak woman, I am inherently connected with Lord Punhoo.

[Read original verse]
10

Sasui may sacrifice her feet, softer than silk, by moving amidst the mountains. The soles of this poor woman have got wounded and rendered profusely bleeding. But whatever her physical condition may be, she would continue her march towards Punhoo. Would that he were to return to her, with whom she is affiliated as a bondwoman!
یہ شہادتگاہ الفت میں قدم رکھنا ہے
لوگ آسان سمجھتے ہیں مسلمان ہونا
(Iqbal)
It is just like offering one's self for martyrdom in love. People think it's easy to be a Muslim.

[Read original verse]
11

She sacrifices her feet, softer than silk, on probing the rocks. She was being consumed on account of love for the beloved and she was therefore oblivious of her injuries. The Harho mountain of the beloved is definitely far off. I wonder how he passed through these mountain passes!
آں نیست کہ من ہم نفساں را گذارم
با آبلہ پایاں چہ کند قافلہ تیز ست

Not that I would ever forsake my beloved. But what can I achieve with these blisters on my feet? Besides the caravan marched fast.

[Read original verse]
Chapter VII
VAI-20

The Baluchi Lord is very merciful. Hence I will follow Him briskly amidst the mountains. I intend to bind myself to his camel's reins and thus accompany him.
تا مہار عاشقان در دست تست
درمیانِ آں قطارم روز و شب
(Roomi)
So long you hold the reins of your lovers, I shall be in their file day and night.
The Prophet is a mercy for those who believe. (60, Al-Toubah).
I would feel happy if I am covered by the beloved's dust during the journey.
I have none except the friendly Lord to rely upon in Bhambhore (i.e. this world).
I would not let go the shirt of the Ari Lord (and thereby forego or deny myself his patronage).
Note: Replaced پِ by the colloquial به as per Mr. Advani's edition.
The reins of my life are in the hands of the Lord.
He did not halt anywhere on return after fixing the peg of love (in me).
O my Guide! Kindly raise your hand and beckon me to yourself.
Except for Punhoo I have no other companion or friend in the Pub region.
During your absence I will not use oil or a comb for dressing my hair.
Abdul Latif says: "My sisters! I am overwhelmed by my yearning (for the beloved)."

[Read original verse]
1

Your beloved's footprints have reached his land. It is no use searching for or tracking them here, nor is it desirable to stop on the way (either for enquiries or for rest) without the Kechi Lord. (That would be reprehensible). O Allah! May you return to me Punhoo who has gone to his tract -Vindur!
Note: Vindur is a name of a mountain or a river. Here it may mean a distant place.

[Read original verse]
2

Those women who are determined to undertake (the tedius) journey to the Lord's land may well gird up their loins. Why should others do it -those who are not serious about it and who would eventually unbind the girdle? (i.e. they might abandon the journey mid-way.)

[Read original verse]
3

The Lord's land is far away from my land. The Lord himself is still more remote and further off than that (i.e. the Prophet is in Paradise further off from Madina.) Accordingly Sasui has to undertake a very long journey indeed for the sake of Punhoo. My Lord! I live for you whereas you are going to the royal (i.e. the Divine) court for His manifestation.
Note: 'Huzur' means the manifestation of Allah and the sphere where it pervades. That sphere is known as عالم ذرات or the Realm of particles or Nur-e-Mohammadi.

[Read original verse]
4

I was hardly gathered to Punhoo in union when at the dead of night his party left (along with him). Punhoo has set my heart in a string of successive sorrows. O death! just a moment. Let me meet my beloved once.

[Read original verse]
5

My heart is least at rest. How can it be otherwise in the absence of the beloved? In fact Punhoo has fastened my heart with a strong and unbreakable chain of love. Accordingly my heart, body and all acquirements are now the property of the beloved. (He is dearer to me than all these things.)

[Read original verse]
6

Those who are interested in Punhoo and seek Him, shall constantly love Him for their life. Wherefore should the base creatures (i.e. the poseurs) reproach or envy them? (They do not know His worth and they are not in love with Him). Those who die in the way of the Beloved, are very fortunate indeed.
And if you are slain in the cause of Allah or you die (in its course) surely forgiveness from Allah and mercy shall be better than what they hoard.
(157, Al-lmran).

[Read original verse]
7

You are surely fortunate if you have located the footprints of Punhoo (i.e. you have received his guidance.) O Sasui! stick fast to this pillar of a print (on the analogy of the palm trunk in the mosque against which the Prophet used to lean when delivering a speech), and weep torrentially (like it) in his memory. But surely you cannot sit idle here! You must strive to meet him. (Effort is necessary according to a tradition.)
Note: 'Pillar' may also mean a relic here.
Those of the believers who sit still, except the disabled ones, and those who strive in the cause of Allah with their wealth and their person are not equal. . . And Allah has exalted those who strive above those who sit still, by a great reward. (95, AI-Nisa).

[Read original verse]
8

Those seekers, who (do not believe in effort and) merely sit inert, will fail to get near the Beloved to receive the love's coil. Similarly those persons, who only sleep away and waste their time, will have no association with him at all. Their life would be gratuitous. But whoso believe in action, and sacrifice themselves on the alter of love, they will win the race and meet the Beloved. Such persons will move slowly but confidently, fully knowing the hurdles and dangers on the way. They shall reach the Lord.

[Read original verse]
9

Whoso merely sit or sleep (and make no effort), such persons shall not meet the Beloved. But those seekers who plod along tracks (and spare no pains or tears), will surely join the Beloved.

[Read original verse]
10

While tracking the footprints of Punhoo, Sasui toiled as well as pined. However, she had resolutely fastened on herself the girdle of love for the search of her beloved. Shah Latif says: "She had struggled through difficult passes and suffered mentally and physically on that account. (But that is hardly of any consequence because) even if she were to continue the process of search for the rest of her life with the same experience, she would not be worth the dust of Punhoo's footprints". (The game is very much worth the candle.)
Note: The above verses No. 8, 9 and 10 are complementary to each other.
صلاح کار کجا ومن خراب کجا
ببین تفاوت رہ کجاست تا بکجا
(Hafiz)
What a difference between the Advisor and me a rake! Behold the difference between our different positions!.

[Read original verse]
11

(Sasui enquires!) Should I track the footprints of Punhoo? Should I toil and languish for him? The painful fact is that his brothers have punished me for my love for him and for no other lapse, and gone away to a remote place.

[Read original verse]
12

(The reply is:) "Yes, inspite of the odds, do toil for Punhoo and do track his footprints. That way alone you will catch up with him in the mountains, O woman! "(That is if you struggle hard in your devotion to Allah and face the hardships in His way, you will meet Him half way all of a sudden).
Note: Allah had similarly asked the Prophet to continue his mission even though he encountered many difficulties from the Meccan pegans.
I shall surely show the road to Myself to those who suffer hardships in My way. (69, Ankabut).

[Read original verse]
13

Sasui was afflicted by the travails of separation and hardships of the journey. Yet (without losing heart) she set right her girdle and climbed the mountains in search of Punhoo. Her love gave her good recompense. She was united with Punhoo. Latif says: "Her patience and humility were remarkable. They helped her in recovering her Lord. Through tearful entreaties the Brahmin woman made her Lord return from the Hab tract.

[Read original verse]
14

She was injured and bleeding due to gravel; yet she climbed to the summits and explored the mountains. Latif says: "She passed through the passes and proceeded to the Lord's place. Her head wares etc. were all left behind and abandoned in the wilderness". The fact is that it was the hardships which she endured in her search, rather than the homely comforts, that joined her to the Lord in the end.
And We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the patient. (155, Al-Baqarah).
سرم در زیر سنگ و پای برسنگ
یکی بشکست و دیگرہم شدہ انگ
(Razai)
My head was under the towering mountains and my feet trod on stones. My head suffered due to contact with rocks and my feet became lame.

[Read original verse]
15

O Sasui! Enquire from your love i.e. mind (where it is centred) and not from all and sundry about Punhoo. Sift the dust of the great heap (world) (i.e. use discretion and discrimination, and avoid the trash.) If you act as per this advice, you will realize the really useful thing - your capital (i.e. Beloved.)
Note: (1) The world is a collection or a heap of dust-like useless and ephemeral things or particles. If you are discreet, you will appraise them well and skillfully and discard the useless stuff. The result of this process of elimination will be that you will discard the entire heap; and by the time you finish your job and adopt self abnegation, you will have got close to Allah.
And worldly life is (merely) a deceptive commodity. (20, Al-Hadid)
Make, your life after death your capital money and your worldly life its profit. (Hazrat Ghous-e-Azam "Futuhul Ghaib")

[Read original verse]
16

The woman is in convulsions. She is eaten up by grief. But she did not give vent to it. Latif says: "All the same she is following up the footprints of Punhoo in silence.

[Read original verse]
17

If the love's flame has been kindled in you, fan and intensify it till its glow reaches the sky itself. Forsake all worldly possessions. In fact your only investment should be self-renunciation.

[Read original verse]
18

How can you reach Punhoo while you hold your head so high? O Sasui! The more you try to hold your own against Him, the more you would be broken into smithereens. O miserable woman! Be humble. Any stiff-necked-ness, that you demonstrate, would cost you your Beloved.
And when it is said to him to fear Allah, he is led by arrogance to (more) sins. Sufficient for him is Hell. (26, Al-Baqarah).

[Read original verse]
19

The poor damsel has received the (Cupid's) arrow. Behold! She is broken into bits thereby (i.e. she is beside herself on that account). Such a woman would neither die nor live but would always be in convulsions, struggling with existence. The Syed says: "Sasui, however, has braced herself for the travails.

[Read original verse]
Chapter VIII
VAI-17

O friends! The beloved is about to leave me. How to deter him there from?
Fie on couches and bungalows! The delicacies have become bitter and unpalatable to me.
How nice it would be to have the Lord dwelling at my working place, (so that while I work or pray, He would be available near me)! Lord Punhoo distributes his favours among the miserable supplicants.
I am washerwoman of the Lord. I will wash his clothes so constantly that my wash basin would be blackened by fire and smoke.
The Lord's party harnessed the camels and the latter became the instruments of my death (i.e. separation).
Mind you, O neglectful self! Do not miss the Lord's footprints (i.e. donot be neglectful of his commandments).
O handsome Friend! You alone are the patron of the blind (helpless sinners). Kindly (relent and) return to me!
Note: In this Vai Punhoo implies the Prophet.

[Read original verse]
1

I am without a patron, resources, strength and knowledge of the route. "I would shed bloody tears in memory of my Lord!". This is what Latif says. "Through intense love for my Lord and in appeal to him I would shed torrents of tears in Hub. I would struggle to entreat and move Punhoo (on the ground of my helplessness) for compassion and reconciliation. "I am prepared to grind the corn, bake breads for you, if only you take me with yourself, (O Lord!)."
TRADITION: Allah appreciates two kinds of 'tears' - those that eyes shed due to fear of Allah and the blood that is shed during a Jehad or religious confrontation.

[Read original verse]
2

I am without a patron, resources, strength and a guide. I seem to have made the foreigner my beloved simply to court death. Syed says: "Even in hardships Sasui remembers and relies on Allah". O imbecile! How do you expect to meet Him when you have no wherewithal? (Mere struggle with hardships and momentary appeals are not enough. Belief and good actions are necessary).
Verily Allah loves those who are righteous. (3, Al-Toubah).

[Read original verse]
3

I have no patron, resources, strength or a guide. I know that tigers and thieves are lurking in hide outs and so are the snakes in desert waste. O Punhoo! Do kindly come back to me lest, O beloved! I may die (without seeing you).
The journey to eternity is difficult because life has numerous pitfalls.
(Ghazali)
Note: The tigers, snakes and thieves in this verse may possibly mean Satan and his confederates and their wiles.

[Read original verse]
4

Being without a patron, resources and strength she is in fact extremely confused and embarrassed. No relative hazards to accompany her amidst mountains. Simultaneously according to Latif, the memory of all the temporal connections checkmated her progress in the desert gravel. O Lord! Kindly pity this captive (of love) and relieve her of the burning anxiety and infirmity.
Note: The righteous persons feel that they are prisoners here.

[Read original verse]
5

She is without a patron, resources and strength. In addition, she is overwhelmed by grief. Under the circumstances how can she remain unmoved, particularly when she is love-affected and highly shaken due to separation from Punhoo? She is very much reduced (in weight) on account of exposure to sun. She has committed herself completely to Punhoo. Since she has experienced all possible hardships including the simoon winds, Sasui will be joined to Punhoo on a bridal bed.
TRADITION: Allah is more Gracious to him who is more infirm.
دور تو زمن دائرہ بیروں تراست
از دو جہاں قدر تو افزوں تراست

Your zone is very much beyond this worldly zone. Your status is higher than both the worlds.

[Read original verse]
6

O you who are without a patron, resources and strength! Strive to be true (to your covenants). Syed suggests: "You should attain to bonafide maturity among the rocks by enduring hardships. The fact is that worries have simply overawed her. Latif, however says: "Eventually she received the dye of maturity (on the way to Punhoo) and was honoured."

[Read original verse]
7

lnspite of her being without a patron, resources and strength the poor woman did not retrace her steps to Bhambhore. (i.e. she pursued her Ideal and she did not revert to the worldly comforts.) According to Latif, she continued her journey uninterruptedly to the Lord. However, as a weakling she whimpered to the Lord for aid.

[Read original verse]
8

When lzrael (the Angel of death) rudely disturbed Sasui in her sleep (or trance,) she speculated that he was a messenger from Punhoo.
Note: lzrael comes to a dying person and not to a dead person.

[Read original verse]
9

When she saw Munkir and Nakir, (the two emissaries of Allah who visit a corpse in grave for interrogation as to who were his Lord and Prophet respectively in this world), she raised herself before them, and (without allowing them time to hold enquiries), she asked them whether they had met the party of her beloved passing by on their way.

گر نکیر آید و پرسد کہ بگو رب تو کیست
گویم آنکس کہ ربود ایں دلِ دیوانہ ما

If Nakir comes to me and enquires as to who my Lord is, I shall tell him that He is He who has robbed this insane woman of her heart.

[Read original verse]
10

The poet advised Sasui! "Feel like a co-traveller (who has lagged behind), and speed up after the Lord, breaking the gravel in the course of brisk walk. No matter if you stain the latter with blood of your feet. Latif suggests that you should explore the rocks and pass through difficult gorges. (Once again you are advised to) hurry up to get close to the Baluchi Lord who was going at high speed."

[Read original verse]
11

But the woman is completely way-worn. She is neither dead nor alive. She is not inclined to confide in any person in this bad Bhambhore (world) (and thereby feel relieved). Latif says: "She simply cannot forget her union with Punhoo. (O Lord!) get reconciled and do her the favour of reunion! How long can this slave woman plod after you?".

[Read original verse]
12

"You should be much too impatient and keen to enter the woods (i.e. to search) for the beloved. But make no enquiries about him amidst the Harho range. O Sasui! the fact is that your pains of separation shall guide you and help you, through the rocks as a good companion. That way, O damsel! shall you meet the beloveds' party half way."
And vie with one another in asking for forgiveness from your Lord and for Paradise prepared for the Allah-fearing. (133, Al-Imran).
از رنج کشیدن آدمی حرور کردور
قطرہ چوں کشد حس صدور کردور
(Khayam)
By enduring hardships a man becomes carefree. When a drop of rain sought the enclosure of an oyster it became a pearl.

[Read original verse]
13

"Even though fatigued, push on and climb to the mountain-summits. During your march in quest of Punhoo never get demoralized due to fear or tediousness of the journey. Bestir yourself and get on the gravel. (Remember that) those who sit inert and make no effort, are covered up by sand (of frustration).
Note: The last stanza of the verse may possibly refer to an incident in the poet's life when in his early adolescence he had wandered among sandy dunes; and while sitting beside one of them in contemplation he was covered up by sand; and his father had to retrieve him from it.

[Read original verse]
14

"(Cheer up). Here are the fresh stools (of camels). This is the ground where they seem to have halted. This rock and this track bear marks of the party having passed this way". The poor woman did her best to follow the elusive party. Latif says: "There is the clue among the rocks to the movement of the camels". Sasui earned a good name in this world, because she followed the way of the Lord (i.e. the Prophet).
Note: The verse means that if a person maintains faith and sincerely adheres to his spiritual covenants, he is rewarded in both worlds.

[Read original verse]
15

"O Sasui! make the maximum possible effort (to go after Punhoo). Do not sit inert in Bhambhore. Climb the steep mountains and locate his footprints. If you maintain the search for him, you will obtain clue to the beloved.
TRADITON: It is necessary for a human being to make efforts.
سعی شکر نعمت قَدرت بود
جبر تو انکار آں نعمت بود
(Roomi)
Effort implies thankful-ness for Divine favour. Dependence on predestination means its denial.

[Read original verse]
16

"O Sasui! It is very essential for you to make the utmost effort for the sake of (reunion with your) relative. (Beware!) Do not abandon the track of the camels due to exhaustion. The other co-travellers or seekers would supply you further clues to the Baluch party.
Note: The verses 12 to 16 are the Poet's exhortations to Sasui as her guide.

[Read original verse]
Chapter IX
VAI-15

As I proceed further, the distance will decrease, and I will gradually get nearer the Beloved to see Him. O Beloved without a compeer! Kindly come back to me as there are mountains and passes ahead of me, (and I am afraid to negotiate them).
O goat herd! I am wife of another man. How do you expect me to address you as beloved?
Note: This refers to the accost of Sasui with the maliciously minded goat-herd during her journey to Kech.
I need the moisture or the tranquilizer of love. I am absolutely parched without it.
می عشقت دہد گرمی و مستی
دگر افسردگی و خود پرستی
(Jami)
Your love is wine imparts to me warmth and ecstasy. The other one gives apathy and ego.
Whoever is not inclined to proceed to the beloved is base born (i.e. ignoble).

[Read original verse]
VAI-16

O mother! It is only by searching for my beloved amidst the mountains that my sufferings will be alleviated.
Whomso I meet on the way, I take him to be a messenger to me from the beloved.
The community of the Baluch is hard-hearted. They have annihilated me physically.
I will search for the beloved even by passing nights in desert wilderness.
With the sight of the trees of my beloved's tract my thirst has been quenched (automatically).

[Read original verse]
1

Do not sit apathetically (i.e. do not forsake the beloved and give up the attempt). Do not enquire about the distance to be covered (i.e. do not be calculating in your ardour). Those who maintain the effort, will meet the Holy Lord, who encompasses everything. (or with the grace of the Holy Lord.)
Note: This verse perhaps refers to the tradition that Namaz is 'Mairaj' for a Momin.

[Read original verse]
2

Those who have no guide, may have passed through considerable area, but they are still in the wilderness. The fact is that none without a guide will get on the proper track to reach the beloved. -
پیر را بگزیں کہ بی پیر ایں سفر
ہست پس پر آفت و خوف و خطر
(Roomi)
Select a guide. Without him this journey is full of dangers.

[Read original verse]
3

O wind! Do not obliterate what I am tracking. O storm! I commit to your care the footprints of my Lord on the rock against obliteration. (For goodness sake) see that by your action you do not cover up what is actually guiding me in this stark wilderness.

[Read original verse]
4

Yesterday the wind obliterated the prints which I was tracking. But destiny requires that I should immediately take up the track despite the above handicap. Hence I shall explore the mountains to locate the prints of Punhoo. (This means that sometimes due to worldly circumstances you are put out of communion with Allah. You should, on realizing it, immediately restore the communion.)

[Read original verse]
5

Do not feel fatigued. Look! yonder is the dust raised by (the rapid movement of) camels. O miserable woman! Depart from this world with the portmanteau of nonexistence on your shoulder.

[Read original verse]
6

"O Sasui! Do not conduct the search over a long distance nor sit unconcerned. Do not follow up the prints (of Punhoo); nor sit immobile. Syed advises you to forego all affiliation with comforts, and conduct the search with your heart, so that the journey, pursued not on feet but on your heart, may soon be brought to an end.

[Read original verse]
7

I am dead tired. I am constrained to halt because I cannot take another step. O Lord Punhoo! kindly come to me. This way; worn woman is very much in love with you, and as such she is crawling towards you on sides. (She cannot walk straight, much less briskly.)

[Read original verse]
8

Every step that the way; worn woman took, brought her nearer Him. (When Punhoo relented to the exhausted woman, the distance between them was immediately shortened). In an instant through one pull from Him she covered the whole span of Pub mountain and reached her goal. (It seemed as if by a single effort she covered the entire distance upto Pub.)
Note: The verse means that Allah is unusually gracious to those persons who get exhausted in His service.
I shall surely show the road of Myself to those who suffer hardships in My way.(69, Ankabut).
TRADITION: Allah says: "If any person walks towards Me, I run towards him.
نیروی عشق بیں کہ دریں دشت بیکراں
گاہی نرفتہ ایم و بہ پایاں رسیدہ ایم

Behold the love's power! we have hardly taken a step in this limitless desert, and we find that we have reached the goal.

[Read original verse]
9

O exhausted woman! You should take one step. Let others cover hundred miles. Only if you maintain the tempo, the distance would soon be covered.

[Read original verse]
10

The Baluch, an "enemy" from some remote land, awakened me with His love. (He disturbed my normalcy with His affection.) He gave me in my hands a tablet prescribing for me the travails of separation.

[Read original verse]
11

O Lord! I have really fallen on evil times. The lice have infested me. While moving towards the rocks my heart (through their awe) is broken into pieces. Latif says: 'the fact is that I am in an excruciating anguish for union with the Friend. So long my companions, the sorrows of separation, egg me on in my search, I consider the lofty mountain passes as mere stunted trees'.

[Read original verse]
12

I shall march alone and forthwith towards Punhoo. I shall meet the mountaineer Lord and during that happy reunion, I shall have a good tete-a-tete with him. I shall somehow divest myself of my faults by wandering amidst the mountains. I am unsophisticated and ignorant (of the route), but sorrows, the wages of love for my Lord, would sustain me.
TRADITION: Fever for one day is an atonement for the sins of a year (for Momin).

[Read original verse]
13

I will march alone to Punhoo this moment (without further ado). I know I have before me steep mountains with difficult passes and un-surmountable summits. But so long the travails of separation from the Beloved are with me, they shall adequately serve as my companions and sustainers.
Note: (i) It is said that during the course of his early travels the poet came upon a rustic who chanted the first stanza only of the above.
Note: (ii) It is said that during the course of his early travels the poet came upon a rustic who chanted the first stanza only of the above verse. He did not know its remaining portion. At his request, Shah recited the full verse. He had hardly finished it, when the rustic fell down dead. Even afterwards the poet lamented the incident.

[Read original verse]
14

She saw the Beloved through the medium of her mind. His image was always there. Under that influence she would neither lose her fortitude and forsake him, nor sit quiet. Latif says: "She would penetrate the rocks and continue her journey". The wealth of her (unimpaired) love got Sasui honour (in both worlds).

[Read original verse]
Chapter X
VAI-15

My mind will not forsake you even for a minute. Kindly return O Lord Baluch! I will graze your camel amidst the mountains (while you rest).
I would carve out flesh from my shoulders and offer it to the beasts (of Kech).
Let the ravens of Kech claw me of my flesh and eat it.
I would have a good tete-a-tete with the wonderful Lord and thereby absolve my mind of sorrows.
آسودہ شبی باید و خوش مہتابی
تا با تو حکایت کند از ہربابی

I need a peaceful night and a full moon, so that I should disburden myself of my full story.
Abdul Latif says: "The Lord would remember me and meet me half way".

[Read original verse]
1

O beloved! Pray come nearer. Do not get further away from me. I am dead tired in this wilderness due to raising arms and uttering cries. My pathetic cries shall surely kill me. Do kindly return to me!

[Read original verse]
2

Dear me! Please come nigh. O beloved! Do not get away far from me. Until I see you, believe me, I shall not get depressed and walk back home; (or) (the poet says:) "I have seen Sasui. I am convinced, and you accept my word, that she shall not falter due to any reason and retreat". "Unless you are pleased to show your countenance to this wretched woman, she is likely to perish (in the course of her expedition".)

[Read original verse]
3

O Beloved! Kindly come near me. Do not go further away. Kindly do return to me, else I am bound to die amidst the mountains. In fact you alone are the sustainer of my life. Lord Punhoo! Do not forsake this pedestrian, (i.e. sinner), during the course of her journey (of life).

[Read original verse]
4

O beloved! Kindly come near me. Do not brand me (as discarded), as I am already in distress. My Lord! You have left me of love (what behaves like) a (wild) tiger.
چوں عیادت راز عبادت یک نقطہ فزون است
بہر پرسیدن حال دل بیماربیا
(Malkani)
Since the word عيادت or (a visit to a sick person) has one dot more than the word عبادت or prayer, kindly come to enquire about the condition of a sick man.

[Read original verse]
5

O Beloved! Kindly come near me. Do not brand me (as discarded). Kindly come to my house and enquire about my condition, I may die at any moment.

[Read original verse]
6

My Lord Punhoo! In the name of Allah do not forsake me! My heart always remembers you, bemoans the separation and yearns for you.

[Read original verse]
7

My love! See that you do not forsake me. I cannot afford any further patience now. I am always on the lookout for you, (or) let me gaze at you. My Beloved! Do come to me.

[Read original verse]
8

Simultaneously I should not cease to be patient (in my hardships), or be ungrateful to you (for many favours). My Lord! I have completely lost interest in the gaities of this world.

[Read original verse]
9

But of what avail are to me the patience and gratefulness vis-a-vis the separation? My primary requirement is be with whom I am concerned. I want him to be with me. (Normally the patience and gratefulness, the two requisites of a righteous believer, offer a good dividend as they are appreciated by Allah. But Sasui's ambition is to get united to him. In that case the patience and gratefulness are of no use.)

[Read original verse]
10

Notwithstanding I have stuck to patience and thankfulness. My Lord! Do kindly come back and meet some day this distressed woman.
Therefore remember Me and I shall remember you; and be thankful to Me, and do not be ungrateful to Me.(152, Al-Baqarah).

[Read original verse]
11

On reconsideration I have resolved to be patient and grateful. My love! Kindly enquire personally from this afflicted woman.
در دم از یارہست و درماں نیزہم
(Hafiz)
My malady has been caused by my friend and he alone holds the remedy for it.

[Read original verse]
12

My mind knows no peace or tranquility after the beloved's departure. O Allah! Kindly restore him to me who gave me a taste of love.

[Read original verse]
13

After the beloved has departed, my mind has lost all tranquility here. Punhoo's love has given me the taste of what love is.

[Read original verse]
14

After the departure of Punhoo my mind has lost all rest. I like him (from the core of my heart). He has given me the taste of love.

[Read original verse]
Chapter XI
VAI-11

O gracious beloved! You are the cure for this miserable woman's maladies. Kindly return to me. Please believe my word that I have received the wages of love - its chastisement. My relatives have caused me a lot of misery.
The comforts of this world threw me over board while its discomforts always kept me company and looked after me. Possibly on that account people discuss me a lot in Bhambhore.
Life of this world is an illusory enjoyment. (185, Al-I mran).
"O my sisters!" says Abdul Latif: "I have received in my body the spikes of love."

[Read original verse]
1

Be all ear to him (Hear him patiently.) The Lord (the Prophet) speaks. Do not interrupt him. You can well appreciate his exortations by maintaining silence; you may, by associating with him and hearing him, imbibe ecstasy from him.
O you who believe! do not be impetuous in the presence of Allah and His Apostle. (1, Al-Hijrah).
Would you (Muslims) interrogate your Apostle as Moosa was interrogated before? (108, Al-Baqarah).
TRADITION: Do not interrupt me till I have finished disscussion of a subject.
چوں عاشق اوست تو خاموش باش
چوں گوشت می کند تو گوش باش
(Roomi)
Since he is the lover, you had better remain quiet. Since he draws your ear, you should lend it to him.
ز جبریل امین قرآن پیغامی نمی خواہم
ہم ز گفتار معشوق ست قرآنی کہ من دارم
(Sir Syed Ahmed)
I do not want the Quran that las come as a relevation through Angel Gibril. I have the Quran that consists of the speeches of the Beloved.

[Read original verse]
2

He has beckoned you today. (That is a distinct sign of his pleasure). Hear him patiently to get into ecstasy. His exhortation-in-chief is to abandon ego completely. That is what he is trained to say. Do not raise your voice discordant to the music-like notes of the Prophet. Hear him patiently so as to absolve yourself of all ego.
O you who believe!.....hearken (patiently what the Prophet says.
(104, AI-Baqarah).

[Read original verse]
3

Hear him patiently to disburden yourself of ego. There is nothing like "I" with him. Remove the cumbersome collar of interrogation (or presumptuous-ness) from yourself. Be all ear to him. The Lord has so advised.

[Read original verse]
4

Be all ears to him and retain (what you hear). The Lord has spoken. Do not discuss it. His speech does not call for any comment or argument. The Lord has concluded his speech. He is completely free from ego. in fact he has uprooted the tree of self-consciousness (and submitted to Allah completely.)
Note: Normally ego in a man grows like a tree and has deep roots in the system.

[Read original verse]
5

And do not turn away from him after you have heard him. (20, Al-Anfal).
عشق دو را بیں کہ یکے می کند
ہیچ دوئی زمیاں می کند
(Sachal Sarmast)
The love unites the two into one. It uproots duality from between them.
Our policy should be to pay all attention to what the Prophet (or leader) says and to be vociferous (against the detractors of Islam). Similarly we should wage a war against the baser self and in turn offer ourselves as sacrifice like a goat (in self-renunciation or in the cause of Allah).
TRADITION: The Prophet once observed: I am social and similing. But I am given to warfare also.

[Read original verse]
6

The Baluchi Lord (i.e. Allah), keeps a dagger ready for slaughter in His courtyard and the operation is always in progress there. Those who die in the way of the Lord get their requital (blood money) in the form of union with Him.
ما بہا و خون بہا را یافتیم
جانب جان باختن شتافتیم
(Roomi)
I have been duly requited with my price and blood money. Hence I have hastened to the stake to offer my life.
What? Would you be allowed to stay unworried amidst the things that are available in this world? (146, Al-Shura).
Note: The original verse No. 7 is transferred as No. 33-A in chapter 11 of Sur Khambhat. The succeeding verses are renumbered.

[Read original verse]
7

Since my eyes have been affected by dust, how can I track the footprints of the Lord? Who would remove the dust from the eyes of a miserable woman like me? (So long the worldly cravings and ego obstruct our vision, we cannot pursue our journey along the path of rectitude.)
The man's own 'nafs' is the veil between him and Allah.
(Shah Waliullah)
شیخ نورانی ز نور آگہہ کند
با نور را بالفظہا ہمرہ کند

The guide acquaints you with Divine light. By his guidance, he makes the Divine light even accompany you.

[Read original verse]
8

But the eyes of the Lord are with me (or) (are on me and they serve) the blind woman. They guide me to the yonder trees of the Vinder region. They behold and then make clear to me the countenance of the Lord.
Allah guides unto His light whomso He wills. (35, AI-Noor).
TRADITION: Indeed the true believer sees with the Divine light.

[Read original verse]
9

The eyes of the Ari Lord are with this blind woman. They shall themselves see His countenance for me.

[Read original verse]
10

(So long you are not seasoned in what love imports), you should not call upon or invoke the beloved till you know what it means and you are ready to bear the consequences. Similarly so long you are not prepared or equal to endure hardships of all types and you are not serious about the journey, do not set your foot in quest of the beloved. Are you ready for self-immolation? If you are, then kindle the flame for your neutralization. It is no use shedding tears for the sake of tears, unless you are sincere about them (and they emanate from your heart.)

[Read original verse]
Chapter XII
VAI-11

O My friends! I have lots of stories or links connecting my heart with the Baluchi Lord, (or my heart has to relate good many stories to the Baluchi Lord.)
Accordingly I will minutely explore the mountains for his sake. I would even try to get to the summit of these mountains. No matter if in that process I may get broken into fragments. O Lord! After roaming about amidst mountains I have lost all knowledge or consciousness of self. But I shall never abandon the treasure of your love. O Punhoo! Kindly accommodate this obscure woman in the camel pen.
زمستی قید ہستی را شکستم
زبند خویش آزادانہ رستم
(Razai)
In frenzy I have broken the bonds of 'existence' and become free from its fetters.

[Read original verse]
VAI-12

My friends! Do not deter me. I must go to my beloved. (O Punhoo!) disburden this wretch of the load of Bhambhore (i.e. relieve me of the liabilities and commitments of this world.)
It is fundamental for the otherwise helpless seekers to make an effort to see the Lord. Personally I would not be content to sit inactive in seclusion, since I have neither father nor mother (to depend upon). I must therefore march in pursuit of Punhoo). Do not detain this plebelian in her village to long for you and suffer from travails of separation. Take this Sasui -a victim of love - on a camel saddle (to her destination). I am bound for my Lord Punhoo. Practise no wiles to detain me (in Bhambore). Abdul Latif says: "O sisters! my Patron Lord (i.e. Allah) has joined me to my beloved."

[Read original verse]
VAI-13

O respectable Kechis! Please do not drive away camels, as I have to make a request to the Lord. O Beloved! Do not (disgrace and) put to shame this wretched woman by going away from her.
You are the only support to this destitute woman.
Kindly bring round your camel and make it sit near this washerwoman.
Let all musical instruments play on the occasion of this destitute's wedlock.
O Punhoo! Kindly give raiment personally in the courtyard to those naked women who belong to your fold (i.e. be munificent and get pardon to the stark sinner followers.) For the sake of Allah, my Love! do not strain too much my craving to see your face.
Kindly settle down in this town and elevate this miserable woman (by wedlock.)
O Lord Punhoo! Please have a good tete-a-tete with this washerwoman and share her sorrows.
Let Punhoo be relieved of his kit bag in Bhambhore and prepared for nuptial. Simultaneously let his bridal party be served with cooked food.
After wedlock let Punhoo be led out of the bride's (i.e. my) house. He may then show dower to this love affected Brahmin bride as her companion or groom.
Abdul Latif says: "O sisters! The Lord be glorified by you all".

[Read original verse]
VAI-14

O brother tramp! I ask you for advice (as to how I could reach Kech, the country of Punhoo). I am an outcast being full of sins. I have no pretensions whatever. I do not belong to the (well known) communities of Samas, Soomras, jats or camel owners. In fact I am an outcast full of sins.
I shall serve as a washerwoman; I shall be solicitous about him and I shall then cleanse my head cover.
My beloved left me early last night. I enquire about him (whether you saw him somewhere). My beloved had left me soon after sunset (yesterday) and it is for him that I am enquiring. (The tramp replied): "the party of Punhoo left early (last night) and you are enquiring about them so late. The Baluch, about whom you are enquiring, had passed this way. However, you pursue him after being chastened through love. First burn your house, (i.e. completely forsake your worldly affiliations) and behave like a model wife. As the facts stand you are to blame, because Punhoo's party left long ago and you are enquiring about him so late."
Alas for me! I am shedding tears in this wilderness. How did I happen to be here? (It as a pity that I recollect nothing!)

[Read original verse]
VAI-15

What relationship can an imbecile (like me) have with the beloved? I am all alone in Hub region. I have no relative whatsoever. Besides I am a pedestrian, without a camel or any other mount; and the distance (up to the Beloved's land) is considerable.
I cannot climb to the summits of these rocks and they have no steps. But I will enquire about the beloved (so distinctly and) audibly in all directions in the Pub region - that even the trees there would resound with it.
I am slowly licking the saliva which Punhoo had favoured me with.
O beggar woman! Do not observe fast without seeing (the countenance of) the beloved; (or) let there be no respite for you till you behold the beloved.
I shaIl not allow any deterrent to my union with the beloved nor make the least contribution in the form of lassitude etc. to mar it.
I will first sacrifice (renounce) my heart and health (i.e. all worldly connections), and then seek guidance (with unfettered and unstained mind), in connection with the road leading to Punhoo).
تا بہ جاروب ‘لا’ نہ روبی ماہ
نہ رسی در سرائے الااللہ

So long you do not clean your path with the broom of 'La' (no god), you cannot enter the place of Except Allah.
"Complete self-abnegation, annihilation and self-effacement are preludes to admittance unto Allah's pleasure."
(Futuhal Ghaib - by Hazrat Ghous-e-Azam)

[Read original verse]
VAI-16

Would that I were to meet some messengers from the beloved! O sisters! I would start the journey at early dawn time as I have to explore the mountains.
I shed tears at all times like the monsoon rains.

[Read original verse]
VAI-17

My friends! Congregate in the courtyard, all of you, and pray to Allah (i.e. offer congregational prayers in mosques) (and bless me to reach my goal safely). There is no end to the transit of caravans. The traffic goes on unabated. (All human beings are mortal and they die in turn). All denizens of this world are mere travellers; none of them would settle down here permanently.
All of them (on interrogation) will recollect their prayers in graves. But what would the emissary of Allah enquire from me there? May Allah then favour me, a delinquent, with His light! Would that I may say then the words that "Allah is Unique and that Prophet Mohammad (may peace of Allah be on him!) was really His apostle"!
Allah guides unto His light whomso He wills. (35, An-Noor).
TRADITIONS:
(a) He who recites the Kalima as the last thing in this world (before death), shall be admitted in Paradise.
(b) He who recites it in his grave will have no hardship there.

[Read original verse]
VAI-18

My friends! I would not openly discuss, much less remonstrate, with my husband or his relatives. My beloved would not return to me merely because of my relationship. He may be moved by my entreaties. O Sisters! There is no room for influence or agruments with the Mountaineer Lord. (Would that he may be moved by my entreaties and return to me!).
You are the Lord, who do not turn away supplicants! O Lord! You have favoured innumerable supplicants by your munificence.
Whoso obeys the Apostle, indeed obeys Allah. (80, Al-Nisa).

[Read original verse]
VAI-19

My Baluchi Lord seems to have something in His mind. I wonder if the general public know it.
O you who have been famous in public (as Punhoo's wife)! bestir yourself and march along the trodden path. Who would refer to Sasui as dead so long she marches along the road?
"Those who are martyred in the way of Allah should not be referred to as dead", (vide verse No. 1 54 of Sura Al-Baqarah).
Note: The trodden path and the road imply to Sharah
(The Poet says:) She would never get tired if she continued her journey to the beloved. O village folk "Did you observe a way-worn woman somewhere under a tree amidst the mountains"?

[Read original verse]
VAI-20

I thought I was close to the trees of Vindar, (which is Punhoo's region). I was even of the opinion that I had got on the path leading to the beloved. (But all that turned out to be a mere speculation, a mirage. In reality the mountains, which seemed near me, were still far off.
عشق آسان نمود ولی افتاد مشکلہا
(Hafiz)
Love making seemed easy at first but lots of difficulties have cropped up in its process.
If they had not harboured evil intentions, why should the party (of Punhoo's relatives) have come all the way from Kech? Obviously they had the intention to 'kill' me.
The love affected women should better have their abodes on the high way (i.e. as to be able to watch movements of their beloveds and to pursue them quickly.)
I am not taken into confidence with regard to what is decreed about me at Vinder. I understand that the camelmen had decorated their camels with pearls (as an incentive to them for performing the return journey).
It is evident from what Latif says that the Lord's party had safely reached and encamped on the summit of the mountains.

[Read original verse]
1

But what has happened to the love and (its camp follower) - the travails since yesterday? (or) where has he, who has created love in me, gone away since yesterday? This reckless person has kindled a blaze within me, O my companions! The wound of separation has made me restless and its pains make sleep impossible.

[Read original verse]
2

My joints ache and my bones feel a lot of pain in remembrance of the Beloved. The anguish caused personally by the latter's separation does not vouchsafe me sleep. (In fact I am so fed up with this life without my love, that) I invoke such pains to visit me as are normally fatal to human beings. (I remember Allah at all times, even at the cost of sleep and that causes pain in my body. But I prepare myself for self-effacement.)

[Read original verse]
3

I had requested the mountaineer Lord for pains and he assigned to me what transforms the unchaste into the chaste. (He gave me guidance which transforms an unchaste pagan into a chaste Muslim; (or) the misfortune caused by Him has in fact purified me).
TRADITION: Bear your troubles and misfortunes patiently as they are the means of your salvation.

[Read original verse]
4

O Sasui! If you are mature (in love), assume the dress and habits of a nomad. Latif says: "Disdain respectability and bashfulness and roam about in the desert waste like a tramp. (i.e. discard all worldly restraints and be free). If you do it, you would get in the presence of the august Lord some where on the way."
TRADITION: In reply to a question as to who was the best person, the Prophet said: "The first place is for the believer who wages a religious war personally and financially; then Comes the person who secludes himself, who is a believer and who causes no harm to any human being".
خزاں چوں نباشد بہاراں کجا
عصمت بینی است از بی چادری

When there is no autumn how could spring exist? The chastity of a woman lies in her being without the folding sheet.

[Read original verse]
5

Sasui had received the Divine call (when she was a child). It was like our lullaby. This is clear from the fact that none else, who is not expressly called, would embark on this endless journey.
ہرکس ما بہرکاری ساختند
میل او را در دلش انداختند

Allah has created every person with a particular purpose, and then implanted in him the love for it.

[Read original verse]
6

Behold! How Sasui is face to face with distresses, (not of her creation but) caused by others, who (ironically) hold her responsible even for their own grievances (or sins).
Whoso commits a fault or sin, then imputes it to an innocent person, certainly bears the burden of calumny and a manifest sin. (112, Al-Nisa).

[Read original verse]
7

But she is not one of those who would quake at the sight of mountain passes. She has learnt (and adopted) habits of the mountaineer tramps like snake charmer-cum-pickers of wild fruit.

[Read original verse]
8

O damsel! Abandon the shade of hutments (i.e. comfort), and march out in sun shine (for Punhoo). You have contracted relationship with him who belongs to a distant land. Visit and make enquiries from each (roadside) locality about the beloved.
Note: This verse preaches self renunciation.

[Read original verse]
9

Sasui has no acquaintance or friend in Bhambhore now. (On the other hand) Punhoo's brothers are already incensed with her and they would continue their march. Latif says: "O King Punhoo! Kindly be quick to give her relief, (or) help this exhausted woman to clear the rocks. This miserable woman is practically dead. O perfect Lord! Do not go any where (abandoning her)"

[Read original verse]
10

The agonizing sorrows caused by separation from the Beloved have seriously affected her, the pitiable woman. O Lord! Do not forsake her, a mere plebian, and worthless or immature member of the community. O Sasui! You will be well matured in love due to these test pains and thus shall you reach the goal. Remain true to the Lord; abandon all worldly connections, and then continue your march. Latif says: "You will be matured in the course of your journey and you shall reach its terminus with honour.
Note: In the above verses, Punhoo may be identified with the Prophet of Islam.

[Read original verse]

Sur Mauzoori

Chapter I
VAI-15

O friend! For Abdul Latif, the virtue in hardships lies in complete submission (to the Divine will).
Call your Lord in humility and in secret. (55, Al-Araf).
I cannot adequately express the advantages that accrue from the hardships if any caused by Allah.
لطف و قہر او سراپا رحمتی
(Iqbal)
His pleasure and wrath both are merciful.
When I am so circumstanced, I just remember Allah with love and devotion.
ہدی را تیز تر بخوان چوں محمل را گراں بینی
Sing the praises faster, when you find the litter heavy.
The fact is that what seems a distress caused by Punhoo is actually a pleasure, an exhileration. To go without an embrace from the beloved constitutes a pleasure in itself.
کل ما یفعلہٗ المحبوب محبوب

Whatever the beloved does is always held dear.
What may seem a calamity may not really be so. It may just be a test of your faith and devotion. If you bear it well, it would increase Allah's favour. (Hazrat Ghous Azam).

[Read original verse]
1

It is only the pseudo lovers, the poseurs, who get fatigued during their march towards the beloved. On the other hand even stones become soft like silk (or like an even ground) to those who roam about for the latter's sake. All my friends are conservative or miserly in their appreciation of love. O Brahmin girl! cut yourself in small bits of flesh, so that the dogs of Kech may feed on them.
Note: In the last sentence of the above verse Shah recommends the following two acts to the seeker for his appreciation by the Lord;
a) Extinction of all resistance and remonstrance i.e. complete self-effacement; and
b) Maintenance of ever ready spirit of self-sacrifice. They are the Sure signs of an approved lover.

[Read original verse]
2

Let the dogs of Kech - of Punhoo - devour you, O you who are alien to Kech! You may be accepted by Punhoo if his animals take cognizance of you (and eat you).
Note: Though not always, but generally, dogs bark at and sometimes bite aliens. Shah feels that if the dogs of Punhoo's village bite Sasui and prey on her, she should construe it as a prelude to her acceptance by Punhoo.
اینجاست ریا بنگر جانے دِہ وصد بستان
گرگی وسگی کم کن تا مہر شبان بینی
(Roomi)
Look now! here is the bargain, give one life and receive a hundred lives. Cease to behave like wolves and dogs so that you may have the shephard's love.

[Read original verse]
3

The hounds that were domesticated and trained by Punhoo, espied her. If she is killed by them, the woman shall be united with her Beloved after her death. (It means that if a seeker comes to death in the service of Allah, he is immediately accepted by Him.).
Note: In elucidating the above verse reference may be had to Verse No. 4 of Sura Maidah and a relevant tradition - both translated below:
QURANIC VERSE
They ask you as to what is lawful to them. Say: lawful to you is all whatever (meat) is wholesome; and in case the preying (animals or birds) which you have taught to seize a game for you, then eat thereof, and utter the name of Allah over It, and fear Allah. Verily Allah is swift at taking account.
TRADITION: Hazrat Abdullah bin Salaam informed the Prophet that he always pronounced the name of Allah before releasing his trained hounds after a game. The Prophet remarked that in that case the game was 'halal' even though the hounds may have killed it. But it should be verified that no other stray dog had joined the trained hounds and killed the game.
Note: The sufis consider the trained dog as الکلب المعلم or نفس المطمئنه the obedient nafs.

[Read original verse]
4

She was awakened (from her stupor) by a ferocious dog of Punhoo. He just shook himself, looked intently at her and started barking. It was expected that after barking he would release her of all pains by frightening or finishing her.
Note: The verse implies that it was apprehended that the dog, the baser self, would mistake Sasui, as prone to materialism and overwhelm her.

[Read original verse]
5

(Sasui asked the dog): We are neither scavengers infidels) nor the (dissimulating) thieves (or hypocrites). Are you creating all this fuss and turmoil?
Note: Sasui protested to the baser self and said that an infidel nor a hypocrite to be a materialist.

[Read original verse]
6

The dog said: "We know well our Master's friends. But by convention we bark first and then scrutinize the pedestrians (whether they are his friends)."
Note: According to the poet the 'nafs' i.e. materialism is always there to affect human beings. It is for the latter to put up resistance. A true believer of Allah will be distinguished by his resistance to the nafs against his pro-materialism tendancies.

[Read original verse]
7

Better kill me yourself O Allah! if you want to, but kindly do not refer me to the scavengers incharge of the dogs (i.e. the infidels etc). I would not like to be handled by the hunters.
Note: The verse may be interpreted as under: O Allah! Better kill me rather than group me with the infidels who are the followers of materialism (or Satan).

[Read original verse]
8

The dog desires for carrion. On the other hand we are like a pest, a tick for him. Behold! One such tick has stuck to his ear.
Note: The verse may mean that we may make the baser self repentant through chastisement. At that stage it would signify as nafs Lawwama or self-relenting nafs.
Possibly the verse is personal. The poet states therein that he loathes materialism or the carrion and he works against it by chastising his nafs. The fact is that every righteous believer is a pest to his baser self. He allows it no respite. All the time it is being controlled.
Normally the master's orders to his dog are to bark and bite persons who are not well intentioned to him. When a dog recognizes a person who is friendly to his master, he ceases barking at him. Thereby he does not disobey his master's orders. If the nafs is controlled, he abandons his transgression and becomes obedient.

[Read original verse]
9

The dog gnaws at the bones (of others), and a brave man (i.e. the lover of Allah) consumes his own liver by remembering Allah. (The traditions) "Verily the world is a carrion and its seekers are dogs". That should be borne in mind.
Note: Whereas a true believer would like to sacrifice his person and property in the cause of Allah. The materialist would think of preying on others and making a hoard of wealth.

[Read original verse]
10

When dogs recognize a friend of their master, they retrace their foot steps (and cease barking.) That does not mean disobedience of their master's orders. (In fact their conduct is in conformity with them.) When they recognize a relative (or a friend) of their (master or) keeper, they do not bark at him.
Note: The man has the powers to control his self or nafs. When he controls it, it ceases its viciousness.

[Read original verse]
11

The Master whistles as an incentive and the dogs start barking. They are never refractory to the orders of the former. Thus the dogs cannot be blamed for barking. On that account they are invaluable. Those who order them to do it are actually responsible for it. (The baser-self is not responsible for any loss caused. The agency concerned, who encourages and directs it thus and whose orders it obeys is responsible for the same.)
And he who turns away from the remembrance of the Gracious Lord, We appoint for him a Satan who becomes his companion. (36, AI-Zukhruf).
The Satan misguiding the man towards evil is known as وِسواس and his advice as وسوسه (lmam Ghazali).
Note: Satan and the baser self have no power over the man. If the latter is inclined to keep them in check, he can certainly do it.

[Read original verse]
12

The mountainous beasts may, no doubt, try to frighten me, but they can do no harm to this washerwoman as her capable friends are well known. The Sayed says: "Her relationship with Ponhoo is publicly known. Frankly speaking it is only her relationship which has detered the beasts from causing her harm".
Note: In this verse the poet has referred to his much too well known relationship with the Prophet of Islam who always came to his aid.
یک سگ است و در ہزاراں می رود
ہرکہ دروی رفت او او می شود
(Roomi)
The dog is one but he affects thousands and then all become like him.

[Read original verse]
13

I reached this place (Kech) safely due to my relationship with Punhoo. With the cooperation of the guards (the guardian angels) I reached the mountains safely. Wherefore would the people of Kech disregard me (in view of my relationship with Punhoo)? Personally I am (nothing more than) a washerwoman. All the difference is made by my relationship with the great personage (i.e. the Prophet).
Allah has appointed an angel to guide the man to righteousness. He is known, as ملهم , and his advice as الهام (Imam Ghazali).

[Read original verse]
14

Due to my relationship with a dignitary my name has travelled to foreign lands. Otherwise the natural question is: "which Brahmin? Of what particular family? Who knows her?" (Independently she is obscure), and she would not have been known even in Sindh. But her connection with the dignitary has made her famous far and wide.
Note: (1) Relationship with the Prophet of Islam is definitely a great asset, though he had distinctly told .his daughter Hazrat Fatima, that she would be judged by her performances rather than by her relationship with him.
(2) The above verse predicts the fame of the poet.

[Read original verse]
Chapter II
VAI-14

You should march out towards the beloved at once. I hope and pray that you may join his party! Yesterday for the pleasure of her beloved, Sasui had made her feet red (i.e. dyed them with henna with great delight).
But while mounting to the summit of mountains the narrow passes scratched her entire body and made it blood-stained and red.
If you wish to attain to union with the beloved, you had better go to the mountains in Pub region and search for him among the mountain-mazes.
(It is reported that) a caravan mounted on camels is likely to come from Kech, laden with goods.
You have only to reach the base of the Pub mountain and stop there. You will sense the approach of the baggage camels by their odour. You may then join them.
چند گاہش گام آہو درخور است
بعد ازاں خود ناف آہو رہبر است
(Roomi)
It is but necessary to follow footprints over some distance. After that the fragrance of the deer itself would lead you onwards to him.
The camels find it a great bother to move amidst mountains. (Accordingly you will not have much difficulty to meet Punhoo).
(As a matter of routine) the Lord Aryani (i.e. Punhoo or the Prophet) attends to the pedestrians (like you) there, (particularly because the camels move amidst rocks slowly and dangerously.)
Abdul Latif says: "O sisters! would that the beloved were to meet me!"

[Read original verse]
1

Sasui is (distressed) but not angry. She is so famished that she is not in a mood to laugh or smile. She is undressed for the marital rites but the miserable woman has simply forgotten them. (She is much too distressed to know or think of pleasure. This means that Sasui is forbearing in distress, patient in hunger and self-abnegatious in pleasures.)

[Read original verse]
2

O Sisters! Nakedness or negation is better for those who have forsaken the marital rites. My companions! Drop all inertia and march out naked (i.e. self-abnegations).
صاحب افر زموی سرمنم
جامہ عریانی است زیب تنم
(Bedil)
I esteem myself as an officer (i.e. wearer of a crown) due to my hair. The real decoration of my body is in nakedness (i.e. destitution).

[Read original verse]
3

Let all of you forsake all wordly considerations desires and ambitions and move out naked (in self-renunciation). You can not be successful in your love if you remain asleep (in complete disregard of your duties and obligations).
ہم خدا خواہی وہم دنیای دون
ایں خیالست و محالست و جنون
(H. Gesu Daraz)
You want Allah and this useless world at the same time. That is an absurd wishful thinking, difficult to materialize.

[Read original verse]
4

Let all of you move out naked, leaving behind their raiment (i.e. free from all worldly considerations and affiliations). That woman will out-strip all others who carries nothing with her self on the journey; (i.e. who has completely renounced the world).
O You who believe! Spend out of what We have provided for you before there comes the Day when there shall be neither bargaining nor friendship, nor intercession. (254, Baqarah)
پوشاند لباس ہرکرا عیبی داد
بی عیبانرا لباسِ عریانی داد
(Saadi)
He dressed whom He found defective. He gave garment of nakedness to whom He considered without a blemish.

[Read original verse]
5

That woman who carried nothing with herself reached the beloved and joined him. On the other hand, she who remains in doors folded in costumes, shall forfeit all chances of union with the beloved.
Note: The way of Allah is arduous, and the ease-loving seekers are not fit to pursue it.

[Read original verse]
6

That woman forfeited union with her Lord because of her embellishments (i.e. self consideration). Such a woman became wretched like Leela, who was very much attached to the necklace.

[Read original verse]
7

The Beloved is away from the materialists and egoists. He is near those who are absolutely free from all sorts of attachments and encumbrances. He is available to those who move out with nothing, i.e. self-renunciation.
روی خود از خویش چوں بریافتی
از خودی رفتی و خدا یافتی
(Sachal Sarmast)
When you turned your face away from self and discarded ego, you were joined to Allah.
نجا المخففون و هلک المثقلون
(Roomi)
Those who were lightly burdened or poor were saved. But those who were heavily loaded were destroyed.

[Read original verse]
8

Sharpen the dagger of self-renunciation and stab this mule (Nafs) therewith. Sayed suggests: "Dispose of all goods of desires and ambitions (i.e. disburden yourself of all worldly programmes and plans). Measure your steps carefully so that you may feel unencumbered and easy in your movements".
تیغ لا در قتل غیر حق براند
در نگر زان پس کہ بعد لا چہ ماند
ماند الا الله باقی جمله رفت
شاد باش ای عشق شرکت‌سوز زفت
(Roomi)
Strike the sword of “لا” against other than Allah. Then see what remains after that. Allah alone remained and all others disappeared. All happiness to you O love which burns polytheism resolutely!

[Read original verse]
9

Those who are unencumbered, crossed the mountains. (They are now in the home tract of Punhoo). Hence O woman! You too should divert yourself of all temporal affiliations and adopt self-renunciation. The Beloved would not join those who retain materialism.

[Read original verse]
10

The unencumbered women have crossed the mountains. O wretched woman! forsake embellishments entirely. March with nothing (i.e. self-renunciation). That alone will help you to reach Kach.
Only destitution and nothingness could be taken to the Hereafter.
(H. Abual Hassan Farkani).

[Read original verse]
11

While those who have encumbered themselves with worldly plans are still staying at home, the unencumbered women have passed the mountains. They alone would be called to Kach, who have embraced self-renunciation.

[Read original verse]
12

The unencumbered women have crossed the mountain. But their counterparts who are burdened heavily with worldly desires, are just dragging themselves with difficulty. Sayed says: "Without yearning for the Beloved such women always end in suffering and frustration".
They neglected prayer, and followed evil desires. Hence they would meet with suffering (in the form of misguidance. (59, Maryam).

[Read original verse]
13

Those who are burdened (with the worldly possessions and plans) actually achieve nothing in both worlds. None shall reach the Lord with the help of money. It is the yearning or love alone that shall join the woman (or the seeker) with Him.
TRADITION: If Allah had valued the world as much as a mosquito's wing, no infidel would have been allowed a sip of water to drink.

[Read original verse]
Chapter III
VAI-12

My friends! I very much appreciate the peg of love which the Baluchi beloved has fixed in my heart. But it has made my life seem tedious for me, (which means a longer obstruction to union with Him).
I wish I had held the reins of the Lord's camel in the evening! But due to a comfortable sleep (till morning) I missed to do the same.
I have, however, heard Punhoos's call on the road. (That has happily sustained me during my roamings amidst the mountains.
I solicited many favours of Punhoo amidst the Ganjo mountains.
(As a result) he very kindly attended to me quickly while I lay asleep on a path in the plains. My cries and shrieks had reverberated amidst the mountains and plains. I held the Hotani beloved's hand and conveyed to him my supplication (or) ! raised the hands in supplication and made the Hotani hear it.
"O Friends! He for whom I had suffered pains, privations and hardships, has come back to my house". This is what Abdul Latif says.

[Read original verse]
1

While proceeding to the Harho mountains I have to cover good many miles. On one hand, I have to suffer deep anguish due to the absence of Lord Punhoo. On the other hand, I have to pass through narrow mountain-passes, as stated by Latif. However, I consider it auspicious to follow the tracks of Punhoo. Since I have committed all my plans and programmes to Allah, I have obviously no option to stay indoors.
And in Allah let the believers put their trust. (122, Al-Imran).

[Read original verse]
2

While I am on my way to Harho mountain I am very much unnerved by the memory of my past lapses. (But my present enterprise is likely to improve my case). The Lord Punhoo and his party are mounted on decorated camels, whereas I have to struggle and drag myself on foot in their pursuit. The baffling question however, is: "How would I", as said by Latif, "Cover these numerous miles without the aid of any camel, particularly when ahead of me lie heaps of rocky gravel"? The only answer that I can well conceive is:) "There is no option for me in this behalf".
Note: One should endeavour in the cause of Allah and be content with that.

[Read original verse]
3

While on my way to Harho mountains I shall, if necessary, sacrifice my life (rather than turn back). Besides according to Latif, the thirst would simply make the end of my body. But that hardly counts with me, as I rely on Allah's kindness. Besides there is no option for me but to pursue the journey.
کرد رنجور ترا یار مگر غم نخوری
در پی درد یقین دان کہ دوامی آید
(Sachal Sarmast)
Even if the Friend has put you to straits, do not mind it. Rest assure that every ailment is followed by medicine.

[Read original verse]
4

While on my way to Harho mountains I very much wish that I may not miss the track of Ponhoo, even though it may mean crawling through mountain passes (i.e. face all hardships). As wished by Latif, I may eventually reach Punhoo and see him personally! There is no option for me to sit at home.

[Read original verse]
5

In whom should I confide my travails now since all my sympathetic friends have departed? Latif says: "I am forced to roam about amidst mountains apprehensive about my chastity". Besides from what pedestrian (there being none within sight,) can I make enquiries about Punhoo? (But once again the reply is): there is no option for me to sit inspite of the odds against me.

[Read original verse]
6

O trees! Do not grow more dense. O mountains! Do not grow higher. O my eyes! Do not shed tears; so that I should be able to see the prints of the beloved.
Note: In the above couplet Shah has appealed to the comforts and discomforts of this world not to reach such dimensions as to incapacitate him from following the straight path of Sharah.

[Read original verse]
7

Help me, O trees! Would you not give me some news or clue (about Punhoo)? That is what I am interested in. Please attend to it. Lift me on your top branches so that this confounded woman may have some clue (to Punhoo).

[Read original verse]
8

O road side grove! help me. Would you not give me some guidance (about Punhoo)? Do not confound me, who am already bewildered, in your maze. Please act to this pedestrian like a guide through rocks. Please do help me to reach the beloved, so that I may not deteriorate amidst mountains.

[Read original verse]
9

Help me, O grave! Would you not impart to me some helpful news (about Punhoo)? Your conduct in not guiding those who have no guide and who are ignorant of the route), is really reprehensible. The fact is that the Liyar trees grown among passes, have very much bothered this nomad woman. So far the thorny Kandi trees are concerned, I have a definite grievance against them.

[Read original verse]
10

Even of thorns without number prick my feet and my fingers become unbending (and stiff); and if stone-blocks affect and disable my feet, I shall definitely continue my journey to the beloved without a footwear which I shall never wear.
در بیابان گر بشوق کعبہ خواہی زد قدم
سرزنشہا گر کند خارِ مغیلان غم مخور
(Hafiz)
If you set foot in a desert, eager to reach the Kaaba and the thorns of Kandi trees prick you, do not mind it.

[Read original verse]
11

They alone would use a footwear who have some consideration for their feet. So far Sasui is concerned, she has put to the winds all conventions for the sake of Ponhoo.

[Read original verse]
Chapter IV
VAI-16

The camels did not snort (while departing)! O camel men! For the sake of Allah return to me my beloved.
Put this wretched Sasui to the realization of her desire so that she may have some status. (In the meantime let me play host to your camels). Please graze them on the bunches of henna plants of Malir (which are known for their quality). (I shall consider it as an insignificant service to you all.)

[Read original verse]
1

Die first (i.e. renounce the world and submit yourself completely to Allah), and then be enlivened in that state. If you do it, you will surely behold Allah. If you accept this advice, you would be approved by Him.
O you who believe! Respond to Allah and the Prophet when he calls you, so that He may give you life (24, Al-Anfal).
Note: The prophet referred to death as the destroyer of human worldly programs and pleasures. Renunciation also achieves the same objectives. Hence he who renounces the world, may be deemed to have died, though physically he may be alive.

[Read original verse]
2

Die today, before the decreed time, so as to be honoured. So long you are alive, turn away from Bhambhore (this world of materialism). Get reconciled to Lord Punhoo and be faithful to him, so that you may derive pleasure even from the visit of the Angel of death, (who, by causing your death, will in fact enable you to join the Lord).
TRADITION: Death is the bridge that unites a friend with a friend.

[Read original verse]
3

Die to be honoured. This existance is an obstruction to joining the Baluchi Lord. O dullard! Buck up, so that in your death you may meet your friend.
وصل ہمیں است ز خود رفتن
ہجر بود باخود پیوستن
(Sachal Sarmast)
Self-renunciation is tantamount to union with Allah. Self apeasement would lead to separation from Him).

[Read original verse]
4

Die during the attempt to meet the Beloved so as to be honoured by Allah. Do not procrastinate the attempt by remaining inert. Do not entertain (even for a moment) a revulsion to it, or the thought of a retreat. Even if you fail to get on the track of the beloved, the pleasure lies in crawling towards it.
Allah has assigned eminence to those who strive and fight with their riches and person vis-a-vis those who stay away. (95, Al-N isa).
یابم اویا نیابم جستجوئی می کنم حاصل آید یا نہ آید آرزوئی می کنم
Whether I find him or not, I shall continue my search. Whether I get him or not, I shall always yearn for him.

[Read original verse]
5

Die to be honoured, O woman! Do not live inactive and thus eke out your existence. O damsel! You will join Lord Punhoo after death (i.e. complete self-renunciation).
ای خنک آں مردہ کہ از خود رستہ شد در وجود زندہ پیوستہ شد
(Roomi)
Happy is that dead person who got free from himself. He was then transformed in the All-Living.

[Read original verse]
6

O Sasui! O damsel! Die before the scheduled time, while alive. Do not get detached from that group who have surrendered their "souls" in the course of their struggle to join Allah (i.e. from those who have resorted to the way of Tariqat or self-abnegation).

[Read original verse]
7

Those who die before their prescribed time do not really die and become extinct. (They should not be considered or referred to as dead). They would always remain alive because they have been enlivened before the Resurrection by becoming assimilated in Allah.
So that let him perish the person who has already perished after a sign and let him live the person who already lived after a sign. (42, AI-Anfal).
ہر کہ اندر وجہ ما باشد فنا کل شی ھالک نبود روا
(Roomi)
He who loses himself in Our Existence, is no more subject to the Law of Universal mortality.

[Read original verse]
8

Whoso are enlivened before the Resurrection, and have attained to immortality by being assimilated in Allah, they shall remain alive for ever. They shall not die again as they have already died even before their scheduled time.

[Read original verse]
9

(There lies the mountain between Sasui and Punhoo. She has to cross it to be joined to Punhoo. It is extremely high and steep and therefore hazardous. She says! "Those who desire longevity are daunted and depressed by the height of the mountain. They consider it much too high to scale. As for me, on the other hand, I invite the death to come to me so that I may follow him to my beloved".
And Allah loves the steadfast. (146, Al-I mran).

[Read original verse]
10

O Life! You have created interest for yourself in lots of persons. (But so far I am concerned), get away from me and seclude yourself somewhere O death! Give me your company, so that I may follow you to the Lord.
Note: To a successful lover death carries a message of new life and of new joy.

[Read original verse]
11

"O Sasui! As soon as you reached adolescence (and experienced life) you discarded death as something repugnant. (You preferred the worldly comforts to the spiritual obligations.) O plebeian! You have by these unedifying tactics caused embarrassment to your mountaineer friend."
The life of this world is made to appear attractive to those who disbelieve.
(212, AI-Baqarah).
When Jehad was made obligatory for them, then it so happened that some of them feared people as much as they should fear Allah or even more, and they started saying: "O Allah! Why have you made Jehad obligatory for us? We may have been allowed some respite". Tell them that the worldly benefits are short lived and the Hereafter is better in all respects (particularly) for the person who practices piety." (77, AI-Nisa).
Note: In the above verse Sasui may mean those companions of the Prophet who had settled at Madina, after migration from Mecca, and they had become a little ease-minded.

[Read original verse]
12

Obviously you did not know death caused by the inward secret immolation of self and thereby short circuiting the union with the Beloved. O Woman! Are you ignorant of the tradition "Die before your death"? Why do you wait to have your head chopped off by the Angel of death at the scheduled time?
مُوتُوا قبل آں تموتوا

TRADITION: Die before your death.
بہر ایں گفت آں رسولِ خوش پیام
رمز موتوا قبل موتِ ای کرام
(Roomi)
It was on this account that the Apostle, bearing the good message, gave you the advice "Die before your death", O noble man!.

[Read original verse]
15

If you die in the way of Allah while exploring rocks, (rest assured that) the Kechi Lord (i.e. Allah) shall surely appreciate your toilsome efforts.
Whoever goes forth from his home in the cause of Allah and His Apostle, and death overtakes him, his reward lies on Allah, and Allah is the most Forgiving, Merciful"! (100, Al-Nisa).
Note: What is death? It is the separation of the soul from the body and the extinction of life. It is the physical death. What is the death earlier than that? It is the separation of 'nafs' from the body and the decadence of the former. It is the material death. It materializes in the assimilation in Allah during the life of the seeker. Such evolved seekers are said to have attained to the stage of “قاب قوسين”.

[Read original verse]
Chapter V
VAI-15

By the Sublime Allah! (O Sasui!) Do not halt on the way due to fatigue or listlessness. Further you go (in the direction of Lord Punhoo), you stand better chances of meeting him. (The degree of your success depends on the extent of your effort.)
Some persons come and tell me one thing, some others again make some other statement or remark. But for me the most valuable statement is that made by my Lord to me. (The Prophet's traditions supercede all other versions in respect of any matter which may be argued differently by different persons.
The gravel has made her soft silk-like feet blood-stained. O Lord Punhoo! Kindly relent to the helpless women (like me) and get reconciled with them.
بسی نازک ولی در محنت سخت
زسنگ خارہ پایش گشت صد لخت
(Roomi)
Sasui was very delicate. But she could brave hardships. Her feet were woefully affected by the hard stones.
What Punhoo Lord had told me personally has intensely affected me, nay killed me. I hope I shall reach Vindar (Punhoo's homeland), die there in its streets and the people of Kech (including Punhoo himself) would lift my bier; (or) no matter if I die along the road to Vindar. The residents of Kech will be my coffin-bearers.
Note: Action is creation. It is the evolution. Love is the motive force. Resistance to it is natural; and it should be welcomed but only as a stimulant to action. It should not be compromised with. The fact of the matter is that according to Moulana Roomi, the evolution is creative and the creation is the struggle of contradictory forces.
ایں جہاں جنگ است کل بنگری
ذرہ باذرہ چوں دین با کافری
(Roomi)
The universe is a battlefield. If you see carefully, it is the war of one against the other like that of the religion against the atheism.

[Read original verse]
1

Crawl on hands, feet and knees and even on heart (to Lord, Punhoo) and satisfy in full the requisites of His Love. So long you are alive, never put up an equal to Him.
And your Allah is one Allah. There is no Allah but He, the Gracious, the Merciful! (163, AI-Baqarah).
Note: "Jam was the title assumed by the Sama rulers of Sindh and Lasbella. Since the poet means by An either Allah or the Prophet, there is no historical disparity in assigning the title of Jam to Ari, the Baluch King of Makran".

[Read original verse]
2

Proceed (to Lord Punhoo) on hands, feet, knees and even on head. O damsel! See that you do not cease remembrance of the Beloved. O Sasui! Your only credential is your love for Him. Even if you have thousands of objects of affection (organic or inorganic) never consider any of them as equal of Punhoo.
"Aye! It is in the remembrance of Allah that hearts can find comfort.
(38, AI-Raad).

[Read original verse]
3

Proceed (to Lord Punhoo) crawling on hands, feet and knees, nay on your forehead. The Lord is close and there is no intermediary in between Him and you. Affirm with sincere mind (that Allah is the unique) and see that you do not attribute any equal to Him.
Then turn to Him (wholeheartedly). Verily my Lord is nigh and He answers prayers.(61, Hud).

[Read original verse]
4

While proceeding to the Lord on your hands, feet and knees fix your gaze on Him alone. As you advance to the Lord of Kech, accelerate your pace. Even if you have millions of objects of affection, you should never attribute an equal to Him.

[Read original verse]
5

Crawl on your hands, feet and knees with every breath (i.e. at each moment.) The Beloved, the Guide would meet you on the way in Hub, and take you further. So long you are alive, refrain from attributing an equal to Him.

[Read original verse]
6

In cold or at a cool spot, Sasui would not sit for rest due to fatigue (and stiffness). In heat or on hot ground she would be more brisk in her movements. She lay down in the grove for perspiration to dry up. All along the way while she walked, she asked the birds for a clue to (Punhoo's land;) and in the name of Allah they gave her clues to that land as overgrown with trees. May the Lord relent to her of His own accord and return to her!

[Read original verse]
7

Whether you take long strides or go at the normal pace, not an iota short of what is predestined shall occur (i.e. what is predestined for you shall occur to the full, unaffected by your efforts to the contrary).
Note: In the verses No. 7 to 9 the poet has referred to the infallible predestination.
Wheresoever you may be, death shall overtake you, even if you are in strongly built towers. (78, Al-N isa).
Verily what you have been promised shall occur, and you cannot frustrate it. (134, AI-Anam).
TRADITION: The straw reed pen has become dry (i.e. what has been written shall not be altered).

[Read original verse]
8

Whatever is decreed shall not be by-passed or set aside. You will have to endure what Allah has ordered in the 'Loh Mahfuz' for you.
There befalls not any calamity either on the earth or (specifically) on your own persons, but it is recorded in the Book before We bring it into being. Surely that is easy for Allah. (22, Al-Hadid) over what is lost to you.
Note: According to Hazrat Mujadid Alif Sani, the destiny is of two categories: (a) معلق or alterable or suspendable, and (b) مبرم or unalterable. The former has again been divided into the following two varieties:
i) Those which may be suspended due to some unusually corn mendable act on the part of the person concerned, i.e. benediction of parents or malediction of an oppressed person; and
ii) Those dependable solely on Allah's sweet will. They are not swayed by any thing human but yet are alterable.
In the above verse Shah has obviously referred to the unalterable destiny.
(My note on determinism or predestination may be referred to for better appreciation.)

[Read original verse]
9

People have come to this world to pass therein whatever time has been prescribed for them in the Loh Mahfuz, (and they do pass it.)
And no person can die except with Allah's consent - a decree with a fixed term. (45, Al-lmran).
And for every person there is a term, and when their term ends they cannot lag behind a single moment, nor can they get in advance of it. (34, Al-Aaraf).

[Read original verse]
10

She scorched her body for the sake of the Lord. Like an unsophisticated woman that she was, she dropped all pretensions before she set out to explore the rocks for him. Despite her weak frame the humble woman undertook the journey to contact him.

[Read original verse]
11

The miserable woman undertook the search for the beloved inspite of her body having been consumed by grief. (But she had hardly any alternative). This journey was predestined for her, and she had to undertake it.

[Read original verse]
12

This is hardly a normal journey. (It seems to be long, isolated and tedious.) "Who would hear my cries for help, if some mishap overtakes me (in this wilderness)? I very much desire to cry for relief but I apprehend that (the uninitiated people would consider me mad."

[Read original verse]
13

"If the people were likely to heed my cries, I would certainly raise them, no matter if they consider me mad. Well! Let them come and taunt me personally (for my lack of fortitude)."

[Read original verse]
14

But what would it mean to me if they come and taunt me? However, the fact is that whoever is in the grip of ardent love like Sasui, would prefer to break into pieces (rather than lose courage and give up the track).

[Read original verse]
Chapter VI
1

Even if detered (by some person or circumstance), I will not stop short of seeing the beloved. I concede that I am extremely humble and helpless, but there is none (as benevolent) as my Lord. I have forsaken the morrow (or the Day of Judgement) and I do not agree to the promise (that Allah has made to reveal Himself and meet the Paradise-dwellers.) I cannot wait till then, no matter whether you meet me or kill (punish) me on that Day (for my impatience).
صوفی ابن الوقت باشد ای رفیق
نیست فردا گفتن از شرط طریق
(Roomi)
O friend! The Sufi should be concerned with today. It would be inconsistent with his policy to think of the morrow.

[Read original verse]
2

The woman has rejected the (credit for the) morrow and preferred immediate cash payment policy to meet the Beloved now. "Kindly do not detain and divert the reins of the miserable woman to cause delay (i.e. do not order delay in her case for reunion). It definitely rests with you whether to kill the wretched woman or allow her reunion."

دیگراں را وعدہ فردا بود
لیک او را نقد ہم اینجا بود
(Attar)
Others are placated with the promise (of union) on the morrow. But a true lover insists on the immediate (attainment or) payment here.

[Read original verse]
2-A

O Friends! who can bear the travails (of separation) till tomorrow? I try my utmost to stifle the memory of the messages (received from the Beloved), but in vain. (The tears and cries are their consequential results.) Even if it means death for me, I accept my fate. But I must leave for the Beloved forthwith.

[Read original verse]
3

The wretched woman requests as under: "Death is imminent. If you, my Beloved! come to me, I would offer you the obeisance or prostration today, which otherwise is scheduled for tomorrow (in the next world). Now it is up to you to order death and take my soul or to reunite me with yourself."
The Day when Allah shall manifest His ankle and direct mankind to prostrate before Him.(42, Al-Qalam).
Note: On the Day of Judgement Allah will accost the approved believers living in Paradise and tell them that He is their Lord. To convince them of His identity He would expose His ankle to them. They would immediately recognise Him and fall in prostration before Him. The poet seems to have referred to that union with Allah.

[Read original verse]
4

O Allah! Whether you unite me with the Beloved or kill me, I request you to kindly show the Beloved to this miserable woman at least once (before I die).
Note: Here the Beloved implies the Prophet.

[Read original verse]
5

This miserable woman is in acute anguish, having been afflicted by love for Ponhoo. (But the tragedy is that) this matchless Beloved, having set her on the blaze of love, has scorched her partly only. (That is rather cruel of Him.)

[Read original verse]
6

O Sasui! O miserable woman! Forsake all embellishments and the bridal bed. Look for the prints of Ponhoo on the plains (and start the journey), so that you may be able to meet him.

[Read original verse]
7

O miserable woman! Bear patiently the travails of separation and start the search amidst the mountains. You will meet the locals there and they would impart to you some helpful news.

[Read original verse]
8

The wretched woman with raised hands, passed from place to place in all humility (or prayer). But she was not so much scorched in the process as to be entitled to a permanent life, O friends! (This means that she had not yet attained the hall mark in her love-sufferings).

[Read original verse]
9

O Sasui! There should be no doubt in your mind that a view of the Beloved is better than any extent of embellishments. You had better serve as His slave, fetch water for Him in leather bags and get ready for the journey" without the least falter or fright of the mountain passes. A moment with Lord Punhoo is better than twelve years with others.

[Read original verse]
10

To see Lord Punhoo at any time is tantamount to embellish one's self. To pass one moment with Him is better than twelve years with others.

[Read original verse]
11

Be expeditious (in your preparations). The journey brooks no delay. Sacrifice your life amidst the rocks for the sake of the Baluchi Lord. This life would not survive the journey for ever. Let it be sacrificed for the Beloved!
گر ازیں زود تر مرا مرگ بدی
ایں حجاب و پردہ ام کمتر بدی
(Roomi)
If death were to come to me earlier than otherwise, it would lessen the partition between me and my Beloved.

[Read original verse]
12

The midnight wails of the distressed woman are significantly audible among the rocks. They are so moving that even the latter may break into pieces. Human beings and beasts bemoan their separation from the Lord. But then this reflects the condition of those who are deeply afflicted by love.

[Read original verse]
13

Hear the (midnight) lamentations concerning the miserable woman among the rocks. The white-footed deer have heard them and they do not sympathise with her in the wilderness but even after her death they would lament her and exclaim that the grief of the afflicted woman had made them beside themselves with distress.

[Read original verse]
14

Sobs concerning the miserable woman were quite audible among the rocks. It seems the Lord had pierced Sasui with the spear (of love) and then made regular onslaughts against her. They alone shall have the Beloved in their arms who die at His hands (or in His cause).

[Read original verse]
15

The trees etc. among the rocks speak of the unhappy woman. She had seriously affected them when in the course of her journey the bereaved woman had temporarily halted under them and given way to grief. Her anguish was infectious.

[Read original verse]
16

The love afflicted Sasui influenced the bloodless inorganic objects, in whose contact she came, to such an extent that they even offered (on her behalf) to perish.

[Read original verse]
17

She gave such pathetic messages to fellow foot travellers that they too became unhappy. By relating her case to them she in fact injected them with distress.

[Read original verse]
18

Sasui was so much pathetic due to her love affliction, that even (trees bearing) wind pipes were affected. Her pathos serves her as a consolation or relief but it has made others unhappy, particularly those who have seen her (condition).

[Read original verse]
19

What has been dismembered from a tree, wails for reunion with it; and what has been afflicted (or separated from the Beloved) cries for reunion with the latter. The former sorrowfully recollects its disconnected foliage, and the latter mourns his separation from the dear one.
بشنو از نی چوں حکایت می کند
وز جدائیہا شکایت می کند
(Roomi)
Hear (sympathically) the story that the reedy windpipe narrates to you; and it complains of separation from its original reed-bush.

[Read original verse]
20

The afflicted woman feels famine-stricken (for want of union with the Beloved) despite rains alround. Grant of prosperity to her (i.e. union) rests with Allah. Her job is merely to raise hands in supplication to Him.
حافظا وظیفہ تو دعا گفتن است و بس
در بند آں مباش کہ نشنید یا شنید
(Hafirz)
O Haflz! your job is merely to make a request. Do not concern yourself with the fact whether He heard it or not.

[Read original verse]
21

While the unhappy woman felt famine stricken, her relative (i.e. the Prophet) made the whole country prosperous. Every member of the Baluch Lord's family, in fact, is the bearer of prosperity.
He (i.e. the Prophet) is ardently desirous of your welfare. (127, At-Touba).

[Read original verse]
Chapter VII
VAI-22

O Allah! This love-afflicted woman has definitely sacrificed herself for the Lord of Kech whom, by the way, she has no pretension to claim as a relative.
Her love for him has surely crumbled this old and infirm woman.
The orphan (or resourceless) girl has been plodding in the wilderness. (O Allah!) Kindly do not abandon her there!
O Sisters! I would certainly be an explorer of the mountains for the Lord.

[Read original verse]
1

For the last few days I have not met the beloved. All that time, the nights and the days, without him have simply been wasted.
اوقات خوش آں بود کہ با دوست بسر رفت
باقی ہمہ بی حاصلی و بی خبری بود
(Roomi)
That time alone was good which was passed with the Friend. The other time was gratuitous and wasted.

[Read original verse]
2

Good many days have passed since I saw the beloved last. Would that I were to see him before my exit from here (i.e. death).

[Read original verse]
3

O Sun! You are about to set and I have not yet met the beloved! If I charge you with a message, please deliver it to him. Go to Kech (the land of Ponhoo) and tell him that the poor woman died on the way (in the course of search for him).

[Read original verse]
4

I am about to pass away, and I have not yet met the Beloved! While I am in death struggle, the yearning for him persists, and I tearfully enquire about the road leading to him. Would that I were not to die before seeing him.

[Read original verse]
5

My life is fast ebbing away and I have not met the beloved yet! O friends! This poor miserable woman has wasted her entire life. Now in my old age I lift my eyes and look in his direction (for his view and compassion)!

[Read original verse]
6

I am now past my youth, which has been wasted, but I have not so far met the beloved! I know that there are high steep mountains to climb before I get near him; and in my advanced age I cannot afford to go at a brisk pace. (The fact is that) I have wasted my entire life and (now at this late stage), I have started crying for him!
Note: To mountain the rhyme I have rewritten the last stansa as:

[Read original verse]
7

This day too is lost and I have failed to contact the beloved! On the other hand his love has seized and neutralized me in its clutches. The poor woman is sure to die on the way while remembering the beloved!

[Read original verse]
8

I have not met the beloved and in the meantime the Angel of Death has arrived. O friends! He is so unsympathetic that all attempts to talk to him or to move him are futile. Death is the climax. It is an indication of extinction of hope.

[Read original verse]
9

I have not contacted the beloved; and in the meantime the death is about to overtake me. I have been looking for him (i.e. the beloved) for the last several years but all in vain. It is very likely now that I would die and disintegrate in the course of this estrangement.
درداکہ ولم بہ ہیچ درمان نرسید
جان بہ لب آمدو جاناں نرسید
(Khayam)
Alas for my heart! It has not received any treatment. I am about to die but I have not met the Beloved.

[Read original verse]
9-A

I have not met the beloved; and in the meantime the Day of Judgement has dawned. My hands have become incapacitated for work and my eyes have lost all sleep. I have been neutralized by the predicament caused by the departure of the beloved.

[Read original verse]
10

Since Sasui hops about on the tree tops, she would definitely be food for vultures. Thus would she sacrifice her life for her beloved. The beasts of prey too are there and here is her flesh. The fact is that, though of humble origin, she did not keep back anything, (but sacrificed all for her Beloved).

[Read original verse]
11

She fearlessly got on the top of trees to have a glimpse of the beloved's face but the shroud of dust around her obstructed her view; and she wept. How and where should she go to end this intervening obstruction? That baffled her.
چوں گہر در بحر گوید کہ بحر کو
واں خیال چوں صدف دیوار او
(Roomi)
The pearl in the sea (borne oyster) enquires: "Where is the sea"? That question is pertinent because of the (shell of the) oyster working as an obstruction.

[Read original verse]
12

Today Sasui got on the top of the lofty trees, and she felt obliged and made offering respectably to the fruit-bearing trees for the sake of the beloved (or) for the purpose of gaining some knowledge about the beloved.
Note: بردارُ may be interpreted as the fruit-bearing (trees).

[Read original verse]
13

She got on the top of trees after folding her peticoat between legs. Like young ones of a peacock she hopped from one branch to another.

[Read original verse]
13-A

She saw something when she was on the top of trees. She followed that sight completely oblivious of death (or she baffled the death by persistantly following it).

[Read original verse]
14

Just mark her (marvellous) courage! At midnight time without the parental company she continues her journey and gets on the top of trees fearlessly (and scans the horizon for Punhoo). The remote echo of her voice keeps her company.

[Read original verse]
15

She got on the top of trees and looked far and wide for Punhoo. Her lamentations, occasioned by the beloved's separation, were echoed over a wide range.
یک بار نالہ کردہ ام از درد اشتیاق
ازشش جہت ہنوز صدامی تواں شنید

I raised the wail of yearning only once but it is reverberating from all directions.

[Read original verse]
16

The echoes of her lamentations came not from near but from far off. Rarely has a woman ventured to go there, traversed the waste land and reached such places.

[Read original verse]
17

A shriek was heard all over the wilderness. Was it that of the Cuckoo? It was a cry (which disturbed the entire area). It was possibly the cry expressive of love.

[Read original verse]
18

A shriek was audible all over the wilderness. Was it raised by a parrot? Nay! It is the cry significent and expressive of love.

[Read original verse]
19

A shriek was heard all over the wilderness. Was it raised by the wailing crane of the desert? It seems to have been raised near a spring. It was significant of love's ebullition.

[Read original verse]
20

A shriek was heard in the great waste, like the sound of a fiddle. It is definitely expressive of love, and the folk generally attribute it to a woman.

[Read original verse]
21

A cry was heard in the wilderness, like that of a woman. But it can hardly be of a (normal) woman. It is the cry significant of love's anguish.
بگوش بشنو از غریو مشتاقاں
ہزار غلغلہ ہر جوف کند گنبذ خضریٰ
(Roomi)
Hearken with the soul's ear to the innumerable reverberations in the hollow of the green (i.e. the Prophet's) dome, rising from lovers' passionate cries.

[Read original verse]

Sur Desi

Chapter I
VAI-28

Please see that none else develops love for camels and Kechis. (I cannot forget, nor should you, that) while I was asleep they sneaked away on camels.
In her courtyard she pleaded with them very pathetically for not deserting her.
But all the time they dissimulated wholeheartedly, and took away my Beloved clandestinely. Thereby they accomplished what they had planned in their minds.
Abdul Latif says: "O sisters! (I do not despair). My Lord will certainly come back to me some time".
یوسف گم گشتہ باز آید بکنعان غم مخور
(Hafiz)
Yusuf, who is lost, shall return to Kanaan. Grieve not.

[Read original verse]
1

Woe is me! (My consort!) do pull up the reins please! I am finished! Do not drive off the camel, my Lord! Just condescend to visit the cottage of this humble woman. My love! Life without you is (as unendurable) as the Day of Resurrection.
بے حجابانہ بیا از در کاشانہ ما

Kindly enter my abode informally through its door.
اے دوزخ و بہشت غلامان امرِ تو
برما بہشت ہمچو سقری کنی مکن
(Roomi)
O you whose command Hell and Paradise obey! You are making for me Paradise like Hell; do not do it.

[Read original verse]
2

The camels, my husband's brothers and the mountains all have caused me woes. But I have taken them as a weal for the sake of my love for the Beloved.
Note: According to the spiritual interpretation the poet has referred here to: (a) the naf's, (b) wordly affiliations, and (c) ego

[Read original verse]
3

I have been extremely afflicted by the camels, my consort's brothers and mountains. (As on mission) I trail the prints of Punhoo and accelerate my pace in its course. Were it not predestined for me who would have undertaken this (onerous) journey in the waste?

[Read original verse]
4

O Camels! Do not snort frightfully (or get restive). Pray take my Lord Punhoo onwards; and in the course of journey feed yourselves on the buds-bearing branches of Kandi trees. (So far your contribution to my discomfiture is concerned, please forget about it). The fact is that you have been completely exonerated from the very outset.

[Read original verse]
5

O Sasui! When you saw the alien camels in your yard on that day, you should have kept awake, and you should have patrolled on the road till morning. You should have bound the party's camel with your pigtails like chains. If you had done so, they would not have filched away your beloved, with themselves as has happened.

[Read original verse]
6

O Sasui! When you noticed the alien camels in your yard on that day, you should have managed to conceal keys (of the stable) by some strategm. In that case on the next day you would have been in the know of the plot, (or the party would have necessarily thought of you).

[Read original verse]
7

O Sasui! you simpleton! When you noticed the alien camels in your yard, why did you not tether them with your trouser string? In that case you would not have been physically subjected to all these hardships due to your over confidence.

[Read original verse]
8

O Sasui! When you saw alien young camels in your yard, why did you not fasten their knees by means of your hair? In that case you would have been spared the jolts in (pitfalls in the) mountain passes.

[Read original verse]
9

If Punhoo's brothers had brought into Bhambhore bullocks instead of cameIs, the former would have broken up the earth with their cloven hooves due to their restiveness, and every person in sleep (including Sasui) would have been awakened by noise on that account. (In addition) according to the Sayed the pedestrains can follow and overtake bullocks. But in Sasui's case regretably she had to follow the fast galloping camels. (O Allah!) May you join this woman to the bravadoes and their mounts! She is ignorant of the route as well.

[Read original verse]
10

Normally camels snort (when harnessed). In my case, however, there was complete silence on their part. Even the cruel saddlers did not exchange a single word among themselves when harnessing the camels. There seemed definitely some conspiracy (of silence) hatched between them (the drivers and the camels).

[Read original verse]
11

But no matter if my husband's brothers are hostile to me. (I am primarily concerned with my fate alone). Let it not be unkind to me! What (of mine) is in the hands or control of the camels or their keepers even for a moment? But so far the Divine orders are concerned, who is this base creature to thwart them?
Those of the people of the Book who disbelieve, and the polytheists do not wish that any good be sent down to you from your Lord; and Allah, in His mercy chooses whom He wills. (105, Al-Baqarah)
Hazrat Ali's advice: 'Enmity is the occupation of fools'.
Note: Hazrat Shaikh Zunnun of Egypt once defined کمینہ as one who is ignorant of the straight road to Allah and is not interested to know it from others. The poet has used this word at several places in the Risalo. In the dictionary sense it means base, abject or humble.

[Read original verse]
12

(Discretion suggests that) we should contract relationship with locals only. How can aliens be (good) relatives? The latter would eventually pack up their goods and pack off to their native place; and after they leave Bhambhore it would be futile to stay therein. Adieu to it then.
در دیاری کہ در او یار نیست
باز آسایش و قرار نیست
(Azim)
In the place where the friend is not available, it is useless to expect any peace or comfort there.

[Read original verse]
13

From the outset the aliens (i.e. the brothers of my husband) were averse to me. They did not take to me as relatives. Even though I was all smiles and courtesy to them, they harboured evil intentions against me. When I looked for them in the morning, I missed (them and their)camels in the guest houses.

[Read original verse]
14

(O friends!) Please do not bring nigh your camels. I have become allergic to them because they have contributed to my affliction. You may clean the wretches at a distance from me and saddle them there. Presently their kind have filched away my Lord Punhoo from me.

[Read original verse]
15

O Baluchis! I wish you a long life, yes long life, although you have transgressed against me. It is quite obvious that this Brahmin woman has no other friend except the Baluchi Lord. I cannot snap the connection with him,because I cannot afford it, (it being an affaire de coeur with me).
خرابم ساختی آباد باش
بغم کشتی ولم را شاد باش
(Razai)
You have annihilated me. May you live long! You have killed me through anguish. May you remain happy!)

[Read original verse]
16

Since you (Sasui) made enquiries about the caravan of Punhoo, in response to your solicitation, the camels of the latter appeared at the ferry fully harnessed and lavishly decorated, (possibly for taking you). But strangely enough after being in love you were asleep using your head dress as a cover for your face!
Note: The verse may also mean: on one hand, Sasui has now been enquiring about Punhoo's party. On the other hand Punhoo's brothers had come to her house resolved to take him away. It was a pity that though in love Sasui slept soundly with her costly head cover wrapped round her head.

[Read original verse]
17

Be on the alert for the Baluchis. They are bound to come sometime. They would definitely flich away Punhoo from you. They would not halt for a minute, but would leave directly for their native land.
Note: (1) Here Punhoo may mean the human soul and the Baluchis may imply the Angel of death and his confederates.

[Read original verse]
18

Even though the Baluchis have got back to their native land, they are indelibly impressed on my mind here. Their mounts were cloven footed (camels) which delighted in speed. Their continued silence kept me unaware (of their movements), with the result that later I had to wonder amidst mountains in their trail.

[Read original verse]
19

The Baluchis put me to (all these uncalled for) sufferings. By nature I am very humble and in offensible. They are, of course, in tranquility and unworried now, whereas I am in travails.

[Read original verse]
20

O friends! If I had known that my connection with the Baluchis would result like this, how could I have transacted all these sufferings.
And We test you with evil and good by way of trial. (35, Al-Anbiya)

[Read original verse]
21

(One thing) I had never before seen the persons who came to me on this occasion. My progress (in their pursuit) was naturally halting (due to several additional handicaps), to wit: (a) their mounts moved very swiftly (and I went haltingly on foot); and (b) they knew the route whereas I was bewildered by the circuitous mounds in the tract. O Lord! It is high time, the time of return of all animals etc. to their homes that you kindly come to my aid speedily. You are the alchemy vis-a-vis this abject woman. Kindly reach me (halfway) in the Pub region.
Note: This verse is capable of the following interpretation too:
"I had never seen before the persons (i.e. the angels Munkir and Nakir) who visited me now in the grave. I was rather halting (in my replies to them), but they were much too impatient and authoritative. In addition I was confounded by the mounds-like graves scattered all around me in this desolate place. My Lord Prophet! Kindly come and save me at this crucial time when I am about to return to my permanent abode in the next world. This plebian,by herself, is nothing. You are the alchemy for me. Kindly reach me on the border rock of Pub" i.e. the grave.

[Read original verse]
22

(The BaIuchis of Kech did not observe the requisites of relationship with me). They were not friendly to me at all. The fact is that even in my childhood I was known as Punhoo's (fiancee.) On that account(i.e.duetomy non-Muslim origin,) his brothers held me reprehensible.
Note: This verse refers to the sooth sayers' forecast, made soon after Sasui's birth, that she would be married to a muslim.

[Read original verse]
23

May the camels proceed slowly and comfortably to their native land along with my relatives! I wish that due to speed their feet may not slip anywhere on the way (and meet with a mishap)! (It is heartening to know that) the camel riders have safely crossed Pub river by this time.

[Read original verse]
24

Would that dust may not rise from the road and cover up Punhoo! I also wish that the camel mounted by the beloved may not be affected by the glare of the sun. O Punhoo, Holy Lord and Beloved! Kindly refrain from being so hard on me!
خدا کبھی نہ کرے غم سے ہمکنار تجھے

May Allah not align you with any woe!

[Read original verse]
25

May the camel riders not be affected by sunshine and may the camels not suffer from a sun stroke! O Allah! I request that my Lord may not face a blast of hot wind (i.e. come to any harm)! I know that there are numerous Baluchis in the country, but I am enamoured of Punhoo alone, (i.e. there are numerous fake-gods but for me only Allah, the Unique counts) (or) there are numerous Prophets, but for me the Prophet of Islam alone counts.

[Read original verse]
26

At the time of their departure the Baluchis highly dissimulated, (and clandestinely filched away Punhoo from me, little realizing that) I get his fragrance from each tree. (Thus facilitated I am bent upon following his trail; and) even though my flesh be eaten up by beasts, my bones shall continue the trail.
مائیم در تحیر و خموشی و آفاق ہمہ بگفتگو است
(Khusro)
We are all bewildered and speechless, whereas the entire universe glorifies You.

[Read original verse]
27

The camels, their drivers and my husband's brothers - all were hostile to me. Added to them were a) the breeze which obliterated Punhoo's footprints, b) the sun which set (earlier than usual) and delayed my journey due to darkness, c) the mountains which had not tractable and straight passes, and d) lastly the moon which delayed to appear on the horizon. Whereas it is time now that all birds return to their nests, but here am I, hopping amidst the hills.
انس با ہر کس کہ شد مارا دریں وحشت سرای
از وفا تا رو تافتہ فکر جفاکار می کند
(Mehta)
With whomso I got acquainted in this wilderness, he turned his face from grace and practised unkindness on me.

[Read original verse]
Chapter II
VAI-15

My dear Beloved has visited me, and all my sorrows and pains have disappeared. I have been saved, yes, saved. O friends! Since he has come to me, I feel enlivened. I would sit face to face with him and have a good tete-a-tete.
وار وی دردِ دل من وصلِ دلدار من است

Union with the beloved is the remedy for the malady of my heart.
The mountaineer has brought camel loads of musk. (Any one may avail of it). I, a mere plebeian, cannot afford to have a controversy with my Lord (by stressing my claims for it as his wife).
Sasui had grown despondent; but she was sustained by the confidences made to her by Lord Punhoo. Abdul Latif says: "O sisters! my Lord himself has come."

[Read original verse]
1

Today at dewfall (i.e. predawn time) the camelmen were on the highway after having broken into the house of Sasui and kidnapped Punhoo therefrom. (It is a pity that) they ignored the requital promised (to the Sinners) on the Day of Judgement as being "far too remote" (or far from truth). In consequence of their action my house is rendered desolate. They have opened up the wounds (of love) of this miserable woman and taken away the beloved towards Harho hills.
Far, far (from truth) is what you have been promised. (36, Al-Mumnun)

[Read original verse]
2

The friends of Sasui visited her rather boisterously and advised her that since every journey was impliedly "a piece of fire", she was stupid to undertake it and she should better return home. Besides the obligatory condition of pursuing the straight path (of Sharah) lay before her (and it prescribed patience.) On the top of all how did she expect the Kechi Lord to take her with himself, since she still had affiliations with dualism?
Note: In this verse the poet's advice is that we must pursue the straight path of Sharah and be patient, and also abjure all materialist considerations and express devotion, and commit our affairs to Allah alone to the complete exclusion of the temporal Punhoos.

[Read original verse]
3

(I corrected their impression and said:) "ever since Allah had created my soul by a mere order-of 'Be and it became' taken it away, my connection with Punhoo was then prescribed, (and it is indissoluble, even though Punhoo has left me). I still rely on the advice of Hazrat Ali that "whoever has a craving for a particular thing and he struggles to acquire it, he would succeed in getting it". I am prepared to sacrifice my life in satisfaction of the message that may be received from Punhoo "O friends! Please bless me and wish me success in my efforts for reunion with him."
دست از طلب ندارم تا کام من بر آید
یا جان رسد بہ جاناں یا جان زتن بر آید
(Hafiz)
I would not cease desiring reunion till it is achieved. The only course open to me is either to reach the beloved or surrender life in the process.

[Read original verse]
4

It is all dark for me without Lord Punhoo. No gleam of light is perceptible anywhere. My beloved! Kindly remove all smoke (rust of dualism) from my mind and make it absolutely clean. "Satan is his guide who has no guide" is the popular maxim. Without a guide the way is dark. He who ventures to proceed alone (without a guide) is swayed by vanity. He is likely to go off the track and suffer in the bargain. It is improper and unwise to proceed without a guide along the path of self renunciation. (That is practically tantamount to attempting to cross sea without a boat). Innumerable persons, who ventured (along the path of religion) without a guide, lost their way.
Allah is the light of the skies and the earth. (35, Al-Nur)
He is without light to whom Allah does not give light (40, Al-Nur)
Allah guides to the straight path whomso He wills (45.AI-Nur)
شبم تاریک شد بی ماہِ تاباں
(Razai)
In the absence of the brilliant moon (i.e. the beloved) it became like a dark night for me.

[Read original verse]
5

The actual position is that there is the vast wilderness to cover) and my load (of sins) is quite heavy. The other world is definitely not near (and midway there is no shade to afford respite or relief). Latif says: "Sasui had taken upon herself to pursue the camels of Punhoo's party. For that she had relied on the camels that they might stop and rest somewhere. She had also pleaded that if Punhoo was so pleased, he would return to her. Anyway the matter rested entirely with him as the Ari leader. No pressure tactics would be effective against him. In that context her effort to pursue him is misconceived and misdirected, particularly when it remained entirely with Punhoo to meet her or not. Besides she did not know where the mountaineer Lord actually was - but still she prayed to Him; (or) she raised her hands in supplication in a direction other than that of the mountaineer Lord, (who actually was availabe in her heart).

[Read original verse]
6

The Kechis had trained their camels and they moved well amidst the hills. They climbed circuitously to the summit of the latter and again climbed down to the base without a snort. Would that these camels, which are being used by the chieftain of guides (the Prophet), do not get fatigued! (or which befittingly accompanied the chieftain, do not get tired!) Latif says: "With the grace of Allah the camels crossed the desert. What worry or inconvenience can such camels have, which are aided by the Lord?"
Note: (1) The verse possibly means that the approved believers guide and train their followers to surmount the worldly difficulties without much inconvenience, particularly when their Chief -the Prophet is always there to help them.
(2) Here the camels may mean the Prophet's followers.

[Read original verse]
7

The Baluchis awoke (i.e. spured into action) the camels and drove them along the track. They speedily gained the hills without getting tired. Latif says: "they crossed the desert (without a mishap). The camels which are patronized by the Lord, would not suffer from any bodily ache or discomfort."

[Read original verse]
8

"At dawn time the camel men filled with water their leather bags (for the journey). But they did not disclose to me their intention to harness the camels." This is what Latif says: (Obviously they did it very secretly). They were taking away Lord Punhoo, the mainstay of this unsophisticated woman.

[Read original verse]
9

The camel men saddled their camels rather hurriedly today. My husband's brothers daily discussed their designs in Baluchi dialect. They took away Lord Punhoo, speaking with each other in the above dialect.

[Read original verse]
10

The camel men harnessed their camels much too precipitately. All the time they conversed with each other in riddles about their departure. My relatives were killing me by preparing for the journey.

[Read original verse]
11

The camels were tethered, but they did not masticate grass or relish buds. "They were," says Latif, "impatient for the journey. They were preordained in that behalf and were very keen to start it."
Note: The true believers are not interested in the luxuries of this world. They are only anxious to vie with each other in the cause of Allah, and pursue their journey to the Hereafter.

[Read original verse]
12

Since she was very much affected and weakened by the blasts of hot winds blowing, she was breathing out in her joined palms. She had to deal with the camels which had peculiar fleshy feet and robust chests. "Notwithstanding", says Latif, "They managed to pass through the irregular and mazy passes. "Who could (willingly undertake to) pass through such untractable mountains? It was the Brahmin girl, however, who had agreed to do it (when her destiny was being written).”

[Read original verse]
13

The journey is indeed very irksome. The budding camels (i.e. in)mature lovers) feel panicky about it. Even grown up camels cannot move there freely. But Sasui negotiates the passes there. According to the Sayed "Even older camels hesitate to undertake it. But Sasui is not daunted by the difficult passes. She merely gazes at them (and marches onwards). The fact is that only the elderly and experienced camels (i.e. more mature lovers) know about the tract and feel equal to it. Indeed Sasui seems to be a very seasoned lover to undertake such a journey"!

[Read original verse]
14

She regrets woefully (her lapses) and repents and strikes her head against rocks. "Eventually she succeeded in locating the abode (or camp) of the Baluchi Lord." Latif says "O Allah! the Beneficent! Thanks to You that she joined the caravan of Punhoo in good time."
Allah becomes happy at the repentance of a sinner. Its direct effect is as if some costly article, lost almost irretrievably, has been regained.
(lmam Ghazali)

[Read original verse]
Chapter III
VAI-22

O Beloved! I am stricken by your love. I never thought that you would abandon me and go towards mountains. The days at present are very hot due to scorching winds.
But the love of Lord Punhoo has made her very submissive and enduring.
And they humbled themselves before Us. (90, AI-Anbiya).
The collectors of wild fruit among woods observed her non-challant, singing quietly during day time.
But O beloved! how would she reach Kech, she whom you left alone amidst hills?
This poor damsel (out of frustration) sheds torrents of tears due to her love for Punhoo.
Abdul Latif observes! "O sisters! I have got to reach the beloved.

[Read original verse]
1

"O Camelmen! For Allah’s sake do not drive off the camels. O Beloved! You are the only mainstay for this infirm woman. Dear me! Kindly see that you do not discard your relationship with me."

[Read original verse]
2

"O Camelmen! In the name of Allah I beseech you not to drive of your camels at full speed. In the other case take this humble slave Woman with yourselves, holding her by her hair. The fact is that I am afflicted inwardly by the beloved's memory and yearning. (But in case you do not agree to my requests,) rest assured that I shall follow you and not cause dishonour to my community by returning home without reaching Kech."

[Read original verse]
3

At no place on this side of Kech there is a tree for shade or a rest house for rest. O plebeian! Proceed to distant places in search of Punhoo. Sustain the tempo of march (even under odds) and never think of retracing your steps (to Bhambhore).

[Read original verse]
4

Lots of love-stricken and helpless women have died on their way to Kech. (I too have formidable hurdles to cross in my search for Punhoo). As many as 20 paths have branched off from the highway and I am at a loss to know which particular road the Baluchi party had taken (Twenty is figuratively used to mean many.)
Note: The last stanza is capable of two spiritual interpretations as under:
a) Possibly the reference is to 73 sects in Islam, each holding divergent views on certain religious issues.
b) Besides the straight path prescribed by Islam there are lots of misleading by-lanes, which run parallel to or which intercept the aforesaid path at the instance of Satan. The traveller on the life's journey is naturally anxious to know the correct path and stick to it. In that connection he dreads the Quranic provisions translated below:
But whoso from amongst you disbelieves thereafter, he does indeed stray away from the right path. (12, Al-Maida)

[Read original verse]
5

"O Allah! Would that they were to come whose visit means happiness to me. I also desire that somehow I may succeed in visiting the place of the Baluchis. I may have to cross the passes, as wished by Latif, to hear personally the voice of the beloved. If only I were to hear the voice of the Leader of the caravan and recognise him thereby, I would like to serve him as a slave under the name of 'Gulboo' (or the fragrance of flower)." -

[Read original verse]
6

A caravan came from Kech last night in a presentable form. I would like to crawl on my knees to see their faces and their camels. Latif says: "I would also venture to cross the passes, to enquire about the location of Punhoo's street. If he takes me with himself, I may serve him as a slave under the name of 'Gulboo'.

[Read original verse]
7

The caravan from Kech has arrived. I consider it auspicious (or beneficient). I would like to rub my body with the dust on their feet. If they take me with themselves, I would serve them as a slave under the name of 'Chambeli' (or the jasmine flower).

[Read original verse]
8

The caravan has arrived from Kech with Punhoo, the Leader of leaders. My eyes became tranquil after seeing him. I may serve him as a slave girl under the name of Natir (namesake of Mumal's slave-girl) if he were to take me with himself.

[Read original verse]
9

The caravan has come from Kech under the command of a brave person with an attractive personality. Their camels are lavishly decorated. If he were to take me with himself, this plebeian woman might serve him as a slave under the name of Doulat (or the wealth).
Note: In the above verses Sasui expressed a desire to serve Punhoo, if he took her with himself, under the generally popular names of maid servants - Gulboo, Chambeli, Nater and Doulat respectively.

[Read original verse]
10

The caravan has come from Kech, all mounted on attractive camels (or at a good speed). Sayed says: "Their camels are fastidiously decorated". O mother! The deportment of the Baluchis is so very bewitching".

[Read original verse]
11

The caravan has come from Kech. A Baluchi is its leader. I wish I were to cut off my hair to make reins for his camel and to mend its pack-saddle therewith. (Needless to add) his companions are exactly of his pattern.

[Read original verse]
12

The camels and their tapestry were lavishly decorated with silken tassels and strings of diamonds worth millions of rupees. They rode so swiftly as to disengage, by contact, some leaves from the way-wide trees, which seem to have got stuck to Punhoo. "By the way did you accost any such travellers?" (She enquired of the fellow foot-travellers). "Yes" they replied "But they passed-by yesterday, whereas you o mother! enquire from us today". (You are very Late in their pursuit).

[Read original verse]
13

The guests came with their riding camels to the prescribed camping ground and dismounted there. Later they swooped upon Punhoo and took him away like a sea-falcon. (Alas for me!) The cruel mountaineer forsook me while I was asleep.
بخوابم کیچیان غارت نمود
نگار نازنین از من ربووند
(Razai)
The Kechis committed the robbery while I was asleep. They plundered me of my handsome beloved.

[Read original verse]
14

"O sisters! The Kechis left yesterday at midnight time, and I noticed it when I awoke after dawn. The Baluchis have caused travails of separation to this resourceless inoffensive woman. O Supreme Allah! Kindly join me with Punhoo, the holy."

[Read original verse]
15

I thought the Beloved would stay with me permanently. The Kechis however went away and spread out in a wide area to defeat my venture to pursure them. (It seems their plans were elaborately prepared and carefully executed.) I was prepared to offer my life in exchange for (union with) Punhoo in his land.

[Read original verse]
16

(lnadvertantly) I thought that my beloved would always be with me as my guest. But he had no pity for me, and he deserted me without the least compunction. He caused travails of separation to this slave woman. O friends! The Baluchis, in brief, behaved very tyrannically with me last night.

[Read original verse]
17

If I had known that the Baluchis would force me to roam about amidst mountains, I would have burnt their camel saddlery and beaten and released their camels.

[Read original verse]
18

Where is Makran situated? Where is ketch? (I know neither of them personally). Such a caravan had never before visited Bhambhore. The mountaineer had exercised magic on me and captivate my heart. I offer myself as sacrifice for these camels which transported Punho to Kech.
آں صلاحکار کجا و من خراب کجا
ببیں تفاوت رہ از کجاست تا بکجا
(Hafiz)
What a difference between the reformist and the sinner like me. Behold the differences in our courses.

[Read original verse]
19

It was the love which prompted Sasui willingly to roam about in the wilderness; else which comfortably placed woman would wish to do it? She was constrained to search for him extensively amidst mountains. (But thanks to Allah!) her husband returned to the miserable woman and her roamings bore fruit.
غرض از عشق توام چاشنی درد و غم است
ورنہ زیر فلک اسباب تنعم چہ کم است

The object of my loving is to test the delicacy of travails; else under the sky there is no deficiency of pleasures for me.

[Read original verse]
20

My husband is absolutely free from all dissimulation (or crooked-ness). But his brothers were highly perfidious. As a destitute woman, free from all ego, I shall undertake to look for the (fugitive party's) camels all over the barren tract. O mountain! Please clear out from my front or you may be broken into pieces (by my curses).
On that day will Allah pay them their just dues, and they shall know that Allah alone is the manifest Truth. (25, AI-Nur)
Note: If the ور implies the Prophet, ڏيرن may mean the Meccans who forced him into exile.

[Read original verse]
21

I concede that there are myriads of bewildering mazes and circuitous passes between me and the beloved, (and they are to be cleared). But these obstructive hurdles would fail to checkmate the resolute seekers.
TRADITION: There are 70,000 veils of light and darkness between Allah and the mankind.

[Read original verse]
Chapter IV
VAI-19

I am a humble creature. I have not said a word to contribute to your estrangement. Why are you then lining up the camels (for departure)? "O camelmen! In the name of Allah hold up the reins and return my husband to me!"
("O Consort)! Please stay for the night in Bhambhore and be with me for a while. Do not kill this afflicted woman, who was influenced by love and yearning to contract the marriage".
"My beloved! In the name of Allah show yourself to me (for once) and turn back your camels to graze on the buds of Kandi trees!
O Lord consort! Kindly turn the reins (of your camels) in the direction of the weak and feeble Abdul Latif.
Note:This is a direct appeal of the poet to the Prophet. It is pathetic in every sense.

[Read original verse]
1

(Sasui to her friends:) "O help me! The cruel sons of Ari have kidnapped my husband Punhoo. They had brought some messages from (their father) Ari to him. Later they conspired a plot secretly from me. The dare-devils dissimulated and packed off bag and baggage (along with Punhoo). O sisters! The Baluchis have created a situation for me as dreadful as the resurrection, since last night."
ببازی از بساط شاہ بروند
ز بی مہری بدزدی ماہ بروند
(Razai)
By conspiracy they kidnapped the king from my bed. They cruelly stole away my moon.

[Read original verse]
2

"O help me! The cruel (Baluchis) have forcefully taken away my husband. Bhambhore is now a deserted village after they enacted the terrible scene of resurrection for me." -

[Read original verse]
3

"O help me! My husband's brothers have cruelly kidnapped him in a fit of anger. It is definitely the Day of Resurrection, as its prognostications have materialized."

[Read original verse]
4

"O help me! The brothers of my husband have felched him away aggressively. My friends! My house is deficient (or prosaic) without my beloved. The aggressors have virtually brought about resurrection for this washer-woman

[Read original verse]
5

"O help me! The tyrants have forcibly abducted my husband. O Allah, the Patient! How do you expect me to remain patient without my wonderful Lord?

[Read original verse]
6

"O help me! My husband's brothers with handsome, curled beards have taken him away. I shall now undertake to explore the formidable mountains in search of him. It is problematical if I reach Kech, but I would certainly do my best in that behalf."
O man! verily you are to toil hard towards your Lord. You should indeed labour hard. (6, lnshqaq)

[Read original verse]
7

It never occurred to me before that the Baluchis would behave that way. They have in fact so afflicted me that since last night I am practically dead. O friends! I cannot describe it.

[Read original verse]
8

I did not detect the mishap earlier. It was only in the morning that I realized the painful developments. Now I will have to pass many days in distress for the Baluchi Lord.

[Read original verse]
9

I did not notice the occurrence earlier. It was only in the morning that I realized the agonising position. Since his departure, each midnight the memories of the lord recurrently overwhelm and disturb me. O mother! I am neutralized by the distress caused by the Baluchis.

[Read original verse]
10

I did not detect the mishap earlier. It was in the morning that I realized the disaster, and the consequential anguish overwhelmed me. (What a pity!) I was addicted to sleep, and while I lay dozing, the Baluchis cleared the tract. They perpetrated cruelty on me and caused enormous distress by their departure.

[Read original verse]
10-A

I woke up late. The beloved had blasted me and departed long before that. According to Latif I now look for the party's footprints after sun rise! But the fact is that my consort's brothers have actually done me good, because my love has been reenlivened and reinforced (due to this separation.)

[Read original verse]
11

They left at midnight and directly headed for Kech. This love-entanglement with the Baluch has distracted my mind.

[Read original verse]
12

Would that the Lord (i.e. the Prophet) were to stay with this cripple for a moment in the name of Allah! I depend on him in this world as well as in the Hereafter. I have numerous defects (or sins). Would that the Holy Personage were to relieve me of them! I wish he were to include this washerwoman in his entourage and take her to Kech!
Note: Lord and Holy personage imply the Prophet.

[Read original verse]
13

Born of the Brahmin stock I was adopted and fostered by a (Muslim) washerman. The beauty of Lord Punhoo has absolutely bewitched me, and so long I live, I shall try for union with him.

[Read original verse]
14

O friends! I simply wasted my life among the washerfolk. It was destiny that brought the alien (to Bhambhore), and I contracted marriage with him. He was the person who later caused me burning pains of separation and thereby neutralized me.

[Read original verse]
15

We are washer folk - all in the service of Lord Punhoo. The beloved is used to perfumes, whereas I smell Of (ordinary washing) soap. Would that He does not expose defects (i.e. sins) of any person in the courtyard (on the Day of Judgement)!

[Read original verse]
15-A

By nature I am so humble that I address a slave girl as a lady. (But of the elevation which I have acquired in pursuance of my Punhoo himself worked as a washerman for me, a plebeian!

[Read original verse]
16

Along with the (professional) washermen Punhoo was washing some clothes which he held in his hand, when an emissary of his father met him and told him; "O Ideal personage! This is not your job to rigorously wash clothes.
Note: According to a tradition the Prophet used to like perfumes.
کہ ای بلند نظر شاہباز سدرہ نشین
نشیمن تو نہ ایں کنج محنت آباد است
(Razai)
O You with a high eagle's vision and enlisted to eminent position. Your place is not here in the labourer's habitation.

[Read original verse]
17

For me there is neither Kech nor Bhambhore and no person shall have me now as a relative (i.e. be interested in me). It is Sasui alone who is apprehensive (of the Hereafter) rather than Punhoo. The fact is that no approach to Him would be possible except through submissive-ness.
Another interpretation of the verse is as under: Bhambhore can never become Kech to Sasui. She had no more any relative there. The main consideration is that while she was languishing for Punhoo, he showed no concern. As a matter of fact the display of humility rather than an assertion or argument would move the beloved.

[Read original verse]
18

An unfortunate orphan without any relative! (That is what I am). Besides me lots of other persons of various castes (or nationalities) and professions are in the (Prophet's) caravan. I am, of course, there as a low caste woman. Latif says: ("O Prophet) you help even the Thories of desert area (to steer clear of all difficulties). So far I am concerned, I am absolutely feeble and powerless; and I rely on your succour to clear the mountains."
The Prophet is concerned more about his followers than they themselves are.
(6, Al-Ahzab).

[Read original verse]
Chapter V
VAI-13

My mind remembers him, the Sayed, (i.e. the Prophet) very much.
My friends! I will certainly, and without a halt, be on the march to Kech - to the beloved.
When one has made up his mind to go to the beloved, how can he lag behind and delay starting the journey.
I hope and pray that Allah, the Unique, may restore him to me!
The mountaineer Lord is responsible for my undertaking the journey over the difficult plains.
My Lord Punhoo's word is always infallible. May He fulfil His promise with me too!
Allah helps apostles and believers in this world and in the Hereafter too
(60, Al-Momin).
He has set my liver on flame.
This poor woman has committed all her affairs to Allah, the Merciful.
Commit yourself to Allah (49, AI-Ahzab).
Abdul Latif says: 'O sisters! Somehow I feel confident that the beloved shall not forsake me."
"I am near. I respond to the prayers of a supplicant, when he prays to Me.
(181, Al-Baqarah).

[Read original verse]
1

Just like the musk-deer (who is ignorant that he himself is emitting the fragrance of musk), and the phoenix (that is always undecided on whom to cast his shadow) are restless in this universe - the former always on the run (to trace the source of his own perfume), and the latter always breathless in flight, (Sasui too is restless and in anguish). Possibly she has got her pains from them.
Note: (1) In this verse the poet has suggested that in the service of AIlah we should be as self-unconscious and ever occupied as the above said deer and phoenix.

[Read original verse]
2

Last night, she saw some white-footed deer. She mistook them for the beloved's camels. Her love and craving for him, have made her sensitively intelligent. Infact originally she was very unsophisticated, but the anguish of separation from Punnoo has been of speculative guidance to her.

[Read original verse]
3

Last night while searching for the beloved in the Hab tract Sasui came upon some white-footed deer. Even if the Kechis were bitter against her and they disliked her, she remembered them constantly all the same. (it. was, therefore, that she mistook the deer for their camels.) The fact is that the Baluchis, as a class, could not be forgotten by this afflicted woman. (They are always in her mind).

[Read original verse]
4

"O Sasui! You will meet the wild ibex alongwith other animals amidst the mountains." The Brahmin girl, however, was preoccupied with her very moving prayers, particularly at early dawn time. She prayed: "O Patron Lord! Kindly join me with the beloved at least once".

[Read original verse]
5

The Lord would help and attend to those who have no wherewithal. He would Himself come to them graciously amidst mountains. Latif says: "He would then have immediately a delightful tete-a-tete with them".
And it is not your riches nor your progeny that would bring you near Us in rank, but those who believe and do good deeds,wiIl have a double reward for what they did. (37, Al-Saba).

[Read original verse]
6

She was happy to reach the passes, and endless range, through which Punhoo's party's camels had presently passed. Those persons, who bear love for the beloved, would consider the Vinder mountains as easy to cross like plains. They would push on, impelled by their love for the Baluchi, and they would finally rest on Pub river. Their camels would have good fodder there and they too would find themselves in cool atmosphere:

[Read original verse]
7

Eventually Sasui crossed the mountain which had incidentally killed so many men. Verily before (true) love even lofty mountains seem like valleys, easy to cross.
Note: ln-this verse the poet has, possibly referred to the subjugation of self or materialism and neutralization of other obstructions in the life's journey as being formidable mountains.
TRADITION: Love of materialism blinds and deafens persons. Hazrat Ali's advice: The world has deceived me with its conceit and my soul with its dishonesty.

[Read original verse]
8

I shall be fortified by my love to cross the mountain which vainly tries to obstruct approach to the beloved, even though it may have a million labyrinth.
Note: In this verse too the mountain may be interpreted as the formidable 'self' which tries to influence the man in multifarious ways.

[Read original verse]
9

However high the mountain between me and the beloved may be, over which the Burfat Brochis (Baluchis) have taken away my husband, I shall cross it. Would that I were to move the beloved by my tears and meet him in the wilderness!

[Read original verse]
10

Not that there is one single isolated mountain to climb on my way to the Ari Lord. There are innumerable mountains on it. I would, however, raise my hands in the direction of Harho* (the Beloved's place) and pray to be enabled to meet him somewhere there. It was because the beloved had left me on the previous night, that I am probing the rocks (today).
Note: This is generally the seeker's prayer to Allah to help him to cross the worldly hurdles and meet Him.

[Read original verse]
11

I consider the hard Kambho and Karo rocks as soft as sponge (which would not be difficult to cross). I expect to (cross and) leave behind Pab tract early tomorrow morning. It is time for me to go (after the beloved), I am determined to proceed further. I will definitely not halt on the way.

[Read original verse]
12

The mountains are so lofty that they touch clouds. Besides they have hard, difficult and circuitous passes. On the other hand I am a meek and resourceless pedestrain plodding on the highway. O Allah! May you come to the aid of the confounded persons (like me), in the tract which abounds in narrow mazes.
Allah guides to the straight path whomso He likes. (35, Al-Nur).
Note: There are two ranges of Harho mountains. One is the lesser and the other the greater range. Between the two ranges there is a singularly desolate valley stoid of habitation and cultivation. There is evidence to show that there are good many mud volcanoes which erupt occasionally and throw out black matter down to the base of the mountain. These mountains are situated along the Karachi Hinglaj route. (Salman Rashid - Dawn).

[Read original verse]
Chapter VI
VAI-16

I shall positively go to Kech with my relatives. O sisters! I shall not live here without the Baluchis. How can I sit immobile after going through such a great suffering?
In this big land of Bhambhore (i.e. the world) I have no acquaintance (now).
Ahead of me has gone the caravan of Lord Punhoo.
Let me pass the night in the wilderness and then take to probing the mountain on the morrow (for the caravan).

[Read original verse]
1

The mountains have uneven and rugged steps or foot holds. I sent up a prayer to the wonderful Lord out of love. That was in the hope that it may reach His ear. The fact is that what I am concerned with is merely to cry to Him, and it is exclusively His privilege to heed it.
And when my servants ask you about Me, say: I am near. I answer the prayer of the supplicant when he prays to Me. (186, AI-Baqarah).
رازہای خویش را گفتم بہ پیش یار خویش
گوش کرد و یا نہ کرد و گفتگوی می کنم
(Jami)
I placed all my secrets before the Lord. Whether He turns His ear to me or not is His concern. I carry on the talk.

[Read original verse]
2

The mountains have uneven and rugged footholds. The dare-devils took away my husband and headed for the desert. The poor damsel has injured her feet in climbing the summits in their pursuit. The camelmen have obviously executed their secret designs, which they had in their minds.

[Read original verse]
3

The mountains have uneven and rugged foot holds. I am afraid the circuitous paths of Vinder will mean the death of me. Latif says: "(O Allah!) Get this feeble creature across the Harho range"!
گرچہ منزل بس خطرناک ست و مقصد ناپید
ہیچ راہی نیست کانرا نیست پایان غم مخور
(Hafiz)
Though the journey is full of terrors and the goal not visible, yet there is no road which has no terminus, and as such do not get disheartened.

[Read original verse]
4

The Vinder range has rough, circuitous and resounding paths. But who so is in love with the beloved he shall probe the mountains. Latif says "O Guardian Lord! Kindly take me (to Kech) with your grace!

[Read original verse]
5

The Vinder range is well known for its rugged mazes. The camels have caused me separation from Punhoo and it has made me miserable. O Punhoo, the holy! For the sake of Allah return to me!

[Read original verse]
6

The passes are rugged and mazy. My whole system is aflame due to love for Punhoo. The Sayed says: "The camelmen tightened the girdles of camels and got ready for the journey (over the mountains)".

[Read original verse]
7

I have no spade nor even a knife, which I may use to break the rock. Whatever rock I pass through is mamoth-like. The knot which the beloved has fastened (on my heart) would not be broken while the life lasts.

[Read original verse]
8

The rocks are fierce. The sand is enormous. It is all an inhospitable and uninhabited wilderness. Those who rely on reason including the controvertists are baffled as to how to cross it. But with the aid of love Sasui has, according to the Sayed, been able to cross it. He who is in the caravan (or whoso is) led by Aryani i.e. the Prophet, has no fear whatever.
جسم خاک از عشق بر افلاک شد
کوہ در رقص آمد و چالاک شد
(Roomi)
The human clay body ascended to Heaven on the wings of love; and the mountain (Sinai) became enlivened and started dancing.

[Read original verse]
9

The mountains are harsh. The gravel is terrible. Besides the sand covers up the roads. Latif says: "The passes in the mountains ahead are to be reckoned with. The whole space is limitlessly barren. While searching for the Baluch the Brahmin girl lost her beauty and became dark, sun-tanned. O Powerful Lord! Kindly help the wayworn woman to reach her destination, the Kech!"

[Read original verse]
10

The rocks are terrible. The gravel is enormous. The mountains are of different types and shades. Latif says: "The snorts of camels are audible in the passes". Those who have located prints of Punhoo, neither weep nor speak (i.e. they keep mum and appear unconcerned with what exists around them). The fact is that the worldly affiliations influence only those persons who are cognizant of them, and not those who have renounced them.

[Read original verse]
11

Fierce mountains, tremendous gravel and high and elevated valleys! Sayed says: "Amidst these surroundings there are wild animals (in plenty).O Allah! You alone are the bulwark of support for feeble persons (like me)."
O you who believe! Seek help with patience and prayer. Verily Allah is with the steadfast.(153, Al-Baqarah).

[Read original verse]
12

Malignant mountains and abundant gravel! The camels moved in conveniently and snorted heavily while crossing them. Due to her relationship with the Kechi, she gazed constantly in the direction of Vinder (Punhoo's homeland). Latif says: "she is left behind. Kindly reach and take this plebeian woman speedily with yourself. My Lord! You alone are the mainstay of forlorn people".

[Read original verse]
13

Mighty mountains and unending gravel! The whole area constitutes a desert with scorching sand. May the partridge not raise its usual cry to the left of Punhoo's party (as a bad omen) amidst the mountains. When Punhoo (i.e. the Prophet) was born, the entire area received the rain (of mercy) and became green.

[Read original verse]
13-A

Formidable rocks and enormous gravel! The tract generally receives rains and (or in the form of) dew. The Sayed says: "Harho mountain is very well known for its rigours. My Patron! Kindly come and meet me in this (inhospitable) region where darkness and disolation prevail:"

[Read original verse]
14

When after feeling a craving for Punhoo and inspite of it I tried to sleep, the latter under its influence, would not come to me. When ultimately it did come, I could not awaken, though those for whom I craved had come to me (and then gone away). My sisters "All this was (tragic) inadvertance on my part. Else how can sleep be aligned with love and craving?"

[Read original verse]
15

I hope that my gem of a relative (the Prophet), who is like light in darkness, would, (Allah willing), not for sake me at the time of reckoning of account on the Day of judgement. The mountaineer Lord would beckon me of his own accord (and get me salvation).
The Prophet is the luminous lamp (47, Al-Ahzab).
ز کونین ار شدی پاک و مجرو
نیابی راہ جز نور محمدؐ
خدایا نورِ دل ہمراہ ما کن
محمدؐ را شفاعت خواہ ما کن
Even if you are most pious in the entire world you cannot find your way without the Prophet's light. O Allah! Kindly make the light of my heart accompany me and also make the Prophet solicitous of my salvation!

[Read original verse]
Chapter VII
VAI-17

My friends! My entire system - every vein and joint - is affected by love for the beloved!
ہر رگ من تار گشتہ حاجت زنار نیست
(Amir Khusro)
Every vein of mine has become a cord. I do not need the conventional religious thread.
I was asleep and they left mounted (on camels) soon after night fall.
One should either talk to the beloved or talk of him.
Fie on the time that is passed without him!
The talk about His love absorbs me and its influence shall not leave me.
آنچہ آید در دلم غیری تو نیست
یا توئی یا بوی تو یا خوی تو
Nothing beside you enters my mind. It is either yourself , your fragrance or your attribute.
I am enamoured of his personal handsomeliness too. O girls! I shall overtake the caravan and travel with them. I have received innumerable pegs of love in my heart. (They would impel me onwards).
Crows have (ominously) assembled in a circle above this wayworn woman.
"O beloved! Abdul Latif requests you to kindly come and solace and brace him"
(i.e. the man is utterly helpless.)

[Read original verse]
VAI-18

"O Sir! I am affected by the absence of the beloved and by the anguish of his separation. O friends! Alas for me! I am seriously affected by Lord Punhoo's separation. O sisters! The separation from Anichas has made an end of me. I simply cannot probe the mountain, I am much too feeble to do it."

[Read original verse]
VAI-19

I yearn for the beloved who has crossed the mountains. I offer myself as sacrifice for the camels of those brothers of my beloved, who are now enjoying rest in their land.
This Brahmin girl tossed her arms (in fatigue) after climbing the lofty mountains.
I am daughter of Naun Brahmin, but I was brought up by the (Muslim) washerman (at Bhambhore).

[Read original verse]
1

My heart is definitely entwined with Punhoo in love. Hence it is distasteful to me to stay in this unshapely Bhambhore. O girls! Do not advise me to return to it. My friends! I have committed my life to the beloved.

[Read original verse]
2

Wherefore had they decorated the camels so well? They had all the ornamental trinkets on them in addition to the conventional bells. Latif says: "They passed through the mountain passes very swiftly, Notwithstanding the Brahimen damsel (Sasui) has every hope that Punhoo might turn his camel's reins in (her), the beggar's direction

[Read original verse]
3

They subjected the distressed woman to torture upon torture. She had received a cupid's arrow in her heart. During her roamings in the desert area she had frequent tete-a-tete with the beasts there.

[Read original verse]
4

It seems the miserable woman has been face to face with some misfortune, which has completely incapacitated her, and she could not help it. (She wailed): "O beloved! Without your aid it is impossible for this slave-girl to reach you. O Arif If you kindly come here, I may hold your apron and thus pass through the pass".

[Read original verse]
5

Possibly the afflicted woman has found herself beset in some trying situation which has rendered her beside herself."O beloved! Without your condenscension to extend a hand to this slave girl she would not get on the right track. I request you kindly to notice the distress of this miserable woman, so that despite her inherent confusion and limitations, she may receive some consideration or consolation.'
And Allah guides whom He pleases to the right path. (46, Al-N isa)

[Read original verse]
6

"O beloved! May you kindly extend your grace to me and send me greetings sometime! My love and craving for you have neutralized my body. My hands refuse to attend to any work and my eyes are allergic to sleep. O Friend! I cannot endure this separation (even for a minute), whereas you pass your time unconcerned at Vinder".
And Allah is Self-sufficient, praiseworthy. (131, Al-Baqarah).
نی مشو نومید خود را شاد کن
پیش آں فریاد رس فریاد کن
(Roomi)
Nay, do not despair. Cheer up. Submit your prayer to its Entertainer.

[Read original verse]
7

The entire Bhambhore was filled with the fragrance emanating from Punhoo's caravan. The Baluchis used best perfumes and paraded themselves in the market place. With the succour of the Beloved they returned safely to Kech.
Note: The verse may mean that the Prophet and his comrades passed a very righteous time at Madina, imparted valuable guidance there and then reconquered Mecca. But if the word ڪيچ is replaced by ڪيچان it would mean that with the help of Beloved the caravan from Kech reached Bhambhore (i.e. Macca) safely.

[Read original verse]
8

The entire desert was filled with fragrance. Even the mountains (got it by radiation and) smelled of it. The entire Bhämbhore became elated at the arrival of the caravan, and every place therein became fragrant. The princesses looked bright and the slave women became happy and free from distress.
Note: It may mean that all inhabitants of the world, including the rich and the poor, were attended to by Islam. It offered great relief to slaves in particular though interests of the elite too were safe guarded.

[Read original verse]
9

When the fragrance of Punhoo reached all places, the slave women put on silken garments and became happy and relaxed.
Note: (1) The verse possibly refers to the spread of Islam far and wide and its acceptance by the elite and the laity with equal fervour.
(2) In consonance with nature the Islam levelled up instead of levelling down. The plebeians were gradually exalted morally and financially but not at the cost of the upper classes. Hence all sections of society felt happy in Islam.

[Read original verse]
10

When the fragrance of Punhoo spread to all places amidst mountains, the trees too became affected and they also emitted fragrance, "O-mother! My heartfelt desire has materialized in as much as Punhoo has reached Kech (safely).

[Read original verse]
11

O mother! The Kechis had halted (briefly) during their journey. Even the dew drops that fell on the latter have not dried up. They have pierced me with sharp pointed lances of love and left me in pain.

[Read original verse]
12

"O friends! Ever since I entered into wedlock with the beloved mountaineer Lord, he has put me to great straits and broken me into bits. Since then (as a matter of fact) I am semi dead due to travails".

[Read original verse]
13

Let none of the unsophisticated girls rely on the word of the Baluchi. I wish I had not slept on that night but entwined myself with the Lord. There he may have stayed longer with me. (The fact of the matter is that) I am not inherently disliked by the Lord, but some inauspicious woman seems to have observed the ceremony of entwinement of the hopple at my marriage. (Hence this unprovoked separation).

[Read original verse]
14

O friends! My husband's brothers are not at fault. O mother! I am in fact to be blamed for this mishap. The fact is that the Beloved belongs to a distant land, and unlike him I do not know the actual route to it. Besides even at the outset it was impossible for me, (a mere plebeian), to reach his (i.e. the Prophet's) apron (or be his equal). (O Prophet!) Would that you were to help, to their goal, those pedestrains who rely exclusively on you!" -
Note: In the above verse Ari Jam may mean the Prophet as well.

[Read original verse]
15

My sisters! I did not act as I should have, in pursuance of my love for the beloved. I had not fastened fast to my breast the beloved with the curly hair. How then could Kechis have taken him away on their camels (without my knowing it)? It is the fault of my destiny. None should reprehend or blame Punhoo for the desertion"
Allah's order is (always) pre-planned. (38, AI-Ahzab).

[Read original verse]

Sur Kohyari

Chapter I
VAI-15

My friends! Do not think or speak ill of me in Bhambhore (for this mishap). Whatever is predestined cannot be averted. Now whatever adorns my female friends (i.e. the company of their consorts) is not available with me.
Nevertheless, in whatever condition I may be, I should follow -(the beloved),-(there is no alternative).
Under whatever trees my beloved passed during his journey, I should shake and hug branches of the same.
Whatever is predestined by Allah, the Gracious, cannot be averted in any case.
Whatever is written for me in the preserved tablet, I shall have to endure it and it shall be endured.
Abdul Latif says: "O sisters! Would that the Powerful Allah be gracious to me!"
تاکے ز چراغ مسجد و دود کنشت
تاکے زیانِ و سود و بہشت
رو برسر لوح بین کہ استادِ قضا
اندر ازل آنچہ بودنی بود نوشت
(Khayam)
How long in a mosque or a church you roam in thought,
If gain or loss which Heaven or Hell has brought?
Advance and scan the tablet of your soul,
Where master wrote His word when there was naught.

[Read original verse]
1

Last night you did not keep awake even for a moment, but dozed for its entire duration! Now it is time for you to get up, bestir yourself, and follow and overtake the beloved. Any immobility in that behalf would be unworthy of you. O wretched woman! It would have been appropriate if you had kept awake and passed the night in the company of the guests. Since you passed it in sleep, you have to be on the road during the day time, (toiling in search of the beloved)
Note: (1) This verse and the succeeding verses lay stress on performance of Tahajud prayers.
Verily getting up at night is the most potent means of subduing (the baser-self) and most effective in respect of words of prayers. (6, AI-Muzzammil).

[Read original verse]
2

You did not keep awake at all during the night! Nay, you actually went to sleep at nightfall and slept for the entire night. What an imbecile! Now you enquire about the camelmen at dawn time! Be quick and get on their track, O stupid woman! so that you may receive some benefit (or favour, or meet them) by some good fortune.
And wake up for it in the later part of the night as a supererogatory service, for you. It may be that your Lord may raise you to an exalted station.
(79, Bani-lsrael).

[Read original verse]
3

Last night you did not keep awake even for a minute, but slept it away entirely. In the meantime the party of the beloved slipped away with the treasure (i.e. Punhoo). O stupid woman! What was the reason for your not running after them (at once) and overtaking them?

[Read original verse]
4

The Camels tested for some time and then (suddenly) they were on their feet with a snort. (Look at yourself!) Sleep favoured you (and you succumbed). On the other hand, the camels be credited for their vigilence. O Sasui! Get going and start the journey today to overtake (Punhoo's) camels.
Their sides keep away from their beds and they call on their Lord in fear and hope. (16, AI-Sajdah).
And they used to sleep but a little of the night. (17, AI-Zariyat).

[Read original verse]
5

O negligent woman! Cease this negligence. You ignoble woman! How could you afford to feel drowsy on that memorable night? The result was that the beloved's party left in silence and reached their destination. Divest your eyes of sleep completely or else you will have to roam about and raise cries amidst the passes.

[Read original verse]
6

The negligent persons go to sleep very early in their houses, with the result that, as put in by Latif, they do not hear the noise caused by the camels' departure, (their snorts and the tinkling of their bells.) How do such early sleepers expect to join the beloved?
TRADITION: Allah becomes very pleased with the person who worships Him at night time, because he forsakes his wife and warm bed for His sake.
کاروان رفت و تو در خواب بیابان در پیش
وہ کہ بس بیخبر غلغلہ بانگ جرس
(Hafiz)
The caravan has left and you are still asleep? Beware! There is the desert ahead of you. It is strange that you did not hear even the noise of the bells!

[Read original verse]
7

(Sasui reprimands herself!) Drowsiness dominated my eyes and it led to sleep which became most unfortunate for me. Now for whom to dwell in this Bhambhore? My sisters! The fact is that the camelmen have seriously affected my heart (with the malady of love and separation).

[Read original verse]
8

(The poet soliloquizes:) Whenever persons slept comfortably with their legs relaxed on mattresses, their companions always left them while they were asleep.
Note: This may also refer to the ascetics leaving the poet for good while he was asleep at a camp.

[Read original verse]
9

You betrayed rank stupidity by going to sound sleep (early!) If you had posted yourself outside the beloved's house-door, you would at least have noticed his movements. The fact is that you never were a blood relative or equal of Lord Punhoo. (Is it not tragic that) you pose to love him and yet you go to sleep, O unfortunate woman?

[Read original verse]
10

It is a characteristic of the low type of persons to sleep completely relaxed. O stupid woman! Why do you not hanker after the beloved? This is what Latif wants to know. (The beloved) taunts the unfortunate early sleepers (for their apathy). In fact such persons should not enquire about Punhoo - the Lord.
And who pass night before their Lord, prostrate and standing.
(64, AI-Furqan).
TRADITION: The prayer offered during the last stages of night gets priority in acceptance.

[Read original verse]
11

You slept early with your face shrouded like a corpse You failed to detect the spies of Punhoo's brothers posted around you. Consequently the caravan left you, O unfortunate woman, while you slept.

[Read original verse]
12

You went to sleep early with your face muffled like that of a corpse. You did not know how to train eyes to sleeplessness. Thus you alone are at fault, whereas you blame the Kechis-!
Note: This is how the self-renunciants argue.

[Read original verse]
13

O ignorant woman! How like the vile creatures you ignored sleeplessness! O imbecile! Thereby you started differences with the kèchi Lord. This is strange that you call' yourself a bondwoman and yet you sleep for the fullnight!

[Read original verse]
14

Sleep is an enemy. My sisters! Do not go to sleep, lest like me, you may have to (wander and) cry amidst the mountain mazes.

[Read original verse]
Chapter II
VAI-21

O man! I belong to that dear Lord who would not forsake me.
I will effect reconciliation with Punhoo and humbly seek his forgiveness by rolling the head-cover round my neck.
I would be squating on the high way in the hope of his reconciliation.
After the departure of Punhoo I will not live here even for a moment.
With the grace of Allah, the Gracious, I shall meet the beloved.
این دل غمدیدہ حالت بشود دل بدمکن
وین سرِ شورید باز آید بسامان غم مخور
(Hafiz)
The condition of this afflicted heart shall certainly improve. Do not despair, and this unresponsive dignitary shall return bag and baggage. Do not be sorrowful.
Note: In the above Vai, Punhoo and the beloved imply the Prophet.

[Read original verse]
1

O mountain! Verily you are hard, and in view of your inflexibility you have caused me a series of hardships. You have cut my person as the carpeñter cuts a tree. But then this is the work of destiny; else who would like to roam about amidst rocks?

[Read original verse]
2

O rock! If and when I meet the beloved, I shall convey to him the hardships caused to me by you. At dawn time you look awe-inspiring. In addition, you have twists and turns - the mazes. You certainly did not behave well by not retaining the footprints of the beloved.

[Read original verse]
3

O mountain! Are you not able to give me some clue to the beloved? Did a caravan of camels pass by you yesterday? Did you observe the beloved of this miserable woman in it?

[Read original verse]
4

O mountain! Why do you not give me some clue or information about my beloved? A row of camels did pass by you yesterday. It is possible, however, that the Baluchi beloved may hear my call and return to me (out of grace).

[Read original verse]
5

O mountain! My foremost complaint to the beloved about you would be that you injured my feet and broke my palms and that you had absolutely" no pity or regard for me. (In short) I shall just cry to him and say that you were indeed harsh to me.

[Read original verse]
5-A

O mountain! Even if you become hot (or harsh), you can hardly influence an already distressed person. If you are a hard rock of Pub, I too have an iron frame. But none can be blamed, much less you, for my tribulations. It is all preordained by Allah for me.

[Read original verse]
6

O mountain! I appeal to you. Do not put me to any further straits. I am already broken up. The fact is that as far as I can recollect I know of no comfort from you. My life indeed is full of sorrows.

[Read original verse]
7

O mountain! Normally one should sympathise with the aggrieved persons. A lot of consolation is due to the person who is left behind by his/her beloved. But then you, a symbolic stone, harm the feet of such (bereaved) persons!

[Read original verse]
8

O mountain! (I am sorry) I was a bit blunt in my address to you. But that was due to my bereavement. The fact is that I have become more miserable, by this communication to you of my beloved's estrangements.
Note: Replaced the first stanza as under as per the Bhit, Mir and Mr. Trumpp 's editions respectively:

[Read original verse]
9

O mountain! Please share my bereavement, shed tears and woefully lament the loss of Punhoo. I had only one dear sympathiser and he too is estranged from me. But whom should I blame for this predicament, since it has been enacted in pursuance of my fate?
Note: Replaced ارادي by امر as per the Bombay edition.

[Read original verse]
10

O mountain! The persons suffering from travails come to you to confide in you. Please do console them whenever such estranged women approach you.

[Read original verse]
11

O mountain! Tears do not dry on the cheeks of bereaved persons. Due to their grief and tears even the rocks of Pub are so moved as to disintegrate into pieces. The horde of sorrows, whenever they attack, devastate the very life of their victims.

[Read original verse]
12

O mountain! I would like to sacrifice myself for you each day, because you too remember the Baluchi Lord always.
As blood runs through the veins of a living organisms, so a current of life runs through all matter although it may appear to us to be dead. It is alive, because it has properties on account of which it acts and behaves automatically. It responds to outside situations and stimulates as the animal or the human being does. . . It is because matter is alive, conscious and intelligent that it is intelligible to us, and we are in a position to deal with it. (Ideology of the Future).
All constellations, mountains. . . . express submission to Allah.
(18, AI-Hajj).
We subjected to Daud the mountains. They celebrated Allah's praises with him at night-fall and sun-rise. (18, Sad).

[Read original verse]
13

In view of the grief expressed jointly by the distressed woman and the mountain, even the beasts became morose and distressed.

[Read original verse]
14

The mountains are pegs fixed into the earth (for its stability), and the Lord uses the former and keeps them intact like a peg. You would never come upon an equal of such a solicitous beloved (Lord).
And We have made in the earth firm mountains lest it should quake with them (i.e. the mankind). (31, AI-Anbiya).

[Read original verse]
15

The twain, the miserable woman and the mountain, sobbed between themselves. They would not, however, inform any person of the blaze in them of their love (for the Lord).

[Read original verse]
16

Today too they sobbed unintermittently between themselves. Obviously something of the Mountaineer (Lord) is responsible for this frenzy in them.

[Read original verse]
17

If you are out to probe a mountain you must have a companion. Without him the game is not worth the candle. But then no companion would volunteer to roam amidst mountains. Eventually it would be for the bondwoman chambeli (alias Sasui) to manage somehow to cross their summits.

[Read original verse]
17-A

The mountains (in the region) are as high as the clouds in the sky. It was on the summit of such mountains that I looked down for the footprints of the beloved.

[Read original verse]
18

O Friend! As for companions there are lots of them, but they all are keen on comforts. It is the grief alone which acts as the real companion in wilderness and amidst mountains. In fact it is the anguish caused by Lord An that has guided me along the route.

[Read original verse]
19

O mother! My mind is assailed by extraneous thoughts. The fact is that I am very much affected by these malafide and malevolent thoughts like the (unkind) camels (of Punhoo's brothers).

[Read original verse]
20

(Thereby) I am left behind in my march towards the goal. Howsoever much I rue them and repent, but all in vain. These thoughts have upset my mind, O mother!
TRADITION: One day Hazrat Abu Bakr Sidik and Hamzha complained to the Prophet that while they were away from him they were assailed by extraneous materialist thoughts. The Prophet said: "If you were to maintain always the same state of mind as in my presence, the angels would shake hands with you. Hence there is no harm whatsoever in the change in thoughts". The following couplet explains the position further:
از وست ہجر یار شکایت نمی کند
گرنیست غیبتی ندھد لذتی ہنوز
I do not complain of separation from my friend. Were it otherwise, his presence would not have offered me any pleasure.

[Read original verse]
Chapter III
VAI-12

O Allah! I hope the Baluchi Lord would graciously take me with himself! He would guide me to himself in the name of Allah.
The dear Lord has himself said! "Despair not of the mercy of Allah".
Say: O My bondmen, who have committed excesses against their souls. Despair not of the mercy of Allah Surely Allah forgives all sins. Verily He is the Forgiving, the Merciful. (55, AI-Zumar).
'Surely Allah forgives all sins' is absolutely correct.
Note: This is a part of the above Quranic verse.
Abdul Latif says: "O sisters! Verily He is the Leader of that type."
Note: The Baluchi Lord implies the Prophet.

[Read original verse]
1

O mother! You may weep near the cottage. I for myself have severed all concerns and connections with my village trees. They alone would probe the mountain in whose heart the flame of love is burning. O Punhoo, be-loved! Do not forsake me at this place amidst mountains.

[Read original verse]
2

O Hotani beloved! Do not forsake me here amidst mountains now. In the name of Allah bring your camel near this woman. I would serve the Aricha Lord personally.

[Read original verse]
3

O Hotain beloved! Do not forsake me at this place amidst mountains. I will join you in the journey. I will put Bhambhore to fire (i.e. I will completely abandon it).

[Read original verse]
4

O dear sagacious Hotani! Do not forsake me amidst mountains. I am being consumed for your sake (i.e. by your love), and I am probing the rocks distressfully for you.

[Read original verse]
5

O beloved! Do not forsake me. The ego in me had detained me behind. O merciful Allah! Kindly aid those who are misled by ego.

[Read original verse]
6

O mother! I got startled in sleep in connection with the Baluchis. The mountaineer's dart has pierced my entire system. My trunk shook on that account. This wretched woman may find it difficult to survive.

[Read original verse]
7

O mother! Due to the Baluchi Lord I get startled in my sleep. The steel points of His darts have pierced me, and howsoever much I pull at them I cannot extricate them (from my body).

[Read original verse]
8

Whatever I am, I am a bondwoman of the Baluchi Lord. What pretensions can a low born woman adduce before him? (The only point in my favour is that) at the time of creation I was enrolled in his service, (though I must repeat that) I am not worth his footwear even. How can I sit inert and forsake such a Lord?

[Read original verse]
9

Whether she lives or dies, she shall remain a bondwoman of the Lord. Due to this connection Sasui has been known as his. (Regretably) he has discarded her as his wife. Nevertheless she will march towards him.

[Read original verse]
10

A bondwoman of the Kechi Lord, she is his worthless slave.(Even among the slaves she is of no consequence.) Her both pig-tails are in his hands. I am sanguine the owner of Pub will again call to Himself, the Brahmin girl.
There is no creature that moves on the earth but He holds it by the forelock.(56, Hud).

[Read original verse]
11

A bond woman of the Kechi Lord, she is his worthless slave. How can they be forgotten - those who are held dear in mind? Would that none is disgraced in the courtyard of the Kechi Lord (on the Day of Judgement!)
Note: The Hotani beloved implies the Prophet.

[Read original verse]
Chapter IV
VAI-13

O friends! I would like to be closeted with the Baluchi Lord for once at least. I cannot climb to the summits of mountains (to reach the beloved); and without him I feel depressed.
(O Allah!) Kindly help this insignificant pedestrain traveller to reach Punhoo!
My sisters! I was brought to this Bhambhore (world) by fate. I am a slave of the slaves of Lord Punhoo. By the grace of Allah the Kechi Lord would be my bier carrier.
من ملک بودم و فردوس برین جایم بود
آدم آور درین دیرِ خراب آیام
(Hafiz)
I was an angel and a resident of the highest heaven. Adam brought me to this desolate monastry and rehabilitated me here.
تیڈی باندیاں دی میں باندی ہاں
تیڈے در دی کتیاں نال ادب
(Khawaja Farid)
I am a slave of your slaves. I have respect even for your dogs.
Note: In this Vai Punhoo and Kechi Lord imply the Prophet.

[Read original verse]
1

O sisters! There are no news about the Arichas. Possibly they have crossed the desert and gone beyond Pub. The beloved has caused (travails of) separation to this helpless woman and left her.

[Read original verse]
2

O sisters! There are no news about Arichas. I really do not know how I can cross this vast range of mountains.. Perhaps I shall give up my soul while looking for the beloved.

[Read original verse]
3

I would not be able to endure departure of the beloved from me; nor do I mind going after him. If he were with me, why should I be constrained to probe mountains? How I wish to see him with my eyes somewhere near me!

[Read original verse]
4

O beloved! I cannot endure your separation. Please do not think of leaving me. Please do stay on in Bhambhore for the night or at least a little of it. Kindly refrain from killing the afflicted woman, who so lovingly married you.

[Read original verse]
5

I would not be able to endure departure of the beloved. Simultaneously, I must say that I have no locus standi so far his pursuit by me is concerned. (It is the love that impels me to do it). O Allah! may this bond-woman (i.e. Sasui) get on the track of the Arichas!) O goatherd! O mountaineer! I ask you: "Please tell me something about my beloved. The recent drowsiness in my eyes is responsible for my present unenviable predicament.

[Read original verse]
6

O brother '(goatherd!) Did you meet him who has afflicted me? Without him I have no strength left in my body for further exertions, (or' for maintaining the secret of my love). I am confiding in you my sufferings, as I can suppress them no more!
در دم از یار ہست و درمان نیزہم
(Hafiz)
I owe my trouble to the beloved and its treatment too now.

[Read original verse]
7

I have, ofcourse, recognised him who has afflicted me. In fact I know that Punhoo had shot at me numerous arrows from both of his eyes. Now this victim of his cannot be treated by any physician. Only the beloved can treat her.

[Read original verse]
8

Within my mind I saw and recognised him who has afflicted me. I have hardly any blood left in my body now. All my limbs have grown weak. (But thanks to the beloved!) He administered to me personally a little potion.
ملک دل کر دی خراب از تیغ ناز
و اندر ایں ویرانہ سلطانی ہنوز
(Khusro)
You have laid waste the domain of my heart by the sword of your coquetry, and in the desolation so caused, you now rule as the king.

[Read original verse]
9

Punhoo manifests himself partly through shade (darkness) and partly through sun shine (light). When the beloved is intent upon slaughter, he just treats you like a young goat, (i.e. the favours and disfavours are assigned by Allah without any feeling).
Note: Darkness may imply adversity and light may mean prosperity.

[Read original verse]
10

Punhoo manifests himself sometimes through darkness (i.e. disfavour) and sometimes through light (i.e. favour). To me he came directly in multicoloured way. Usually his policy is first to apply caustic soda (to a clothe) and then to dye it, (i.e. first to cause distress to cleanse and purify, and then to follow it up with a marked favour.)
And We will test you with somewhat of feat (of enemy), and of starvation and of loss of property and lives and of fruits; and convey glad tidings to the patients. (155, AI-Baqarah).

[Read original verse]
11

The manifestation of Punhoo is like a flash of lightning amidst clouds, (or it is like cloudiness alternating with sun shine). I do proceed on my way with tearful eyes towards the Ari (Allah).

[Read original verse]
12

The manifestation of Punhoo is an undiluted pleasure. For the sake of the beloved I take a day of dread (distress) as a happiness or a healing for me. The misfortune caused by Lord Ari (Allah) is sweet in effect. (It does not cause bitterness ultimately.
We test you by evil and good by way of trial. (35, Al-Anbiya).
مقام عیش میر نشود بی رنج
بلا بحکم بلیٰ، بستہ اندر درالست
(Hafiz)
Happiness cannot be achieved without testing grief. From infinity a calamity is aligned with acceptancy by Allah.

[Read original verse]
Chapter V
VAI-12

I am his, whether he takes me with himself or not. O Ideal personage! (i.e. the Prophet)! Why do you make use of strength against an infirm person like me?
I hope and wish that the beloved Baluchi may halt for sometime at my place.
I evaluate his saliva as worth more than a billion rupees. (It would be sheer good luck on my part), if he were to give me for a drink a sip (of love).
I wish he were to call me, his bondwoman, to himself! (That would be the supreme bliss for me).
(The tragedy however is that) I cannot catch up with him on foot, and he does not rein in his camel to stop.
Abdul Latif says: "O sister! May he take me with himself in fulfilment of the prerequisites of love!
خسرو بکمند تو اسیر است
بیچارہ کجا رود ز کویت
(Amir Khusro)
Khusro as held as a prisoner by your curls. Where can the poor man go from your street?

[Read original verse]
1

"O Friends! I have always been alien to joy and happiness. The fact is that each day my husband's brothers used to express their intention to leave for their home. Accordingly I am constrained to think that if I had not been born, the camelmen (i.e. Punhoo's brothers) would have been spared the odium (of my relationship.")

[Read original verse]
1-A

"I feed upon sorrows in (or caused by) the absence of the beloved. O mother! In view of these tortures why should I not die prematurely? My sisters! "Sorrows (happily) are not your lot. They are assigned to me."

[Read original verse]
2

After departure of the beloved I feed upon sorrows." In the absence of the Baluchi Lord, the Brahmin Sasui knew sorrows only. "O beloved! After your departure I am beset by sorrows. How can one, who is completely washed out by disease, be restored to health?"

[Read original verse]
3

"O sisters! How can she, who is entwined with sorrows, be restored to health? Her mind has actually been pulverized by them. O sisters! After the beloved has left me, I am in ill-health."

[Read original verse]
4

"O sisters! I have grown feeble after the beloved has left me. I wonder where my sagacious mountaineer beloved has gone! He whom Sasui loved has, it seems, reached Kech and settled there."

[Read original verse]
5

"If I were to disclose my condition a little, all beasts would be benumbed, mountains broken into pieces and trees set on fire, and no vegetation shall grow.
If We had revealed this Quran on a mountain, you would certainty have seen it humbled and rent asunder due to fear of Allah. (21, Al-Hashr).

[Read original verse]
6

If I were vocal in expressing my present condition, beasts would get benumbed, herdsmen would be aggrieved and rocks would disappear by being set ablaze and reduced to cinders.
گر زبان گوید ز اسرار جہان
آتش افروز و سوزد ایں جہان
(Roomi)
If I were to give out the secrets about this world, it would cause conflagration, and the entire universe would be reduced to cinders.

[Read original verse]
7

O you who are glorious! (i.e. the Prophet). Kindly collect unto yourself those infirm persons who know not how to reach Hab. Latif requests that these weak and destitute pygmies may kindly be escorted (and taken to Kech). O Universal Intercessor! (or Helper)! Kindly see that you do not forsake them (while they are plodding on the way).
Note: Week persons imply sinners.
گفت پیغامبر کہ روز رستخیز
کی گذارم مجرمان را اشک‌ریز
(Roomi)
The Prophet had said: "How can I forsake on the Day of the Resurrection the sinners who would be weeping?

[Read original verse]
8

"I do recollect lots of sins which may well be attributed to me. (My only hope is that) you, ideal Lord Ari! (i.e. the Prophet); may not abandon me! O you who are patron of the destitutes (i.e. the sinners)! My Guide! Kindly turn to me and reach me half the way here.
شاہ! بخشندہ توئی بندہ شرمندہ منم
My Lord! You are the Forgiver! I am only an apologetic bondman.

[Read original verse]
9

"My friends come frequently to me and tell me (by way of consolation)" Do not move out. If Punhoo's party has left, fie on them (i.e. forget about them)". These friends of mine are associates of comforts. They are not used to grief and bitter tears like me. Let them stay at home. So far I am concerned, woes shall be my companions during the journey, (which I must undertake)."

[Read original verse]
10

"Wherefore do my friends come and console a sorrows-ridden person (like me)? (or) how can these friends, who come to console me, bear to share with me my grief? Their mind has not been affected or wounded.
Even when they weep, they do it hypocritically. They do not lament my beloved devotedly."
Note: This verse and the next one seem to refer to the hypocrites who do not adopt the faith sincerely, and as such their prayers are a farce.
In their hearts are diseases and Allah has increased their diseases for them.
(10, Al-Baqarah).
And when they stand for prayer, they stand lazily and to be seen of men; and they remember Allah but a little. (142, Al-Nisa).

[Read original verse]
11

"Why should those women who suffer from no bereavement resort to lamentations? In fact they do not weep. They merely pose to deceive (or hoodwink) the public (including me). If they were sincerely minded, their lamentations would have been of different pattern.
The hypocrites seek to deceive Allah. (142, AI-Nisa).

[Read original verse]
Chapter VI
VAI-12

Well, I shall, as it befits me, display rank humility before the mountaineer Lord. I shall cry before him. I am afflicted by the travails of separation from him; and as such I would not survive for long, my friends!
His camels were heavy bodied (or heavily laden) and they were muzzled (lest they might snort).
The mountaineer has virtually enacted the frightful 'resurrection' for me. I wish Ari Lord were to hear my lulluby and halt on the way.
I have sprinkled dust on my head as Hindus do on the occasion of Holi.
Latif says: "She is watching around for the beloved - the poor woman!"

[Read original verse]
VAI-13

(Transferred from chapter 3 of Sur Burvo Sindhi)
My beloved belongs to the Balouch community. He belongs to the mountaineer's community.
They muzzled their camels (while abducting Punhoo from Sasui) and none of them uttered a word, or made a sound.
The Baluchis took away my beloved, (and during my search for him) I had to pass a night in widlerness (i.e. suffer extreme hardships).
O sisters! They abandoned and thereby neutralized this base woman at midnight time. Would that I were to meet the beloved at dawn time!
Abdul Latif says: "O sisters! Allah, the Generous will kindly qualify me for reunion with the beloved.

[Read original verse]
1

How should I weep before the Lord? I know not any particular method or formula in that behalf. All that I do at present is to lift my hands, moistened with tears, and cry aloud.

Note: In this verse and those following it Shah has, it seems, referred to a tradition to the effect that in Namaz a devotee should either shed tears of submission or assume appearance of a weeping man. Shah, in his poetic mood, has called it hypocrisy, vide verse No. 6:
می تواند کہ دہد اشک مرا حسن قبول
آنکہ دُر ساختہ است قطرہ باراں را

It is possible that He may approve my tears - He who converts a raindrop into a pearl.
Note: In connection with weeping the following extract (translated by me) from the

[Read original verse]
2

How should I weep before the beloved? I do not feel inwardly the urge for it. It is explained by the fact that (in the course of my life's journey) I have been confronted with the discomforting Lohuka trees in the passes and beasts and other hostiles all along the road. (What is worse mentally is that) I have personally seen and heard the disquieting sobs of woe-stricken strugglers amidst the mountains.
Note: The way of Allah is difficult and distressing indeed. Self-abnegation, however, makes it easier.

[Read original verse]
3

How should I weep before the beloved? I do not know the method of translating into words and disclosing the state of the internal consumption caused by love. Inwardly I sigh and cry like the one consumed and frenzied. Another form of appeal current among (or approved by) the Baluchis is to approach them with sobs, (or) the Baluchis have a different method of approach through tears.
خون دل در اشک خود ریزندہ بشو
قربِ حق درجانِ خود بینندہ بشو
(Muhammad Akhtar)
Pour out the blood of your heart through tears. Behold Allah in your heart.

[Read original verse]
4

How should I weep before the beloved? I know not the direction in which he has gone, or at present is, nots route. Hence I just bow down my head in prostration to the Kechi Lord and cry unto him.

[Read original verse]
5

How should I weep before the beloved? I know not the direction he has taken, nor am I able to locate his footprints. Woes have overwhelmed me on all sides and lamentations are my lot. It is now my fate, as a bereaved woman, to toil and search enthusiastically for the Ari Lord.

[Read original verse]
6

How should I weep before the beloved? O friends! my tears would mean nothing more than hypocrisy vis-a-vis the different wails of the 'bukaoons' or the weepers or the grief stricken renunciants in the desert area that I have personally heard.
باگوش جان بشنو از غرۂ مشتاقان
ہزار غلغلہ در جوف گنبد خضرا
Heark with the soul's ear to the innumerable sounds in the green dome, rising from lover's passionate cries.

[Read original verse]
7

Those who are internally consumed by the blaze of love are rehabilitated with nothing, (i.e. they behold nothing except Allah). You should carry love to those (i.e. be friendly with them), who are seekers of the Truth. Allah is One, the Unique, but the cock-eyed attribute three unto Him.
" And say not: They are those". (171, Al-Nisa)
زیرک و داناست اما نیست نیست
تا فرشتہ لا نشد آہرمنیست
(Roomi)
He is intelligent but that means nothing; so long he does not become the champion of "nothing", he is a disbeliever.

[Read original verse]
8

Banish polytheism (and dualism) completely and stick to Allah, the Unique. Allah does not brook any partnership. You cock-eyed fellow! You are believing in Trinitarianism.
نکو گوئی نکو گفتست عطار
کہ التوحید اسقاط الاضافات
(Atar)
It has been well said by Atar about the Essence or the Absolute that Unity is the elimination of relations.

[Read original verse]
9

You are yet off the track, obviously being ignorant of the route. Ascertain and get on the proper route, which by the way, you will discover from your mind, (as that is where He dwells).
ہیچ کس را تا نگردد او فنا
نیست راہ در بارگاہ کبریا
(Roomi)
Unless a person resorts to self-renunciation, he shall fail to find the way of Allah.

[Read original verse]
10

O woman! (Do not get scared) when you behold Pub mountain; also see that you do not retrace your steps (out of its awe). Actually there is nothing ahead of you to make you hesitant or apprehensive. Pub is only a sort of carpet spread in front of Kech.

[Read original verse]
11

An extremely hot wind is blowing in the passes and it has made the plains scorching. The 'simoom' wind in the mountains has weakened those who are drenched in perspiration.

[Read original verse]

Sur Hussaini

Chapter I
VAI-15

O friends! Alas for me! How I wish He were to see my present (feeble) condition! In fact I am unable to climb to the mountain's summit and reach the road there.
The woe-stricken woman has obviously received rocks (hardships) in dowry (from her Lord).
While journeying to the Lord, Sasui promised offerings to the (way side) trees that if she brought back Punhoo with herself, she would make an individual offering to each branch of every tree growing there.
He has plucked my heart from its place like a tooth stick (brush) from the root of a tree.
He has entwined it (with His love) and made it crimson like a pomegranate flower.
He has sent me the stones of Pub as ornaments.
May my Beloved always remain alright! I am constantly ready as a sacrifice for him.
If I had only overheard the intrigues (of Punhoo's brothers), I would not have relaxed my both arms from Punhoo's neck.
Abdul Latif says: "(My Lord) has come back. My heart's ambition has been realized."

[Read original verse]
1

Do not deviate or divert your course from the straight road. The sun (of your life) is about to set soon. Abandon all wayward-ness. Do not unload the goods (as there is hardly time for a halt); nay, push on (without break), so that you may reach your destination at twilight (before the sun actually sets and darkness creeps in, i.e. before your death).
Note: In this verse and those following it, Shah exhorts an unabated perseverance in spiritual pursuits. In this connection the following Quranic verses seem relevant:
And continue worshipping your Lord till death comes to you. (99, Al-H ijr).
And those who persevere in seeking the favour of their Lord, and observe prayer, and spend out of what We have provided them, secretly and openly, and repel evil with good: It is these who shall have the best reward of the (final) Abode. (22, Al-Raad).
Night has drawn for men their reckong. Yet they turn away heedless.
(1, Al-Anbiya).
"I know for certain that I shall die some day and that death is running towards me. Acccordingly I too have started running to him. In addition I prepare myself for the Hereafter. (H. Hatim Jam).

[Read original verse]
2

Do not stray (from the prescribed path). The sun (of your life is on the setting side, (i.e. you are in the post-meridian stage of life). Get along courageously. Actually the sun is opposite you waning in the west. (It stares you in the face and reminds you that it is about to set. The time is fleeting, Do not waver, nor calculate (the chances of' your reaching your goal), so that you may associate with the Beloved at twilight time (a little before death).

[Read original verse]
3

Do not deviate (from the right course). The sun (of your life) is about to set. Accelerate your pace by tucking up your trousers, (or by sorting out the mazes to cut short the distance.) In fact that is the system of those who are bound for Harho.
These it is who hasten to do good works and it is they who are foremost in them.(61, Al-Momenum).
ای کہ خواہی محرم درگاہِ معشوقان شوی
چوں غزالہ شوخ از عکس خود باید رمید
(Syed Najamuddin)
O you who want to be closeted with the beloved! Run away from your own reflection like the restive deer.

[Read original verse]
4

The sun has actually set and made it late for her to continue her journey. Then the mountains to be crossed are ahead of her within sight. Syed says.: "Sasui's paraphernelia consists of travails only". Ah! The miserable woman! Notwithstanding, she headed for the oasis (her goal) courageously.

[Read original verse]
5

"O sun! By setting do not make it late for the wretched women to continue their journey. Let me locate and pursue footprints of the Lord amidst the rocks and then die in the process.

[Read original verse]
6

The Baluchi Lord has gone away. He is not in view. What should I do (to retrieve the situation)? I shall roam about in the wilderness for him even after sun set.

[Read original verse]
7

The sun disappeared beyond the mountain passes while I remained inactive. How long can I search (for the Beloved), whose footprints have got on the rocks? "O friends! Sorrows are my only associate here."
Note: Those persons who waste the prime of their life in lethargy shall definitely regret it at the fag end.

[Read original verse]
8

"O friends! The whole area seems an unbounded wilderness! See that none of you accompanies me. Water is not available on the way, it being a span of sandy desert. Besides the distance to be covered is very long. It is likely that due to the extreme thirst any of you may utter something maledictory to the Lord."

[Read original verse]
9

The sun set beyond the trees, shooting last oblique crimson rays (of the day). O mother! It has killed me through the darkness that has followed it.

[Read original verse]
10

The sun set beyond the trees, having dyed (crimson) its last streaks (of the day). The mountaineer, to whom I was wedded, has definitely gone to Kech.

[Read original verse]
11

I do not find Punhoo's footprints on the plains. Possibly he did not halt and get down in the neighbourhood, obviously because this was his last sojourn (on this side). He left after serving well (the claims of) his love.

[Read original verse]
12

O friend! I may well be reduced to nothingness after death for the sake of the Baluchi Lord. The fact is that the mountaineer has completely blasted me and forced me to wander about amidst rocks for him.
Note:مڃ normally means a fibre of wild grass used for making ropes. Here it implies nothingness.

[Read original verse]
13

I have seen the mountaineer for whom I was prepared to sacrifice my life. I recognised the Baluch from his peculiar swaying gait. My 'mother! The mountaineer, who is to look after me, has indeed come back!

[Read original verse]
14

Are you sure that (you have seen him or at least) heard authoritatively of his arrival or you are unwarrantedly raising your arms happily? Beware! The Hotani Lord has ignored and forsaken hundreds of persons like you. The fact is that these Baluchi scions know no compassion from the outset.
Note: The Baluchi scions may mean the celestial angels, the Divine emissaries, who are unemotional inorganic beings.

[Read original verse]
Chapter II
VAI-19

O mother! My beloved is my real pride and bridal decoration. He is my veritable necklace which glitters. He is the real embellishment for the naked (or unadorned) (or) the beloved's costume (or even cloak) is enough as a dress (or covering) for the naked persons (or sinners.)
He is like food to the hungry - the ever ready food.
The friend's sight is the most coveted thing in the universe.
His handsomeli-ness has illumined (or reddened) the entire mountainous area.
TRADITION: According to Hazrat Abu Hurera, the Prophet's face used to sparkle like sun. (Madathes-e-Nabuwat)
He has made the desert fragrant and the wood land full of incense.
TRADITION: The Prophet was more fragrant than amber. Those who shook hands with him, got the same fragrance. (Nashar Tayab)
The mountains emit perfume (under his influence) and its fragrance is wide spread.
Billions of persons have offered themselves for sacrifice in his name.
یک جان چہ کند سعدی مسکین کہ دو صد جان
بسازیم فدای سگ دربان محمدؐ
(Saadi)
What would poor Saadi do with one life? He is prepared to sacrifice 200 (as before) lives for the dog, keeping vigil at the Prophet's door.
This slave woman is always possessed by his grandeur.
I would sacrifice my house (i.e. property) for the street through which my benefactor passes.
Abdul Latif says: "O sisters! My beloved, the tranquiliser of my heart, has come to me."
Note: The above Vai contains praise of the Prophet.

[Read original verse]
1

O mother! I have to push on with my search and endure two fires, having been sandwitched between something of a scorching sunshine and that of heart burning love for the beloved.

[Read original verse]
2

The blaze (of love) kindled by the Baluchi Lord (within me) has completely encompassed me and shown itself above my head. O mother! You reproach me (for my acts and expressions), because like others you are not able to know my true condition. Come near and I would initiate you in the mysteries of the love pangs.

[Read original verse]
3

Behold! Perspiration from my head is dripping like rain water. What I took for love is in fact a multi-pronged flame of fire.

[Read original verse]
4

If my heart were to forget my Beloved, I would then like to die like the (proverbial) desert Babiho bird due to the scorching breeze.
Note: Babiho is a bird which subsists on dew drops. It cannot bear heat at all.

[Read original verse]
5

I have been affected by the scorching wind, and I have been completely smothered by the travails of separation. The fact is that he, who is acquainted with the secrets of my mind, has gone to Kech.

[Read original verse]
6

My eyes shed tears like drops of blood. O camel rider! You are going away after having branded me with your love.

[Read original verse]
7

O mother! Kindly remove the spinning wheel from the courtyard, as he for whom I used to spin -the mountaineer - has left for Kech.

[Read original verse]
8

O mother! Do not make lumps of cotton, expecting me to spin them. So far I am concerned, you had better break up the wheel and put the cotton lumps in water. (You know) that the mountaineer, for whom I used to spin cotton, has left for Kech.

[Read original verse]
9

O mother! Do not make lumps of cotton relying on me to spin them. Please get them spun on wages. So far I am concerned, I am incapacitated for it by love for Punhoo.

[Read original verse]
10

Avaunt the cotton lumps, the balls of thread, my house and the friends! My beloved has left me in a calamity.

[Read original verse]
11

My friends ask me to spin in the yard, but when I pull and strain through strands, the thread would not come out. I wept so profusely and so blood-like, that even the wheel got stained and clogged.

[Read original verse]
12

Perish Harho; banish beloved Punhoo and his love! O mother I became non-existant after having seen (the beloved); (i.e. I lost my separate entity. The other entities too become non-existant for me).

[Read original verse]
13

Fie on their language! Banish the Baluchi Lord and his entire community. They asked me to search' and then they passed into (the oblivision of) rocks.

Note: In verses No. 12 and 13 Shah has relied on the doctrine held by the Wujudis that Allah is self- existant and Immanent, that He alone exists, that nothing else exists beside Him, and that all forms are obstructive to His manifestation. Shah has, therefore, condemned these forms and figure-heads, which operate against the conception of singleness of Allah.

[Read original verse]
14

As the day became progressively hot (and unbearable), Sasui continued her journey (with greater impetus). It seems the Brahmin woman had been loving the Baluchi (Lord) for ages.

[Read original verse]
15

As the night cooled, she continued her march. The simpleton was not interested in any thing except the Baluchi (Lord). (This means that she had divested herself of the worldly affiliations and attachments and was progressively indifferent to them).

[Read original verse]
16

No account-taking (about fulfilment of convenants) was held, nor was any hardship caused to them by the scortching sun (as on the Day of Judgement), and yet my temporal companions have shaken off all traces of friendship in advance.
Note: Account-taking and scorching sun are the main features of 'Kiyamat'.
On the Day when a man flees from his brothers. (34, Abbas).
Neither their riches nor their children shall avail them aught against Allah.
(17, Al-Mujadilah).
TRADITION: On the Day of Judgement the sun shall be brought very low.

[Read original verse]
17

Burn yourself while you live. There should be no respite from it. Whatever the season may be, continue the march (towards the Beloved). There is no time for a way-side halt or respite.

[Read original verse]
18

Whatever be the season - whether cold or hot (i.e. prosperity or adversity) - push on forward (and remember Allah). There is absolutely no time for respite or rest. Else very likely it may become dark and you may not be able to locate the footprints of your beloved. (This means that we should always be mindful of Allah and not waste time on, or punctuate it with, worldly pursuits).
O men! Indeed you are qualified to work hard, a hard labouring; then you are going to meet Him. (6, Al-Inshiqaq).
And remember Allah much so that you may prosper. (11, Al-Jumah).

[Read original verse]
Chapter III
VAI-12

O mother! I have just come upon a fresh footprint of Punhoo amidst the mountain passes. It has not been tampered with in any wise by winds or obliterated by storms.
The dust dropped by his feet is indeed more fragrant than musk. It would guide me in the desert, along its meandering path ways.
گرچہ می دانم کہ بجای نبرد راہِ غریب من ببوی خوش آں زلفِ پریشان بروم
(Hafiz)
I know that this strange road will not lead me correctly, but I am guided by the perfume of the disarrayed curls of the beloved.
Latif says: "The Lord would kindly aid the destitute persons". (i.e. he would get salvation to the sinners).
Note: وَرِ means aid, help.
Note:Punhoo in the Vai clearly implies the Prophet.

[Read original verse]
1

Bhambhore (i.e. the world) had indeed become corrupted but the Lord (i.e. the Prophet) reformed it. He, the Lord of Harho removed all worries of the minkind. The girls (i.e. the people) were so enamoured of him, that for printing cloth they made effigy of the beloved on their printing seals (i.e. they made the Prophet a model for their day-to-day life). That matchless Lord came , and even the depressed girls took to beautify themselves. (This means that the persons, who were spiritually low or depressed, became enlivened with the advent of the Prophet, and they followed him very enthusiastically).
"Dr. Taylor in his "History of Muhamadanism" refers to the degraded condition of the human intellect both in Europe and Asia where Mohammad (may peace he on him!) appeared as Prophet, and goes to say "How barbaric pride and pontific luxury oppressed the west; effiminary, meannees and treachery ruled in the East; Rome and Constantinople seemed equally incapable of reformation; and it required a violent exertion to breaking the fetters which indolence, superstition and fraud had continued to impose on mankind." (The Arabian Prophet, by Dr. Ata Mohiuddin).

[Read original verse]
2

The inhabitants of Bhambhore (i.e. the World), who did not follow the beloved (or the Prophet), were all indiscreet (or were labouring under a mistaken notion). They did not recognise the matchless Lord (as the apostle). Those who saw him with their heart (i.e. faith) enjoyed the sight or possession of the peacock-like attractive beloved.

[Read original verse]
3

They alone followed Punhoo (or the Prophet) who saw him with their heart. They went after him even when he secluded himself. (This refers (a) to the Meccan Muslims following the Prophet to Madina where he had migrated or (b) to the Muslims in general who obey the Prophet's commandments even after his death).

[Read original verse]
4

The stupid woman got trapped in the meshes of Bhambhore (i.e. she was engrossed in the worldly affairs). That is why she has lost the beloved and she is now constrained to look for him amidst the mountains.
بیدل! اسلام جلوہ گر نشود
تا ہوا و ہوس نگردو مات
(Bedil)
O Bedil! Islam will not benefit you till you do not purge materialistic desires from your mind.

[Read original verse]
5

While I moved about I was assailed by some thoughts of the Baluchi (Lord). It is quite evident now that my heart shall have no peace here, and I must, therefore, quit Bhambhore.

[Read original verse]
6

(The tragedy is that) it was the comforts of Bhambhore (i.e. this world) which detained me from accompanying the Lord, with the inevitable result that I must now 'probe the mountains for him, accompanied by sorrows.

[Read original verse]
7

My sisters! You must quit Bhambhore, so that you may attain to salvation. Ere this my other friends earned woes at this place.
Note: Here Bhambhore may imply the nafs or materialism.
فکر عیش از سرِ شوریدہ بدر باید کرو
فتنہ چوں در وطن افتاد سفر باید کرو
(Bedil)
Purge all thoughts of comfort from your rebelious brain. When you find that mischief has been committed at your place, you must quit it.

[Read original verse]
8

My sisters! (I can see) the smoke of Hell emanating from Bhambhore. O Sasui! Get hold of a guide as promptly as possible, and then start your journey (to the Beloved) under his advice.
Note: Here Bhambhore may imply the nafs or materialism.
Wherever is entangled in the intricacy created by the nafs, he goes to Hell. (lmam Ghazali).

[Read original verse]
9

O sisters! I have passed time in this Bhambhore suffering from the effects of love. I have always been remembering the beloved, who has set off on a journey. How can I forget him who took to the road from my place?

[Read original verse]
10

O friends! Now I hold even wilderness better than Bhambhore. Due to its woes I could not be able at all to probe the rocks. (I am absolutely incapacitated).

[Read original verse]
11

But friends! Bhambhore is better than a barren and unprofitable wilderness, particularly because it was here that I had the occasion to behold my matchless beloved. (This means that monasticism without faith is gratuitous. It is forbidden in Islam. It may also mean that the world is better than the void that proceeded it particularly because the Prophet also came into it and favoured the people with his association and guidance.)
But monasticism - which they invented for themselves - We did not prescribe it for them - for the seeking of Allah's pleasure. (27, Al-Hadid).

[Read original verse]
Chapter IV
VAI-13

O Beloved! My Beloved! O Dear me! I would cut into pieces my body including the heart, and give it over to the beasts of prey (in case you reject me).
I have burnt my boats so far Bhambhore (i.e. the world) is concerned, and I have come to you (without the least inclination of going back).
O Friends! I cannot exist without Ari Punhoo.
The miserable woman is internally grinding (suffering) woes as corn is ground in a millstone.
The cup of love, served by the Beloved, has captivated me because of its sweetness.
The flame of Ari's love is burning within me.
I would not forsake you even if I were to sink to the lowest stratum of the earth, (i.e. even if I die and am buried).
I would immerse my trunk into the earth and keep my head above it (or) I would spray with the dust my body and head separately.
The miserable woman gets very much shaken on hearing of her beloved's intended departure.
O Beloved! Kindly raise your eyes and look at me mercifully.
چشم رحمت برکشاو موئ سفید من نگر
(Jami)
Kindly open your eyes mercifully and notice my grey hair.
Abdul Latif says: "O sisters! May the beloved relent to me!"

[Read original verse]
1

My relatives felt ashamed (or disgraced) because of (their relationship with) me. Hence they left early. Obviously they had no information in Bhambhore about my caste (or profession or commissions).

[Read original verse]
2

If I were even a bondwoman of the Baluchi Lord, he would not have left me behind as a victim of woes.

[Read original verse]
3

O sisters! If I had been an accredited relative of the Aricha Lord, he may have beckoned man while getting ready for the journey.

[Read original verse]
4

If I had been their blood relative, I could have blamed my husband's brothers for their conduct. (But due to my reverence for the Lord,) I did not even approach the subject with them. My mother! The fact is that it was my caste which the Kechis considered unedifying.
منم خوار و نگارِ من عزیز است
(Razai)
I am a worthless plebian, whereas my beloved is a great personage.

[Read original verse]
5

I tried to restrain the camel party when they were about to be off early in the morning, but they did not heed me. Straightaway they made for Kech.

[Read original verse]
6

Even if I had made a bed of my hair for the Baluchi (Lord,) then too he would have gone away. Perhaps he detected personally some fault in me.

[Read original verse]
7

(To Sasui) You did not keep awake while your Baluchi companion was with your. (or) You did not awaken simultaneously with your comrades. Why do you weep now? It is definitely reprehensible that while he left on the journey you were sound asleep!

[Read original verse]
8

At present I do not find that companion who was the prop of my mind. For whom now should I go and stand expectantly in the countyard?

[Read original verse]
9

(O fellow traveller!) Did you chance to see anywhere my companion whose track I have lost in the wilderness? For that beloved now I shed blood-red tears.

[Read original verse]
10

I called the camel-riders but they did not respond. Even the camels did not snort at the abode of this forelorn woman. (How tragic?) The commission of such heinous mischief is practised in this evil Bhambhore.

[Read original verse]
11

If I undertake a journey for Him, I find Him to be far away from Kech; but if I stay at home and look within, I discover Him to be with me, (nay in my heart). It was inadvertent and gratuitous for me to have searched for Him far and wide. (i.e. to have resorted to monasticism.)
در پس منگر دمی و درپیش مباش
با خویش بباش خالی از خویش مباش
خواہی کہ غریق بحر توحید شوی
منکر مشو ونیز بداندیش مباش
(Kkayam)
Look not at past, nor after future flee,
Stay in thyself and ever bubbling be,
Reject the Nihil, face no phantasm,
Thus swim in His eternal sea.

[Read original verse]
12

If I proceed in this quest, He is not available even at Kech. He is said to be further off. But if I lie down (i.e. gather myself to Him) I find Him just beneath my head. My friends! That is how I found the Baluchi Lord in my experience.

[Read original verse]
Chapter V
VAI-13

Alas! alas! Punhoo has very much distressed me. I have no house or prestige. Alas for my condition! I starve for (i.e. I hanker after his) camels. If I meet them it would be tantamount to my having been served with meals.
I now consider the town (of Bhambhore) a desert, a wide (desolate) plain without any habitation.
I roam about naked (or exposed to danger) in wilderness and weep for the Ari (i.e. Punhoo).
I am very much beside myself and I strike my face to invoke him to favour me with his view.
And King (i.e. Punhoo) has fatally pierced me with a dart.
I am veritably a mad woman and my heart is a house of woes.
"My sweet-heart! Pray favour me, a supplicant, with your betel-leaf saliva."
When would this miserable woman have her abode in Kech?
For Abdul Latif you are his leader or patron on the Day of Judgement.

[Read original verse]
1

The camels (of Punhoo's party) seem have crossed the plains and gone beyond Manban river. They took to the road after forcibly carrying away Punhoo. What a pity that the Baluchis left! They constituted a great force in Bhambhore, (or) they were a source of great social activity (or influence) in Bhambhore.

[Read original verse]
2

The Baluchi (i.e. the Prophet) was indeed a great asset in Bhambhore (i.e. this world). Now he has gone away (to the other world) in the wake of those who have already gone there.

[Read original verse]
3

(O mother!) Keep to yourself the ornaments (that you had given to me in dower). I am reducing to powder the armlets. The bridal couch suits as a privilege, only those who are united to their grooms. O mother! They reproach me obviously because they have not suffered like me. The scions of King Ari have forced me to roam about amidst mountains.

[Read original verse]
4

O mother! Please take back meticulously the pillow and the mattress and whatever (else) you had given to me in dower. I am going towards the oasis as I have seen the footprint of Punhoo.

[Read original verse]
5

For me a slab of rock would be as good as a bed post, and a smaller slab as a mattress. Wherever I am forced to pass the night, I shall treat the beasts as my relatives. The craving for my beloved has made the mountain as comfortable to me as a palanquin.

[Read original verse]
6

The yearning, which the Baluchi (Lord) had created in .Sasui as a companion or, hand-maiden, accompanied .her in her search for him amidst other people (Or inspite of them), and united her ultimately to him.

[Read original verse]
7

O mother! My acquisition from Punhóo, the alien traveller, is merely travails in abundance. My acquaintance with him was rather sudden and he robbed me of my heart. O mother! Do not try to detain me (from going to him).

[Read original verse]
8

O Sasui! Why did you entangle your kirtle and hem with the aliens? you were without wits. O Sasui! Why did you make the mountaineer your consort? Miserable woman! O Brahmin! you treated love of the Baluchi as a mere pastime!

[Read original verse]
9

My neighbours did not cover up my deficiency (or defect). They contacted Punhoo and conveyed (secretly) my caste to him. It was on that account that the Baluchi Lord deserted this helpless woman while she lay asleep.
نی حریف آں ہرکہ انیاری برید
پردہایش پردہای ما ورید
(Roomi)
That person is not my companion who has separated me from my friend. He has by his notes (or statements), torn off my veils.
نالہ از اخوان کنم یا از زنان
کہ فگند ندم چو آدم از جنان
(Roomi)
Against whom should I wail - the brothers or the (neighbouring) women? They got me out of paradise like Adam.

[Read original verse]
10

"O mother! I am infatuated with the voice of Hussaini. I pass the days in woefully searching for him and the nights in mental anguish! I am mortally afraid lest I may be separated from (him) my Beloved (on the Day of Judgement)."

[Read original verse]
11

But the benefits that accrue from separation are incomparable to those of union. My beloved separated himself after union with me at mine.
میل من سوی وصال و میل او سوی فراق
ترک کامِ خود گرفتم تا بر آید کامِ دوست
(Hafiz)
I was inclined towards union but he was inclined towards separation. I dropped my desire so that my friend's desire may be realized.
"The true lover approaches him (i.e. his beloved) not with a view to lose him 'If but in order to regain himself, to come to his own and to develop the best of his capacities for action. He would rather be at a distance from his beloved in order to maintain his independence than approach him and lose it because that is the way in which he can be true to his love. (Ideology of the future)

[Read original verse]
12

"O separation! Turn round and come to me, because union with the beloved has created a partition between us. The wounds of separation that I used to nurse (so devotedly), exist no more due to union with the beloved. (Hence the pleasure of nursing them is lost to me.)
Note: In a letter to Khawaja Hassan Nizami, Dr. lqbal wrote as under:
"Hazrat lmam Rabani had discussed in one of his 'maktubat' "Whether union is better than separation." In my opinion separation is consistant with Islam and union with monasticism. It has its origin in the Iranian 'tasawuf'. You remember when you had addressed me as a champion of union, I had requested you to call me as the champion of separation. Even at that time my views were the same as those of Mujadid AIif Sani".

[Read original verse]
Chapter VI
VAI-25

O mother! Whatever is in my mind with regard to the mountaineer (i.e. my love for him) it shall surely kill me.
I shall climb to the summits of the mountains for the sake of the beloved.
I shall move out and explore the Harho range for him.
"O pedestrain traveller! Please proceed briskly and convey to him what is in my mind."
O Allah! Kindly take me to the abode of my beloved.
Would it have been appropriate for me to stay indoors while the beloved has moved out?
Kindly take Sasui's corpse to his (the Prophet's) place and bury her by the feet of Punhoo (i.e. the Prophet).
"O Allah! Kindly grant me this wish". says Abdul Latif.

[Read original verse]
1

The Baluchis have come to Bhambhore. My (heart's) desire has been realized. Seeing entourage of Punhoo my whole system - from toe to nails to eyes - has been tranquilized. My sorrows are clean forgotten, yielding place to manifold joys.

[Read original verse]
2

Her grief and woes kept company to Sasui and they showed her the way to Punhoo. Her sorrows actually guided her and joined her to him.
نفس چوں بادل موافق شد رفیق راہ گشت
اژدھا گر درکف موسیٰ بود چوب عصاست
(Mir Janullah Shah)
When the self became congenial to heart, it became its companion in the journey. The dragon while in the hands of Moosa was a mere stick.

[Read original verse]
3

Some persons view grief as a precious commodity. Verily one should carry adequate money rolled up in his loin cloth and purchase grief therewith.
آنکس کہ بخوباں لب خنداں دادہ است
خون جگری بدردمنداں داوہ است
گر قسمت ما نداد شادی، غم نیست
شاویم کہ غم ہزار چندان واوہ است
(Khayam)
The one who decks with smiling lips the fair,
Gives hearts to lovers that would bleed and wear,
He gave no joys unto me, but happy I feel,
For thousand pangs I have ever to bear.

[Read original verse]
4

I would like to barter in one deal hundreds of joys plus my life if I could secure travails of love in the bargain.

[Read original verse]
5

In fact I have exchanged a hundred pleasures for one item of distress. It has led me along the track of my beloved, (and that makes it an excellent bargain.)

[Read original verse]
6

O (heart) ache! Please see that you do not shake or harass me unduly because I am already woe ridden. Just as the salt dissolves in water, similarly my heart too melts when pressed by grief.

Note: The second half of the first stanza has been rewritten as under as per the Bombay edition:

[Read original verse]
7

O affliction! Do not part company with me since the beloved has gone away on journey in his absence I propose to speak out my mind to you.

[Read original verse]
8

My sorrows show no decrease at any time of the year. O mother! There is a marked increase in them like water (in the river) which reaches high floods level and consequently the persian wheels draw off water at full capacity (i.e. my eyes shed tears profusely).
Note: The verse means that springs sprout up in the valley of sorrows in the region of my heart; and their water collects and forms into a river. Since the water level in the latter is always on the high side and there is danger of the heart getting submerged and put out of action, the eyes have to work, like persian wheels, at top speed to draw off water above the danger point.
سر اشکم رفتہ رفتہ بی توجیحوں شد، تماشا کن
بیا درکشتی چشم، نشین و سیر دریا کن
(Nawab Soofi)
My tears have gradually formed into a river. To enjoy the sight you have only to come and use my eyes as a boat.

[Read original verse]
9

My afflictions have never abated. On the contrary they have simply multiplied inordinately and they are daily on increase. The persian wheels are drawing off more water today than they did yesterday, (i.e. my eyes are shedding more tears today than they did yesterday.)

[Read original verse]
10

The afflictions have no consideration for me and they do not decrease. Nay, they flare up suddenly (and overwhelm me). The fact is that the beloved has caused me innumerable woes, some of which are likely to force me to cast off my modesty in expression.)
حسن و عشق پاک را شرم و حیا در کار نیست
پیش مردم شمع دربر می کشد پروانہ
(Nawab Soofi)
Beauty and pure love need not be bashful. The lamp takes the moths openly in its embrace.

[Read original verse]
11

The afflictions got a good opportunity and moved into my mind en masse. To whom should I communicate their secret invasion? Better allow them to flourish there.
و من بعد ھٰذا ما یرق صعبة
وما کتمہ حٰظی لدیہ اجمل
After this there is a thing whose description is very difficult and subtle and whom to keep secret is pleasant and very desirable.

[Read original verse]
12

O affliction! Do not change your taste (or intensity). I am not yet satiated with you. Kindly do not leave me at any time. Of course, you may go away when I meet the beloved.

[Read original verse]
12-A

All credit to the pains which remained with me in my pathos. I alone have all of them. None of them has affected the beloved (or I am responsible for all of them. The Lord has nothing to do with them). When I die, the poor things will have to part company with me.
Whatever of good comes to you is from Allah, and whatever of evil befalls you is from yourself. (79, Al-N isa).

[Read original verse]
13

Afflictions are of different kinds, (but mine are different from others). One hardly shoots up, when another originates and takes roots. O mother! My love for the beloved has confounded me. O sisters! The Cupid's dart of the Baluchi has struck me well.
مذہب عشق از ہمہ دینہا جداست
(Roomi)
Categorically love is different from all religions.

[Read original verse]
14

I was smitten by the Baluchi's arrow. Simultaneously his camels acted like the Cosak marauders and carried away my beloved! O Allah! May not dew drops fall on his camels if they are likely to inconvenience them! Verily it would serve my eyes as a nourishment, if they behold the foreigner (i.e. Punhoo) again.

[Read original verse]
15

O mother! Do not hold me back. I have been smitten by the Baluchi's arrow. (I must proceed to Kech; and) I shall stain all the intervening area with my blood before I reach it. My mother! It is most likely that some day the crows will hover over me, (i.e. my corpse). But when would that be?

[Read original verse]
16

O sisters! The afflictions raided me. In their wake the rocks burnt and the earth got scorched. Consequently I have lost all hope of survival.

[Read original verse]
17

Those (who were similarly) afflicted have possibly quit the world. As such from whom should I try to get news of the beloved?

[Read original verse]
18

So long, the (truly) afflicted persons do not gather together, the bonafide lamentations are out of question. Some others, (who are rather malafide mourners,) merely wring their hands. It is only for the really afflicted persons to lament. (This means that the truly devout persons who really seek the pleasure of Allah, approach Him with genuine tears). The hypocrites are merely demonstrative.

[Read original verse]
19

(Those who assemble to console me on my bereavement, have no personal affliction or grief, nor do they lament like me. (The bonafide sympathisers do not exist. The fact is that I alone bear my grief and its attendant anguish. The malafide grief of others merely increases my own grief.)

[Read original verse]
20

O friends! I would certainly like to distribute my sorrows if they were divisable. But who can comprehend the grief of others? Those who are afflicted have their grief uppermost (in their mind and reflected on their faces).

[Read original verse]
21

Every human being has a handful of sorrows. But I have tons of them. In fact I carry them in bags for disposal but their prospective purchasers (i.e. true seekers exist no more).
ترازو آوریم و غمہا بسنجیم
ھِر آں غمگین تریم وزنین تریم
(Baba Tahir Of Iran)
Let us bring the scale and weigh sorrows. We shall be found more sorrowful and weighter in that respect.

[Read original verse]
22

(To Sasui)"O afflicted woman Gird up your belt well. Kech is far ahead of you. See that you do not get worn out amidst passes of the rocks and die there struggling".
Slacken not, nor grieve; and you shall certainly have the upper hand, if you are believers. (139, Al-Imran).

[Read original verse]
23

O afflicted woman! Gird up your belt once again. It is impossible for you to probe the mountains without sorrows (keeping your company in full strength).
درد بود رہبر راہِ خدا
شاہ شوی گرچہ تو باشی گدا
(Sachal Sarmast)
Woes would guide you on the way of Allah. Even if you were a mendicant otherwise, you would be exalted as a king.

[Read original verse]
24

Sorrows (by their contrast) increase the value of joys and as such are their decoration. Banish joys which are not accompanied by sorrows. In fact the beloved (held them in regard and) came to me to requite me for the same.
I shall surely show the road to Myself to those who suffer hardships in My way. (69, Ankabut).
ہرکجا وردی دوا آنجا رود
ہر کجا رنجی شفا آنجا رود
(Roomi)
Medicine follows pain and cure follows malady.

[Read original verse]
Chapter VII

Let me search for the beloved and continue the search od infinitum. Would that I may not find him or meet him, lest the craving in my mind for him may be abated or even silenced on meeting him!
It is better to be at home and think of Kaaba than to be in the Masjidul Haram and remember home. (Imam Ghazali).
Note: It is said that once the poet saw a flock of goats galloping to a water-pond to drink water. After they quenched their thirst, they urinated and passed stools in the pond itself and went away. Shah was disgusted at their ingratitude and bad return.
The demand of his love is to seek the beloved for ever without reaching him. He knows that the actual approach, should it come, will diminish his joy and he therefore tries to keep apart from the beloved, so that he may ever have the unique joy of winning his pleasure and gaining his nearness by action and effort. (Ideology of the Future).

[Read original verse]
VAI-15

O mother! I have no argument, nor influence or social intercourse, none whatsoever, with the Baluchis.
The burning heat of the fire (of love) scorches me who am already scalded
I will movingly approach and entreat the Lord of Kech amidst passes (for his forgiveness and reunion).
I have come upon a fresh footprint of Punhoo, rather indistinct due to mist.
I bear thirst (i.e. yearning) for King Ari (i.e. Punhoo) in my mind.
O Kechis! Do not drive off the camels (bearing Punhoo) and thereby kill this miserable woman.
I raise my countenance stained with tears and gaze in his direction.
It was because sleep suddenly overpowered me momentarily and they slipped away while I was asleep.
I saw the love affected women sobbing and shrieking among the mountains.
"O sisters! "says Abdul Latif," he saw the Divine light of the Prophet (or) the light of the fire kindled by Punhoo's caravan.
Note: The Prophet is described in the Quran as the lamp that gives 'Divine light.

[Read original verse]
1

Those persons, who are solicitous of the beloved, shall inevitably behold him; and those who search for him, shall reach his abode (and meet him).
Whoso is keen on something and he tries for it, he will have it.
(Saying of Hazrat Ali)

[Read original verse]
2

In case you express your solititude for the beloved, you should be on his track searching for him; else you should not enquire about him. Those who search for him, shall find the beloved not far from themselves.

[Read original verse]
4

Let me search and ever search and not find the companions of yesterday. Possibly they disburdened themselves of their goods and then went away somewhere else.
Note: The man is mortal. He must die someday and abandon all his worldly goods here. His destination is the Hereafter.

[Read original verse]
5

"O Beloved! let me search for you but not find you. Would that you were remote from me! May my mind not bear the separation from you' Simultaneously it may not have the satisfaction of meeting you."

[Read original verse]
6

"(O Beloved!) Let me search for you and not find you! Would that there be no physical union with you, so that on that account let there be no abatement in my craving for you anywhere in my system!"
در وصل بود بیم از ہجران لیکن
در حجر بود ہمیشہ امیدِ وصال
In the wake of union there is always the apprehension of separation. But in separation here is always the hope of union.

[Read original verse]
7

"O Beloved! Kindly grant me the wish that I may always search for you and not find you! May my craving for you contribute to my death; and that at day break tomorrow, (i.e. on the Day of Judgement) I should be with you, after having slept for some time (in grave)."
TRADITION: (In the Hereafter) a person shall be with those whom he loves (in this world).

[Read original verse]
8

"O sisters! I have got on the summits, and (since I failed to find the beloved there and have been fatigued,) I have dropped the idea of pursuing the journey further. But no. My mind is entwined with the beloved, (and I hope to meet him somewhere)."

[Read original verse]
9

I have climbed to the summits of mountains, (and since I could not meet the beloved even at that high place), I have given up the idea of going further in his search. The fact, however, is that I have got entangled with the beloved Punhoo, (and as such further journey is unavoidable).

[Read original verse]
10

I have reached the summits and due to weakness, I have now abandoned all thought of pursuing the search. Relying on the hope that I shall meet the beloved I have passed many days amidst the mountains. O beloved! kindly take some interest in me. I am now resting, having been completely knocked out. In fact I cannot take one step further.

[Read original verse]
12

Whoso like me makes love to the Baluchi, she will have to long for him for her entire life; and in addition she will have to ascend to the summits of mountains (i.e. endure hardships).
Verily We have created the man to face hardships. (4, Al-Balad).

[Read original verse]
13

Whoever has relationship like me with the Baluchis, she will have to shed tears of blood and end on scaffold.

[Read original verse]
14

Whosoever speaks out her mind (i.e. expresses love)Iike me to the Baluchi, she would never cease shedding tears and staining her cheeks.

[Read original verse]
Chapter VIII
VAI-19

O Baluchi Lord! Pray do not abandon me amidst mountains. You are my anchor. I am a resourceless orphan. Kindly take me in fulfilment of love with me.
O Kechi! Kindly do not forsake this orphan girl amidst rocks.
(O Allah!) Kindly take the caravan safely to their goal. My Punhoo is with them.
O Punhoo! I have lost all propriety. Notwithstanding you kindly extend to me your grace as per your well known nature.
"Notwithstanding it, deal softly with them on account of Allah's mercy to you"(159, Al-lmran).
In the garb of the ascetics, kindly attend to me soon.
Abdul Latif says: "O King! Kindly show your mercy to me at your earliest convenience."
Note: Kechi, Baluchi Lord and Punhoo signify the Prophet.

[Read original verse]
1

(The Baluchi) has left my house. O mother! I am wretched on that account. Alas, Alas! I shall give vent to sighs and be reduced to bits while tracking the beloved's footprints. Actually since the beloved has left my side, it does not befit me to live in this world.

[Read original verse]
2

He has got away from my house. I am left with remorse in it. It would keep company to this insane woman out in the wilderness.

[Read original verse]
3

(To Sasui:) He has left your house. You must march after his camelcade. O woman! Do not stay in Bhambhore now but try to reach, and overtake him. Start the pursuit at once, so that you may overtake the beloved and chat with him amidst the mountains.

[Read original verse]
4

He has left my house. What should this plebeian do now? The best course (that suggests itself to me) is to set fire to Bhambhore (i.e. to dissociate from the world and clear out).
Note: Replaced ته by جو as per Mr. Trumpp's edition.

[Read original verse]
5

He has quit my house abandoning me, his bondwoman. His party is mounted on camels, whereas I, his wife, am a mere decrepit woman. I walk a little; then I invoke his pity and forgiveness, and then crawl and shed tears to move him (out of sheer incapability to move further). Let somebody (intervene and) inform Punhoo that the wretched woman is near her end, (or that she is deeply mouring her loss).
آن نیست کہ من ہم نفسا نرا گذارم
با آبلہ پایان چہ کنم کہ قافلہ تیز است
Not that I lag behind of my own choice. What else can I do when I have blisters on my feet and the caravan is marching apace.

[Read original verse]
8

If I had only known that the misfortune of separation would befall me, I would have effaced the entry (about my marriage) from my destiny's tablet at the outset. In that case I would have been spared the odium of journey amidst the mountains.

[Read original verse]
9

O Sasui! (cease the remonstrances.) Get along. Your relatives are going away. You shall not come upon such Baluchis anywhere else.

[Read original verse]
10

Why did you not entwine (or inveigle) him and win him over to yourself? O stupid woman! (Obviously) You annoyed him, else you would have been spared what has befallen you in the shape of sorrows.

[Read original verse]
11

Wherefore did you not place yourself on the road along which the camelmen later troted in groups, so as to be broken into bits by them?

[Read original verse]
12

O woman (now) keep the flame (of love) alive and go with the party. Do not dissociate from them as ahead of you are mountains (i.e. difficult and dangerous tracts) through which the Baluchi party shall have to pass, and it is desirable that you should not be isolated from them.
Note: Perhaps the reference is to 'Pul Sirat' which is a very precarious bridge to cross in the Hereafter. All persons shall have to cross it or fall in Hell. It is to be crossed with the aid of Divine light. (2) It may also imply the grave which is a difficult place.

[Read original verse]
13

Do not get detached from the group of your companions as they have to .journey through (the mazy) passes. Else you may fall behind and miss the road which your companions might take.
And be not like those who split up and differed (among themselves) after clear signs had come to them. And they shall have dreadful torment.
(105, AI-lmran).
Note: Those persons who fall back, shall miss the Divine light, and they Would not be able to cross the "Pul Sirat".

[Read original verse]
14

O mother! They conversed among themselves with a twist (of tongue) in a dialect which left me non-plussed. (It was not intelligible to me and) it made me inarticulate due to consternation.)

[Read original verse]
15

They persisted in conversing in that confusing dialect only. O Allah! Let the master of Kech have no controversy or quarrel with me!

[Read original verse]
16

The Kechis brought the dialect from their oasis. When I heard it (though not understood it), my eyes lost all sleep (i.e. it created misgivings in my mind and made me apprehensive.)

[Read original verse]
17

When you are solicitous about the friend (Allah), shake off all (religious) restraints (or shackles). Those who saw Him, kept away from all religious (i.e. they brushed aside the religious mandates for the time).
آنرا کہ فنا شیوہ و فقر آئین است
نہ کشف نہ یقین نہ معرفت نہ دین است
(Roomi)
He whose mode of life is annihilation and self-contentment, has neither a manifestation, nor belief, nor gnosis nor religion.
مُگو ایں کلمہ کفر است گر گوی شوی کافر
برو ای مدعی نادان، چہ دانی سرمستانرا
(H. Bu-Ali Qalandar)
Do not say it. Such a statement amounts to disbelief. It may brand you as an infidel. Go to, O stupid cynic! You do not know the secrets of the ecstatic persons.
Note: According to some sufis, mostly the followers of lbn Sabaeen, the difference between conformity to the Divine orders as prescribed by all religions and the sinfulness ceases to exist at that highest stage of evolution. They hold that offering of Namaz at that stage is tantamount to pantheism. Such persons say that they are not to suffer due to sinfulness.
شیخ گر شارب خمر ای مرغ خاک
بحر قلزم را از مرداری چہ باک
(Roomi)
O plebeian! If a holy man takes wine it means nothing. An occean's water cannot become polluted if a carrion were there. -

[Read original verse]
18

O you nomads! get along. Buck up. May you folks not come to grief (for the trouble which I propose to give you)! Kindly inform me about the beloved who leads the party of camelmen. If you do it, the advantage would be mutual. It would benefit you (as a good act). At the same time it would help me to meet my beloved (the Prophet).
TRADITIONS:
(1) The claims of the road in brief are:
a) help one in hardship, and
(b) guide one who has lost his way.
(2) Help a weak person. Allah will extend His patronage to you.

[Read original verse]
Chapter IX
1

It is not the knife that has killed me. My mind is cut by anguish caused by separation (from my beloved.) My friends! I am neutralized by the pain which veritably shortens the span of life irreparably.

[Read original verse]
2

"O mother! A knife has not killed my heart. It was the Baluchi, whom I do not find now in Bhambhore, who is responsible for my liquidation."

[Read original verse]
3

The beloved has cut my body in a zigzag manner. After his departure, even though mended, it is not normal as before. (No circumstance or treatment soothes much less heals it.)

[Read original verse]
4

The Baluchi is always welcome, very welcome to visit Bhambhore, as this abject creature will become a refined human being by following him (i.e. his teachings).

[Read original verse]
5

The poet advises: "Shed tears (i.e. get into humble mood). Abandon frolicsome-ness (i.e. assume spiritual receptivity and serenity). Study, reflect upon and understand counsels of the leader (the Prophet) and his companions. (It is a pity that) you were with the beloved for a few days only."

[Read original verse]
7

(O Sasui!) "Wherefore are you mourning? Is it likely that the beloved would return to you now?" My friends! Punhoo had definitely been very unkind to me. I beseach you in Allah's name not to be perfidious to me (as a counsellor or co-mourner)."
فتادم ناگہان اندر محیط عشق بی پایان
کجا بادِ دگر بینم ازین گرداب ساحل را
(Sabzposh)
I have suddenly fallen in the fathomless vortex of love. It is doubtful if I ever come out of it and see the shore.

[Read original verse]
8

The real pleasure comes to me from tears, and the heart burning ensues from laughter. My eyes will have tranquility only by meeting the beloved.
آب شوم سجدہ کناں بگلستان بروم
Let me be water (i.e. shed tears profusely) in humble prostration so that I may reach the garden (and be tranquil.)

[Read original verse]
9

My eyes failed me utterly by not shedding tears of blood. They merely gazed at the departing beloved with frustration.

[Read original verse]
11

After shedding tears for union with the beloved my eyes are now worn out. They merely gaze meekly in the direction of Pub. How can they be helpful (or serviceable), since they were not able to detain the beloved? (i.e. they were closed in sleep when the beloved left me and thus they did not serve me well).

[Read original verse]
12

Due to incessant rainfall the tracks of Punhoo are (missing, having been) covered up by dust. Consequently Sasui is making enquiries from others about the land of the beloved.

[Read original verse]
13

(To Punhoo!) Do not burn Sasui as she is already roasted. Do not put the wretched woman on the stove containing charcoal fire. Like the ironsmith, please put out the fire at least for once by sprinkling water on it (and then rekindle it with fresh intensity). (Thereby two objects would be served:(a) Sasui will have got some respite from the fire, and (b) by being put to fire again she would be purged of all extraneous thoughts).

[Read original verse]
14

The love-consumed woman is shedding tears of blood beneath the wayside dwarfish trees. She wonders if and when it is likely at all that she would see again the Baluchi Lord.

[Read original verse]
15

I have preserved the footprint impressions which Punhoo had left while moving about in my house. I look at them (to satisfy my longing for him).
Note: This verse possibly refers to the traditions left by the Prophet in this world, and the poet refers to them as his relics. In importance they rank next to the Quran.

[Read original verse]
16

If I die during the search for him (i.e. in the cause of Allah), there is no harm. On the contrary I would be famous among my contemporaries. My sole ambition is to grow up as Punhoo's bondwoman in close proximity to him.

[Read original verse]
17

If you kill this miserable woman, so much the better for her, as she would be relieved of all worries. O beloved! O Kechi! I cannot survive these travails of separation from you. They have virtually killed me.

[Read original verse]
18

In fact I am neither alive nor dead. O beloved! I wish I were to give up my soul while remembering you.
نہ جیتی ہوں نہ مرتی ہوں، خون جگر پیتی ہوں
بس غم میں تیرے یار!
I do not live; nor do I die; I drink the blood of my heart due to anguish of separation from you! O friend!

[Read original verse]
19

(O Sasui!) If you had died yesterday, you would have joined the beloved on that day. Personally I never heard that a person, not bearing the unalloyed (Divine) love, ever met the beloved.

[Read original verse]
20

I have to die some day. Why not then to die in His way? O friends! Blood money for my death would then be due from the Beloved.
They rejoice at the favour of Allah and His bounty, and at the fact that Allah suffers not the reward of the believers to be lost. (171, AI-Imran).
TRADITION: Allah says: "his blood money is on Me whom I have killed."

[Read original verse]
21

Toil hard and die in the Pub region for the sake of Punhoo. If you do so, all your friends will admire and praise you at all times.

[Read original verse]
22

The mountaineer of Kech shall not accept you as a relative if you are given to sleep. In case you have any pretensions for love, you shall have to mount scaffold (any number of times).

[Read original verse]
23

Let life be sacrificed for the Baluchi. Let Sasui too be similarly sacrificed. In fact she cries to (and implores) those nearest to Punhoo (i.e. angels), lest they may utter a word of complaint against Bhambhore (i.e. against her life passed in this world).
Note: Here Punhoo more fittingly implies Allah.
Those who bear the Throne, and those who are around it, glorify their Lord with His praise, and they believe in Him and ask forgiveness for those who believe.(7, Al-Momin).

[Read original verse]
Chapter X
VAI-22

O mother! I did not know, nor did I apprehend that my husband's brothers would take away my beloved. I completely misunderstood them.
They have cut this base Brahmin woman into pieces by their deserting.
Would that I were to see with my eyes the abode of my beloved!
(O Sasui! What a mockery!) Your relatives left you long ago, and you are tracking their footprints so late!
Why did you not tether the camels (of the party) with ropes immediately on their arrival?
At present the position is that the liver of the Brahmin woman inwardly is on fire (due to her tragic love).

[Read original verse]
VAI-29

Sasui slowed and sat down wherever she could, with the eyes of ardent love to identify the footprints of her beloved.
Punhoo's party had reached the oasis (i.e. the Hereafter) though this stupid woman thought that they may still be there (in Bhambhore i.e. in this world).
By the way where is the mountaineer who has forced her to take to mountains (in his search)?
He is (in Paradise) where the trees bearing mangoes, lemons and other fruits and other local varieties of trees abound. O Guide! Unless you come to me here, I shall roam on the highway and die here (without finding you).
And We produce therewith gardens of grapes, and the olive and the pomegranate similar and dissimilar 99, Al-Adam).
He has abandoned me perhaps because He was annoyed at something in me.
Latif observes! "she did meet her friend (beloved) amidst the mountain pass.
Note: In both the above Vais Punhoo or the beloved may be identified as the Prophet.

[Read original verse]
1

A true lover (like Sasui) remembers or calls loudly the beloved at each step that he takes and becomes happy there at. On the other hand they shall achieve nothing, much less meet the beloved, who retrace their steps and die (in their homes.)

[Read original verse]
2

Accelerate your pace. Do not betray the least remorse at having undertaken the journey (or at the symptoms of fatigue during its course). They who have a craving for the beloved, take grief as an embellishment.

[Read original verse]
3

Never cease calling the beloved. On the contrary repeat your calls in a chain, It is possible that he may (hear your calls and) look after you on the high way. This means that we should remember Allah always.
اندر ایں رہ می تراش و می خراش
تا دمِ آخر دمی فارغ مباش
(Roomi)
On this way continue to cut and scratch with your nails; and never sit idle till your last breath is out.

[Read original verse]
4

Repeat your calls, one after the other, so that they may be echoed among the wayside trees. Though there is a long distance between you and the beloved, still it is possible that he may hear one of your calls.

[Read original verse]
5

The Mountaineer has come with a dagger to slaughter those who are already dead. May the beloved live (for ever)! If I died, it would mean only an offering to him.

[Read original verse]
6

You are inclined to halt on the way and thus procastinate the journey. Then you make inquiries from way-farers about the beloved! O imbecile! Do you expect to join him (by these tactics?)

[Read original verse]
7

You halt on the way and thus delay pursuit of the beloved. That is not what love requires. Break off all such connections which act as hurdles in your progress.
عاشقی دانی چہ باشد، بیدل و جان زیستن
جان و دل درباختن، بربوی جانان فریستن
(Urfi)
Do you know what the lover is? He loves without life. He gambles with his life and lives on the beloved's fragrance.

[Read original verse]
8

You halt on the way and thus delay the journey. Still you claim relationship (with Punhoo)! O stupid Sasui! You are not fit (as a relative) for the aliens!
Note: Rewrote سُنهن as سُونهن as per Mr. Advani's edition.

[Read original verse]
9

The neighbours did not know that Sasui had passed a distressful night. The fact is that memories of the Baluchi had blasted her peace of mind, with the result that Sasui and her woes kept mutual company exclusively and shared the mourning together.

[Read original verse]
10

A neighbour woman (came to me and) wept to console me in my bereavement. (But the result was quite the reverse). She freshened (or reopened) my wounds of love. (As a medicine for it), I propose to wash off the prespiration from the beloved's person (or clothes) and put it in my wounds. O believed! Hereby I offer to you as sacrifice everything that I own including my life.

[Read original verse]
11

Today I had no peace of mind, as I saw Punhoo's party making preparations for departure. They had packed up their goods and loaded the camels therewith, destined for Kech.

[Read original verse]
12

The poor woman did her very best to join the mountaineer (Lord). She made maximum number of enquiries from wayfarers about Punhoo's brothers. The chaste woman, (that she was), continued her search for Punhoo, and in its course she had to climb the Lamoo mountain and then cover the extensive plains of Lasbella.

[Read original verse]
13

O Kechi (Lord)! Kindly relent to this plebeian, who is your destitute bondwoman. O mountaineer (Lord)! Kindly come and console this distressed woman.

[Read original verse]
14

O Kechi (Lord)! Kindly be merciful to this low-born woman.O Baluchi Lord! I am your slave. O friend! Kindly see that you would not leave me here forlorn. Let it be a positive assurance and not a bit sympathy.

[Read original verse]
15

I received assignment of all conceivable sorrows while I was a baby (swinging) in a cradle. I was fostered amidst the homely comforts only to suffer these sorrows later, O friends!

[Read original verse]
16

I have been fostered by sorrows and reared by worries. Syed says: "comforts do not seem to have been decreed for me. Perhaps I was a fragment of the 'creeper' of woes."

[Read original verse]
17

I got woes at the time of my birth; and when I became adult, comforts parted company with me. This humble creature had these two prominent rungs in her destiny's ladder.

[Read original verse]
18

My woes became determined and more determinent and they got in advance of me, (i.e. they changed their position from being my companions to that of my leader). They suggested to me: "Let us search for those who have already gone to Vindar". But the fact is that I shall never change my beloved in favour of others.
Note: The verse means that her companions, the woes, suggested to her to appeal to some other agency for improvement of her plight. But she rejected the proposal and stuck fast to Punhoo i.e., the Prophet it may also mean that finding the woes comfortable she suggested to them to accompany her resolutely to Vindar in search of the beloved, pleading that she would not forsake him in favour of another person.

[Read original verse]
19

Night had expired when she got in front of Harho. But then and there, at early dawn time, she was on her feet enquiring about Punhoo's messengers (if any). (This means that the true seeker passes the entire night in remembrance of Allah and without having any rest, he is ready again for the morning prayer.).

[Read original verse]
20

These days there is no talk or discourse or even a casual reference to (Divine) love. None seems interested in it. The poor thing appears to have evaporated.

[Read original verse]
21

The (theme of the Divine) love is always present, but its seekers have disappeared. There is an acute shortage of such persons. Even when I search for them, I do not find any. It seems the true seekers have taken away with themselves all interest in such a topic.

[Read original verse]
22

Those who are seekers of the (Divine) love, will find the latter easily available. But it is not a marketable commodity to be available on a shop. If you search for it, you will find it within yourself.
Note: The verse bearing the original No. 23 was hot composed by Shah Abdul Latif. It was composed by his father as explained under the following verse. Hence it is expunged. The following verses have been renumbered).

[Read original verse]
23

The poet wrote to his father in reply!) Do not get melancholy (on account of my absence). I am not remote from you. Though we seem to be away from each other, yet our goal is the same.

Note: This verse was composed and sent by Shah in reply to the following verse (original No. 23) of his bed-ridden ailing father, who died soon afterwards.

[Read original verse]
23-A

You seem to have got entwined with such absorbing fascinations, that you do not come to me despite my longing for you. Dear me! what you would do for me after my death, please do the same while I am alive.
The poet's nonchalant attitude was possibly based on the higher spiritual philosophy and the Quranic conception of patience. But Hafiz, as per his following couplet, would perhaps have felt differently.
الا ای یوسف مصری کہ کروت سلطنت مغرور
پدر را باز پرس آخر کجا شد مہر فرزندی

HuIIo O Yousuf of Egypt! You seem so much ego-conscious due to Kingship' Show interest in your father. What has happened to your filial love?

[Read original verse]
24

(To co-travellers or companions:) "If you have seen him (i.e. the beloved) somewhere, please tell me about him in the name of Allah! My eyes are shedding tears incessantly for (union with) him."

[Read original verse]
25

It was only last night that out of exhileration in the society of the mountaineer Lord, I had dyed red my shirt. O sisters! On the very next morning I moistened it with (tears shed due to) the woes caused by his separation."

[Read original verse]
26

When on my bridal night my friends were joyfully offering clothes out of love for me, my mother as if, gave the stones of Pub (i.e. hardships) to me (in dower). (This means that all my hardships came in the wake of my marriage as its inter linked dowery.

[Read original verse]
27

O friends! Sometimes I am assailed by a thought that my life itself is a self-consuming torture.

[Read original verse]
28

(To Sasui) You did not treat the Kechi Lord as he deserved. You unduly procrastinated the service to him where extremely short shift would have served the purpose (and pleased him). In fact you hardly took any action in this connection. (This means that immediate and swift compliance with the Divine orders or the Prophet's directives is much better than its procrastination and delayed compliance.)
چراں حافظ چوں می ترسیدی از ہجر
نکردی شکر ایامِ وصالش
(Hafiz)
O Hafiz! when you were so much afraid of separation, why were you not adequately grateful at the time of union?

[Read original verse]
Chapter XI
VAI-20

O mother! My heart is gone with the beloved. How can I stay in Bhambhore now?
I have not forgotten the beloved's eges charged with love.
How can I restrain my emotions when my mind yearns for him and it simply melts at his mention?
O mother! It befits me now to implore him with clasped hands (for his mercy).
Abdul Latif sayes: "O friends! Would that I were to meet (the beloved)"!

[Read original verse]
VAI-21

O mother! mother! I cannot restrain myself now as I am pierced with an arrow (of love) of the Baluchi.
Nevertheless, mother! even if I were to die (during the journey), my mind would still be focussed on Kech.
If I get lost in the track of Punhoo (and eventually pass away in the course of search), so much the better for me; as in addition to my riddance from the present misery I would be absolved (of my past sins).
(It is a pity that) I have to dwell among people who are apathetic to (Divine) love. Woe is me! I am miserable on that account.
I rely on Allah in totality, I am without parents (and therefore an orphan deserving Allah's mercy.)
My union with the beloved was disrupted because I went to sleep early.
I got into difficulties with Punhoo. Hence I am the sufferer. I have been undone.
O Allah! Would that I may not be forgotten by him whose view keeps me alive.
So long I am alive I am committed to seeking union with the beloved. Abdul Latif says: "O sisters! I shall meet the beloved".

[Read original verse]
1

The story of my love is indeed very pathetic. My husband's brothers went away (with him) and put me to strenuous toil amidst mountains.

[Read original verse]
2

The camel men did not act as per the instructions of King Ari. How then is it possible to reach Kech with such a cruel party in opposition?
Note: King Ari had merely asked Punhoo's brothers to appeal to Punhoo's filial love for him and bring him back. But the emisseries transgressed those orders. They intoxicated Punhoo and then bound him to the camel's saddle and galloped to Kech at mid night time.

[Read original verse]
3

The camel men did not comply with the instructions of Ari, the king. In view of her bereavement the washerwoman left the village precipitatately, and after sacrificing her life (for Punhoo as a testimony of her love) she slept (i.e. was buried) on the way side plains.

[Read original verse]
4

O rocks! Did the mountaineer stay for a while (amidst or) nearby you? Please note that I shed tears of blood last night while yearning for Him.

[Read original verse]
5

O cliffs! Did the hem of the foreigners' garments touch you? (They replied): "O mother! Punhoo passed by us weeping more bitterly than you do".

[Read original verse]
6

She seems to have received an arrow of the Kechi's love. In fact the poor woman had offered herself as a target for it, little caring for her life.

[Read original verse]
7

O village folk! Give me some clue about the camel men. Is it a fact that they bore away my Punhoo with themselves?

[Read original verse]
8

The village folk, (laconically) replied: "search (for him;) Kech is far off". That information (instead of depressing her), increased her impetus, and she accelerated her pace.

[Read original verse]
8-A

Sasui passed through the wilderness amidst the mountain passes, all the time meekly calling the Beloved. She enquired about him from all those persons who crossed her on the road, and she followed the footprints of those way-farers who went further in the same direction. (Or) she touched their feet (for their intercession with the Prophet for her). She requested them for some information about the party of her husband's brothers and their camels, deploring her tearful journey through the passes, which was occasioned by her husband's departure.

Note: Two categories of fellow travellers who crossed Sasui are mentioned in this verse, to wit, those who had come from the Beloved's land, and those who were bound for the same destination as Sasui. Since the latter seemed better informed about the route, they journeyed fast. Sasui had, accordingly to follow their prints.

[Read original verse]
9

Sasui seems to have received a full shower of Punhoo's love, because her yearning for the Lieloved did not abate in her mind (with the passage of time, or due to the rigoürs of the journey.)

[Read original verse]
10

Many friends! Behold! yonder is Kech, the land of the Baluchi, Punhoo has entwined me with his love.

[Read original verse]
11

The Lord of Kech himself (i.e. the Prophet) is pall-bearer of Sasui. Poor woman! she was beside herself with the longing to see her beloved. "The destiny itself", according to Latif, "brought her from within the passed, and the humble creature was buried at the feet of Punhoo."

[Read original verse]
12

Many are the victims of horses' actions but I am a victim of camels. Whoso utters the word 'love' will get into difficulties like me.

[Read original verse]
13

My beloved has nimble fingers and form of a typical Baluch. My friends! Come and behold a fresh footprint of Punhoo. The poor damsel! she was treated with immense cruelty by the Baluchis.

[Read original verse]
14

The poor creature was racked by grief at all times. O mother! I am being inwardly roasted by emotions caused by the beloved's memory.

[Read original verse]
15

"There goes the beloved! I should hurry up and overtake him", lest lie, the Baluch, may say, "The plebian woman was absolutely ineffective".

[Read original verse]
16

"Evil deeds always ensue from base persons". O Gracious beloved! "Kindly relent and reutrn to me. That would be worthy of you".

[Read original verse]
17

I do not deserve to be a relative of the beloved nor am I fit to claim a kindred bond with him. I am a base creature, and definitely unfit for the entire community of the Baluchis.
Note: The poet was Syed and therefore a relative of the Prophet. But through humility coupled with inferiority complex he hesitated in this verse to claim or assert his above relationship.

[Read original verse]
18

Would that the news about my caste (i.e. life's turn out) not reach Kech, so that Punhoo (the Prophet) may not feel embarrassed by its open publicity (on the Day of judgement).

[Read original verse]
19

The Kechis accomplished their mission (of taking away Punhoo); and they deserted me. O Allah! Good that you are there, whereas the beloved's party has treated me like this!

[Read original verse]
40

The external identification mark of the distressed persons is the shirt torn at shoulder place. Deep in grief, yet they do not betray, it to others. The fact is that sorrows had developed an attachment with us (such persons) in our infancy.
خوشی معنی آں دارد کہ درگفتن نمی آید
Silence bears that significance which discourse does not do.

[Read original verse]
Chapter XII
VAI-50

I did my best for raising many and as loud cries as possible. Alas for me! Punhoo's party in the meantime had gone very far. Hence my beloved did not return inspite of the cries. The Baluch had fastened on me his fetters while, as an infant, I lay in a cradle.
I despatched many a messenger to Kech for the Beloved.
(Since no response came), I had to endure for all time the travails of his separation.
(It was a tragedy that) I did not hear the calls which the Beloved made for me while he was being taken to Kech.
Abdul Latif says: "O sisters! The Aryani (Punhoo) would definitely return to me."

[Read original verse]
1

O friends! If you had seen the Baluch as I beheld him, you would have uttered for me one single word (of advice) 'search'; and with that you too would have got into the mountains in search of him.
لذت بادہ ندانی بخدا تانہ چشی
By Allah! You cannot know the taste of wine unless you actually taste it.

[Read original verse]
3

(Or) Perhaps my friends saw him from a different angle; else like me they too would have been bewildered at his sight!
دیدہ باید تاکہ باشد شہہ شناس
تا شناسد شاہ را در ہر لباس
(Roomi)
One requires particular eyes to recognize the King in all garbs.

[Read original verse]
4

(Or) possibly they saw the Baluch in an unusual form. Else they would not have forgotten him (at any time) during day and night.

[Read original verse]
5

O friends! If you had witnessed the smile of Punhoo, you would have felt completely restless due to its persistant memory.

[Read original verse]
6

If you had interviewed Punhoo, the beloved, as I had, you would have bitten off your arms and cried in wildernesses for him.
And when they saw him, they thought much of him and cut their hands, and said: "Allah be glorified". (31, Yusuf).

[Read original verse]
7

O mother! If you had sought and talked to the Baluchi, you would never have forgotten his conversation; (or) if you had spoken to me and learnt all details about the Baluchi, you would never have ceased remembering him.

[Read original verse]
8

I am indisposed today. O Allah! Let me not get alright. I should better crawl and weep along the road taken by Punhoo's party.

[Read original verse]
9

O mountain! would that my anguish were not betrayed except to the beloved (or) during his absence.) So far I am concerned, it is impossible for me to stay indoors and think of comforts. Accordingly who would care for and relish comforts? I bear only the little connection of love with the beloved rather than a claim of being (worthy to be) his relative.

[Read original verse]
10

O my friends! All others claim full relationship with the beloved. Personally I am concerned and content with his love. I bear in mind some covenant made to me by the beloved (or) some recollection about him. The fact is that it is the love for him, which I claim to possess, rather than any merit for relationship with him.

[Read original verse]
11

(To Sasui) Continue wailing for him. Beware! lest you may forget about it (with the passage of time). Do not shed tears publicly. But shed tears of blood from within (i.e. unobtrusively). Patience is a great virtue and asset. It unites lovers soon.
And Allah loves the patient. (146, Al-lmran).

[Read original verse]
12

Alas! Alas for me! He is going away annoyed with me. Is it really a fact that the beloved of this orphan woman is about to leave here? O mother! I have, however, never ceased to think of him (or) 'to expect' him back.

[Read original verse]
13

Woe is me! Even the conventional wailing of a widow has ceased with me (possibly due to excessive lamentations). Who would, under the circumstances, shed tears of blood for Punhoo?

[Read original verse]
14

Alas! Alas for me! The beloved has covered a long distance (by now). O mother! When would crows caw to me the welcome forecast of Punhoo's return?

[Read original verse]
15

(To Sasui): The (seeming) apathy on the part of the beloved will cause you a great strain. But do not give way to despair, nor shed bloody tears. o Immature woman! Do not give up the virtue of constancy. Any manifestation of hardihood (or remonstrance) in that connection will cost you the beloved (permanently).
آب شوم سجدہ کنان تابہ گلستان بروم
I must prostrate and weep till I reach the Garden.

[Read original verse]
16

To whomsoever one is attached in this world he shall be grouped with him in the next world. But how can those who have failed to see the beloved here, behold Him in Kech (in the next world)?
TRADITION: Every person shall be with those whom he loves (here).

[Read original verse]
17

The more the people try to restrain me, the more impelling my hankering becomes as per the internal urges. The people in general, through ignorance (of the fundamentals) of love or through laziness, merely discuss it lightly and pass their time (unworried) in a state of drowsiness. But you should by-pass them in their sleep or apathy, clear out of Bhambhore, and start the search for Punhoo (i.e. forsake worldly connections and conditions and take to the path leading to Allah.)
در ویاری کہ درو بار نیست
باز آسائش و قرار نیست
(Azim)
At a place which is void of the beloved, it is useless to stay there expecting comfort and peace.

[Read original verse]
18

I find myself lost in a sort of labyrinth. Others are happy on the path (or in the company) of their party. (In any case it is all due to love, and) any one who is interested in it, shall find himself in the same predicament in which I am at present.
Note: (1) An enthusiastic seeker will abandon the trodden path and get on the path of self -abnegation, which is more irksome.
(2) The verse No. 12., chapter 11 of this Sur is relevant.

[Read original verse]
19

If a lover were to die in the cause of the beloved, he would be immune from all predicaments. If you (O Allah!) were to put me to death, all my strains or worries would come to an end.

[Read original verse]
20

My heart seems to have been fastened to the beloved by means of a rope. But the knot has become so indissoluble, that howsoever much I tug at it, my heart does not get untwined.

[Read original verse]
21

Wherefore the necessity to know the causes? Wherefore did it happen so? Where do I go? (All these questions are superfluous for a true seeker.) I should only clasp my fingers, hands and wrists, wrench them (and implore mercy of the Beloved). All others are celebrating with beat of drums their union with the beloved, whereas I have lost him!

[Read original verse]
22

I thought (erroneously) that I had sufficiently advanced towards my goal; but to my dismay I soon realised that inspite of my love being very old, I had made no progress whatsoever. (It seems a case of standstill with me). It seems now there is no alternative for me except to die.
Note: Hazrat Zunun of Egypt had roamed about for 30 years as an ascetic. Then he thought that he had enough of it, and that he should better return home. Suddenly he had a revelation that it was time that he should be considered as an infidel due to his ego. He was naturally shocked at hearing it. He quickly apologized.

[Read original verse]
23

O sisters! The pangs of separation from the beloved faithfully kept me company in the waste lands. In fact they contributed to my meeting the ideal mountaineer.

[Read original verse]
24

On my enquiry those who knew the road (of tarikat) informed me: "Beside the mountains there are the inclines and declines (i.e. vicissitudes in various forms.) Those who propose to move along it alone (i.e. without a guide) are most likely to fall a prey to malefactors. The path of Allah is a difficult track, and the journey along it without a guide would indeed be hazardous and difficult."
گر تو بی رہبر فرود آیی براہ
گر ہم شیری فرود افتی بچاہ
(Roomi)
If you undertake the journey without a guide, you are most likely to fall in a well even if you are lion-hearted.

[Read original verse]
25

(The poet advises:) "(Illimitable Satanic devices with the characteristics of) robbers are present in the wilderness (of this world). O pedestrain! (My advice to you is that) you should take a (good ) guide with yourself."
Note: For a man who is without spiritual guidance it is most difficult to pass through the morass of materialism.

[Read original verse]
26

Baluchis are many but my Punyoo is their chieftain. (This may mean that there have been lots of apostles but our Prophet is their leader). He would ride a camel and favour the destitutes (i.e. sinners). He would place his hand of patronage on the heads of helpless persons. (i.e. He would espouse their cause and get them salvation from Allah).
TRADITION: All apostles shall stand under my banner on the Day of Judgement.

[Read original verse]
27

Baluchis are numerous. But Aryani (the Prophet) alone is my anchorage or protector. The fact is that I have selected him after due consideration, and I have firmly implanted him in my mind as the beloved. Since Sasui is sold at Vindar or has dedicated herself to Vindar (Punhoo's place), it is improbable that she would return or resile therefrom.
Note: The person of a believer is purchased in lieu of Paradise. This is what the Quran says (vide 110, Al-Toubah).

[Read original verse]
28

They refer to her as insane because she has sacrificed herself (i.e. completely submitted) to her bridegroom. The naked women (i.e. those persons who have renounced the world) hanker after the beloved. They alone are in the know of the Divine mysteries and who have seen the Divine manifestation personally.
TRADITION: None of you would be a Momin until people refer to him as insane.

[Read original verse]
29

I saw camels (from a distance) and speculated and hoped that they were of the Baluchis. Let there be cataract in my eyes to disable them from seeing anything else beside them.

[Read original verse]
30

It would be reprehensible for those who have seen the beloved to return home without contacting him. It befits the helpless love-afflicted people to die along the track of the beloved.

[Read original verse]
31

Banish the comforts of Bhambhore! Welcome are the uneven labyrinths of the mountain passes. They are better for me. "O mother! The trinkets that you offer me are useless (i.e. all worldly things and pleasures are useless vis-a-vis those of the Hereafter). My mind is irretrievably attached to the beloved."

[Read original verse]
32

She is so much in love with the entire Baluch community that even if they treat her with discourtesy, she would take it as a compliment and announce it as such to others.

[Read original verse]
33

Good that I had this relationship with the Baluch! At least in his quest (or) as his follower I had an occasion to see Kech.

[Read original verse]
34

"O sisters! Would any of you care to-accompany me? I have developed a sort of attachment for the mountain. I will apply henna of Malir to my limbs (and harden or beautify them). I will proceed towards Vindar relying on the protection of Ari, the King."
Note The title of ڄام which was assumed by the Samo Kings of Lasbela may appear as a misfit for Punhoo who was a Baluch and of Makran. But the poet has used the word in its general sense of respectability to imply the Prophet.

[Read original verse]
35

It surely befits you now to march in search of Punhoo, because while you were asleep, the camelcade of Punhoo left (Bhambhore). (This means that you will have to make up for your past negligence).

[Read original verse]
36

The Baluchis do not take me alongwith themselves. (That is a great pity because) if they were to join me with their long robed ladies, I would have fetched water double their quantity.

[Read original verse]
37

Time was when Punhoo held me in such a high esteem that he actually washed clothes for me; but now, alas! my position is so low that the Baluchis do not even take me with themselves. (This vertical fall in their regard for me is due to my negligence and sloth).
Note: When Allah passed orders of externment of Adam from Paradise, Gibrail came to him and dragged him by his hair. Adam remonstrated and said to him: "O Gibrail! It was only the other day that you alongwith the other angels had prostrated before me.
How is it that you disrespect me now?"Gibrail replied: "when I bowed before you, you were sinless. Now you are a sinner and an externee. Hence you are not entitled to any consideration-".

[Read original verse]
38

The mountaineer (Lord) has gone with them. Where should I follow him? I had hoped that I would catch up with the party of my relatives amidst rocks and then accompany them.

[Read original verse]
39

The mountaineer has forced me to undertake journeys in difficult tracts. In their course I am constrained to see lands which I had never seen before.

[Read original verse]
41

"Shirt torn at the shoulder place and bare head! (That is my condition) "O sisters! What is now left for me in this Bhambhore?"

[Read original verse]
42

"O you who have been completely roasted! You contracted love with Punhoo for self-annihilation. You deliberately put your healthy and happy heart into the fire (of love). O Sasui! Beware tomorrow the party of your beloved would play havoc with you.
Note: The worldly affiliations would be harmful in the Doom's Day.

[Read original verse]
43

O mother! Please come outside Bhambhore to bid me adieu (and wish me bon voyage). It is quite likely that we may not meet and converse again.
Note: It is said that the angels Munkir and Nakir visit a dead woman for interrogation while her relatives are still at her grave. Hence Sasui's desire for her mother's company at her exit and burial.

[Read original verse]
44

Outside Bhambhore I made many calls (for Punhoo) indeed! But it seems the Baluchi party had crossed the mountain passes early in the day (and none heeded my calls).

[Read original verse]
45

O mother! Due to unintermittent walking on hard and uneven boulders my feet are broken up. I am, however, sustained (in this struggle) by some story relating to the mountaineer.
زسنگِ خارہ پایش گشتہ صد لخت
(Razai)
Due to contact with hard stones her feet were broken into several bits.

[Read original verse]
46

(The poet advises:) Do not take the name of love. It has multiferious methods (of testing a lover). To start with do not dissociate from sorrows. Nay, go in for more of them.

[Read original verse]
47

Those who have seen the Lord, have made of Him an ornament for their neck. How can others, who are not so blessed, appraise this alchemy?
کیمیا سازیست چہ بود کیمیا
معجزہ بخش ست چہ بود سیمیا
(Roomi)
He (i.e. Allah) is the maker of alchemy. Hence what is alchemy before Him? He grants the power to work miracles. Hence what is a talisman before Him?

[Read original verse]
48

(The poet consoles:) O simpleton! Do not lose heart. O Sasui! You will definitely achieve felicity and happiness. The mountaineer is about to visit you with his row of camels out of (or as a proof of) his love for you.

[Read original verse]
49

Hazrat Bibi Fatima (on being informed of the prospective martyrdom of Hazrat lmam Hussain), had composed an elegy, mourning the latter. The people in general came to know of it after the event occurred (and they have been lamenting it likewise ever since).

[Read original verse]

Sur Kamod

Chapter I
VAI-27

Even though living among the fisherfolk, Noori was able to reach and secure the pearl. She shall be patronized till Tarnachi lives (i.e. for all times). (Or) Noori's elevation is coextensive with that of Tamachi (i.e. since Allah is eternal, His patronage of the Prophet too is eternal.) She kept away from every thing filthy and liberally used perfumes.
Note: According to a tradition the Prophet liked perfumes.
He (i.e. the Prophet) called all to receive charity from him, and it attracted all physically unfit persons (sinners).
Behold the generosity of this hero. He did not forsake any person of any nationality (from his charity). He distributed costly gifts as seasonal presents even among undeserving persons.
Behold him who is a born jeweller! He treated pearls as mere shells that are distributed on a fish shop.
He distributed jewels in the fish godowns like fish peeI.
مردِ خدا بحر بود بیکران
مردِ خدا بارد دُربےحساب
(Roomi)
The ideal man is a sea without shores. He rains countless pearls on others.
He gave away gold to the supplicants and distributed silver among all and sundry. (i.e. He gave higher spiritual secrets to those who sought them and routine ad vices to every person).
He carried sparkling pearls for distribution in charity and be exhausted his stock of rubies (i.e. the Prophet enriched every person with his much too valuable guidance).
He widely distributed turquoises among the mendicants (i.e. supplicant followers).
Abdul Latif says: "He (the Prophet) threw a costly pearl (to him).”
Note: The above Vai relates to the valuable guidance imparted by the Prophet to all and sundry and his complete renunciation of pagan ways and customs.

[Read original verse]
1

You are the (great) Samo! I am a mere Gandri (fisherwoman), the nucleus of all blemishes! Pray see that after beholding the countenences of your queens, you do not ignore me, a mere fisherwoman in contrast.
نعمت آرد غفلت و شکر انتباہ
صید نعمت کن بدام شکرِ شاہ
(Roomi)
Blessings engender carelessness. Thankfulness removes the latter. Catch more blessings by expressing gratitude to the king. -

[Read original verse]
2

You are the (eminent) Samô and I am a mere Gandri - full of defects! Kindly see that after noticing a little of the sticking phlegm on me you do not brush me aside, a mere fisherwoman.
Note: Hazrat Malik bin Dinar once offered two pice only for purchasing a royal slave girl. He justified his low offer on the ground that as a human being she had innumerable inherent faults and impurities.

[Read original verse]
3

You are the (illustrious) Samo, and I am a mere Gandri - replete with numerous defects! Kindly see that after marking fish stains on me you do not neglect me, a mere fisherwoman (by origin).

[Read original verse]
4

You are the (illustrious) Samo, and I am a mere Gandri with countless defects! I request you to see that on finding me a product of fisher folk, you do not discard me, a mere fisherwoman.
Hazrat Ali's prayer: Ya Allah! I beseech you to bestow on me the grace of my gratitude to thee and to inspire me to remember thee. I beseech thee humbly to take pity on me and to make me content and gentle in all circumstances. (Darul Qumail).
Eyes cannot reach Him but He reaches the eyes. (103, AI-Anam).

[Read original verse]
5

You are the (great) Samo, and I am a mere Gandri with millions of defects! You already know my condition well. In the name of Allah, who cannot be seen with the physical eyes, kindly see that you do not forsake me, a mere fisherwoman.
سراسر ہمہ عیبیم بدیدی و خریدی
زہی کالہ پرعیب زہی لطف خریدار
I am all defects. You knew them and still you purchased me. How auspicious is the merchandise full of faults and how excellent is the condescension of its purchaser!

[Read original verse]
6

You are the (great) Tamachi, Lord of the port, and I am a mere 'mai' fisherwoman! Kindly see that you do not forsake me, particularly when I have been wedded to you.

[Read original verse]
7

You are the (great) Tamachi, Lord of the port, and I am a poor Gandri! O Lord! You are my near relative. Kindly remit toll tax (from me and from my kith and kin). i.e. get us forgiveness for our (omissions. and commissions).
Note: The verses from 1-6 contain an ardent appeal of the poet to the Prophet of Islam not to ignore him in view of his absolute insignificance.
The verse No. 7 contains an additional appeal of the poet to the Prophet of Islam to intercede for him and his relatives as well as his followers en masse, and get them Divine forgiveness for their sins on the Day of judgement.
He is ardently desirous of your (welfare); and to the believers, he is compassionate and merciful. (127, AI-Touba).
جانم فدای تو کہ ترا ہست بیگمان
از مہد تا بہ لحد ہمیں فکر امتان
I may be sacrificed for you! You are undoubtedly worried about your followers from birth till death.

[Read original verse]
8

Those people whose staple food is stinking fish and whose property consists of stacks of fish, and who are physically weak, have been made relatives by the Samo. The Sayed prays: "O Lord! I commit to you the entire package of my helpless relatives."

[Read original verse]
9

Their wherewithal consists of nets, baskets and small boats. They visit Tamachi's mansion in the early hours (i.e. they offer early morning Namaz), and then take to their profession as fishermen). Such persons, these fish catchers, are made relatives by the Samo.

[Read original verse]
10

Baskets smelling of stinking fish and the winnowers soiled with the intestines etc. of fish (are what they possess). One would even disdain to come in contact with the hem of their skirt. The Lord Samo (on the other hand) associates with them freely and grants them presents and prizes liberally.
خیر کن با خلق از مہر ایزدت
تابیابی راحت جان خودت
(Roomi)
Treat the public well for the sake of Allah so that you may obtain peace of mind.

[Read original verse]
11

Black complexioned, ugly, uncouth and by no standards prepossessing (that is what the fisherwomen are). They keep basketfulls of stinking fish along roads for sale. Except for the Samo, who else would bear or put up with their importunities? Here Samo implies Allah who hears mercifully with human beings inspite of their sins.
He creates you in the wombs of your mothers, creation after creation, in threefold darkness (6, Al-Zumar).
There has certainly come upon the man a period of time when he was not a thing spoken of. (1, Al-Dahr).

[Read original verse]
12

They keep nets, straw-baskets, winnowers and ready mats. They love fish and are intimately associated with it at all times. In fact they sit and even live on a wooden structure meant to facilitate netting of fish; and due to its association with fish, it emits foul smell. Like the otters, as said by Latif, they wallow in water and live an amphibious life. It is these fishermen whose honour the Samo has taken upon himself to maintain.
And it was certainly due from Us to help the believers. (47, Al-Rum).
He (i.e. the Prophet) is ardently desirous of your welfare. (127, Al-Touba).

[Read original verse]
13

They hold root tubers of lotus plants in their loincloth and cover themselves by lotus leaves. It is such people whose abode the (great) king has been pleased to visit.
Note: The Prophet used to visit all categories of persons in connection with his mission.

[Read original verse]
14

They carry root tubers of lotus in their loin cloth and use lotus leaves as a shirt to cover their body. It is to them that the king has given the entire (Kinjhar) lake as a prize (Allah has placed the entire world at the service of human beings).
He it is Who created for you all that is in the earth. (29-Al-Baqarah).
And of certainty We laid down in the Psalms, after the message (given to Musa) that the righteous among my servants shall inherit the earth.
(106, Al-Anbiya).

[Read original verse]
15

They carry root tubers of lotus in their loin cloth and bunches of lotus flowers on their shoulders . On their head they have reedy crests. Bearing the above gifts they approach Samo, prepared for doing obeisance to him. They come prepared to offer prayer to Allah (or homage to the Prophet).

[Read original verse]
16

The fishermen have become intimate to Samo. Each Gandri born, major or minor, literally beseiges Samo's mansion. (All Muslims irrespective of age, follow the Prophet and they attend mosques for prayer). Whether they pertain to Kinjhar lake area or a remote place like Turkey, all are favoured and rewarded alike. (Allah is not discriminatory in His treatment of the Orientals and Occidentals and so was the Prophet).
Note: In verses No. 8-16 is contained the description, though a bit crude, of the primitive Muslims in general, their environments, characteristics, and habits which, when judged by higher standards, were not quite clean or charming, but who, regardless of their professional routine functions, were regular in their prayers to Allah, Who on that account and in view of their unsophistication, is manifestly pleased with them and their successors and is out to reward all their good acts and to succour them in all emergencies. The Prophets interest in the Muslims is borne out by the Quran too, (vide 127, Al-Toubah).
And announce to the believers the glad tidings that they will have great bounty from Allah. (47, Al-Ahzab)
And you behold people joining the religion of Allah in troops.(2, AI-Nasar).

[Read original verse]
17

Noori did not catch, keep, cut or sell fish. Quite deliberately she consigned her fish basket to a well. After her marriage particularly, she adapted herself to the conventions then in practice in Samo's mansion.
Note: The verse may mean that the Prophet was always free from the vices that characterized the contemporary Arabia e.g. looting, homicide, idol worship etc. After he became the apostle of Allah, he persistently conformed to what Allah prescribed for him.

[Read original verse]
18

She did not cut or sell fish or carry it in a basket; nor did she dabble in weights and measures. She sedulously adopted the conventions then in vogue in Samo's court.
Note: In the above two verses No. 17 and 18 Shah has described the main characteristics of the Prophet and stated that he was always immaculate, and after his appointment to the high office he literally conformed to the Divine orders.

[Read original verse]
19

Noori presented a lotus fruit (as a seasonal present) to Samo in the presence of other queens. (Samo was charmed by it.) He directly favoured her and took her out for a drive in a vehicle.
Verily We have given you a definite victory. (2, Al-Fath).
Note: In this verse the lotus fruit is an enigma. It may be interpreted as either of the following:
a) Rank submission,
b) Hajj, because it occurs once a year, or
c) mere rural fruit, as its name implies without any spiritual significance attached to it. Generally seasonal gifts are exchanged.
چار چیز آوروہ ام شاہا کہ ور گنج تو نیست
عاجزی، و بیکسی و ناکسی و درماندگی
O King' I have brought to you four things: humility, helplessness, worthlessness and extreme devitalization, which are not in your treasure.

[Read original verse]
20

Noori was absolutely free from ego and vanity. She captivated the king by her ocular blandishments (i.e. by her down cast eyes.) Out of all queens she alone pleased Samo by her artful handling of him.
And indeed you possess high moral excellences.(4, Al-Kalam).
من کسے در ناکسے دریافتم
من کسے در ناکسے درباختم
(Roomi)
I got elevation in obscurity when I humbled myself. Hence I bartered my material eminence for nothingness.

[Read original verse]
21

Unique was the humility on the part of Noori. (It was mainly on that account that) Samo, the Matchless, was infatuated with the fisherwoman. The other queens could have no pretensions against her and they stood behind her. (They fell back in rank).
Allah and His angels send blessings on the Prophet. (56, At-A hzab).
TRADITIONS: a) On the Day of Judgement I shall be the leader of all Prophets and they shall be behind me.
b) I shall bear the standard of Allah's praise, and Hazrat Adam and other apostles shall stand under it on the Day of Judgement.
Hazrat Ali's advice: Humility is the outcome of knowledge.
بمقامی کہ رسیدیؐ نرسد ہیچ نبی
No other Prophet has ever reached your Station.

[Read original verse]
22

With her hands among the fish, (having been born and fostered among fisher folk), Noori maintained the ethics well. The king had, from the outset, kept her image in his mind. (Allah had graciously selected the Prophet for apostleship before the creation of the universe). It was therefore that Tamachi'conveyed to her physically certain secret things. (This refers to the Divine knowledge imparted to the Prophet at his meeting with Allah on the night of ascention.)

[Read original verse]
23

By her general conduct, actions, and even by appearances she was anything but a fisherwoman. Just as the central cord in a violin is conspicuous, similarly Noori was a queen among queens. Obviously she had received the queenliness at her very birth (and was therefore a born queen). Samo had realized her worth and therefore tied the string round her wrist (as an evidence of his approval and acceptance).
Note: This verse may be referring to the worthiness of the Apostle of Islam for his high post.

[Read original verse]
24

She had beauty that none matched in the whole Kinjhar tract. (After marriage) she was permanently relieved of her professional appliances, godowns and boats. That was because Lord Tamachi was so infatuated with her as to fan her with peacock's, feathers, (and he never desired that she should revert to her old profession or environments).

[Read original verse]
25

(The poet advises:) This port (world) belongs to Tamachi (i.e. Allah) and He is the Sovereign thereof. He is your sole mainstay. Hence you must chant His praises. Thus, O votary of Tamachi! You shall be united with Him. (All human beings must remember, pray and be grateful to Allah so that they may eventually be received well by Him).
Hazrat Ali's advice: Praise Allah whereby we may be joined to His apostle and His place of Honour that shall not be changed.
(Darul Qumail).

[Read original verse]
26

Fie on the Samo and Soomri ladies (i.e. the arrogant infidels) who strut about haughtily. Blessed are those ladies who are born in Kinjhar tract and who humbly remember Tamachi (Allah). In one night the fisherwoman (Noori) won the valuable gem vis-a-vis the queens.
And walk not on the earth haughtily, br you cannot rend the earth, nor can you reach mountains in height. The evil of all these is hateful in the sight of your Lord. - (37, 38, Bani Israel).
Hazrat Ali’s advice: Pride impedes progress and mars greatness.
(Nahjul Balagh).
Note: The above verses 19-26 contain praise of the various virtues of the Prophet, more particularly his remarkable humility and submission to Allah,and the Divine appreciation thereof.
چہ عظمت دادۂ یا رب بخلق آں عظیم الشان
کہ ایں عبدہ گویا بجائے قولِ سبحان
O Allah! What sublimity you have conferred on this eminent personage! You have treated the statement of this bondman as your own statement.

[Read original verse]
Chapter II
VAI-14

Who would dare call her a fisherwoman, she who is favoured by Samo? She carries her forelock coiled as a sign of her wedlock with Samo.
In consequence of her auspicious marriage (the appointment as the Prophet) those (infidels) who previously did not allow her (him) to sit near them, now became her (his) regular devotees.
Because of her blandishment she so managed with Samo that the entire world would receive rewards . (Because of the Prophet's intervention with the consent of Allah, all his followers would be forgiven and admitted into Paradise).
And had they, when they had sinned, come to you and sought forgiveness of Allah, and if the Prophet had pleaded for forgiveness for them, verily they would have found Allah oft Returning, MercifuL.(64, Al-Nisa).

[Read original verse]
1

O Beloved! My smiling consort! May you live long! You are tranquilizer to my eyes. Kindly do not go away from me. Lord Tamachi! Pray hold on at Kinjhar lake as long as possible.

[Read original verse]
2

Lord Tamachi! Kindly stay on over the Kinjhar bank for sometime more. Your stay there has already contributed to my elevation among the fisher-folk.

[Read original verse]
3

With water (of the lake) below and tree branches above, and my beloved always beside me, I have realized all my desires. There is none unrealized.
بدہ ساقی مے باقی کہ در جنت نہ خواہی یافت
کنارِ آب رکنا آباد و گل گشت مصلےٰ را
(Hafiz)
O !Cup bearer! Please serve me with the remaining wine, because you would miss in the Paradise the bank of Rukanabad river and the flowers beset prayer carpet.

[Read original verse]
4

With water below and the tree branches above and greenary all around, Noori rows in a boat in midstream, absorbed in the love for Tamachi. her companion. Due to the northern wind and consequential action of waves Kinjhar lake swings like a cradle.

Note: This verse may be interpreted to mean that the Prophet successfully steered through the vicissitudes of life and the difficulties consequential upon the accomplishment of his high mission, sustained by his devotion to Allah and His succour to him.

[Read original verse]
5

With water below and the trees above and lotus twigs floating (and blossoming) on water, Kinjhar smells of amber with the return of spring.

[Read original verse]
6

Sama queens of Tamachi dressed and embellished themselves well to win him over, but they were surprised to see him moving about freely among Jabéra fishermen with a fish net in his hands, (absolutely oblivious of the presence of the queens).

[Read original verse]
7

Noori, the fisherwoman, rowed the boat and Jam Tamachi held the net in his hand and used it yesterday when fish catching was done in Kinjhar lake for full day. (This means that the Prophet promulgated guidance during his life and those who were destined by Allah to receive it, acquired it).
عشق بازی می کنم با او مدام
یافت آدم از طفیلِ عشق گام
(H. Bu-Ali Qalandar)
I make love to Him at all times. In fact Adam could succeed in his mission only through love.

[Read original verse]
8

It is of cours conceded that Tamachi had favoured Noori, but that by itself contributed to the extensive and permanent publicity that he got in return. It is however, a fact that Tamachi by driving with Noori in a vehicle reformed and ennobled her. Inspite of the passage of time the people living in Kinjhar tract will attest the truth of the above occurrence and its effects.
Note: It is a fact that Allah conferred a great favour on the Prophet inspite of the fact that he was an orphan, illiterate and relatively poor. But it must be noted that it was this protege of Allah who gave so much publicity to His monotheism and actually restored and revitalized it. Even today the people of world testify to the above position.
In this connection it is worthwhile quoting the Tradition which is translated as under:
I (Allah) was a hidden treasure and l desired to be known. Hence I created the creation so that I may be known.

[Read original verse]
9

Noori had no knowledge of those women who were born before the king. She had no contact with them, as they did not visit any house; meet at a gathering, or attend any marriage function. The fact is that those persons, whose sole interest is Tamachi, would hardly be interested in Kinjhar or its visitors.
Note: (1) The verse possibly refers to those Prophets who held their mission prior to the Prophet of Islam. It may also perhaps refer to angels - the inorganic unsentimental beings living in the realm of command, who are not concerned with the affairs of this world.
(2) Accordingly the verse may be interpreted as under: The Prophet of Islam could not see or associate with the earlier prophets or the angels because they were not available in this world then, nor did they evince any interest in the worldly affairs. The fact is that those who are absorbed in Allah, would not concern themselves with the affairs of this world. Their thoughts are focused on Allah.
آنچہ آید در ولم غیرے تو نیست
یا توئی یا بوی تو یا خوی تو
Whatever comes to my mind is nothing but you, either you, or you flavour your attributes.

[Read original verse]
10

The King (Allah) is not born of any parents, nor has He begotten any children. He is interested in all persons irrespective of their age or sex. "He begets not nor is begotton" (vide 3, Al-Ikhlas) is the fundamental of His greatness. He is the Exalted (vice 23, AI-Hashr), the Mighty (56, Al-Nisa) and the Lord of the Throne (vide 15, AI-Momin).

[Read original verse]
11

The news got circulated among the fishermen's habitations that the Lord Tamachi had come to them. All fishermen, even those perched on wooden contrivances for netting fish, became happy; and they wished long life to him as he had remitted his taxes leviable from them.

Note: All Medinites became happy to learn that the Prophet had come to them from Mecca.

[Read original verse]
12

O Fisherwomen! Cleanse your huts and courtyards and shake off all worries as Lord Tamachi had come to them. The entire Kinjhar tract had become pacified on hearing the news that Samo had granted them his patronage and shelter.
نکلی میں عبادت تو رشک مسیحا تو ضرور
ایسا نہ ہو رہ جائے کوئی بیمار فراموش
A compeer of the traditional healer is out on the round. Take full advantage of him, so that no diseased person remained unattended.

[Read original verse]
13

There seems to be some magic in the eyes of Noon, the fisherwoman. She bewitched Tamachi by means of the lenses in her eyes. Love alone could be responsible for such an act that Lord Tamachi should carry the fisherman's net on his shoulders.

[Read original verse]

Sur Mumal Rano

Chapter I
VAI-10

My companion! My fellow traveller! Get ready. When do you propose to journey to Kak - the land of Mumal (i.e. die?).
Millions of persons have already died and gone over to Ladoona, (the stream near Mumal's residence or the Hereafter).
Every body, whom I consult, tells me that none of the persons, who left for Kak, has so far returned.
از کسی نشنیدم کہ آمد ز مین راہ
راہی کہ برفت راہرو باز نگشت
(Khayam)
I learnt from none that he had come back. Once a person went on this way, he never returned.
O man! The caller of Allah (i.e. the Angel of death) is to come to you from afar as a messenger from the Beloved.
He would deliver the order (i.e. the warrant) of Allah in your hands and direct you to quit this world.
Abdul Latif says: "O sisters! I am on my way to the Beloved."
TRADITION: Think often of death.

[Read original verse]
1

Yesterday we (i.e. King Hamir and his three ministers - Rano Mendhro, Dawar Bhatti and Panhiro or Sanhro Dhamchani) met a nomad of the fraternity of those known as Jogis. He had a shawl on his head and an attractive rosary (round his neck). The meeting was very brief. He just gave us an outline (of Mumal's story), but it was enough to create a commotion of love in our minds.

[Read original verse]
2

Yesterday we accosted the beggar clad in saffron coloured clothes. He looked (delightfully) bright as the full moon. He first engendered in us the love (for Mumal) and then plunged us in mental travails of separation from her, (as we could not feast our eyes on her charms forthwith). That was indeed the synonym of separation.
فراق دوست اگر اندک است اندک نیست
درون دیدہ اگر نیم مو است بسیار است
Separation from the friend even though shortlived and recent is not endurable. If half an hair gets into an eye, it causes a hell of trouble.

[Read original verse]
3

It was yesterday that we chanced to meet the nomad about three hours after sunrise. He had a remarkably handsome countenance, but he was shedding bloody tears. So much grief could only be explained by his statement that whoso met Mumal once, he would find it difficult to retrace his steps or regain normalcy..

[Read original verse]
4

It was yesterday that we met the nomad of the fraternity of those (who sit by fire side and) who rub themselves with earth-coloured ashes. He had a green shawl over his shoulders and a golden rosary (round his neck). We requested him for an accurate and detailed account of Mumal's beauty and nature.

[Read original verse]
5

Yesterday we accosted the nomad. His body was entirely covered with cow-dung ashes (to make it more resistant). His bodily condition, demeanour and emotionalism, as particularly displayed while he narrated Mumal's story, all left us highly impressed and speechless.

[Read original verse]
6

The nomad, during the course of his narration, got into ecstasies in that barren area. He shed tears of love charged with pathos while narrating stories about Kak - the residence of Mumal - and the rivulet flowing by it. It appeared that the Cupid's dart had pierced him deep, as the mere mention of Mumal and her Kak put him beside himself with the internal pent up commotion reenlivened. It seemed as if his healed up wounds got opened afresh.

[Read original verse]
7

The honourable nomad had radient face of the hue corresponding to that of the rising sun. His hair, folded like a crown on his head, emitted perfume-fragrance. Would that Allah were to show us the place which had crimsoned this highly valued person!
مدح ایں آمد کہ نامش می برم
قاصرم گر تا قیامت بشمرم
(Roomi)
Even if I were to enumerate charms of this Adam, to whom I refer by name till the Day of Resurrection, I would fail in my attempt.

[Read original verse]
8

This honourable (nomad) had the countenance whose brightness matched that of the sun at sun-rise time. The fact is that we could not gaze at his sun-like brilliant face. Had he applied the dissolved red seal to it to make it so red? Or was it the trick played by a thin cover of betel leaf saliva? It seemed obvious that his craving for Mumal had reached a flood mark.
دید شخص پرمایۂ آفتابی درمیان سایۂ
(Roomi)
He was a perfect and evolved man. He was just like the sun encased in clouds.

[Read original verse]
9

That makes us feel certain that the radiance of the Jogi was entirely due to his love (for Mumal). This dignified person with the sun-like face had appeared on the horizon as abruptly as a moth - apparently from Kak -and had become ecstatic due to the influence of the virgins there (Mumal and her attendants).
Note: According to me the nomad jogi may be interpreted as Hazrat Adam, who enjoyed nearness to Allah while he was in Paradise, but who was rejected due to his lapse and turned out from it and was landed abruptly on earth. The patriarch always remembered Paradise and mourned his externment from it. Hazrat Adam was the first apostle of Allah and it was he who introduced Allah and monotheism to his progeny.

[Read original verse]
Chapter II
VAI-16

The Rajput princes would surely see the real Mumal. All persons whether scholars, holy men, nobles and kings, who rely on their accomplishments, shall eventually die.
Note: The 'Princes' may mean highly evolved self-effaced seekers.
All creatures shall obey the order of Allah and quit this world.
My Lord, the Guide! May you make me quit the world with Kalima on my tongue.
TRADITION: He who recites the Kalima as the last thing in this world, shall be admitted in Paradise.
My Patron Lord! May you make easy and without throes my quittance from this world.
نشان مردِ مومن با تو گویم
چو مرگ آید تبسم بر لب او است
(Iqbal)
Let me tell you the mark of a true believer. When death approaches him, he smiles.
TRADITION: At the time of death, the soul of a true believer trickles out of his body just as water trickles out of a skin bag.
O Prophet! May you come to my relief at all difficult times!
My Guide and Leader! Pray see that you do not forsake this mendicant in the Hereafter.
ای ذات تو در دوکون مقصود وجود
نامِ تو محمد و مقامت محمود
دل برلب دریائ شفاعت بستم
واز دیدہ روان می کند از دیدہ ورود
(Khayam)
You are in both the worlds creation's light,
Your name is Muhammad, place utmost height;
My heart reclines on the ocean of your grace,
My eyes are flowing rivers for your sight.
Note: The 'guide' and 'leader' imply the Prophet of Islam.
Allah's word that 'all living creatures shall taste death' is absolutely true (and infallible).
Every person shall taste death. (188, AI-lmran).
Everything is predestined and it shall take effect.
Abdul Latif says: "O sisters! The sublime person (i.e. the Prophet) will be gracious to me."
Note: In the above Vai the poet has referred to two things, to wit:
a) The inevitability of death, and
b) Its excrutiatingly painful process.
With regard to death he has quoted the Quranic verse which states that creatures must invariably taste death (at the scheduled time, which however, is known to none 'except Allah).
2) The Prophet of Islam referred to death as the destroyer of all worldly pleasures, affiliations and programmes. Accordingly he advised the believers to be mindful of its approach and not go get too much engrossed in the worldly pursuits, because the severity of death generally varies directly with our interest in the temporal things. In fact the departure of every dear and near one from this world should open our eyes to our ever approaching exit; and that should automatically make us less worldly minded.
3) What does سڪرات mean by the way? It is an Arabic word. It is derived from سڪر meaning rage. It means the process of death accompanied by its agony or throes. The Quranic verse relating to it is as under:
And the stupor of death certainly comes. This is what you were trying to run away from.(19, Qaf).
The Prophet of Islam once said that severity of the death's throes may well be compared to the stabs successively inflicted by means of 300 swords. In view of its awful nature all believers, including the Prophets, even though indifferent to death otherwise, were always worried on account of سڪرات and they prayed to Allah for relief at its time. The Prophet of Islam also constantly prayed for an easy end. There is no wonder, under the circumstances, that the poet too invoked the grace of Allah to be with him at the time of his death.
4) After the soul enters the body in embryo, it permeates the entire human system. Hence before death sets in, it has naturally to be withdrawn from all limbs of the body. This process, which is known as سڪرات systematic but slow and extremely painful. Finally the soul leaves through the mouth culminating in death. To quote an instance of its severity, Prophet Moosa compared his death to the roasting on fire of a living sparrow which neither flies off nor dies.

[Read original verse]
1

Dear loin cloth wearer! Come nearer and give us your experience of the Gujar woman (Mumal). You are shedding blood-red tears! (Why so?) O good nomad! you have obviously witnessed some (extraordinary) beauty yonder; why do you not (disburden yourself and) speak out your praise thereof?
مرحبا ای بلبل باغ کہن
از گلِ رعناء بگو با ما سخن
(Hazrat Bu-Ali Qalandar)
Welcome, O you nightingale of the ancient garden! Tell us something of the lovely flower thereof.

[Read original verse]
1-A

I am coming from where none ever returns. Mumal's mansion has lots of deceptive contrivances. O brave men! I am coming back after witnessing liquidation of millions of glorious persons.

[Read original verse]
2

(The old man continued): The Gujar (Mumal) carries steel hatchets in her eyes. She is pleased to strike them particularly at exalted persons (i.e. her eyes are deadly bewitching). As an evidence of the tragedies committed by her, you have only to see for yourselves the graves of foreigners, (who had sought her), on the banks of the Kak river.
پری پیکر نگاری! سروقدی لالہ رخساری
سراپا آفتِ جان بود شب جائیکہ من بودم
(Amir Khusro)
Fairy - in form, idol-like, cypress-like straight, and with radiant cheeks veritably an irrestable danger to life. It was at hers that I passed the night.

[Read original verse]
3

The Gujar (Mumal) is always ready to confront and match her strength against the most experienced veterans. (As an illustration of her strength and skill) she easily overpowers such archers who shoot two arrows at one and the same time!

[Read original verse]
4

Mumal has equipped her eyes with sharp black swords of ruthless indifference. She does not bother herself about discrimination (in her victims) between the elite and the plebeian. She cuts down all who dare to approach her.
As if they (i.e. eyes) were rubies and small pearls. (58, Al-Rehman) And there would be fair maidens with wide lovely eyes like pearls well preserved.
(22, 23, Al-Wakiah).
پیش ایں الماس بی اسپرمیا
کز بریدن تیغ را نبود حیا
(Roomi)
Do not appear without a shield before this sharp cutting sword as it does not mind cutting.

[Read original verse]
5

She has cruel pincers in her eyes. Like the latter they open and close on their eminent victims. Thus in a mere wink of an eye she liquidates the kings etc. (i.e she directly bewitches them without any resistance on their part.) The bold lovers (very strangely) are neutralized at the first glance. Verily those seekers, who venture to go near her, fall an easy prey to her. The highly evolved seekers are tested first.

[Read original verse]
6

Mumal kills noble men and more remorselessly, the eminent sportsmen. Similarly she has terrorized well known scholars, holy persons, and saints. She is out to shoot arrows particularly at the wearers of diadems.

[Read original verse]
6-A

The tryst for all persons, including the kings, is Kak (i.e. the next world.) Millions have gone thither but none has returned so far. Poor chaps! Not one of them put up an excuse for avoiding the trip to Kak.
And it is an inviolable law for a township, which we have destroyed, that they shall not return. (95, AI-Anbiya).
از جملہ رفتگان ایں راہِ دراز
باز آمدہ کیست تابہ ما گوید راز
پس برسر ایں دو راہ آز ونیاز
تا ہیچ نمائی کہ نمی آئی باز
(Khayam)
Of all the travellers who have gone along this tedius road, none has come back to give us some news about the terminus. Accordingly once you embark on this journey of hope and fear, whatever you may contrive, you shall not return here.

[Read original verse]
7

The nomad had kindled the flame of love (in the minds of his fresh acquaintances) and created a formidable problem for them - (whether to go to Kak or return home). He added (in order to overcome their hesitancy) that in case they were inclined to push on to Kak, they would find abundant love on the banks of Ladoni river; nay, actually it overflowed its banks therewith and its surf was quite visible (even from distance).

[Read original verse]
8

(That settled the matter and the four friends then exclaimed with one voice) "Let us go to Kak where love overflows at all places, and it is possible for all and sundry to see the beloved without restraint".

[Read original verse]
9

"(Yes), let us go to Kak where love is manufactured; and anybody can behold the beloved during the twenty four hours of day and night without any restraint."

[Read original verse]
10

"Verily we must go to Kak where big caldrons of love are in service. Millions of lovers get dyed red merely by the betel leaf saliva.

[Read original verse]
11

(The poet at this juncture profers the following advice)!
O camel! (i.e. human being)! You have been created and fostered (in this world) by your master (i.e. Allah) for the journey (from this world to the Hereafter). Please note that while you get down along the decline of Ludano mountain (i.e. when you are in your post-meridian stage of life), you should be particularly careful about your performance. You shall have to accost Mumal (i.e. Allah) either this evening or tomorrow morning; (when the account of your actions shall be taken). If you abide by the guidance given by Sodho (i.e. the Prophet), you shall certainly enjoy the lotus flowers (i.e. blissful amenities) of Kak (i.e. Paradise).
فیض! دم پیری است قدم دیدہ بنہ
ہر گامی کہ می نہی پسندیدہ بنہ
(Faizi)
O Faizi' you are aged now. Take each step with open eyes. Every step of yours should be approvable.

[Read original verse]
12

(Let me tell you that at Kak) "You have walnuts, grapes and fully grown sandal wood trees, all of which yield flowers and fruits. The camel (human being) would feast on them in an atmosphere undisturbed by the big black flies, (i.e. evil spirits or Jinii!)". "Let us then proceed apace to Kak to see its virgins (i.e. Huris) and lotus flowers", (said the four compan ions).
Therein are chaste maidens of modest looks whom neither man nor jinn will have touched before. (56, AI-Rahman).
There are all kinds of fruits and dates and pomegranates. (68. AI-Rehmafl).

[Read original verse]
13

If the camel is not fully grown, it makes no difference. He is very fast in movements. He would reach banks of the Kak like a bird. A camel of that breed, would not go slow. (No matter if the seeker is relatively young. He should know his mission well and accomplish it enthusiastically.)

[Read original verse]
14

O camel! Get on the bank of the Kak and clear the woods (i.e. get on the straight path of Sharah and shake off the worldly attachments). Latif says: "he who has gone to Luduna (i.e. the Hereafter), has not returned to this world. Many of them, who crossed over there, forsook their friends and relatives here. (They were happily rehabilitated there.)
رفتیم و صد ہزار تمنا گذاشتیم
دنیا برای مردمِ دنیا گذاشتیم
We left the world and hundreds of desires alongwith it - all for those who survived us there or who are worldly minded.

[Read original verse]
15

The four friends, the Sodha sportsmen, left together for Kak. (During his critical examination of Kak) Rano very thoughtfully and discreetly threw a betel nut in the (magical pool of water where it stayed. Thereby he detected that there was nothing real about it). He marched to the Kak where beautiful Mumal lived. He was resolved not to return and he passed through the lotus flowers of Kak (i.e. the real lovers do not bother themselves about Paradise. Their sole goal is to meet Allah and be united with Him).
تا بہشت و دوزخ در رہ بود
جان تو زیں را کی آگہہ بود
(Roomi)
So long Paradise and Hell act as hurdles in your way, how can you be initiated in the Divine mysteries?

[Read original verse]
Chapter III
VAI-23

O Rano Mendhra! Pray see that you do not forsake me, as the entire world now upbraids me in your connection (that I played false to you).
(But the fact is and) I am made to realize it that Rano's jealousy was excited, because I was rather gay with that ass (Soomal or Satan).

[Read original verse]
1

Mumal and her attendants look like fresh roses and their dresses too are to match (or they wear dresses matching roses). Their hair are dressed up with the jasmine oil. All the time there is an atmosphere of reverlry. The Sayed says: "When some one sees their beauty, his love gets aflame, (and betrays itself). All who see the beauty and embellishments of Mumal in her house, are simply tongue-tired and spell bound."

[Read original verse]
2

They wear shawls as green as leaves of the betel plants. They refresh their persons by means of perfumes. They profusely apply amber and sandal oil to their hair. The ears of these beautiful damsels are decorated with silver and gold ornaments. Latif says: "Mumal wears a multicoloured gorgeous dress". She is inwardly happy at the intuition that "she has been wedded to Rano Sodho".

[Read original verse]
3

Radiant like gold the Sodhis (Mumal and others) were playing with rupees. Aloes were burning in their house and musk was deposited in their cots. For a bath they liberally used a tray, full of amber. The bold lovers stood in rows of twos to meet Mumal and in the meantime the sight of her beauty simply consumed them with love. (Poor people!) Latif says: ''they have however , renounced the world and turned ascetic in order to meet the Beloved. Surely those seekers who are dyed red by the Kak, are expected to turn up there any movement.
Note: (1) The word سوڍيون may be interpreted as the princesses though Mumal was Gujar and not Sodhi.
(2) The ڪاپڙي may mean the approved admittees of Paradise.

[Read original verse]
4

Those ascetics, who have been dyed red by the Kak, would never lose the redness of their eyes or their inebriety for the rest of their life. These addicts have drunk deep of the wine of love and are particularly intoxicated by its bitter variety. They have acquired the ideal ecstasy, and in that state they continue their' march past Ludano, keen to have union (not with Mumal but with Allah).

[Read original verse]
5

These ascetics go beyond Ludano hankering for the Divine union. They drank of Kak river's wine of love yesterday, but even today their eyes are red due to its high potency. Poor creatures! They are so much overwhelmed by the yearning for the Beloved that they forget to bother about the Morrow (which is symbolic of Allah's view). They by-passed the human fairy (i.e. Mumal), as if they were lifeless unemotional mummies. Notwithstanding their condition the beauty of the Beloved has dyed them red much too obviously.
نوشین شراب لعلِ اوشد ز مجلس ما بیخبر
جام و صراحی یک طرف مستانِ رسو یک طرف
(Khusro)
My associates got beside themselves after taking the red wine of the beloved. The gobbet and the cup lay on one side and the intoxicated lovers lay on the other side.

[Read original verse]
6

The colour of those persons, who have been dyed red, will never fade. Whatever cloth is dyed at Halar (in Kathiáwar) its colour cannot be affected by the washermen steaming and washing it. Even if a washerman washes it (roughly), its redness shall not fade. (This means that the love of mature lovers for Allah shall not be affected by any test to which they may be subjected.)

[Read original verse]
7

At the bathing place where Mumal's attendants shampoo their hair with sandal oil, black bees hover round and then drop in the fragrant water. It seems the princes (i.e. the approved lovers) have been so much influenced by the fragrance of Mumal that they forget themselves and merely shed tears of blood due to separation from her.

[Read original verse]
8

At the place where Mumal had once attracted kings by the fragrance of her hair massaged with the sandal wood oil, and then dyed them (i.e. kindled love's flame in them) it is stark desolation at present. The fact is that Rano Sodho had deserted Mumal and thereby caused an atmosphere of desolation there.

[Read original verse]
9

Mumal, the Gujar woman, had wounded many persons with the dart of her love. Now she herself was wounded in turn. She received the Cupid's dart from Mendhro in her head.
دلبران بر بیدلاں فتنہ بجان
جملہ معشوقان شکار عاشقان
(Roomi)
Beloved always harrass their lovers. But the beloveds in their turn fall a prey to their lovers.

[Read original verse]
10

None has a countenance to match that of Rano. He is definitely more handsome than others. Latif says: "Rano alone received the bridal henna at Ludano. Because of his success with Mumal and his handsomeliness to boot he was on the tongue of every person (i.e. he was the most favourite topic for discourse.)

[Read original verse]
11

There is none with a countenance as handsome as that of Rano, who is definitely more handsome than others. Latif says: "he has removed the smoke (or the rust of ignorance or disbelief) from the hearts of human beings. There is no other talk among the populace except that of Mendhro".
TRADITION: According to Hazrat Uns, the Prophet was more handsome than all his colleagues. His mission as Prophet was universal.

[Read original verse]
12

Other Sodhas (i.e. apostles) too have the Divine glimmer, but none of them has the countenance, (brightness or influence) of Rano. He strained fully the bow of love and shot arrows (of grace). (This means that he is full of mercy and he extends it to all and sundry. Besides he accomplished his mission in a highly successful and graceful manner). The other respectable gentlemen (i.e. apostles) admitted his supermacy forthwith. Hence there was none else to redeem the goods or obtain salvation for mankind, and every one talked of Mendhro as the only intercessor.
These apostles have We exalted, some of them above others.
(253, AI-Baqarah).
TRADITIONS:
a) The Prophet's patience and grace were some of his finest qualities.
b) The followers of apostles will approach each of them in turn on the Day of Judgement and request them for intercession to Allah for their salvation. They would, however, plead inability to do so. Ultimately at the instance of the apostles they would request the Prophet of Islam to do it; and he would oblige them after obtaining permission of Allah.
c) Hazrat Adam and all other apostles will gather under the standard of the Prophet of Islam on the Day of Judgement.

[Read original verse]
13

They by-passed Kak (i.e. Paradise) and proceeded further (to meet Allah Himself). The residents of Ludano (i.e. the inmates of Paradise) recognised Sodho. (i.e. Allah). Mumal was effaced as an entity. She merged in Rano, who alone remained. This means that the Prophet got effaced in Allah. (According to monism nothing exists except Allah).

[Read original verse]
14

They deliberately by-passed Kak and proceeded further. What can Natar (the maid-servant of Mumal), do to them who have gone beyond Ludano?
Note: Ludano, like the Kak, may mean Paradise. The poet possibly says that those ascetics, who had considerably advanced in self-abnegation, forsook Paradise and its blessings. Houris would not stop them.
Allah stabilizes the believers by means of a cogent formula, in the life of the world and in the Hereafter. (27, Hud).

[Read original verse]
15

(Inspite of the beauties there) the Kak could not restrain the Kapris, nor were they fascinated by the palace there. (There are innumerable palaces in Paradise). They could not be detained by the beautiful women (Mumal's sisters) and their entourage. The fact is that these ascetics have ignored millions of such women on this side (or half way).
Note: (1) Here too, as in the previous verse No. 3, Sodhis may be interpreted as the princesses. Factually Mumal and her companions were Gujar and not Sodhi women. Here they may mean the houris of Paradise.
(2) The goals of the ascetics was Allah and the intervening pleasures of Paradise did not interest them.

[Read original verse]
16

These ascetics by-passed millions of such (attractive) women on their way and they continued their journey towards the goal (i.e. Allah). The mistresses at Kak mourned the departure of these persons by putting straw pieces in their hair. Every body, of course, came to know that the Sodhis were caused travails of separation by the above party.

[Read original verse]
17

These ascetic nomads were not fascinated and restrained by (the splendour of) Kak; nor were they seduced by its apparent wealth. In fact inspite of the gorgeous way of Mumal's living, it was the ascetics who captivated her. Though she and her entourage acted amorously but all in vain. The hermits continued their journey unconcernedly.
Note: This verse may be read in any of the following backgrounds:
i) Rano conquered Kak and won Mumal. He used to pay her frequent nocturnal visits. During one such visit, he saw Mumal asleep with another 'man'. In fact her sister Sumal had dressed as a man and she was asleep with Mumal in those clothes. Rano was exasperated at what he considered infidelity of Mumal, and inspite of her beauty and wealth he left her for good. She had ceased to be his Ideal.
ii) Mian Noor Muhammad Kalhoro, the then ruler of Sindh, once invited Shah Abdul Latif to launcheon in his palace. Secretly he had set beautiful dancing girls to seduce Shah. He left his guest on some ruse. The girls played their wiles ideally but all in vain. When Mian Noor Muhammad returned, he found Shah unmindful of them. He particularly drew attention of Shah Latif to their charms. The latter is said to have recited this verse in reply.
iii) Paradise dwellers would not be content with houris and other rich diversions there. They would be keen to see Allah directly and to be near Him. They would request Him accordingly. To their extreme satisfaction their request would be granted. It is quite likely that by girls Shah may have meant houris.
جس کا عمل ہے بے غرض اس کی جزا کچھ اور ہے
حور و خیام سے گذر بادہ جام سے گذر
(Iqbal)
He who acts selflessly, deserves a dinctinct requital other than the huris, tents, wine and cup.
عاشقا نرا با قیامت روز محشر کارنیست
عاشقانرا جز تماشای جمالِ یار نیست
Lovers are not concerned with the proceedings on the Day of Judgement. They are keen about seeing Allah.

[Read original verse]
18

O Mumal! Even if you are not destined to be united to Rano again, you must see that you do not retrace your steps from following him. (You should not be dejected.) Your love for him shall serve you as a guide. It is no use formally shedding tears for Rano. Cling to him and treat the symbol of his reproach as a corrective.
گرچہ تفسیرِ زبان روشنگر ست
لیک عشق بی زبان روشنترست
(Roomi)
Even though by tongue you express well, yet the mute love will do it still better.

[Read original verse]
19

Even if I, Mumal, am not destined to join you again, O Mendhra! your cane as a symbol of reproach is enough for me (as a reminiscence). O beloved! It is quite dear to me.
Note: This verse seems to be personal. Here the poet seems to have expressed that even if he may not meet the Prophet personally, his traditions shall always be available to him to guide him correctly.

[Read original verse]
20

O beloved! I am yours inspite of (or alongwith) your mark of reprobation. No matter if you reproach me, as I deserve it, Your being unique and ideal is in itself a reproach to me (or as a reminder to me of my inferiority or improper conduct). O friends! I have benefitted from the beloved's reproach to an extent which none else has reached so far.

[Read original verse]
21

O Consort! I have effaced myself after taking note of your reproach. Many reformers had visited the Kak but Sodho alone has removed all my misgivings and doubts (by his guidance par excellence). O beloved! Kak is nothing more than a torture to me now. Hence do kindly return to me.
Note: (1) The verse may also mean that 124000 Prophets (as per a tradition) visited the universe; but the Prophet of Islam alone was able to establish the prestline monotheism.
(2) Here Kak may imply this world.

[Read original verse]
22

(Allah observes to the Prophet:) O Rano! Kak is flowing red. But do not misconstrue its water as blood. (i.e. Do not think that I relish causing hardships and misfortunes to My seekers). O Sodha! It is, on the contrary, the syrup of love (sweet and loving, as ultimately it proves to be).
And why should Allah, punish you if you are thankful and a believer?
(147, AI-Nisa).
Allah desires to make clear to you and guide you to the paths of those before you, and to turn to you in mercy.
Allah desires to lighten your burden, for man has been created weak.
(26, 28, Al-Nisa).
گر ترا از عشق او باشد خبر
از تو مشتاق است او مشتاق تر
(H. Bu-Ali Qalandar)
If you were to know the extent of His love, you would find Him more loving than you are.

[Read original verse]
Chapter IV
VAI-13

O beloved! In the name of Allah reverse the course of your camel in my direction. I passed the night in tears.
Banish the household furniture! Even the fragrant oil does not befit me (in my forlorn condition).
O Rano! Going away from Kak does not behoove you at all.
As a matter of fact I have received and put up with so many taunts and reproaches in connection with you from my friends.
O Sodha! I would be extremely happy if only you were to come back to me duly reconciled.
Abdul Latif says: "O Patron Lord! O Allah! Kindly join me to the beloved for whom I am yearning!"

[Read original verse]
1

Expectantly I kept the candle burning till the first streaks of day appeared at dawn. "O Rano Mendhra! In the name of Allah kindly return to me as I am dying without you! Ere this I have sent out crows from Kak to fetch me some news about you (i.e. I am extremely impatient to have news of your return to me)".

[Read original verse]
2

I was already on my feet when the constellations rose, (and I was still busy gazing at and scaning the horizon for Rano) when they set. I remembered Mendhro and his camel all the night long and (lamenting the change in my fortune), I wept - the tears trickling down my cheeks - till sun's streaks appeared on the horizon.
خلق ارا بیدار باید بود از آب چشم من
ویں عجب کہ آندم کہ می گریم کسی بیدار نیست
The people should have been awakened by the flow of my tears. It is strange that all were asleep when I wept.

[Read original verse]
3

I kept burning small lamps with fragrant oil till the Muezzin's call came for the morning prayer (expecting Rano all the time. But he never came). Possible he may have been detained in the desert due to some emergency. "O beloved! Get into the saddle and do come to me. I have sent out numerous crows in different directions to get me news about you."

[Read original verse]
4

"O beloved! I kept (vigil for you by) moving up wicks of the small lamps till their oil was consumed. My beloved traveller! Ride your camel and return to me. The night passed away while I wept for you. O Rano."

[Read original verse]
5

The pleiades cluster in the Taurus waned in their course and the three stars in the Orion's belt had appeared in their wake. Rano had not come during the night and the usual time of his visit had passed. Fie on the night which drags to its end while the beloved is absent (By his abandonment) Rano has obviously chastised me, and he is enjoying his time in his desert home.
بشکند دستی کہ خم در گردن یاری نہ شد
کور بہ چشمی کہ لذت گیر دیداری نہ شد
(Zaibunissa)
May that hand be fractured which did not curl round the neck of the beloved! Let those eyes better be blind which did not enjoy sight of the dear one!

[Read original verse]
6

O Friends! I have cracked up being without Sodha. "O Rano! Without you today my beauty (or colour) has faded. My heart is in the throes and my body is restless due to the solicitude for you. I am wedded to you, and (naturally therefore) I have been making enquiries about you from way-farers."

[Read original verse]
7

O Sodha! You know all my lapses, but inspite of them I depend on you as the only anchorage for my soul. I am very restless. Hence I am enquiring all the time about you from way-farers.
Note: Shah addresses the Prophet and submits to him: "You know well that I am a sinner; but inspite of my sins I depend on you for saIvation, as there is none else to look in to. Because of my turpitudes and the punishment I am likely to receive I am naturally anxious to contact you; and I am therefore enquiring about you to request you for intercession with Allah."
بران نازمِ کہ ہستم امتی اوؐ
گنہگارم و لیکن خوش نصیبم
I am proud of the fact that I am his followers I am indeed a sinner, but a lucky one.

[Read original verse]
8

There are lots of Dhatis (i.e. Rano's village mates), but I am entwined with Sodho. He seems to have applied such a henna to my body that it is uneffaceable. Despite my vain efforts to forget Rano, his vision is always present before my eyes.
Note: Here Dhatis may imply other apostles.

[Read original verse]
9

Last night Rano seems to have left for me a mysterious (but significant) signal. "O friends! I cannot ever live without Sodho. I am however, inclined to hope that he would return tome."

[Read original verse]
10

(O friends!) While the folk lay asleep, Sodho confided something to me. If I were to make it public, none of you would afford to sleep.
Note: (1) This may possibly mean, on the anology of Allah's assurance to Hazrat Adam, that Sodho would be reconciled to Mumal if she sincerely repented of her lapse and behaved well in future.

[Read original verse]
11

O Rano! I am daily scaning your road for you. The fact is that by your association you have, as if, fastened my heart unto yourself by means of wires. Nay, I am inseparably attached to you by the nails of love (in addition.)

[Read original verse]
12

O Rano! You are the exhileration of my heart! You are the Lord and master of earth! Pray come to me. O Sodha! Your favourite wives (i.e. followers) are longing for your company. O Ideal Lord of Kak! Kindly do not forsake me.

[Read original verse]
Chapter V
VAI-17

My beloved goes far away and remains absent for so many days. Would that some one were to advise him not to do so!
My colleagues! Would that my beloved were to relent to me!
He is building his houses and out-houses on that side. "O Mendhra! I am sending you a deputation to reconcile you to me. Would that you were to accede to my prayer!"
The love-affected Mumal is shedding torrents of tears (due to her separation from Rano).
O Sodha! I am prepared to sacrifice my life, if only you were to ride back your camel to Kak.
Latif says: "Would that he were to retrace his steps to Ludano, to this wretched person's place!"

[Read original verse]
1

After having been attached to a lion (hearted personality) never turn your back on him. On the contrary you must follow Rano every where with affection. "O Mumal! Do not parade your charms and extend your grace to all and sundry like the monsoon rains. In case you do it, you shall rue it on the Day of Judgement and then you shall remember Sodho very much."
Note: In this verse and those following it Shah has advised the seeker to stick faithfully to Allah and abandon all traces of polytheism.
ای روبہک چرانہ نشستی بجای خویش
باشیپ پنجہ کردی و دیدی سزای خویش
O little jackal! Why did you not keep to your place? You came in clash with the lion and got the chastisement.

[Read original verse]
2

Continue your progress along the straight path (of Sharah). Do not turn aside from it. Else, according to Latif, you would receive such a slap, as would twist your neck.
And say: This is my path leading straight. So follow it; and follow not other ways, lest they lead you away from His way. (153, Al.Anam).
O you who have been given the Book! Believe in what We have sent down, confirming what is already with you, before We efface the countenances or turn them back-wards or We curse them as We cursed the fellows of Sabbath.(47, AI-Nisa).

[Read original verse]
3

Never turn away your face but stick to the straight path, because either this evening or tomorrow morning you would be laid down in dust (i.e. be buried in grave).
Note: In the above verse, Shah advises the seeker to stick to the path of Sharah and not to go wayward, as the life in this world is extremely short.
ہشدار کہ سیلاب فنا درپیش است
Beware! The flood of mortality is ahead of you.

[Read original verse]
4

What earth is beneath my feet is over the bodies of my dead ones. I have personally seen several stalwarts being buried beneath the earth. Since the normal span of human life is two days, (that of yesterday and morrow or of birth and death respectively), you had better get quickly on the path leading to Allah. This is what Latif advises.
Hazrat Ali recommended to remember death frequently; to work well for the world, as if you were going to live for a thousand years, and to hasten to do good for the Hereafter, as if you were going to die tomorrow. (Nahj-ul-Balagha).
Note: The Arab Philosopher Abual Alai Maghri had contained the life span into three days, to wit, Yesterday or the past, today or the present, and tomorrow or the future. But he should have realized that what we call the present is so fleeting that as soon as we hardly take stock of it, it is already changed into the past. I think Shah has done better by containing the life span into two days only - the yesterday and the morrow.
Moulana Azad in his غبار خاطر has gone a step further and measured the normal span of human life by the foot scale. According to him the distance between the two eternities is merely a cubit, which could be traversed in a minute or a fraction of a minute.
بدنامی حیات دو روز نبود بیش
واں ہم کلیم! با توچہ گویم چناں گذشت
یک روز صرف بستنِ دل شد باین وآن
روزِ دگر بکندن دل زین و آں گذشت
(Kalim)
This infamous life did not last for more than two days. That too, O Kalim! it is difficult to say how they passed. The first day was passed in creating associations here and there, and the second day was passed in uprooting them.

[Read original verse]
5

The beloved packed up, harnessed the mount, and quit. (Obviously he found something wrong somewhere). As a matter of fact he never hurt any person (by word or deed) during the time he was here.

[Read original verse]
6

Did you take Rano so lightly as to flirt with an alien (or imposter)? Rano became annoyed with you because you had tightly held the other person to yourself. Alas for your breach of faith in monotheism! You shall remember Sodho very much (particularly on the Day of Judgement).
Note: This is about monotheism versus polytheism.

[Read original verse]
7

O Sodha! Do not sulk! Banish sulkiness! Pray bring the camel near. Latif advises that the belt of the camel's saddlery should be tightened without delay for emergency. Pray take into your fold all those who have been ashamed of their sins and lapses and have repented of them. O Sodha! I would be extremely happy if you come back and enjoy the fragrance of musk (laden Kak).
Note: This is an appeal to the Prophet to get ready for the Day of Requital and obtain salvation for his followers, who had sinned but had repented of them.

[Read original verse]
8

Pray do not take offence! Away with touchiness! Rein in and unsaddle the camel near by. Without you the Kak and its quilts, charged with sandal wood, are gall and worm wood to me. O Sodha! Please come and enjoy the (Kak's) sandal wood so that I should be happy.
Note: Formerly it was a custom to keep pieces of Sandalwood in quilts.

[Read original verse]
9

Please do not take offence! Banish sulkiness! Pray relent to me. Do not go away. My love! A little hoax on my part has caused me the wounds of separation. Latif says: "May the guidance of my noble beloved be available to me! O Sodha! I have sought you at yours for the same, so that I should be happy.
Note: Rewrote the second stanza as under as per the Museum and Mr. Trumpp's editions respectively: وڌم ڦٽ فراق جا جوٺ جي ذري
He whom Allah guides is on the right path. And they whom He adjuges astray, these it is, who shall be the losers. (178, Al-Araf).
دانی کہ چہ مدتی ست ای دلبر ما
تابیجہتی برفتی از بر ما
خود کس نفرستی و نپرستی ہرگز
تا بہ تو چہ می گذرو برسر ما
(Khayam)
How ages flew O dear! Guess when it was,
Since You have left me here - and for no cause,
You sent to me none, nor cared to find,
Bereft of you, what anguish in me gnaws.

[Read original verse]
10

O Rano! Do not be peevish! Banish peevishness! Pray drop inequity, (which is not natural to you). Kindly efface my sins, relent to me and do justice (tempered with mercy). Latif says: "the beloved is peerless in beauty." O Sodha! Pray cover up my faults and return to me, so that I may be happy.
And Allah would not punish them while they sought forgiveness.
(33, Al-Anfal).
TRADITION: The Prophet's handsomeli-ness was unique.

[Read original verse]
11

O Rano! Do not be much too sensitive! Banish sensitivity! Pray drop obstinacy! O Mendhra, the wise! Kindly forgive my presumptuous-ness. Ideal (Allah)! Pray gloss over my immaturity and forgive my sins so that I may be happy, O Sodha!

[Read original verse]
12

The Kak is in commotion. The trees have withered, and my heart has been consumed (by Rano's love). All this has happened because Rano smarted under his suspicion about my fidelity. He left his cane (by my side) and went away. O beloved! I would not be able at all to live without you. Hence pray come back soon.

[Read original verse]
13

The Kak is boiling. The vegetation has died. The palaces alongwith their (spacious) grounds have been scorched. "O friends! Sodho's love has ended in separation. O beloved! The travails of your separation have affected me in a number of ways. Pray return soon to me".

[Read original verse]
14

The Kak is on fire. All the vegetation has disappeared. The bright palaces have been neglected. "Without you the same old places now inspire terror in my mind. O beloved! Pray fulfil the covenants (or promises) made unto me.

[Read original verse]
15

The Kak is effaced. All the greenery is completely parched. Even Ludano is burnt. "O beloved! Without you my house looks morose. O Mendhra! It does not befit you to be so unfeeling, particularly with 'dead' persons."

[Read original verse]
16

Let me sacrifice myself, my property and the whole Ludano or as a matter of that every article of mine. Only that Rano of this already-sacrificed-beggar-woman should not be annoyed with her. O Mendhra! It does not befit you to play with the 'non-existants'."
Note: In the above verses the poet has depicted the desparate eagerness of the approved seekers to see Allah, and their request to Him for the same.
Verily Allah has purchased of the believers their persons and their property in return for the Garden they shall have. (110, Al-Touba).
ترک جان و ترک مال و ترک سر
در طریقِ عشق اول منزل است
(Abul Kalam Azad)
Sacrifice of life, property and person constitutes the first stage in love.

[Read original verse]
Chapter VI
VAI-18

"O brother! O fellow traveller! Kindly convey my message and deliver it (personally) to the beloved".
Note: Replaced ساٿي by پانڌي as per the Bulri and Mr. Trumpp's editions respectively.
Please place your hands on his feet (i.e. behave very humbly) and then deliver my message full of entreaties to him.
Pray submit to him, 'that the flowers with which I had decked the bridal couch, have already withered, and that out of love for him I have been shedding tears, that in case he did not return to me he would (soon) hear of my deaths and that in the fitness of things he may kindly visit my abode and express solicitude about my health.
Abdul Latif says: "Do kindly come and help me out of my predicament".

[Read original verse]
1

Mumal charges the fellow travellers to deliver the following message to Rano, her beloved of Dhat! "I have no progeny, supporter, or relative on either side - paternal or maternal. In your absence I am being consumed by love for you."
Note: This is a message from the poet to the Prophet.

[Read original verse]
2

She charged the messenger to give the above message carefully to Rano. She added to it that the wound of separation from his was killing her; and as such it would only be in the fitness of things if he turned his camel towards her - the base creature.
Note: Replaced تي by ڏي ڪري as per Mr. Trumpp's edition.

[Read original verse]
3

"O Sodha, the wise! Please turn your camel in the direction of his base creature. What shall I do now with Kak and its accessories? My whole system is anxious to reach you. Please divest yourself of all suspicions, and come to those who are anxiously longing for you."

[Read original verse]
4

"O beloved! Relent and come to those who keenly long for you. O sustainer of my life! I cannot bear a moment's separation from you. Pray favour me with a glance of love, so that my sufferings may be abated.
مجھ تہی مایہ کا سرمایہ ہے تو اے عبدہ
تیرے ہونے سے ہے مجھکو اپنے ہونے کا یقین
(I have no wherewithal. You are my capital. I feel my entity because of yours).

[Read original verse]
5

Pray look at me with eyes replete with compassion so that my sufferings may vanish. I am on the look out for an occasion to have a tete-a-tete with you, O Rana! O Sodha! Please take (the earliest) chance to visit me to see the quilts and pillows (i.e. bedding) kept ready for you.

[Read original verse]
6

Please (come and) see the same quilts and pillows (which you had used earlier). The fact is that when I see them, the very same things, my heart is consumed by frustration." On one hand I receive reproaches from my paternal relatives (for playing the hoax on Rano) and on the other hand he has deserted me and refused to come back (inspite of my penitance).
Note: Next to the faith the Quran lays stresses on the commission of good acts and avoidance of bad deeds. This was preached and advocated by all great Muslims including the fore-fathers of the poet. He is, therefore, conscious of their dis approval of his lapses.

[Read original verse]
7

If my beloved Mendhra were to return from Ludano I would sacrifice myself and my house for him. Without him I do not need any property in this world. My only request to Sodho is for his love.
And know that your possessions and your children are but a trial.
(28, AI-Anfal).

[Read original verse]
8

O Sodha! Due to the sufferings experienced by me my eyes have dried up and now they fail to shed tears. Those who have a craving for Rano, languish for a chat with him. O Mendhra! How can they put on weight those whom you have put on gallows?

[Read original verse]
9

Innumerable reformers visited the world, but none of them had the countenance (or influence) of Rano. My eyes and other limbs are secretly pining for him. "O Mendhra! How can they put on weight, those whom you have put on the scaffold (of love)?
Note: لوڌي literally means those persons who force the wild beasts to come out of their hide outs to be killed. Here the word means the Prophets and saints, who waged war against their 'nafs'.

[Read original verse]
10

Mumal always remembers Rano and mentally grazes his camel (as if he is with her) on fragrant creepers. She is sure that some day Rano will come to her abode, and then she would have a good chat with him and exchange secrets with him.

[Read original verse]
11

O Sodha! The travails of your separation have kindled fire within me. The memory of my past conversations with you is simply killing me. My colleagues reproach me in connection with you. I request you to come back to me and be reconciled with me.

[Read original verse]
12

O Rana, Sodha! I feed myself on the memory of your past chats with me and thus pass countless days and nights. O beloved! I have numerous failings. Kindly condone them and come to me.

[Read original verse]
13

If only Mendhro were to come to my house and be my guest, I would consign to fire my ego and presumptuous-ness. I would simultaneously put into oven my pride of prestige (and thus disburden myself completely of all these embarrassing encumberances.) Nay, I would sacrifice many a time on the occasion myself, my all ascendants and even the house with all its effects for the beloved.

[Read original verse]
14

Normally the beloved speaks to me daily in my house. Today, however, I do not hear his talk. Just behold! The cotton pods lying unattended. My house is desolate without him.

[Read original verse]
15

Today I do not see him with whom usually I used to spin thread daily in my house. Instead I look for him now while standing on the banks of Kak river.

[Read original verse]
16

O beloved! You belong to Dhat and you are its owner. It belongs to you. If I were to place you in the balance, against the whole universe in totality, it would not equate you in weight. Pray give up indifference (or apathy), remove prejudices from your mind and come back to pitch your tents on the banks of Kak.
Note: Here the reference seems to be to the uniqueness of the Prophet.
Verily in the Prophet of Islam you have an excellent model for him who fears Allah.(21, AI-Ahzab).
گرتو اولاد بنی آدم کہ ہوا تو پیدا
نسبتے نیست بذات تو بنی آدم را
برتر از عالم و آدم تو چہ عالی نسبی
(Qudusi)
Even though you are born of human parents, you cannot be aligned with mankind. You are far above the universe and its people. What a sublime position you have!

[Read original verse]
17

O Rana! Pitch your tents on the banks of Kak and settle down there. You may then enquire from the dwellers of this palace (as to who had shared the bed with me on that eventful night). In the other case you will miss the opportunity to do justice to me and you will rue it later, (as according to Sura Al-Nur of the Quran an unconfirmed insinuation against a woman is punishable with 80 stripes).
Note: Spiritually interpreting, the verse may mean to contain an apeal to the Prophet to visit the glamorous and deceptive world and impart the requisite guidance to its inhabitants, or else the large number of his sinner followers is likely to cause him embarrassment in the Hereafter.

[Read original verse]
Chapter VII
VAI-19

Rano has gone away cross with me. He offers me no chance for reconciliation. Every body knows it and taunts me about it. Besides I have had no news about him. Hence I do not know what to do and where to follow him. (Would any of my friends guide me in this respect?)
(If Rana were to stage a come back reconciled, I would spread my hair to serve as a mattress to him.
I would at the same time serve his camel with the creepers having the taste of milk.
Abdul Latif says: "My sisters! My beloved would come to me here."

[Read original verse]
1

O beloved! Pray do not go to your homeland, Dhat, and thus give a bad name to Kak. (or if ڪارڻياري applies to Mumal) leave this defective woman in Kak. In fact I am already yours by a contract. (Hence you should not forsake me). The fact is that I enjoy no peace in my place but pass my time shedding tears for you. Pray believe me when I say that my house and possessions are now gall and worm wood to me (in your absence).

[Read original verse]
2

Let those who are fond of the Kak (i.e. the world) are welcome to enjoy its amenities; (or) those who are keen on the Kak (i.e. the Hereafter) are welcome to sleep and depart from here. "As regards the reformers or the Prophets", says Latif: "They have quit this world for good. It would be absured to expect them to come back to it, because they live happily in their (permanent) houses at present."
Note: (1) I have given the two interpretations as above in view of the fact that Shah has used the word ڪاڪ sometimes for this world and sometimes for the Hereafter.
2) Those who are interested in this world or for whom the Hereafter does not exist, are keen to stay here. Others who quit it willingly, have no desire to return.
The worldly wherewithal makes you indifferent to the Hereafter.
(1, Al-Takasir).
TRADITION: No person who is admitted in Paradise, would ever like to come back to this world.

[Read original verse]
3

Latif says: "Rano left Ludano bag and baggage. He completely ignored the entreaties of Mumal and thereby he put her to great straits. He refused to visit her palace again. Nay, he went away to his place and lived there unconcerned in peace."
Note: Another interpretation may be: The reformers departed from the world. They neutralized the nafs or the worldly desires and abandoned all their plans. They refused to return to this world as they are happily settled in their new place.
Here Mumal may mean materialism or nafs.

[Read original verse]
4

O nomad (charmer)! Please do not cease visiting me and do not discard your association with me. So long you are in the same region, my mind is at rest.

[Read original verse]
5

Sodho has taken away my life and has left behind a mere lifeless skeleton. I long very much for his conversation. "I do not wish to see any other person except you with these eyes, (O Sodha!")
غیرت از چشم برم روی تو دیدن نہ دہم
گوش را نیز حدیث تو شنیدن نہ دہم
I am so envious in respect of you that I would not allow my eyes to see you or my ears to hear your talk.

[Read original verse]
6

O friends! Sodho has affected me so very much that Kak is no more a lovely and loveable place to me. In fact I have forgotten all about it. I would not like to see at any time anything other than you with these eyes, (O Sodha!)
And keep yourself with those who invoke their Lord morning and evening seeking His countenance and let not your eyes deviate from them seeking the decorations of the worldly life. (28, AI-Kahf).

[Read original verse]
7

My friends! Rano has simply blasted my life (by his separation). My body, though externally existing on the banks of Kak, has been broken into pieces. I begin to feel that my heart is somewhere else and not in its old place.

[Read original verse]
8

O friends! Rano has completely ruined my life (by his separation). He has cut my mind and blasted my body. I suppose my heart is not in its usual place but it has gone out of it.

[Read original verse]
9

My darling Rana! I really do not know why you have got annoyed with me! Pray do relent to me and camp on the banks of Kak. My Mendhra! with whom else would I be coquetish, if not with you?

[Read original verse]
10

My Rana! When I look at the rooms of my house, the dust-laden cots and the worn-out couches, I simply shed tears at their neglect. The pillows too are grey with dust without being used by my husband! What interest can I evince in the houses, flowers, perfumes. and greenery without you? In fact they have all suffered in condition due to my indifference. They have all faded. O Mendhra! with whom can I be coquetish, if not with you?

[Read original verse]
11

My Lord Mendhra! Kindly relent and come back to me and forgive my sins. You are consort of many ladies, whereas for me you alone are my husband.
Always implore forgiveness of Allah. (106, AI-Nisa).

[Read original verse]
12

O Mendhra! You were very unfair to me when you returned home immediately after visiting me. O Darling! Were you not my husband? You could have stayed (for a while) and awakened me. You would then have learnt immediately as to who was sleeping with me, O Sodha!

[Read original verse]
13

But Sodho has not learnt and adopted the way the other people talk and behave (on such occasions). (His modus operandi is different from others). He does not weep like them, nor does he soil his cheeks with tears. (He just suppresses emotions and maintains his equilibrium).
TRADITIONS:
a) The Prophet never sobbed or cried. On mournful occasions his eyes just filled with tears which sometimes trickled down his cheeks.
b) Emotional weeping accompanied by wails is not desirable.

[Read original verse]
14

Lots of persons long to reach his door and remain hopeful about it. But it was predestined for Mumal to reach it and then return home. Verily their life is a frustration (i.e. they achieve nothing in this world), those, whose claims or credentials are malafide, (i.e. whose beliefs are inconsistent with Islam).
And if they had worshipped aught beside Him, surely all their actions would have been of no avail to them. (88, Al-Anam).
Note: There is a possible reference to the ascention of the Prophet and his meeting with Allah and to his safe return home. Other seekers had longed to see Allah but in vain.

[Read original verse]
15

O Rana! My eyes are expectantly fixed on your road at all times. May Allah return you to the same (old) place! O Sodha! My life is entwined with you; else there are lots of other Ranas too in the universe (i.e. O Allah! My devotion is to you alone vis-a-vis so many false gods and goddesses. (or) O Apostle! I am dedicated to you alone vis-a-vis so many other Prophets.)

[Read original verse]
16

Look! The cord of Rano is fastened to my heart. Just as a boat is fastened to shore by means of a hawser, similarly Rano has fastened my heart unto himself. Rest is now unpalatable to me like the gall and worn wood. Hence I keep awake and weep bitterly.

[Read original verse]
17

I am satiated with the gardens which flourish on the banks of Kak. "O friends! In the absence of Sodho I do not like Kak. The fact is that Rano drags my heart to himself like a boat by means of the rope of love."
Note: This is an evidence of self-renunciation.
من خانہ تهی کردم کز رخت تو پر دارم
می کاہم تا عشقت افزاید و افزوید
(Deewan-e-Shams)
I have emptied the house and removed its furniture, I wane and languish so that the love for you should increase and wax.

[Read original verse]
18

In the absence of my beloved if I were to gaze at Ludano, it would simply burn me. "O Companion! Rano has gone to the extreme end by estranging himself from me. I must go to him now, nay, it should be this very moment because Kak is poison-like to me."
Note: (1) Paradise dwellers are not mainly interested in Paradise itself.Their sole interest is to see Allah.
نا خوش تو خود بود برجانِ من
دل فدای یار دل رنجانِ من
Even what is unpleasant, from you is pleasant to me. I offer my heart as sacrifice to him who causes me sorrows.

[Read original verse]
Chapter VIII
1

O beloved! My case is that of lack of correct appreciation of the occasion, indeed I have committed countless lapses. O Sodha! I shall surely be confronted with them on the morrow i.e. the Day of Judgement.

[Read original verse]
2

O Darling! I failed to appreciate the correct position and I committed mistakes in this world. I have been confronted with them even here (i.e. I have suffered on their account even in my life).

[Read original verse]
3

My beloved! I had not realized it when I committed sins. O Sodha! Now I have been confronted with them.

[Read original verse]
4

Your much too significant forbearance (at seeing me asleep in an alien's embrace) has been an eye-opener to me. O Mendhra! I will treat this (Divinely inspired) patience on your part as an ideal guidance for me. (It is what the Quran calls صبر جميل i.e. forbearance unaccompanied by a grievance).
If you want to avenge a wrong done to you, then do it proportionately. But if you show patience, then surely that is best for the patient. (126, AI-Nahl).
Note: (1) According to Zaid bin Shuab, a Jew convert, the Prophet's humility and forbearance always dominated his displeasure. That impressed him so much that he became Muslim.
(Tafsir-e-Ibn Kasir)
(2) صبر is an Arabic word. It means a firm restraint from materialistic volitions.

[Read original verse]
5

O Sodha! Your exemplary patience of yesterday has been very reassuring to Mumal. In fact due to it all her sins have been obliterated (or forgiven) because she repented.
Verily Allah is with the patient. (153,AI-Baqarah).
TRADITION: When Allah befriends a person, his sins cause him no detriment. (He quickly repents and his sins are washed off.)

[Read original verse]
6

I am so much attached to you because you do not confront me with my faults. My beloved! Do not expose these faults which you have already condoned.

[Read original verse]
7

I am attached to you because you do not confront any person with his faults. O Sodha! I always longed for connection with such a (forbearing) person. I have always banked on this good fortune. My darling has covered up my faults by giving me shelter (and he has got me full pardon).

[Read original verse]
7-A

O Rana! I was trash formerly. You made gold of me. This is how I summarize my sinful case. My beloved! O Ideal One! Kindly cover up and condone my faults.

[Read original verse]
8

Previous to my beloved covering me up I was stark naked. (i.e. I was an ordinary person.) By giving me a piece of cloth (role of honour) he has converted me into a cloud of kindness for the people of Kak (i.e. he has not only pardoned me but he has elevated me remarkably also.)
Note: This may refer to the poet's personal importance. He is acclaimed as one of the greatest poets in the world.
And We have sent you not but as a mercy for all people (107, AI-Anbiya).

[Read original verse]
9

Previously I was naked (i.e. ignorant and unpatronized). It was the beloved who covered me up. In fact He has selected me from among my contemporaries and made me a cloud of beneficence to the residents of Kak. (i.e. He has authorised me to grant spiritual benevolence to the seekers and to intercede for their forgiveness).
Verily We have given you abundance of good. (1, Al-Kousar).

[Read original verse]
10

I was quite naked (i.e. unaccomplished) before, but the beloved has covered me up. He has selected me out of all people. By giving me his name i.e. by establishing his relationship with me, the result is that I am now a cloud of mercy for the residents of Kak.

[Read original verse]
11

My beloved gave me a piece of raiment (i.e. role of honour) and elevated me as a benefactor of the Kak. Now I just dress and decorate myself and then practise blandishments. (i.e. I have been so much elevated that nothing can soil me now).
What? Did He not find you an orphan and stabilized you? And found you off-the-track and guided you? And found you poor and made you wealth?
(6, 7 and 8, Al-Zuha).
It is pertinent to note that the special traits in the Prophet of Islam which the poet had generally inherited, were that:
a) He was remarkably patient and forbearing.
b) He never reproved any person for his lapse.
c) He was mercy to the mankind.
d) He was not vindicative at all.
نانءُ in the preceding verse may refer to the fact that Shah was descedant of the Holy Prophet.
In the above verses 7-A to 11 Shah has referred to the spiritual eminence conferred on the Prophet (or on him) by Allah.

[Read original verse]
12

O Sodha! Your patience is a matter of reassurance to those who have otherwise reason to blush. (i.e. who are sinners). It should be an ethic with us to respect and follow those who try to reform us unobtrusively;
Call them to your Lord's way by means of learned and good advices and discuss with them courteously. (125, AI-NahI).
Then speak to them mildly: possibly he (i.e. Firaon) may accept (your) advice or get frightened. (44, Taha).
Note: Once King Mamun Rashid was reproved severely by a preacher for an alleged lapse. Mamun told him that he should have been mild in his reproof, because Allah had directed Prophets Moosa and Haroon, who were far greater persons than the preacher, to speak mildly to Firaon, who was a worse sinner than he (Mamun) was.

[Read original verse]
13

O Sodha! Your forbearance is a great reassurance to those who feel abashed (about their sins). The fact is that Rano, by not remonstrating with me about my lapse has, as if, cut off my nose without using a knife. (i.e. he has put me to considerable shame in connection with my lapse).
He (the Prophet) is ardently desirous of your welfare; and to the believers, he is compassionate, merciful, (127, AI-Touba).
Hazrat AIi's advice: "Forgiveness is the crown of greatness."
(Nahj-ul-Balagha).

[Read original verse]
14

O Sodha! Your remarkable forbearance is for all to emulate. However, I do not know why in my particular case its trend was different as it caused me suffering.
Momins should remain patient. (200, AI-lmran).

[Read original verse]
15

O Sodha! Your remarkable forbearance is for all and sundry to emulate. Verily it was my ill-luck which prevented me from benefitting from it speedily.
And he who is patient and forgives - that indeed is a matter of strong determination. (43, AI-Shura).
صد ہزاران کیمیا حق آفرید
کیمیائی ہمچو صبرِ آدم ندید
(Roomi)
Allah has created alchemy of innumerable kinds for the man but nothing matches patience.

[Read original verse]
16

O Sodha! Your forbearance has made Mumal a real human being. O darling! I realized your excellence from (your forbearance in connection with) my wrong action.

[Read original verse]
17

O Sodha! Your forbearance would always serve as guidance (or admonition) to me. O Mendhra! If ever I meet you, I shall shed tears of blood before you out of penitence, and invoke your pardon for all my sins.

[Read original verse]
18

O Sodha! Your forbearance brings sense to those who are without it. Your silence over the faults of others is an inestimable virtue.

[Read original verse]
19

O Sodha! Your forbearance reclaims insensible persons (sinners). I repented of my lapse so quickly only because your forbearance was effective.
Note: The forbearance of the Prophet was responsible for some remarkable conversions.
Verily Allah undertakes to accept repentance of only those who do evil ignorantly and then repent soon afterwards. (17, Al-N isa).

[Read original verse]
20

O Sodha! Every one feels abashed when he recollects his past lapses. But whatever has been recorded against me is more than shame-worthy and reprehensible. (Hence mere repentance is not enough).

[Read original verse]
21

O Sodha! Those who felt abashed at the recollection of their past misdeeds, felt disturbed and distressed. They repented being fully alive to them.

[Read original verse]
22

(The poet says!) "O my companions of the world! Human beings in general have become highly callous perspectively. Even when they are reproved for their faults, they refuse to improve. Nay, they progressively degenerate and grow more hardened."

[Read original verse]
23

(He continues!) "Admonish them as much as you may, or even reprove them publicly, but they are beyond redemption. I really wonder what to do with these confirmed reprobates!'' -
Note: Replaced ڪِنءَ by ڪوهُ as per Mr. Trumpp's edition.
Those who have disbelieved, it being equal to them whether you warn them or not, they will not believe. (6, Al-Baqarah).

[Read original verse]
24

Those who have as many noses in their face as the potter's kiln has utensils, (i.e. they have no scintillation of shame or chance of return to righteousness). Such callous persons would not mind any reproach, reproof or chastisement for their misdeeds. (Like Abu-Jahal) they refuse to repent or reform. On the other hand there are persons, who inspite of their relative poverty, worthily hold high their standard of uprightness and character (like the companions of the Prophet).
True believers are only those whose hearts tremble when the name of Allah is mentioned....(2, Al-Anfal).

[Read original verse]
Chapter IX
VAI-8

The camel (i.e. the human being) seems to have fed himself upon some pastures (i.e. really good things) of this world. He conducts himself happily, without any fear.
He has acquired this daring after taking the red fodder of Ludano (i.e. the blessings of the Hereafter).
He has reddened his teeth by stooping and taking 'Nakeli' flowers.
He has spread fragrance in his herd so much that each animal emits fragrance.
Note: There have been innumerable spiritually evolved persons among the Prophet's followers who have left good name after having benefitted from him.
Verily you are Dhatti - master of Dhat. You are Rano, the King
(the Prophet of Islam).
Mumal stands in front of you and entreats you like a beggar, and in unison with Abdul Latif she says: "Pray come back to my palace
(in Kak)".
ایں خود نہ بس است زمہر تو حاصل من
کز عشقِ تو آراستہ باشد دل من
It is hardy enough for me if due to your grace my mind becomes adorned with your love.

[Read original verse]
1

Some holy man, an associate of Rano, came and (brought me a message from him). He diffused light around me just as the full moon does. All darkness (i.e. ignorance and pessimism have been dispelled by the light radiated by this pious man. (This means that the Divine Light was radiated by the Divine messenger).
The Prophet is the Luminous lamp. (47, AI-Ahzab).

[Read original verse]
2

The sacred person has come to me. He appears to be an associate of Rano. He was so much perfumed that he made the universe fragrant. This ideal ascetic seemed to have come direct from Rano. -
Note: In the above two verses Rano may mean Allah and the pious messenger the Prophet.

[Read original verse]
3

Latif says: "(O Mumal!) Rano has sent to you a fast messenger. You will have an occasion to enjoy union with your handsome beloved from Ludano. He would get into Kak tomorrow morning on camel-back. -

[Read original verse]
4

(Mumal prays:) "May Allah reconcile Rano to me so that he may come back to me"! In view of the above message she liberally plastered the floor of her house with sandal wood oil to make it fragrant. Due to the reunion (or grace) of Rano all inhabitants of Dhat would be pardoned.

[Read original verse]
5

Last night a fresh message came from Rano. (In pursuance thereof), Latif says: "I received the Divine (pardon and) grace (through the benevolent Prophet). There is no problem of pedigree. You should know that Rano's policy is to accept and accommodate all who approach him irrespective of their caste, creed, or pedigree.
Note: (1)In the verses No. 3 to 5 Rano may mean the Prophet.
چہ مبارک سحری بود و چہ فرخندہ شبی
آن شبِ قدر کہ ایں تازہ براتم دادند
(Hafiz)
What a welcome dawn and what an auspicious night! Veritably it was Shab-e-Kadr for me, for they gave me a fresh epistle granting immunity.
پسر نوح بہ بدان نشست
خاندانِ نبوت گم کردہ
(Saadi)
The son of Prophet Nooh stayed back with the evil ones and thereby he terminated his dynasty of apostles. On the other hand the dog of the Companions of the cave remained with them for a few days and became popular like them.

[Read original verse]
6

Where should I turn my camel? (i.e. where should I seek Allah?). There is His radiant light all around me. The fact is that the enchanting Kak (i.e. this world) and Ludano (i.e. Hereafter) are contained within my heart. Wherever I look, I find Rano alone and nothing else.
Note: It is said that once in his frenzy Hazrat Ba Yazid Bistami asked the Arsh to connect him with Allah who was said to be there as per the Quran. The Arsh replied, "Seek Him in the human hearts." Poems of Shah Karim by Dr. Daudpota.
چندان کہ دست و پا زدم آشفتہ ترشدم
ساکن شدہ بہ میانِ دریا کنار شدم
So long I strove and struggle, I became more perturbed. But when I remained still in the stream of the river I found myself on its bank.

[Read original verse]
7

Where should I drive my camel? It is all brilliantly lit around me (ie. Allah's light pervades the entire universe). The fact is that the enchanting Kak (i.e. this world) and the gardens (wherein Paradise abounds) are all contained within my heart. I find manifestation of Rano alone in every thing. The fact is that Mendhro alone exists and none else.
Note: Once Hazrat Zunun of Egypt sent a man to Bistam to know how Hazrat Bayazid Bistami fared. The man went there and reached the house of the latter. He went inside and saw Hazrat Bayazid sitting in the courtyard. He did not know him personally, and therefore he enquired from him about Hazrat Bayazid. The latter replied: "which Bayazid? I know of one Bayazid whom I love ardently but whom I have not been able to contact even though I have been searching for him for the last several years. The visitor took him to be a mad man and he left him. On return to Hazrat Zunun in Egypt he informed him of the above reply. Hazrat Zunun wept and said: Bayazid has been assimilated in AIlah,and I have ragged behind.
ای غائب کہ شدی ہمنشین دل
می گویمت دعا و ثنا می فرستمت
در راہِ دوست مرحلہ قرب و بعد نیست
می بینمت عیاں و دعا می فرستمت
O you who are invisible but who citaddled in my heart! I send you my benediction and praise. In the case of my friend the question of distance is obviated. The fact is that I can see you plainly and as such I send you my benediction.

[Read original verse]

Sur Leela Chanesar

Chapter I
VAI-19

O Lord Chanesar! O Beloved! Come to me and enter my house. I have dropped the necklace from my hand (i.e. I renounced it).
Both (Kunro and her mother)had posted themselves earlier outside my place, enquired about me; and then practised their wiles to get service under me. (This may refer to Satan and snake using their wiles against Adam from outside Paradise.
Eventually they won over my friend Chanesar, the Dasro, using wiles during the time they stayed with me in my service.
O Lord! Please cover up (i.e. forgive) my sins, faults and deficiencies. Since I seek you, what coquetry can I practise at your door? (i.e. humility and not coquetry or self praise in your presence would be fruitful to me).
Abdul Latif says: "O friend! I have sought your door (with a prayer for forgiveness)."
پیش یوسف نازش خوبی مکن
جز نیاز و آہِ یعقوبی مکن
(Roomi)
You should not coquet about your handsomeli-ness (i.e. innocence and good acts) before Yusuf. On the contrary you should merely seep, submit and sigh like Yaqoob.

[Read original verse]
1

The scar, left by your desertion, on the helpless (love-affected) persons is, at all times, unendurable, nay killing, O beloved! In the name of Allah do not go far from me. Kindly return to me so that I may burn this necklace in your presence (as it is responsible for your estrangement from me).
نخواہم یک نفس از تو جدائی
مکن بامن چنیسر بی وفائی
(Idraki)
I cannot endure a moment's separation from you. O Chanesar! Please do not be faithless to me.
Note: This opening verse of the Sur contains an expression of repentance. It is continued in the following verse too.

[Read original verse]
2

I would put the trinket in fire. To perdition with the necklace! If my consort were to relent (i.e. forgive me) and join me, I would be honoured per se, even though I may be a dirty sinner. (His union itself would beautify and elevate me.)
Note: In this verse the poet relies on the following Quranic verse which is full of hope to the penitent.
But they who repent and amend and openly declare the truth, it is these to whom I turn with forgiveness. (160, Al-Baqarah).

[Read original verse]
3

I would put the trinket in flames and the necklace in Hell. Sayed says: "O handsome damsel! Why were you so complacent or even over confident about what you did? (or how can you afford to be tranquil under these circumstances?) Did you not know that the King has an extremely high sense of honour and is mighty to boot? Actually the dread of King Chanesar reigns everywhere around. Accordingly it is strange that you bartered away such a King, the tranquility of the eyes, for a mere trinket!
Note: The verses No. 3 and 4 contain the poet's warning to Leela.
Verily Allah shall not forgive that any partner be associated with Him.
(48, Al-N isa).

[Read original verse]
4

Chanesar is immensely astute. The people in general are hardly half as much astute. It is a pity that you preferred estrangement with such a dignitary for the sake of a mere necklace!
And they planned, and Allah also planned: Allah is the Best of Planners.(54, AI-Imran).

[Read original verse]
5

O confounded woman! You were infatuated with the trinket and you became vain on its possession. The way you argued your case with King Chanesar created a gulf (between him and you). A page of the Preserved Book was (finally) turned over (after an entry in your destiny was irrevocably made); and you got the punishment in the form of rejection.
TRADITION: The pen scribed what was (decreed) to happen and then became dry.
از رفتہ قلم ہیچ وگرگوں نشود
یک ذرہ از آنچہ ہست افزوں نشود
(Khayam)
The fate shall not correct what once she writes,
and more than what is doled, no grain alights.

[Read original verse]
6

O stupid woman! You were infatuated with the trinket (necklace), and therefore you went in for it. This ass (Satan) has been responsible for the disgrace of millions of persons. Your Lord has turned away His face from you (i.e. He has spurned you);and thereby you have received the punishment in the form of rejection.
My Lord! Verily they (i.e. the idols) have misguided many persons.
(36, lbrahim).
طمع چوں جادہ کند چشم و عقل کور شود
زعقد باختہ لیلا ازاں چنیسر خویش
(Mir Qani)
When avarice dominates, intelligence lies dormant; and Leela forsakes her covenant with Chanesar.

[Read original verse]
7

(Leela soliloquizes!) The trinket's tracery obsessed my mind. I thought that I would win the necklace in stake and retain it as a keepsake permanently. But Kunroo's strategm outwitted me completely.
Note: (1) This verse contains a note of self-confidence on the part of Leela and the suffering caused to her on that account.
(2) Hazrat Adam, before externment from Paradise was coaxed by Satan into the belief, that -
a) he had misunderstood the Divine orders,
b) he was the favourite of Allah, who would not seriously mind his lapse in tasting the forbidden fruit; and
c) he would get an eternal life and sojourn in Paradise in case he tasted it.
Hazrat Adam was much too unsophisticated to see through the vicious strategm of Satan. He succumbed to it, with the much too disastrous results, universally known and felt.
But Satan whispered evil suggestion to horn; he said: "O Adam! Shall I lead you to the tree of eternity, and to a Kingdom that never decays? (120, Taha).

[Read original verse]
8

(To Leela) "The trinket had no real gems in it. It tricked your sense of covetousness, (and you unwittingly succumbed to the temptation as Hazrat Adam had done in the past in connection with the forbidden tree). The fact is that this necklace was only a motley of beads-all fake. The genuine necklace is available in Paradise only. The accused Satan who was kicked by the horses earlier, has unfortunately succeeded in estranging many persons from their Friend (i.e. Allah)."
Note: According to mythology Satan was kicked and driven off by horses whenever he tried to approach and break the clay mould of Hazrat Adam in Paradise.
Strain not your eyes to what We have bestowed beneficially on some of them. (88, Al-Hijr).

[Read original verse]
9

(To Leela) "What you took as a necklace (of gems) proved to be a band of sorrows. Lord çhanesar put you off His mind and took to the maid servant (Kunroo). Would that the Lord may not display His displeasure against any person!"
Note: The verses No. 8 and 9 contain the poet’s reproach to Leela.

[Read original verse]
10

When I had no armlets on my arms or necklace round my neck, nor had I combed and parted my hair or used antimony or any other embellishment, then too notwithstanding my being unadorned, my Lord accepted me (as His consort) on that very consideration. (This means that so long a person does not bedeck himself with the gratuitous earthly artificialities, Allah looks on him with favour).

ای خود نما مباش خود آرا خود پرست
در خود نظر نمائی و خدارا بر ازِ خود
(Abdul Hakim Ata)
Do not take to self decoration and self-worship. Look within yourself and seek manifeatation of Allah in supercession of ego.

[Read original verse]
11

But when I wore golden ear-rings, a ruby necklace and (valuable) bracelets and oiled and dressed my hair and thus completed my toilet and self-decoration, it was so strange that my consort pointedly ignored me and, relinquished all though of me.)
The life of this world is made to appear attractive to those who disbelieve. But those who fear Allah shall be above them on the Day of Resurrection.
(212, Al-Baqarah).
Note: The verses No. 11-17 contain Leela's accusation against Chanesar.

[Read original verse]
12

It seems Lord Chanesar had already some thing on His mind and that was in fact responsible for His estrangement. The necklace served as a mere ruse.
Note: (1) This refers to the predestined plan of Allah to create the universe and to appoint Hazrat Adam as His vicegerent there. The latter's transgression in connection with the forbidden tree came up as an excuse for Hazrat Adam's fall from the Divine grace, his purge from Paradise, and his forced sojourn in this world.

[Read original verse]
13

O good damsel! Sardar Jakhro had tearfully pleaded for Kunroo (with Chanesar). You failed to realize at that time that your Lord had been moved by his tears (and he had planned to spurn you.) Subsequently he grabbed at the necklace as an appropriate excuse.

[Read original verse]
14

He was already annoyed with you (for your vascillating nature). The necklace served as a pretext (for your chastisement). O friends! Please hear me (and heed the warning) that the Lord is absolutely independent of every person, and at the first accusation or expression of grievance He just breaks your pretensions into bits.
And verily We had made a covenant with Adam before hand, but he forgot and We found in him no determination. (115, Touba).
Surely Allah is Mighty, Lord of retribution. (47, Ibrahim).
Whoso opposes Allah and His Apostle, (for him) of a certainty Allah is severe in (inflicting) punishment. (13, Al-Anfal).
سرکش مشو کہ چوں شمع از غیرتت سوزد
دلبرکہ در کفِ او موم است سنگ خارا
(Hafiz)
Do not be refractory with the Beloved in whose hand a hard stone melts like wax, lest he may consume you like a candle out of retaliation.

[Read original verse]
15

At the time of my marriage I had noticed that Chanesar's foot impressions had not exactly fitted on mine and were uneven, as recorded on an earthen jar lid. I had, even at that time, apprehended that he would not treat me well as his beloved consort.

[Read original verse]
16

(O Lord!) Kunroo has continuously shared the bed with you,slept under the same quilt and occupied the great palace (which I had occupied earlier) O consort Chanesar! I did not expect all this from you.
ندانستم چنیں مکر زنانرا
نبردم از چنیسر ایں گمانرا
(Idraki)
I did not forsee the viles of Kunroo and her mother, nor did I expect Chanesar to behave like this.

[Read original verse]
17

O consort! Wherefore do you become sulky and then publicly insult me? lnspite of it, O husband! I sit beside your feet (or towards the feet direction of your bed stand), fidget and then leave (in despair).

[Read original verse]
18

Eventually with tears in her eyes Leela harnessed her camel and packed him with luggage. She led him inside Chanesar's courtyard and brought him to the sitting position. She then raised her voice and said, "Let some-body inform Chanesar that Leela is about to depart."
Note: This verse may be interpreted to depict the scene, though not the manner, of Adam's exit from Paradise. One can well imagine Leela's feelings on that occasion. The verse expresses Leela's adieu to Chanesar.

[Read original verse]
Chapter II
VAI-22

If the tide turns in my favour, the consort will relent and return to me.
O Beloved! I shall otherwise die on the highway while remembering you.
O Beloved! You may bear this separation. But I cannot do it.
I have none excepting you to cnnfide in and implore.
Abdul Latif says: "O sisters! The Beloved has, indeed, relented to me."

[Read original verse]
1

On beholding the (glamorous) necklace Leela vacillated and faltered in her judgement. She felt precocious and conceited with regard to its possession. (The result was her downfall). Later whenever the general public met her, they actively reproached and reviled her as a delinquent. Poor woman! She got so much down cast that even her infantine inherent boisterousness resiled from her.
Note: (1) Hazrat Adam too had misjudged his position. He fell vertically. Allah was pleased to observe as under:
And most certainly We commanded Adam before, but he forgot and We did not find him strong jn judgement. (115, Touba).
(2) This verse reflects the public criticism of Leela.

[Read original verse]
2

She remarked: "It is obvious that my friends have judged my acts as bad, (or that they have become cognizant of my bad deeds) and therefore they rail at me.
Note:This verse contains Leela's reaction to the public criticism and self-consciousness of her guilt.

[Read original verse]
3

O Leela! You were so discreet but you misunderstood your consort (as to what strict task master He is!). Did you, by going in for the necklace, wish to be more attractive by wearing it round your neck? The consort does not approve of faithless women, even though they bedeck themselves in multifarious ways. The All-wise Allah knows the secrets of heart, just as a lapidary knows a gem internally.
Note: This verse contains reproachful solicitude of Leela's friends for her.
TRADITION: Allah does not look to your faces and possessions, but He takes into account your intents and acts.
ای بسا نازا کہ گردد آں گناه
افگند مر بنده را از چشم شاه
(Roomi)
Excessive ornamentation becomes a sin, and it erodes appreciation of the King.

[Read original verse]
4

(Leela remarked): I thought in my mind (or I felt so sure) that I had only to share the bed with Chanesar to charm him, and win him back. Little did I realize that His ways are unusual and sometimes he elevates servants.
Note: (1) This verse refers to Leela's self confidence and its repercussion.
(2) Verses No. 4 to 9 contain Leela's latent explanation to her friends.
Verily success comes to the believers who are humble in their prayers.
(2, Al-mominun).
گہہ تخت سلیمان بہ لائمی بخشی
گہہ تاجِ نبوت بہ یتیمی بخشی
(Khayam)
Sometimes you confer the throne of Sullaiman on a base or worthless creature and sometimes you grant prophethood to an orphan.

[Read original verse]
5

I was well known in my land for cleverness. In fact I was more smart than all my friends. It seems I have developed a defect which has disabled me to raise my head (i.e. regain my old prestige).
Note: Hazrat Adam was taught by Allah names of certain earthly objects and their knowledge put him on a higher pedestal than the angels, and it implied his superiority over them. But his later remisness in carrying out the Divine orders, even though based on a misunderstanding, pulled him down to an extremely ineviable position.

[Read original verse]
6

O Allah! Would that I do not become sophisticated or smart, because such women generally meet with grief. In fact my Beloved was very beneficent to me in my simplicity.
زیرکی چوں بادگیر انگیز تست
ابلہی شو تا بماند دل درست
(Roomi)
Smartness or intellectualism gives rise in you to vanity. Hence be simpleton (and leave off ego). Else your faith would not be above fault.

[Read original verse]
7

I was the senior most queen and my friends always assembled in my house. But when I touched (i.e. accepted) the necklace, I became a persona-non-grata with my consort. My beloved turned me out and I received the brand of a deserted wife.
Note: Hazrat Adam too had a prominent position while he was in Paradise. He was the observed of all observers. But due to his later remisness he became persona-non-grata like Leela.

[Read original verse]
8

In the kingdom of Chanesar I was the senior most queen. I was in keen demand at all functions and festivities. Besides all my directives were communicated by beat of drums and play of pipes. But now the beloved has cast me out of favour, and I have got the label of rejection, (and as such no body is interested in me now).
TRADITION: Allah rarely elevates an object which does not receive downfall in the end.
پاک بودی در حریم کبریا
از چہ پیدا شد ترا حرص و ہوا
(H. Bu-Ali Qalandar)
You were so auspiciously posted in the court of Allah. What happened to you to succumb to avarice?

[Read original verse]
8-A

I was the senior most queen in the realm of Chanesar. Nurses, maids and servants received my orders quietly and unobstrusively. I used to be accorded the central place accompanied by the drums and pipes playing. In fact I was the favourite of my consort but the necklace was responsible for my downfall. Thereafter I became a persona-non-grata with my consort.

[Read original verse]
9

When I lay swinging in a cradle, I was so indifferent and care free. The sad incident of this malafide trinket has landed me in an ugly predicament. I suddenly became conscious of my painful position, which brought sorrows in its wake, as my consort turned his back on me.

[Read original verse]
10

What is that sin, the dread of favourite wives in whose wake comes their rejection? It is the self confidence, the self-interest on their part, which alienates to them the affection of their consort (who is very sensitive in that respect).
Note: The verses No. 10-22 contain the poet's guidence to Leela.
Verily Allah does not like a proud glorious person.(18, Luqman).

[Read original verse]
11

Banish the position of a (favourite) wife if it creates in you a sense of vanity! Better strive for desertion which creates interest in the beloved for you.
Note: This advice was more appropriate for Adam. If as per wiles of Satan, he had not desired for immortality as an angel, he would not have approached the forbidden tree and thereby incurred the displeasure of Allah and his eviction.
عاشقم بر رنج خویش و درد خویش
بہر خوشنودی شاہ فرد خویش
(Roomi)
I love my anguish and pain so that my Unique King (Beloved) may thereby be pleased.
The path of gnosis (معرفت) is to divest thought from every thing else.(Shah Waliullah)

[Read original verse]
12

O Leela! Take stock of all your performances. You have just fallen out with your consort and reproached him. One does not know what is now in his mind (with regard to his retribution).

[Read original verse]
13

O Leela! You betrayed your vanity by having an argument with Chanesar. You did not know the subtleties of his mind and you mistook him to be (eternally) yours. Now Kunroo possesses your consort Dasro.

[Read original verse]
14

O Leela! See that you do not betray yourself (again) by having a controversy with Chanesar. O stupid woman! You have already harmed your interests by quarrelling with your consort. O simpleton! You unduly pressed the point (with Chanesar) and displayed ego; and with what result? It is obvious that you have been rejected by him.
Note: The poet advises Leela in verses No.12 to 21.

[Read original verse]
15

O Leela! O beautiful damsel! Do not show yourself off with the well informed Chanesar. You are a fool. You would never be a match for him.

[Read original verse]
16

O Leela! By bickering with Chanesar you would never succeed with him. He whom you assumed to be yours is a highly envious King. (As the consort) he never approves love-making to others than him. (Allah strongly disapproves polytheism.)
Verily Allah shall not forgive that any partner be associated with Him.
(48, Al-Nisa).
TRADITIONS:
a) There is none as jealous as Allah.
b) Indeed Zaid is high minded and jealous. I am more high minded and jealous than he. But Allah is incomparably more high minded and jealous than I am. He has therefore forbidden all evils.
Violence cannot be immoral since it resides potentially in the nature of consciousness (i.e. Allah) in order to become actual at the proper occasion as the sting of a wasp or the electric organ of an electric catfish of the nematocysts of a hydra or the horns of an animal become active while necessary. (Ideology of Future)
با دوست ببوستان شدم رہگذری
برگل نظر فگندم از بیخبری
دلدار بطعنہ گفت شرمت باد
رخسارِ من اینجا و تو برگل نگری
(Jami Nishapuri)
I passed through a garden with my friend. Quite casually I glanced at a flower; straightway came a reproach from my friend who said: "Here is my cheek and yet you (dare) look at a flower.

[Read original verse]
17

O Leela! Do not show off yourself by having an altercation with Chanesar, the King. Normally your beloved Dasro is very forbearing, yet you should refrain to be argumentative with him. Better submit to him completely. As your protector, He would cover up your faults (i.e. he would connive at them and forgive you).

And if they had come to you when they had wronged their souls and asked forgiveness of Allah, and if the Prophet too had asked forgiveness for them, they would surely have found Allah Oft-Returning and Merciful.
(64, Al-Nisa).

[Read original verse]
18

O Leela! Do not show off yourself by having a controversy with Chanesar, the King. The consort (Allah) belongs to (or is under the influence of) none - neither you nor me. I have personally seen many of his grief stricken favourites sobbing at his door.
Note: it is worthwhile relating here an ancedote contained in lmam Ghazali's 'Kimya-e-Saadat'. Two Israelies - one possibly the most pious and the other perhaps the worst transgressor -lived in the same town. One day the impious man went and sat beside the pious man with the intention of profiting spiritually from his association. But the pietist vehemently objected to his hateful company and externed him unceremoneously. Thereupon Allah revealed to their Prophet asking him to convey to the pietist that due to his vanity He had declared null and void all his good deeds, and to the impious man that due to his desire for reformation and good approach He had forgiven his past misdeeds. The one sobbed with remorse, while the other one was most happy.

[Read original verse]
19

O Leela! Better abandon all artifices if you want to profit from the lesson you have had. O damsel! Roll a scarf round your neck (as a symbol of humility) and appear before him with complete submission. If you meekly implore your consort, I am certain, he would never ask you to quit and go away.
Give good tidings to those who (maintain faith and) bow down their heads.
(77, AI-Hajj).
تو کہ یوسف نیستی یعقوب باش
ہمچو او با گریہ و آشوب باش
(Roomi)
Since you are not Yousuf, you should behave like Yakoob. Like him you should take to tears and grief.

[Read original verse]
20

Since your entreaties are likely to bring back the consort to you, sob pathetically and thereby move him. O Leela! Continue your entreaties to him. His is the place for them.
عرفی اگر بگریہ میسر شوی وصال
صد سال می توان بتمنا گریستن
(Urfi)
O Urfi! If you can join the Beloved through tears, then it is worthwhile trying to live for a hundred years with the sole desire to weep all the time.

[Read original verse]
21

(O Leela!) Persist in your entreaties even if you fail for the time being to thaw Him. Do not despair of his mercy, as the beloved is immensely merciful.
Note: The above verse could be split up in the following parts:
1) Allah is extremely Merciful. He is so merciful that He can forgive all our faults or even change them into righteous deeds.
2) We should always invoke His mercy and forgiveness.
3) We should never despair of His mercy.
The verse attracts the Quranic verses No. 53 and 54, AI-Zumar and the verse No. 8, Al-Tahrim.
TRADITIONS:
a) Allah has written in Loh Mahfuz that His mercy shall dominate His wrath.
b) The Prophet used to seek forgiveness of Allah one hundred times each day.
رحمتم موقوف آں خوش گریہاست
بعد ازاں از بحر رحمت موجہا ست
(Roomi)
My mercy depends on (profuse and profound) tears. They bring in commotion the sea of My mercy.
ملنے کا اور نہ ملنے کا مختار آپ ہے
پر تجھ کو چاہیے کہ تگ و دو لگی رہے
Whether he meets you or not is his sole privilege. Your job is to continue your efforts in that behalf.

[Read original verse]
Chapter III
1

Let no woman take liberties with Chanesar. I myself realized it later that his is not the place for any blandishments. When annoyed he straightaway orders dismissal.
Note: The verses No. 1-5 contain Leela's advice to her friends.
Verily Allah is the Mighty, the Vindictive. (47, Al-Hijr).
ہم سخن دیدی تو خودرا باخدا
ای بسا کو زین گمان افتد جدا
(Roomi)
You felt inflated or reassured because Allah talked to you. Many persons have been rejected on that account.

[Read original verse]
2

Let no woman be presumptuous with Chanesar. The consort does not approve of vanity and assertiveness on the part of any person.lf he is annoyed on account of the most trifling lapse on the part of his friends, he just orders their downfall.
My Lord has forbidden obscenities - open and secret and sins .
(33, Al-Airaf).
مزاجِ زن بود چوں عشق بلبل
دل مرداں بود نازکتر از گل
(Idraki)
The woman, nature, like that of nightingale is vacilating. The man's heart is frailer than that of a rose.

[Read original verse]
3

All his favourite wives wear necklaces. They have embellished themselves very elaborately in order to meet the beloved. However he goes in the direction of those who behave meekly and submit to his pleasure.
Note: Compare from verse No. 1, chapter 1, Sur Kamode.
They alone are the bondmen of Gracious (Allah) who walk on earth with humility.(63, Al-Furqan).
Note: Every spiritualist tries to do his utmost to please Allah. But those of them who believe in self-abnegation and meekness are approved by Him.

[Read original verse]
4

All favourite wives are there and each one of them wears a (sparkling) necklace. They have spared no pains (to bedeck themselves adequately) to meet the beloved. But the latter goes towards those who tread meekly and submissively.

[Read original verse]
5

Look at the (assemblage of) favourite wives. All of them wear ornaments on their face. Every one of them feels certain that the beloved would grace her abode with a visit. But he enters the houses of those, who being cognizant of their lapses, have blushed red (and repented.)

[Read original verse]
6

O Dasra, the King! I have sought your door after having committed countless sins (or vices). O consort! In case you are secretly inclined to be cross with me, then I am extremely helpless in the matter. O Forgiver of faults! In the name of the Prophet neutralize my misdeeds.
Note: The verses No. 6-13 are expressive of Leela's repentance and invocation to Chanesar for his mercy. They are the result of of her self appraisement.
آبرو می رود اے ابر خطا پوش ببار
کہ بدیوان عمل نامۂ سیاہ آور دہ ام
My honour is ebbing. O cloud of forgiveness! Kindly rain, because I have brought a black record in your Court (of Judgement.)

[Read original verse]
7

O beloved! Do graciously pass over it if you find me muddle-headed. O beloved! Kindly think of yourself. Your nature is to condone numerous faults of insensible persons. O Consort! It is your trait of forgive those who are destitute (of good performances to their credit).
But surely Allah is the Effacer of sins, most forgiving. (2, Al-Mujadilah).
He (i.e. the Prophet) is ardently desirous of your welfare. (127, Al-Touba).
TRADITION: The Prophet never slandered or gave publicity to a person's faults.

[Read original verse]
8

My Consort! Kindly do not take stock of my actions. In fact I have absolutely no (good) action to my credit. Kindly help me (out of way), and honour me.
Note: Compare from verse No. 25, chapter 1, Sur Parthati.

[Read original verse]
9

O Dasra! Do kindly utter some words of consolation to me. You are my Consort and I have every hope in you. O beloved! Kindly safeguard my honour in, public (on the Day of Judgement).
Note: Replaced تاڻ by تون as per Mr. Trumpp's edition.

[Read original verse]
10

O Beloved! Do not repulse me. O consort! I am admittedly a base creature. O Beloved! My love for you has forcibly struck me against the ground and incapacitated me. You alone are my husband, whereas you have so many wives.
منم خوار و نگارِ من عزیز است
بہہ از من بر در اوصد کنیز است
(Idraki)
I am a base creature. My beloved is a noble man. He has hundreds of women better than me as slaves at his door.

[Read original verse]
11

O Consort! You have numerous wives whereas you alone are my husband. Be gracious to me and come back to me. (The poet advises her):
"O good damsel! O simpleton! Do not depend too much on his favour nor use it as an argument, and do not forget yourself on that account." O Consort! Do condenscend through love to oblige and honour this poor woman.

[Read original verse]
12

Millions of women are your wives and you are consort of millions of them. O Dasra! Do not forsake me lest I may go astray and become reprehensible. I surrender unto you the end of the scarf which I have wrapped round my neck as a mark of submission (i.e. My destiny is in your hands).
Note: This verse signifies a) repentance, b) submission, and c) the apprehension that Allah's displeasure may end in apostasy.

مارا برآستان تو حق خدمت است
ای خواجہ بازبین بترحم غلام را
(Hafiz)
What I am keen about is to serve you. O my Lord! Kindly relent to your slave.

[Read original verse]
13

O Beloved! I cannot bear the veils that you have put up against my seeing you. O consort! You have so many other wives. You alone are my husband for all time. Kindly relent to me. Kindly honour and oblige this poor woman (in the name of your love).
TRADITION: There are 70,000 veils of light and darkness between Allah and the mankind.

[Read original verse]
14

"O Leela! Do not be racked by grief so much. Arise and sweep clean your house and its yard. (i.e. Remain patient, reform yourself and make amends.) Be prepared to offer yourself and your ascendants as a sacrifice to your beloved.
Note: In verses No. 14 and 15 the poet consoles Leela and gives her good news of Chanesar's reconciliation to her and of his prospective visit to her house.
TRADITION: None would be a real Momin unless he holds me (the Prophet) dearer than his parents, and other members of his family.

[Read original verse]
15

O Leela! Do not give way to grief so much. (Observe restraint) get up and cleanse the premises. (Make yourself eligible for his grace). The beloved has reached the house premises. The Consort has returned to the base creature. He is just outside the courtyard.
And when evil touches the man, he gives way to despair. (83, Bani Israel).

[Read original verse]

Sur Sorath

Chapter I
1

With hopes set on Allah's grace the mendicant minstrel (Bijal) set out on the expedition from his homeland. He had embellished his violin with tassels and rattles. As soon as he espied the canopy (of the palace) of Rao Diach from distance, he muttered immediately supplications to Allah, the Unique, "O Gracious Lord! help me by your grace to humour the king with my music.
Commit yourself to Almighty and Compassionate (Allah). (217, Al-Shura).

[Read original verse]
2

The pedestrian minstrel had hailed from a remote land. But during the journey, and more particularly at the king's palace, he craved expressly for the (royal) head.
زمین زادہ بر آسمان تافتہ
زمین و زمان واپس انداختہ
An earthly creature has ascended to the sky. He has left the space and time behind.

[Read original verse]
3

He has come all the way from a remote land. Unlike a mendicant, he did not supplicate for any money. He wanted a life. He said to the King: "Please be quick, chop off your head, as I cannot bear a moment's delay."

[Read original verse]
4

I have come all the way from a remote land. I find that you are seated very high on 'Arsh' whereas I, a mere plebian, stand on earth. In view of the tremendous distance between our stations how can I hope that you would appreciate and grace me, a supplicant for your head.

[Read original verse]
5

I have arrived here this very moment from a distant land. If possible please see that you do not procrastinate consideration of my request till dawn. Kindly grant it without delay. O handsome consort of Sorath queen! Kindly bear in mind my request and grant it to me, who have come here from amongst your enemies (or our enemies.)
Note:There is a possible reference to the tradition that at early dawn there is a Divine announcement enquiring whether there is any supplicant whose request Allah may grant.

[Read original verse]
6

It was only after hearing of your Majesty's munificience that I have walked all the way from abroad. At present I fail to find words to formulate my request. Inherently I am illiterate. In addition I am unsophisticated. To be brief you may kindly grant me such benefaction which may neutralize my covetousness and material desires for all times.
Note: This verse favours the interpretation of 'Mairaj'.
Allah, who is the real king, has the highest status. (114, Taha).
Allah, the High, the Incomparably Sublime. He has the most exalted attributes, the Lord of the Throne. (12, 15, Al-Momin).

[Read original verse]
7

I do not keep fit during winters nor can I bear the perspiring summer. Kindly afford security to this fiddler while he follows his vocation (against his enemies). Be gracious to grant to this violin player the confidence or treatment meant exclusively for a friend (like Hazrat lbrahim).
Note: The vocation may mean the Prophetic mission.
And Allah will protect you from men. (67, Al-Maidah).

[Read original verse]
8

I do not keep fit during winter, nor can I bear summer. Apart from other favours, kindly grant me security (in both worlds). My Hero! You may chew a betel leaf and besmear this medicant with its saliva."
Note: In the above two verses the Prophet is deemed to have conveyed to Allah his utter weakness and undependability to face the vicissitudes or hostilities of this material world, and therefore he sought succour and protection from Him. He made a specific request for treatment as a protege or better still as a friend through grant of fortitude of the pattern of Hazrat Ibrahim who entered fire unflinchingly, though as a humble supplicant, he would be satisfied with even a little distinction or attention from Him.
آں خزان نزد خدا نفس و ہواست
عقل و جان عین بہارست و بقاست
(Roomi)
The autumn near Allah is the materialist desire and baser self. On the other hand the reason and conscience are the spring of eternity.

[Read original verse]
9

"O King! This mendicant has come to your door - personally with his soul. Kindly save him from the burning fire (of Hell). O Lord! Kindly admit him into a garden from amongst the eternal Gardens.
This verse may be deemed to contain the Prophet's request for Divine favours in the Hereafter.
They shall enter the burning fire. (4, AI-Ghashyal).
Allah has promised to believers. . . . delightful dwelling places in eternal gardens. (71, AI-Touba).

[Read original verse]
10

O King! I have sought your door in this miserable condition. O Gracious Lord! Kindly grant the request of this diseased (sinful) person.This musician shall sing a few words of praise in your court. O Beneficent Lord! Kindly grant security (pardon) to him.

[Read original verse]
11

O Sovereign! I have sought your door, having discarded all other doors (of deities and demi gods). This supplicant constantly prays before you and makes no particular request except for general security.
Note: This verse refers to monotheism and piety tn the part of the Prophet.

[Read original verse]
12

My King! I have come to your door, having banished all other doors (from my mind). Kindly give a favourable ear to what I say on the violin, though you know fully well (as the Omniscient) the request I have in mind.

[Read original verse]
13

I have banished all other doors and sought yours only. O handsome Spouse of Sorath! Kindly attend to me (compassionately). O Beneficent Lord! Kindly fill up the empty skirt of this mendicant repeatedly.

[Read original verse]
Chapter II
1

Some minstrel - a sort of mendicant - came to Junagadh. He took out his violin and played it so perfectly well that the whole town resounded with his music. Consequently all the slave girls and even the queens felt very much enthralled. Even the general public expressed that the minstrel was virtually a killer.
Note: The poet has used the word ماري in this verse. Normally it means the huntsman who uses a trap or a snare to catch birds and animals. When this word is used in connection with a minstrel, his instrumental music is implied to serve as the snare.
During the days of Emperor Akbar a particular type of music and dance was evolved and almost perfected. It was used for Shikar-i-Kamrugha. According to its plan a troupe of proficient musicians and dancers used to precede the hunting party to the site of sport. They used to start there a revelry of fascinating music and dance. Slowly and gradually the deer of the locality would turn up from all directions and assemble there. They would be so much entranced and dazed by the music and dance, that they would stand there spell bound. The huntsman, who would then appear on the site, could shoot or catch them easily. Once when such a function was successfully held for the entertainment of Emperor Jehangir and his Queen Nur Jehan, the latter recited the following couplet of Amir Khusro:
ہمہ آہوان صحرا سر خود نہادہ در کف
بامید آنکہ روزی بشکار خواہی آمد
All deer of the desert have kept themselves ready in the expectation that you would one day come for their shoot.
Emperor Jehangir was so piqued by it that he abandoned the idea of the shoot.
The poet seems to have used the word ماري to bracket Bijal with the above class of proficient musicians.
با زخم چو آتش میزد ترانۂ خوش
مست و خراب و دلکش ازبادۂ شبانہ
(Roomi)
With a touch like fire he was playing a sweet melody, drunken and distraught and bewitching from the night's carouse.

[Read original verse]
2

He sang to the King by the rampart of the fort for the entire night. Pearls (worldly boons) were rained over him from the fort above but he did not touch them. Eventually he received a worthy reward. After all he was a hereditary mendicant.
Note: All previous apostles were ancestors of the Prophet.

[Read original verse]
3

The King was in his palace (high above) and the minstrel was seated on the ground. But the music emanating from his violin, which he played with his hands, was heard and appreciated in the palace. Consequently the king sent for him in his suite where even women guards were forbidden entrance. As a mark of appreciation the king ordered that a fast Arab steed with saddle studded with pearls should be awarded to the pedestrian musician. But the Sayed says, the latter refused to receive the reward saying that he wanted the royal head. (as prize)..
Note: (1) Here امين refers to the title of the Prophet.
(2) The Arab steed mentioned in the verse may imply the 'Buraq' steed brought to the Prophet by Hazrat Gibril for his journey heavenward. It may also mean the worldly benefit.
(3) The women guards may imply the angels in general and Hazrat Gibril in particular, who could not accompany the Prophet to Allah beyond a particular stage in the course of Ascention.

[Read original verse]
4

Bijal concentrated with all humility and then played the instrument. The sovereign responded to it from within the palace. Very graciously he called in the minstrel; he and the musician became one in privacy.

[Read original verse]
5

Bijal concentrated and then played the violin. The peerless sovereign responded to it favourably. Bijal held a tete-e-tete with the sovereign in absolute privacy at an auspicious time. He then declared (as per a tradition which is contested by Dr. Daudpota as invalid), that he was Ahmed without the letter 'mim' in it, i.e. he was Ahad meaning Allah. Very few persons, indeed, came to know that both were one without distinction.
من تو شدم تو من شدی من جان شدم توتن شدی
تاکس نہ گوید بعد ازین من دیگرم تو دیگری
(Amir Khusro)
I became you and you became me. I became the heart and you became the body. Here after none should say that you and I are different identities.

[Read original verse]
6

Very few persons came to know a little about the assimilation of the king and the violinst. Those who were initiated into the Divine mysteries would comprehend their language (or discourse) properly. The tradition that the man is clue to the mystery of Allah and (vice versa) became a reality. The king and the musician became one.
راز ’’الانسان سری‘‘ در کلام حق ظہور
شمس تابندہ درون بیرون نمود آدمیت
(Mir Janullah Shah)
The secret about the man bearing secrets of Allah was expressed by Allah.The fact is that the brilliant sun is inside the body which externally bears the human appearances.

[Read original verse]
7

The king was immensely pleased with the minstrel and he offered him many prizes. The latter, in order to please him more, played different tunes and conveyed to the king that he had enough of material wealth and he requested him for his royal head in the name of Merciful Lord.

[Read original verse]
8

From the outset the mendicant had set his mind on one request, and that was for the royal head. He had left his homeland with that definite aim. Hence he did not accept basketfuls of presents. He even rejected gems. He said; "I sought your door, as I knew that it is foreign to you to reject requests."
TRADITION: Allah is so generous and modest that when a supplicant raises his hands five times to Him for alms with a sincere heart, He feels embarrassed if He does not accept the supplication.
Allah says, Call on Me, and I shall accept your prayer. (60, AI-Momin).

[Read original verse]
9

I never carried a beggar's bowl for alms. Besides, I have enough of Arab steeds in my stable at home. (Do not think) that I would play on the instrument for the sake of an elephant (as a prize)! (Please have no confusion on this point). I am seeker of what adorns you as a diadem (I mean your royal head).

[Read original verse]
10

There are hereditary mendicants, and verily I am one of them. Kindly confide in my ear as my inheritance, a little of what they (i.e. the others) had received.
Note: In this verse the Prophet is deemed to have requested Allah for favouring him with the same mystic knowledge with which He had favoured his ancestors. That he considered as his inheritance.

[Read original verse]
11

The royal observation was: O Bijal! Replay the tune which you had so enthusiastically played when you had entered my town of Girnar.(Or would you O bard! mind my request because you have to cover a long distance on your return journey or possibly because you are much too eager to receive the charity, and my request may mean some delay).

[Read original verse]
12

(Bijal replied!) "I shall never defer my supplication; nor is the return journey much too tedious for me. I have sought you with a set purpose, and I have disclosed it secretly to you: Kindly give due consideration to it, O consort of Sorath! I shall not go back unsatisfied. I have come all the way to you from a distance. (Kindly think of it)."

[Read original verse]
13

The mendicant would not be happy with jagir or wealth in charity. Actually he hates that very idea, particularly because he has a set aim in that connection. In fact he is of the view that he should always be in the company of the generous king.

[Read original verse]
14

He begs for the head. He insists on it. He contemplates nothing else. He does not spare the poor. He kills handsome nobles too without a demur. He humbles rulers and snuffs out their breath He who has created them, will not spare any person any where, be it evening or morning.
Note: Here the minstrel may be identified with Allah and the verse expresses His Omnipotence.
سلطان خوباں می رود، گیرد ہجوم عاشقان
چابک سواران یک طرف مسکین گدایان یک طرف
(Amir Khusro)
The king of beauties goes to the crowd of lovers and seizes all of them -the reckless horsemen as well as poor beggars.

[Read original verse]
15

O you bard! May you never again come (to this place)! All the time you have your hook fixed at somebody's head. In that way all along you have disintegrated crowned persons.
Note: Here the bard may imply the Angel of death.

[Read original verse]
Chapter III
VAI-21

O friend! O bard! I would give you my head as a part of my greetings.
O minstrel! Come to Junagadh and let us be friends.
Please see that you do not speak ill of me.
If I had a million heads on my trunk, I would cut off each one of them in return for your instrumental music.
(Frankly speaking) I am extremely ashamed to disburden myself of my head for you, as there is no substance in it.
Abdul Latif says: "O sisters! he has been smitten by love.

[Read original verse]
1

The mendicant Bijal played some tune at dawn time and it immensely pleased the king in his palace. Consequently he exclaimed to him, "O supplicant! come up to me face to face." According to Latif, the king further expressed, "Had I million (heads) I would lay all of them at your feet in sacrifice. O my guest! Come upto me and I will give you this head of mine here.
ہنوز عاشقی و دلربائی نشدہ است
ہنوز زوری و مرد آزمائی نشدہ است
ہمیں تواضع عامست حسن را با عشق
میان ناز و نیاز آشنائی نشدہ است
(Wahshi Yazdi)
So far the lover and the beloved have not played their part and started the usual tests. No doubt, the beauty is susceptible to love, but upto this stage the coquetry and (its opposite) the submission had not yet met each other.

[Read original verse]
2

O supplicant! Come up (in the fort) in a palanquin. The king, consort (of Sorath) has called you in his palace. O Bijal! He has pledged to cut off his head at dawn time for you.

[Read original verse]
3

The bard got into the palace with his violin. He would pull the chords forcefully and voice his request for the royal head. He would not budge without receiving the latter. In its wake Junagadh wouId be grievously shocked and the palace itself would be plunged into Iamentations.

[Read original verse]
4

The bard entered the royal palace with his wonderful instrument. He pulled its chord and the whole fort was (as if) seriously shaken by its music. There was wholesale commotion alround and people got busy talking about you, O Bijal! The entire town of Junagadh would crack up in grief and the palace would be in deep lamentation.
زہے مطرب کہ بایک نغمۂ خوش
زند در خرمن صد زھد آتش
(Bahroz)
How excellent is the musician who, by a single attractive song, sets fire to the harvest of piety of hundred pious men!

[Read original verse]
5

The generous Lord and the mendicant bard are closeted together as one. There is no intermediary between them. Whatever is in the mind of the minstrel is expressed through the music of the instrumental chords. Whether here or there it meant the same thing. (The king completely understood the thoughts of the bard as they worked in his mind or made themselves manifest through the instrumental music).
So that he became, as it were, one chord to two bows or closer still.
(9, AI-Najm).

[Read original verse]
6

The king said: O bard! I salute you ten times. You want an empty skull which has no value, not even that of a single pepper grain. But if it serves your purpose, I am prepared to offer it to you twenty times (quite unhesitatingly).

Note: Rewrite تنهن تون as تون تنهنجو in the last stanza.

[Read original verse]
7

When I scanned the space on both sides of the Kathiawar forest (of this world) and mentally reviewed the names of generous donors of different countries, I failed to locate any other donor capable of donating his head.
TRADITION: Hazrat Gibril once said that Allah had scanned the East and the West but He did not find any other person worthier than the Prophet for the final apostleship.

[Read original verse]
8

O bard! Let him not live for whose head you have planned this trip. If you had asked me for something which may not have been available with me, that would have meant a slur on generous persons for ever.

[Read original verse]
9

I would sacrifice my head over thine. O bard! Notwithstanding I am not able to make an adequate return for what you are worth.
سر ور قدم یار فدا شرچہ بجا شد
این بارِ گران بود ادا شدچہ بجا شد
(Pir Inayat)
It means no requital if my head is sacrificed at the feet of my beloved. It was veritably an embarrassing load and its removal is no requital.

[Read original verse]
10

I offer my head as sacrifice over thine. O minstrel! Please return home at once after securing this hollow skull from me, lest you may delay (or default) in the fulfilment of your covenant with Ani Rai (my opponent).
Note: The verse shows that the king knew the background of Bijal's trip.

[Read original verse]
11

I would not evaluate my head as equal to your instrumental music. O mendicant! Do not return home (disappointed with me) as I would never refuse your request for my head, it being not worth presentation. I do not attach any value (or importance) to it. Actually I blush when I offer it to you.
چوں مردن تو مردن یک بارگیست
یک بار بمیر ایں چہ بیچارگیست
خون نجاستی و مشت رگ و پوست
درکار نہ بود ایں چہ غمخوار گیست
(Khayam)
Since you must die, and then you die but once,
Then die at once. Why be a helpless dunce?
This baggy hide with filth and blood, O fool!
Why pamper it with cares, cakes and buns?

[Read original verse]
12

If I were to weigh one hundred heads against one chord of your violin, the scale containing the latter when struck by Bijal would be weightier. In fact my head is a hollow skull and it is not worth presentation.

[Read original verse]
13

If I had a million such heads (on my trunk), I would have cut off each one of them in turn for presentation to you for your music.
تیغ تا اوبیش زد سر بیش شد
تابرست از گردنم سر صدہزار
(Roomi)
The more he plied the sword the more heads sprang up, till there grew from my neck innumerable heads.

[Read original verse]
14

It I had countless heads on my body I would have chopped off each one of them a hundred times. Despite it your instrumental music would have remained unequalled (or unrequited fully).
Note: The verses No. 6, 8 to 19 possibly portray the poet's personal evaluation of music. It should be noted that he died while hearing music at Bhit Shah.

[Read original verse]
15

O Diach! What you agree to give me is quite possible for others too to offer (because it is a perishable commodity). Kindly give me such a benefaction that it may not be repeated by others and it may stand out as a precedent of matchless donation to future supplicants, (or) give me something like self-effacement which may stand out as a model for future supplicants.
جان دی، دی ہوئی اس کی تھی
حق تو یہ ہے کہ حق ادا نہ ہوا
He surrendered his life, but then it was given to him by Allah. The fact is that the full obligation was not yet discharged by him.

[Read original verse]
16

To give away (the mortal) head (against some return) is (relatively) easy, but to donate something (without any return) is really difficult. Hence, O king Diach! However hard it may be, kindly give me what is commensurate with (or what conforms to) my instrumental music.
Note: In this verse Shah seems to have stressed the Quranic exhortation that charity should be given for the pleasure of Allah and not for any return or advantage.
Note: Replaced ڏياچ by ڏيارج as per the Mir's edition.
And for those who spend their wealth to be seen of men and believe not in Allah nor the Last Day. And whoso has Satan for the companion, let him remember that an evil companion is he. (38, Al-N isa).

[Read original verse]
17

Kindly favour me with what conforms to my (request as envisaged in this) instrumental music. Kindly do not turn me away (disappointed) as I have come here quite sometime back.

[Read original verse]
18

The generosity of King Diach got brimful at the sight of the bard. He told him: "O bard! My head I am prepared to surrender now, but you would receive other alms at day-break time. As a matter of fact, the real existence lies in oblivision or in non-existence (i.e. self renunciation).
من کسی در نا کسی در یافتم
پس کسی در ناکسی در باختم
(Roomi)
I got elevation when I took to self renunciation. Hence I bartered my material eminence with self renunciation.

[Read original verse]
19

The bard reclined his violin against his shoulder and went (to the king) for the night. The Sayed says: "During its course he played well the tune of his request. The sovereign was so pleased with him that he gave away many lands to him, as free grant."

[Read original verse]
20

(In time) the minstrel had set his foot (in Junagadh) with his violin resting on his shoulder. Sayed says: "He sang the song of his request. Thereon the liberal hearted king became very pleased with him. Well may the holy mother of Diach be proud of such a son!

[Read original verse]
Chapter IV
VAI-17

"Farewell! Oh farewall! the beloved has departed." Alas! This was what Sorath bewailed. Since life is transitory we should better abandon all worldly affiliations and take to the self abnegations way of life. (We should strike the chord of self-renunciation).
Sorath stood in the midst of her companions and lamented (the loss of Rao Diach).
She repeated what Rao Diach had expressed: "I shall give away my head well decorated."
"This bard, who has come here, is out to kill great men.
He separates a friend from his friends and thereby displays his might.
But I cut off my head under influence of the (Divine) loves' directive."
Note: Here the bard possibly means the Angel of death.

[Read original verse]
1

The visit of bards to the royal palaces is rare and it is always motivated by certain plausible considerations. With down-cast eyes they see the Divine light upon light around them. It sparkles in their houses like the moon's rays. Latif says: "The bard received gifts including lease of various countries. It was on this account that so many rulers paid homage to the bard."
Light upon light. (35, Al-Nur).
This light is lit in houses, which Allah has ordered to be exalted. (36, Al-Nur).
زاں طلعت شاہانہ زان مشعلہ خانہ
ہر گوشہ چوں بستان شد تا ابد چنین باوا
(Roomi)
Owing to the Regal beauty, that Luminary of my abode, every corner finds itself a garden. May this state continue for ever!
Note: In this verse Shah seems to have referred to the visit of the Prophet to Allah with a particular purpose, his having perceived the Divine Light directly --the light which had filled the entire space like a powerful search light. Allah had given tidings to the Prophet that He would vanquish his foes and spread Islam far and wide; and it had followed as a natural sequence that so many kingdoms were conquered and brought under sway by the Muslim armies.
TRADITION: I came to know Allah through Allah Himself.

[Read original verse]
2

O bard! You are welcome to this place. I have now grasped the secret of your visit. I have also clearly understood the drift of your talk. (Since it is not quite possible for me to adequately reward you), kindly be satisfied with whatever is placed in your bowl (i.e. my head).

[Read original verse]
3

O bard! I am very much impressed by the marvel of your violin in as much as you yourself who play it are absolutely intact, whereas those who hear its music are simply possessed; Last night your instrument had broken my heart.

[Read original verse]
4

The credit for this bewitching music should not go to the instrument. It is the revelation of the Divine secret through it that makes it so. Though the music emanates from the violin, yet the secret of its success lies in the hands of its player. You have the makings of becoming a royal falcon to work wonders. Only a serious effort on your part is necessary. If you make it(and you have the freedom of will to do it), you will have the costly goods in the bargain (i.e. immortal life).
Note: ln this verse Shah seems to have hinted that a human being is a mere instrument in the hands of Allah, yet he urges that a human effort for achieving success is sine qua non.
ماچوں نائیم و نوا در مازتست
ماچوں کوہیم و صدا در باز تست
(Roomi)
We are like a flute and the music within us is from you. We are like a mountain and the echo comes from you.
But what is the role of the person in whom this drama is enacted? Ghazali's reply is that he is only the stage and the only actor on the stage is Allah (The Metaphysics of Roomi).
در توکل جہد و کسب اولیٰ تراست
تا حبیب حق شوی ایں بہتراست
(Roomi)
Effort is essential even when you commit your affairs to Allah. That way you shall be a friend of Allah.

[Read original verse]
5

What you expressed through your instrumental music I have accepted. My head, of course, is there as a sort of recompense or barter for your music. But I would be happy if you ask me for same other alms too. (After all what is a head?) it is the product of clay which has no value and after it is removed, it would definitely be worth nothing.

[Read original verse]
6

O minstrel! Please do ask me for something else in charity. I will most heartily deliver it to you for mere asking. If I were to weigh this palace or even my queen Sorath against the musical chords of your instrument, they would fall short in the balance. By the way please get near me because I want to know from you in secret whether I should cut off my head from above my shoulders or I should give it along with my trunk.
If you give alms openly, it is well and good; but if you conceal them and give them to the poor, it is better for you. (271, AI-Baqarah).
Note: Replaced برابر by سين as per the Bulri, Bombay, Mir and Mr. Trumpp's editions respectively.

[Read original verse]
7

The minstrel skillfully set the chords of the violin in motion, and started playing it in a masterly manner. Obviously he was not content with the presentation of head which in itself was a great favour. He now aimed at something higher than that.
And do good (i.e. give charity in a befitting manner); Verily Allah loves those who do good. (195, Al-Baqarah).

[Read original verse]
8

O Care free personality! I want exchange of your secret with mine; please be quick about it, as death stands saddled and mounted behind you ready for its job.
Note: In this verse reference is to the tradition that Allah is the clue to the secret of man and vice versa. Here the exchange of these secrets is requested for.

[Read original verse]
9

(The king said!) behead me and be happy at it. That would relieve you from pursuing your vocation and from visiting this place or other places again and again. O bard! I am prepared to sacrifice my whole country for your sake.
سرم بیجل اگر خواہی ببر اورا بسم اللہ
چرا پرسی چرا ترسی بدر اورا بسم اللہ
O Bijal! If you want my head, chop it off in the name of Allah. Why do you seek my permission or hesitate? Tear it off in the name of Allah.

[Read original verse]
10

All the three settled it between themselves - the instrumental chord, the dagger, and the royal head. O minstrel! What you came here for was hardly worth the journey you undertook. O bard! all praise to Allah that you asked me only for my head, (which I can afford to part with).

[Read original verse]
11

The marvellous violin started to play (perhaps a swan song suiting the occasion). This alchemy like bard played before the king with such masterly fervour that the latter, in one gaze at him, perceived the immortal essence in the minstrel. (Working under its influence) he took out a dagger and plunged it into his neck.
Note:پارس means alchemy like.

[Read original verse]
12

The flower of Girnar is plucked. The entire town is in lamentation. Hundreds of women, like queen Sorath, bewail the loss of the king's life. They decorated their heads and offered them by their crowning lock to the bard. The damsels bitterly wept and cried: "The king departed the world on the preceding night."

[Read original verse]
13

Diach who surrendered his head, in fact gave as worthless a thing as shells used for correcting the balance. Possibly he did it to correct the imbalance of his deeds. The minstrel took the head, covered a little distance and then became full of regrets (as to why he had accepted such a worthless thing).

[Read original verse]
14

In fact Diach had given nothing. He had merely tantalized the supplicant. Feeling so, the bard returned to the site and replaced Diach's head on his dead trunk.
Note: Allah does not accept a sacrifice if it is given hesitantly or niggardly.
O you who believe! Render not your alms vain by taunt and injury.
(265, Al-Baqarah).

[Read original verse]
15

Sorath immolated herself. The bone of contention thereby ceased to exist and peace prevailed (between the two warring kingdoms.) The brave king had pitched his tents elsewhere. At all places (in Paradise) there was music. It was heard universally, Behold! The king enjoyed the music and was happy.
Note: In Paradise all desires are satisfied without restraint.
نیم جان بستاند و صد جان وہد
آنچہ در وہمت نیاید آں دہد
(Roomi)
Allah hardly takes one life and give 100 lives in barter. In fact He gives what you cannot even dare imagine.

[Read original verse]
16

Sorath, the cause of quarrel between the parties was dead and peace prevailed. The brave king had removed his tents from there. Junagadh then became desolate. No bard visited it; nor was music heard or instrument played there. It was then that the minstrel gave the head back to Diach (i.e. after self renunciation, the seeker got the immortality. He then needed nothing.)
Note: The 'nafs' is the link between the world and the man. After the latter subdues and ignores it, the hurdle between him and his evolution is neutralized. He attains to his evolution and later to immortality. In the meantime the world loses all charm for him and it appears as wilderness to him.
آئینہ ہستی چہ باشد نیستی
نیستی بگزین گر ابلہ نیستی
(Roomi)
What is the mirror of the existance? It is self renunciation. Hence unless you are a fool, you should take to self abnegation.

[Read original verse]

Sur Suhni

Chapter I
VAI-35

Of what utility would be my existence without the beloved?
عمر کہ بی عشق رفت ہیچ حسابش مگیر
(Roomi)
Prize not that life which passes without love.
اوقات خوش آں بود کہ با دوست بسر رفت
باقی ہمہ بی حاصلی و بی خبری بود
(Hafiz)
That time alone was good, which was passed in company of the Friend. The remaining period was aimless and void.
O slave woman! Abstain from sins. In good deeds too (if committed merely to secure good reputation in this world and not for the pleasure of Allah), there is no particular benefit, nor is it in shallow piety nor in music.
Note: (1) One cannot expect union with Allah only by good deeds, nor by avoiding forbidden things.
(2) Piety and music generally do not go together.
آشکار گذر زمذھبہا
در رہِ عشق چہ گنہہ چہ ثواب
(Sachal Sarmast)
O Ashkar! Bypass the religions. In the course of love sinfulness and righteousness cannot be discriminated.
چہ نسبت است برندی صلاح و تقویٰ را
سماعِ وعظ کجا و نغمہ رباب کجا
(Roomi)
What concern has a reckless fellow with the demonstrative reformation or piety? What relationship has the sermon with the music on rebeck?
The fact of the matter is that if you keep humble and forbearing, you will automatically be evolved spiritually. (No doubt the unchaste requires to be chaste, but by the above modus operandi) even a depraved reprobate can become chaste and be acceptable to Allah. Nothing can come upto the humble and forbearing earth - like disposition. It is only then that one can attract (the Divine mercy and be green or fertile as compared to a barren rock.)
در بہاران کی شود سرسبز سنگ
خاک شو تاگل بروید رنگ رنگ
(Roomi)
How can a rock bear verdure in spring? Be dust so that different kinds of flowers may spring up.
Whatever particle sparkles on water (and appears interesting or enchanting in this world) is a mere bubble without substance. Proceed to your goal across the border as a loyal slave in the company of the guide. O Falcon! swiftly swoop upon the thief (i.e. Satan or the baser self), hold him in your talons and disable him. Maintain contact with your guide else the veil created by your transgressions shall obstruct the view of your Friend or His patronage.
Note: Falcon may imply the manly lover.
Just as in 'idgham' two letters lose their separate entity and merge into one letter, similarly the union with Allah necessitate effacement of self.
Prepare to roast yourself in Divine love, and in addition keep your mouth sealed as if it has ceased to function, (i.e. do not be communicative.)
Note: Divine love necessitates self-effacement and a sealed tongue.
O Allah! Better serve the celestial wine to those who yearn for it. (I am not one for it).
I have given vent to the above worthless prattle while in disease (or ecstasy):
تانگردو بنکوئی ما بَدی
اینکہ گفتم ہمہ بود از بیخودی
(Roomi)
Lest what I have expressed is misconstrued I must say that it is the result of ecstasy.

[Read original verse]
1

The river's current is swift and tumultuous and so are the escape channels or creeks. But the course of love, where it exists, is different. (It dominates the mind more tumultuously), though externally it controls the lover and keeps him tight-lipped. Nay, the persons who are in love with the deep sea (i.e. Allah), are seclusion-minded (so as to remember Him, unnoticed and undisturbed). O Patron Lord! Kindly return (safely) those who have captivated my mind.
Note: The world is full of tumult, Its constructive and destructive forces are at work simultaneously. It is difficult for a man not to be swayed by them. But the love is a potential force. It creates a world in nuclous for the lover and engrosses him there in. Accordingly he becomes apathetic to his environments. He assumes any change in them as a normal feature.
عشق جو شد بحر را مانند دیگ
عشق ساید کوہ رامانند ریگ
(Roomi)
The (Divine) love causes the sea to boil (as in a cauldron). It grinds the mountain like sand.

[Read original verse]
2

The young buffaloes (or the immature seekers) did not venture to enter the water). Hence they stood on both banks of the river whose swift current did not abate even in its creeks. Those who can retain the image of their beloved in their mind as a bodily embellishment, however, dare enter the water. Such persons with the Beloved's image imprinted on their mind, shall take the whole creek with one step. (For them the span of the creek or the ferocity of its current are matters of no consequences).

[Read original verse]
3

These are new (and less hazardous) creeks (i.e. initial stages in love) which are relatively easy to cross. The turbulent current is still ahead. My girl friends! WhiIe staying at home (without taking any trouble) you just make pretensions of love. If you had only seen the beloved as I saw Him, you would not have tried to dissuade me from entering the water. On the contrary all of you would have picked up jars and jumped into the river.
کہ عشق آسان نمود اول، ولی افتاد مشکلہا
(Roomi)
Love seemed an easy job at first but later it proved difficult.

[Read original verse]
4

O friends! If you had only seen the face of the beloved jam, you would not have slept peacefully beside your husbands for a moment, but would have picked up jars and entered water even before me.
ببین بیمار الفت راکہ بر بستر نمی ماند
اگر ماند شبِ دیگر نمی ماند
(Amir Khusro)
Behold the love patient. He cannot remain restfully on his bed. If he does it, it would only be for one night and not for the following one.

[Read original verse]
5

Those who beheld the visage of the beloved jam even once, they could not sleep soundly with their husbands; but they entered water and rushed into the eddy even without jars.
Note: 'jam' normally implies the royal title of Sama kings. Here the word is used comprehensively to imply the Prophet to connote his respectability.

[Read original verse]
6

O friends! If all (or any) of you were to behold the beloved as I have done, you would not sleep restfully beside your husbands. Nay, you would plunge into water with jars even before me.

[Read original verse]
7

If my friends had beheld what I did, many of them would have sacrificed their houses and consorts (and immediately left for the beloved).

Note: Verses No. 4 to 6 imply that those seekers who are imbued with the Divine love, are impatient to get away from the worldly connections.

[Read original verse]
8

Many women come to the ford with jars. All of them profess to be Suhni-like and pose to enter water for the sake of the beloved. Those who really did enter it, would be drowned, and their corpses would be visible floating on water the next day. (They alone, as true lovers, shall attain to union with Allah).

[Read original verse]
9

Many women, standing on the bank of river, exclaim 'beloved' 'beloved'. Some of them hesitate to enter the water due to love of life.Others plunge into it saying "We have no reck of life." The beloved would join those who enter water laughingly.

[Read original verse]
10

The water herons were (restfully) perched on the river-bank-trees and the time for late afternoon prayer was practically over. Suhni got into the water with a jar after hearing the Muezzin’s call for the evening prayer. She scanned the horizon and looked for the place where the beloved was likely to be.

[Read original verse]
11

Suhni entered the water with a jar in her hand. She carefully watched the course of the river's current. "What, if life is sacrificed in the test for the beloved!" That is the fundamental test for union with the beloved. (Then let it occur). O Allah! May you take safely to their goal those who are scheduled to meet (the beloved) at night time!

[Read original verse]
12

Suhni entered the river with a jar in her hand and carefully took stock of the deviations in its course. She bore in mind the Quranic admonition of 'standing before Allah with fear' and acted accordingly. The Sayed says:
"Those who yearn for their Lord, shall not be detered by the forest (of worldly desires.) O Allah! Kindly take safely to their goal those who are out to meet (their Lord) at night time".
Note: (1) Changed الا by الله as per Mr. Advani's edition.
(2) جهنگ may also mean the 'nafs'.
But as for him who fears to stand before his Lord, and restrains his soul from evil desires, the Garden shall surely be his home. (40, 41, Naziat).

[Read original verse]
13

Suhni entered the river, holding a jar in her hand with a girdle fastened round her waist,, (after having divested herself of all material encumbrances), (fully determined to meet the beloved). Even without a physical union with Mehar on the other bank she was mentally absorbed in him. With every dip of water that she had, she retained his visage firmer in her thoughts (i.e. with every increase in Divine knowledge, the devotee's love for Allah will have deeper roots).

[Read original verse]
14

Suhni entered water with a jar in her hand, (the jar broke) and her arms got immensed in water. She gave vent to many cries in the midst of the stream, entreating the beloved to hasten to her rescue as she was struck with terror of the animals of prey that were watching her minutely. (The seeker requested Allah for Divine succour as he was being overwhelmed by the Satanic confrontation).

[Read original verse]
15

Suhni entered water holding a jar in her hand, relying on Allah's grace. (As ill luck would have it, her jar, which was unbaked, crumbled in the stream). Soon her leg was caught by a fish and her head by a crocodile. Her bangles were bent due to the stickiness of mire and her hair were dishevelled and floating on water. Millions of smaller fish of different categories stuck to her, (to feed on different parts of her body.) Besides thousands of big fish had collected around Suhni; and (poor creature!) she will soon be fragmented.

[Read original verse]
16

Note: The above verse offers a fine displays of the poet’s power of description and picture painting.
The jar has served me as a means to meet Mehar and behold his countenance. It is therefore as dear to me as my heart. How can I put it away?
Note: Rewrote آهم as آهيم as per Mr. Advani's edition.

[Read original verse]
17

No matter if the jar broke up or the bangles were bent under the mud's pressure. The seeker of Allah is the 'man', (i.e. he is bold and courageous). This is the helpful straw of (solace) to those who are precariously conditioned. The leprous Dam is malafide. Mehar pervades my mind. (The baser-'self' or the worldly connections are pernicious. They try to weaken you and divert you from the straight path by creating in you the apprehensions of discomfort or even of death. A seeker should always bear Allah in mind and be courageous).
TRADITION: Seeker of Allah is "the man"(i.e. he is manly).

[Read original verse]
18

No matter if the jar broke up and the armlets got bent. Allah's seeker is the 'man'. He should be bold. That should be my principle of conduct. Hence let me not lag behind. My mind is occupied by Mehar (beloved).

[Read original verse]
19

No matter if the jar broke up. Actually it worked as a barrier, as because of it I did not commit myself to Allah. (i.e. besides by its means actually I drifted away from the beloved.) My body is ringing and the heart is playing like a violin (with the recollection of Mehar). My entire system vibrates with its music. So long the beloved is not with me, I have no reck of the requital of good actions. (The supreme felicity for me would be to meet Allah rather than merely to go to Paradise; if the former is not available to me then the latter would be worthless).
A human being's materialist tendencies and his contrivances constitute a barrier or a veil between him and Allah.
(lmam Rabani - Maktubat)
تا بہشت و دوزخ در رہ بود
جان تو زیں راز کی آگہہ بود
So long Paradise and Hell obstruct your passage, how can your mind be conversant with the Divine mysteries.

[Read original verse]
20

No matter if the jar broke up. My heart! You should continue to swim unaided. I have to restrain my eyes daily and train them (not to go wayward and see any object other than the beloved). The chief Mehar (Prophet) has put me on the right track to meet the Lord, which is my goal.
Note: (1) The body (which has several limbs) serves the Soul as its transport. Hence it has to be controlled properly.
(2) According to Moulana Roomi, the body and the soul are inter dependent and they should have a uniform policy.

[Read original verse]
21

No matter if the jar broke up. Do not give way to despondency. Swim with the aid of the raft. "Do not despair of Allah's mercy". If you have the necessary yearning for the beloved, you will definitely behold His countenance.
Note: (In the above verses as well as in the succeeding verses wherever the word گهڙو it may be interpreted as the worldly aides or acquisitions or influences on which a person generally relies, e.g. sons, property and power. The word منڌ wherever it occurs may mean the self or the body. The word وسيلا may be interpreted as the alleged intermediaries with Allah or the worldly associates or patrons.)

[Read original verse]
22

The jar crumbled and broke into pieces. (The means of dependence became extinct.) The woman (Suhni) died and she ceased to function. Her aids too disappeared simultaneously with her death. Alas for her! She had lost her self confidence in the current and all the artifices and contrivances for her security and safe conduct had failed her. Her worldly associates withdrew from her and her supposed intermediaries also rejected her. The fact is that in the Oneness of Allah, the Unique, her entire equipment and even her identity as Suhni were neutralized in monism. Allah alone exists and Counts. His will prevails.

[Read original verse]
23

The jar broke up; Suhni died and her aides left her. It was thereafter that she heard the calls of Mehar.
Note: In amplification this highly philosophical verse may be split up as under:
a) The jar disintegrated. This implies that the worldly means of security and survival became extinct. None can save a person who is face to face with death. In fact as per the Quran, Allah enquired from the pagans that if they claimed to possess some power, why they did not hold back a dying man from death. At that time all earthly resources, to wit, power and pelf, sons and property are as ineffective as a broken jar in water.
b) The woman died. This means that she died at a particular time and under particular circumstances as pre-decreed by Allah. None is competent either to alter the time or the circumstances. Death means the termination of earthly existence and a sort of bridge between this world and the Hereafter. There is no need for a cause or effect in the case of death which may be assumed as a natural terminus. The disintegration of the unbaked jar can be taken as a natural sequence but not necessarily as the cause of Suhni's death.
c) The intermediate or the worldly associates, on whom a person depends so much, receded:
This means that the worldly associates including friends and relatives depart from a deceased person. In fact with his burial they leave him to his fate because they cannot help him any more.
Similarly the demigods or angels whom the polythiests worship or whose aid they invoke in this world at difficult times or whom they they worship in the hope that they will intercede with Allah and solve their problems in the Hereafter, would either reject them or plead their incompetence to advocate their case before Allah. (vide the Quranic verses quoted below).
d) Thereafter Suhni heard the calls of Mehar.
باز چوں کشتی شکست نوبت وصل لقاست
(Roomi)
Eventually when the boat of life broke up, the time for union with the beloved comes.
The above picture succinctly depicts the forlorn condition of a deceased person. It is then that his erstwhile devotion,. loyalty to Allah and righteous deeds will pay him a good dividend in the form of the Divine pleasure. Allah may come to his relief, (as Mehar did in the case of Suhni,) and make him happy by admitting him into Paradise and granting him personal interview as his Benefactor and Host. lmam Razi observes in this connection as under:
As for the fact that the soul receives the true manifestation and Divine knowledge, this does not depend on the soul's connection with the body; rather this connection is, as it were, an obstruction to achieving perfection. When this connection is broken, the Divine Manifestation becomes illumined. (lbneal lkhlaq)
The verse is also capable of second interpretation as under:
A seeker of the Truth or union with Allah has to forsake the material accoutrements, renounce the world, abandon the resources other than Allah and develop the state of self effacement. It would only be then that Allah would condescend to relent to him and guide him towards Himself.
Quranic verses:
1. And now you come to us one by one, even We created you at first, and you have left behind what We bestowed on you, and We see not with you your intercessors of whom you used to assert that they were partners with Allah in your affairs. Now you have been cut off from one another and that which you relied on has failed you.
(94, Al-lmran)
2. When those who were followed shall quit those who followed them.
(166, Al-Baqarah).
3. And their partners will say: “It was not us that you worshipped.”
4. So Allah is sufficient and witness between us and you. We were certainly unaware of your worship.
5. I shall surely show the road to Myself to those who suffer hardships in My way.(69, Ankabut).
TRADITIONS:
The man has three types of companions as under:
(1) Those that stay with him till his death. They are his possessions and influences.
(2) Those who keep him company upto his grave. They are his relatives, friends and dependents.
(3) Those that stay with him till the Day of judgement. They are his actions.
جنازہم چوں بینی مگو فراق فراق
مرا وصال و ملاقات آں زمان باشد
(Roomi)
When you see my corpse, say not: "departed", "departed". In fact the meeting and union are mine at that time.

[Read original verse]
24

When the aides or means of security of Suhni abandoned her in the turbulent midstream, her beloved from the yonder bank beckoned her.
Note: This verse possibly refers to the turbulent scene in a grave.

[Read original verse]
25

First divest yourself of all ego and discard the intermediaries. Then proceed in the direction of the beloved with love.
Note: Only the believer in monotheism shall appreciate the Quran.

[Read original verse]
26

Encumber not yourself with ego. Besides completely forget about the associates and the intercessors. O Suhni! it is your love alone that will take you safely across the turbulent water to the other bank. Those persons who commit themselves to their love for Allah, will swifty pass over the deep water (of this world).

[Read original verse]
27

Do not encumber yourself with self-consciousness or ego (in your journey to the beloved). Proceed without any intercessor. O Suhni! On the surface of water love should guide your every step or effort. Persue your journey towards the beloved absorbed in love.

[Read original verse]
28

Do not carry ego with yourself. In addition march onward without an intercessor. They alone would join the beloved, who follow (the dictates of) love sedulously.

[Read original verse]
29

Do not burden yourself with ego; and pursue your journey without an intercessor, It is no use taking an unbaked jar. Better break it into pieces directly. Instead you should take love as your guide.

[Read original verse]
30

On a (celestial) journey there is nothing more dependable than a heart teeming with love. The pseudo lovers merely stand on the near bank and requisition a raft. Those lovers who swim without a raft, find the river a mere stream. O Suhni! Love and yearning for the beloved are the sure raft for lovers. Those who remember the beloved are not detered by eddies.

[Read original verse]
31

Mehar (Allah) is solicitous about those persons who are solicitous about Him (i.e. who are in communion with Him). Those who are deeply immersed in Divine love, would not burden themselves with a raft to meet Him.
Allah helps those who help Him (by their obedience). (40, Al-Hajj).
خود است ہمہ طالبو وما ہمچو سایہا
ایں گفتگوی ما ہمگی گفتگوی دوست
(Roomi)
We are like shadows. He alone seeks. Love, by Him is spoken every word we speak.

[Read original verse]
32

The intense love of such lovers would serve as a raft to them to reach the Beloved. As a matter of fact the river water would get frozen like a mill-stone for those who yearn for the Beloved.
And recollect when We divided the sea for you, then We saved you and drowned Firaon's people while you watched by. (50, Al-Baqarah).
خشک سازد ہیبت او نیل را
می برد از مصر اسرائیل را
(Roomi)
Allah's awe dried up the Red sea when Hazrat Moosa was leading lsraelies from Egypt to Syria.

[Read original verse]
33

Offer not the raft to those persons who are initiated in love. Suhni who is bound for her beloved, would hardly care for or requisition the boatman's service or guidance.

[Read original verse]
34

Sahar (i.e. the Beloved), Suhni (i.e. the lover) and river (i.e. the prescribed straight path of religion) are all one. The distinction is dissolved. But this is a mystery, definitely a puzzling enigma.
What is in a name? That which we call a rose, by any other name would smell as sweet, So Romeo would, were he not Romeo called, retain that dear perfection which he owes, without that title. (Shakespeare)

[Read original verse]
Chapter II
VAI-13

"O True Lord! O you who are the capable Helper! Kindly take me quickly across to the place of my beloved personally. I consider the alleged dreadful eddies as a mere part of the earth, (and therefore quite harmless.) That is because I have no reck of life in my mind."

[Read original verse]
1

Tumultuous, swiftly swirling and wildly infested eddies exist in the river in disarray, and they are inhabited by lots of crocodiles (thereby creating an inferno). But Suhni jumped into the water undaunted and headed for the impetuous current. It was only with Allah's grace that she passed safely through the surge.

[Read original verse]
2

There exist tumultuous and gurgling eddies in the river and its current too is boisterous. However, Suhni entered the river at the site of the eddies, little caring for her life. It was simply by Allah's grace that she passed safely to the other bank.
Note: Replaced ڌڙڪو by دهڪو as per Mr. Trumpp'es edition and اتاهم by اتاهين as per Mr. Kazi's edition.

[Read original verse]
3

(Suhni soliloquizes:) The river is in a dangerously high spate and its water rushes very tumultuously. (By the way) what happened to the unbaked jar when it was caught between the waves? Where is it (There is no trace of it after disintegration). (But no matter.) The really Beneficent Lord alone will help me out of the current (and save me from the same fate as that of the jar.)

[Read original verse]
4

The river is in riotous flood. Numerous allegators and crocodiles, all very dangerous indeed, infest it. It is impossible to count them. "Personally I have not the strength to face the above horrors of the river without your aid, My Lord Protector! Kindly reach me soon in the current (to help me)."

[Read original verse]
5

The river is in awful spate and the eddies gurgle with a roar. The wooden logs floating in the river alarmingly swing hither and thither as a result of wave action. The swimmers are afraid of the surge. Even those, who swim by the aid of leather bags, hazard not to do it under the above conditions. "O Lord! Help me to pass the current, particularly when the waves supervene in quick succession and are impervious."

[Read original verse]
6

The river is in an awe-inspiring high spate, and the eddies in it rage biosterously. The damsel was in the midst of animals of prey. Besides the waves overlapped her. She exclaimed: "O Lord! my darling! Kindly take a step towards me out of love. O my guide! Kindly stretch your hand and help me out of this deep water.

[Read original verse]
7

The river is in an awfully high spate and the eddies in it resound with din. "My feeble heart cannot bear the boisterousness of the river. O Lord! May you heed the entreaty of this supplicant (for a safe transit)".

[Read original verse]
8

The river is in a dangerously high spate and the eddies resound with din. "My heart feels apprehensive about the happenings on the other bank." The Sayed says: "However, my love is strong enough to surmount the horrors of the surf. O my patron Lord! Do graciously help me, so that, with your grace, I may cross the river (to the other bank).

[Read original verse]
9

The river is in a dangerous state of flood. It presents a picture of tumult, successive waves and unending swollen sheet of water. At the site of the eddies it just whirls the logs of wood current-wise, strikes them against the adjoining island and casts them over there. "O Lord! Do kindly help me to pass the current, where the (additional) danger from the morass is to be reckoned with."

[Read original verse]
10

The river is in a dangerous flood and it rages with tumult and din. "May Mehar! hear my appeals! My Lord! Kindly attend to me, so that I may not perish due to the buffets of waves."

[Read original verse]
11

There is a tremendous rise in the river level with the result that (it is full of surf in its entire width and) the boatmen are embarrassed with regard to the location and depth.of the current. The water animals have their hide outs (in the coastal area) and all of them shriek and move hither and thither in search of prey. The water is so deep that boats would completely sink in it without exposing any part or plank of the wreck. Hence there is no possibility of salvage operations in an exigency. There seems some invisible dreadful force working in the eddies in as much as whatever is drawn within their vortex, it does not come to the surface again. "O Lord! Help the non-swimmers to clear these horrible places (and reach the other bank)".

[Read original verse]
12

There is a tumult and uproar in the river and the waves join in creating an additional din. Hundreds of swimmers on leather bags in the river find themselves in a veritable predicament. But those who have specialised in swimming (without the aid of leather bags) from the outset, (consider the river) as a mere stream just to vault over.
Note: The veteran seekers clear the worldly hurdles quite easily and undauntedly.

[Read original verse]
Chapter III
VAI-24

"O Mehar! My friend! Help me to cross the (swollen) river which has gurgling eddies and deep water fords. Use the oar with that view, my Protector!
I am passing unhappy days here with Dam, being separated from you".
The swiftly floating log due to the impetuous current swirls unevenly hither and thither. It was exactly at that gurgling place that Suhni entered the river without a pilot or a guide.
The woman (Suhni) whispered "Dark night and unbaked jar!"
"O herdsman! (Mehar!) Please reach me soon along with a float."
While on this bank I send out prayers that I may reach safely the yonder bank.
When I hear the tinkling sound of bells (of Mehar buffaloes) on the opposite bank, my heart is unable to contain the overflowing love for him. (or) when I hear the tumult (In the river) my heart gets unnerved, But then the bells are ringing just ahead of nut :(That imples me onwards).
O Allah I have set myself in the swift current, depending on you solely.
(Allah willing) I shall swim across the river, pass the surf and reach (Mehar), the herdsman.
Even If there are numerous crocodiles (In the river), I will push my way to the opposite bank.
As a matter of fact the bondwoman smilingly entered the river to the great chagrin of the animals infesting it. (The seeker has started the combat resolutely against his nafs to its great chagrin and to that of Satan).

[Read original verse]
1

Verily it is the job for those keen on achieving a particular end (i.e. the true lovers) to precipitately ( and fearlessly) enter deep water. Dam, (the husband of Suhni (or the baser self) chided and taunted her many a time daily (for her amour). (The fact of the matter is that) she had sacrificed her intelligence, discretion and shyness on the alter of love.
Note: The last stanza refers to the special trait of the malamatis or self-reproachers.
اگر تو عاشق عشقی و عشق را جویا
بگیر خنجر تیز و ببر گلوی حیا
(Roomi)
If you are a lover of love and you seek love, take a sharp poniard and cut the throat of bashfulness.

[Read original verse]
2

Suhni does not look for a convenient ford. She is in extreme hurry. She is overwhelmed by her love for the beloved. Though the apprehensions from the eddies on a dark night assailed her; yet for her, who smarts constantly under the pangs of separation from the beloved, the river means nothing. (She does not fear its horrors). -

[Read original verse]
3

At whatever place she may enter the river she considers it a ford. It is for the pseudo lovers to scrutinize the bank for a conventional ford. O Suhni! Attend to Dam externally but your mind should be diverted to Mehar. (This means that there is no objection to attend to and satisfy the worldly requirements but Allah should, even then, not be forgotten). He who is in love with Mehar considers the river as a mere channel a ford or ferry. Those who have felt the warmth or impetus of love, consider the river narrow enough to clear by one step.

[Read original verse]
4

At whatever place a true lover enters the river, he makes his way. It is only the pseudo lovers who stop, scan the river's bank and enquire for a convenient ford. The true lovers (like Suhni) do not care to enquire about.
Love is not love, when it is mingled with regards that stand aloof from the entire point. (Shakespeare's King Lear).

[Read original verse]
5

Suhni entered the river at a place which was not a good ford and yet it turned out to be good for her. She crossed the river intact and was not harmed by the eddies. She received reflection of the Divine light in her eyes (i.e. the Divine love guided her). Since she sought the truth, she got it from Allah. -
Note: Rewrote ڪِههِ جهِ per Messers ڪنهن جنهن Kazi and Advani's editions respectively.
I shall surely show the road to Myself to those who suffer hardships in My way. (69, Ankabut).
He whose mind Allah has opened for Islam possesses a light from his Lord.(22, Al-Zumar).

[Read original verse]
6

The damsel had since eternity sought the truth. She waived aside all consideration for help from boatmen or ferry ropes. Suhni thought the water in mid stream to be ankle deep.

[Read original verse]
7

The Divine love had favoured the young Suhni from the infinity. (In addition) she discovered the worthy personality (i.e. the Prophet) who was symbollically the Divine, (or her) necklace. Coincidentally her discovery has proved to be a very safe ford, because the hopes of the mankind are pivoted on it (i.e. it has usefully served and shall continue to serve the whole humanity.) (The Prophet is the mainstay for the entire mankind).
Note: There is yet another interpretation of this verse. If we identify Suhni with the Prophet of Islam, then the verse may be translated as under:
From infinity the Prophet was favoured by Allah. (There is a tradition that the Prophet was appointed as the apostle even when the clay mould or skeleton of Hazrat Adam was not clothed with flesh.) The Prophet was solely considered quite eligible for the unique honour. He was worthly to wear the Divine necklace.
باز گشت ازدم او ہر دو باب
در دو عالم دعوتِ او مستجاب
(Roomi)
The prophet's mere breath opens both the doors (of the two worlds). His blessing is acceptable in both the worlds.

[Read original verse]
8

O Suhni! You will have to abandon all worldly attractions and desires which may dominate and delude you. It is only the pseudo lovers who indulge in flirtation when their beloved is not with them. It is a grievous error to pass time with and humour Dam (or the baser self).
Let not the (grandiose) movements of the disbelievers in cities deceive you.
(196, AI-Imran).

[Read original verse]
9

The damsel (Suhni) was honoured better than others. Accordingly, she dedicated herself to the remembrance of Allah and the devotion to Prophet of Islam (and to the execution of their orders). Since she was remarkably humble in disposition, she was united with Mehar.
Note: Here Suhni may be identified with the Prophet of Islam, who was famous for his humility and who, on that account, was the favourite of Allah.

[Read original verse]
10

O Suhni! Get to know the law of Shariat as a student. (It is a very potential stage for a seeker.) From the next stage of Tariqat or renunciation you get quickly in the realm of the truth or the stage of Haqiqat. Incidentally so far the stage of Maarfat or the Divine knowledge and contact is concerned, that is the proud privilege of the evolved lovers.
Note: The verse may be explained as under: You should start with Shariat and obey all commandments of Allah and of the Prophet. You should then take as little interest in the worldly affairs as possible. That shall speedily get you the Divine knowledge and later the Divine manifestation.

[Read original verse]
11

The grateful seekers are patient in totality. They are grateful for the favour of Allah, and they are restrained in their exuberance. Such persons seclude themselves in their retreats. The persons who attain to the Divine union,. keep mum about it and also about the vicissitudes of life. Those, who have taken to self-abnegation, swim across the river unaided.
خموشی معنی آں دارو کہ درگفتند نمی آید
(Bedil)
What silence signifies cannot be adequately expressed in words.
Note: The verse states that the prominent traits of the true lovers are self-restraint, forbearance, gratefulness, retreat and general reserve or detachment.

[Read original verse]
12

(It was indeed laudable for) Suhni to suffer daily much too frequent pin pricks of Dam. The fact is that with that back- ground she was not held back even by the sight of the impetuous current. She pursued devotedly the course towards the beloved on the dark night. little detered by the deep (cold) water of the vortex in the river. Indeed she was true to her promise (which she had made with Mehar).

[Read original verse]
13

The cold (vortex like) water pool in the river did not hold back Suhni, nor did the (impetuous) river check her advance. Well indeed may that mother smile who bore such a girl, frail (in constitution but adamant in her resolve)! If you had seen her beloved, you too would have been moved to love him (as did the ladies of Egypt when they saw Hazrat Yusouf for the first time at a function.

[Read original verse]
14

The fluctuating levels of the river or the chilly pool did not hold back Suhni from swimming to her beloved, despite Dam's daily excessive chiding and monitoring over her in secret. The love flame within her would not allow her respite half way till she had met Mehar.

[Read original verse]
15

The extreme cold of weather and frozen water, even when made more ominous by dark clouds, high wind and the whirl pools in the river, were countered by Suhni's worry and solicitude about meeting Mehar. Since she had made a covenant (with the latter), she was determined to swim over the impetuous and difficult current.

[Read original verse]
16

Suhni had entered the river on an extremely cold night while rain was pouring. Let us go and meet her as she knows well about love. The fact is that she is constantly absorbed in remembering her beloved.

[Read original verse]
17

Others may enter the river during summer, but Suhni, unlike them, was happy to enter it during winter. She immersed her body in water, urged by her dominating love for Mehar. The river is very unfair indeed, in as much as it drowns lovers.

[Read original verse]
18

To the log, (which she accosted in the river,)Suhni said: "O floating log! If you be my companion, (while I swim in the river), I will confide in you my secret. The fact is that I cannot maintain fitness even for a minute. My mind pines all the time. I consider (the cold) winter as (pleasant as) summer, and the river itself as my beloved's meadow. It is obligatory for those, whose beloved is on the yonder bank, to swim over there."

[Read original verse]
19

"O log! My brother! Should I attend to you or to myself? Please tell me if you bear any news of my beloved? Your course is towards a ford whereas I am bound for my beloved."
Note: In the two verses No.18 and 19 we find that while swimming towards Mehar, Suhni crossed a wooden log dancing on the waves and drifting down stream in the river. In her loneliness she wanted to be social to it and said to it: "If you can keep me company for some time, I may confide in you my story. The fact is that I cannot keep fit without my beloved and therefore I am on my way to him. But am I correct to think that you seem to be in a hurry? Can you not stay with me even for a moment? However, our destinations are different. Yours is some landing place on the river bank, whereas my goal is the beloved. So, we cannot remain together for long. By the way since you seem to have been in the river for quite sometime, please tell me if you bear any news about my beloved". The log made no reply. It was tossed here and there by the current as it was in its sway and soon it passed out of Suhni's sight.
According to me the log of wood symbolizes a physically dead person - a mere corpse, which is helplessly drifting towards some resting place - either in Paradise or in Hell. Suhni symbolizes the person who is dead in the Divine love but physically alive. She energetically pursues her course towards Allah. She is not helplessly drifting, though in her journey she has to pass through the main current. But she can stand it using her love as a sure float.

[Read original verse]
20

O river! Do not erode your banks. (Thereby you aggressively make my clearance difficult.) You will have to render account for this transgression some day. You will surely not have the helpful rainy days of monsoon all the year round. Your impetuousity and high level shall pass away soon (by tomorrow)!

[Read original verse]
21

O river! May you cease to flow, then dry up and be converted into small barren islands with abundant alkalani shrubs like Lano and trees like Lut and Liyar growing on them! (You deserve this metamorphosis as) you have all your life drowned lovers who were yearning for union with their beloveds.

[Read original verse]
22

"o eddy! Do not resound with din and tumult; nor drown the timber log within your barrel. How would I wash off the dye (of love) imparted to me by Mehar"? (The dye has to be maintined by me, and that requires that I should meet Mehar). "o river"! "Even if you get into convulsions I shall enter you today".
One dye is that of Allah; and whose dye is better than that of Allah.
(138,. Al-Baqarah).

[Read original verse]
23

The blaze of Mehar's love is burning within my mind. Being all-consuming it flares up and goes deeper in me. The fact is that this blaze forces the lovers, consumed by it to get into the river. To those who know Mehar (and are intimate with him) the river presents a slab-like hard surface.

[Read original verse]
Chapter IV
VAI-25

None should restrain me (from proceeding to the beloved). Every body should (better) restrain himself (if he can do so). Love has indeed overwhelmed me.
My mad heart cannot bear fetters (i.e. it cannot be restrained.
Note: Rewrote the stanza as under: آئون وڌڙي نيهن اڇلي، آئون ويندڙي، مون کي وِڌو نيهن اُڇلي. as per the Bhit, Bulri, Mr. Trumpp and Mir Sangi's editions respectively.
I will definitely go to the beloved on the other bank. None should detain me.
She plunged herself in water at midnight.
My heart burns with love at the sight of the smoke of my friend's fire (on the other bank).
Note: Fire and smoke generally go together.

[Read original verse]
1

O sisters! The tinkling bells (of Mehar's buffaloes) have entranced all my limbs. How can I offer (or express) to the common folk the love that is enlivened within me by the bells? My friend, to whose protection I have committed myself, sends me heartening cheers (or messages.)
Note: In this chapter the poet has referred to three varieties of bells that are generally tied to the neck of an animal, to witچڙا or small bells, کري and گهنڊ or big bells سنڀار ,سانڀارا or سانڀر massive bells. He has also used the word لار which means the wooden piece hanging within a bell, which strikes against its sides and creates the tinkling sound. In the spiritual sense the small bells may mean the pricks of conscience big bells may mean the forceful promptings of the conscience or the guarding angels) and the massive bells may imply the Divine call.

[Read original verse]
2

All around me I hear the tinkling of bells (of the cattle, grazing) in the forest area. Sometimes when asleep I hear the massive bells ringing. Their sound ecstasizes my mind, and it would hardly be befitting for me, under the circumstances, to keep indoors and not to move out. The fact is that my mind melts at the sound of the bells.
Note: In mofussil areas buffaloes generally graze in a nearby jungle during day or night.

[Read original verse]
3

I am maddened by (the sound of) the tinkling bells. How can I have sound sleep (under their influence)? I remember Sahar, the Lord, many times daily. I shall retain the fetter of love with Mehar till my death.
چوں نرود از پئ صاحب کمند
آہوئ بیچارہ بگردن اسیر
(Jami Nishapuri)
How can the poor deer not go to the huntsman when it is captive?

[Read original verse]
4

Suhni was confronted with the deep eddies, the dark night, and the hissing cobras. Besides the river was in tumultuous spate and its both banks resounded with frightful din. In addition Suhni had to face the dangers from the chilly stream in the course of her journey to Mehar on the opposite bank. (under these depressing conditions) it was only the sound emitted by the big tinkling bells, which guided her and impelled her onward.

The sea with such a storm as his base head. In hell block night endured, would have buoyed up, and quenched the stalled fires.
(Shakespear - King Lear)

[Read original verse]
5

The 'big tinkling bells of her beloved's buffaloes delighted her. She left her bed at midnight to go out and meet him. His massive bell awoke her and made it impossible for her to sleep any longer.
Note: The conscience always urges a seeker to discard sleep in favour of the late night prayers.

[Read original verse]
6

The big tinkling bell has really entranced me. (Otherwise I felt so depressed by the conditions around me). It is, therefore, immaterial if I meet the beloved physically. In fact he has always been in my mind; and those who are internally united with their beloved, cannot be supposed externally or physically to be apart from him.
Note: The first part of the last stanza has been rewritten as under as per the Bombay edition. It is more lyrical: سي ڪيئن سڄڻ ڌار

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7

The tintinnabulations of the tinkling bells, coming from across the forest, have entranced me and impelled me to go there. It has galvanized my dormant love for dear Mehar. I must reach his abode on the opposite bank even if it means my disintegration at his place. In that case my death would be attributed to the beloved.
Note: Replaced جي by تي as per the Bulri edition.
جو تم نے لگائی وہ شعلہ تباہی
میں شعلے کو آتش فشاں کر رہا ہوں
What you kindled in me was a disastrous flame. I am now making it an active volcano.

[Read original verse]
8

While I lay on bed I heard the tintinnabulations of the massive bell coming from across the river. My heart felt ecstatic. It upsurged the desire in me (to meet Mehar). By Allah! I felt the beloved's fragrance here, and it urged me to go out and se him face to face.
بوی جاناں سوئ جانم می رسد
(Roomi)
The beloved's fragrance reaches my heart.
صبا وقت سحر بوی ز زلف یارمی آورد
دلِ شوریدۂ مارا ز بو درکار می آورد
(Hafiz)
The early morning breeze wafted to me the fragrance of my beloved's ringlets, and thereby renewed the commotion of my already charged mind.
Note: Here an implied reference is to Hazrat Yaqoob wo had felt fragrance of Hazrat Yusuf's shirt which was still in transit to him. In this poem, particularly with regard to fragrance, Shah is so emphatic, (actually he has sworn to have felt it), that it may be deemed to reflect his personal experience. It is possible that he may have felt some super natural fragrance.

[Read original verse]
9

While asleep I heard the sound of the big tinkling bell coming from the other bank. It rendered me beside myself, particularly because I suffered from the pangs of separation from dear Mehar. The old wounds have reopened. It is, therefore, fundamentally necessary that I should repair to his abode (to meet him).

[Read original verse]
10

She had sipped the whey of love from (the hand of) Mehar. Its taste had maddened her. Latif says: "The Cupid's arrow, sharper than that of iron, has pierced her mind".

[Read original verse]
11

She has drunk whey of love from (the hand of) Mehar. The Sayed says: "Even though she took a liberal doze of it, her appetite for it has become unsatiable. (The present position is that) she cannot rest unless she meets Mehar."

[Read original verse]
12

(But) Where are the bells ringing? Where have the buffaloes gone? Where do they graze? Where is the back of Mehar? (Are they mindful of his presence?) Do they graze behind him?
And if you call them to guidance, they would not follow you.
(193, Al.Airaf).
عزم سفر کعبہ و رو در مشرق
ای رہرو پشت منزل ہشدار
(Muhammad Ali Jouhar)
You have thought of going to Kaaba but you have turned your face eastward! o traveller! your goal is behind you. Beware!

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12-A

Where the face of Mehar is, his buffaloes have turned away from him (i.e. they have ceased to have regard for him.) The shore is awefully dark and dangerous. How would the buffaloes with curved horns pass safely over it, (i.e. how would the Prophet's followers, who are likely to be detained, be able to clear the ordeal of the Day of Judgement and join him at the Kousar?
There is hell, there is darkness, there is the sulphurous pit, burning, scalding stench, consumption. (Shakespear, King Lear).

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13

(By the way) Where is Mehar himself? Where are the bells ringing the abode of the friend? Where is the yonder bank? It is a pity that I had to struggle (without guidance) in water all my life for his union.
کسی ندانست کہ منزل مقصود کجاست
این قدر ہست کہ بانگ جرس می آید
(Hafiz)
None knows the exact location of the goal. Meanwhile we hear the sound of the bell only.
ای عقل چہ می گوئی ای عشق چہ فرمائی
(Iqbal)
O intelligence! What do you say? o love! What is your version about it?

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14

Suhni sat amidst the buffalo calves and confided in them her love for Mehar and the travails of separation from him. She enquired: "did you chance to see Mehar of the buffaloes."

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15

Holding their ropes (meant for binding the forelegs of buffaloes) she sat amidst the calves and wept. Of what avail is my mortal body to me, (without you). O beloved? Let it disintegrate like the (unbaked) jar (or no matter if the jar broke.)

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15-A

Whenever Suhni went to the cattle pan, she used to weep at the sight of the tethering ropes of buffaloes. She used to bear with fortitude the sight of the fire of the beloved. "O beloved! may your place be nearer mine (so that I could meet you easily!)

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16

She encircled the necks of buffalo calves and wept amidst them. She told them that she would decorate them with gems if they took the feed of 'kanh' grass. She further told them that she always enjoyed their bellows and felt happy there at.
Note: There is no doubt that there is a natural fundamental urge to love the 'Beloved'. But this love is composed of a chain of subservient loves. The 'Lover' must love every object that brings him nearer to his 'Beloved' or at least reminds him of Him. The association of Suhni with Mehar's buffaloes, therefore, was quite natural.

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17

The buffaloes returned to the same grazing site in the forest from which they had strayed. The fact of the matter is that they did not relish any grazing site other than where Mehar was.
خانۂ خود باز رود ہریکی
(Roomi)
Each one returns to his house.

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18

May Mehar not die and may his cattle-pen of (buffaloes) never be desolate! May harm not come to even one single hair of this herdsman of buffaloes! He is indeed an ornament to me, though people may revile me for my connection with him.
Note: The mother of Suhni did not seem to appreciate the latter's love for Mehar. Hence she always cursed him and wished evil to him and to his buffaloes. To counter act her imprecations Suhni sent up prayers to Allah as per verses No. 18-20.

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19

O Allah! May all buffaloes of this herdsman remain intact! The same (prayer) for the young buffalo calves tethered to the wooden poles and very attractive to look at. I get into raptures at the sight of their pupils.

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20

O Allah! May all the buffaloes of this herdsman live long! May the black, brown and those with curved horns deliver young ones in succession, (so that Mehar's daily stock of milk may not be affected)! May the forests where they graze, always remain lush green and glisten! May my dear one come and occupy the green meadows in front of me!
Note: In the above verse the poet has not only blessed the followers of the Prophet, but also the places where they live. (That reflects the poet's universal view.) It is well known that the Prophet's followers are people of different nationalities and colours as borne out by lqbal as under:
رسول اللہؐ کی امت کی رنگارنگیاں دیکھو
کوئی البیض کوئی اصفر کوئی اسود کوئی احمر
(Iqbal)
Just see the multifarious followers of the Apostle of Allah bearing different colours. Some of them are white, some short statured; and some are black or red.

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21

After enjoying the pasture the buffaloes entered the river to ford it to the other bank. But they were caught in the swift stream. In that predicament they (looked towards the herdsman and) heard his call. Lots of them became envigorated at it, and they sustained themselves with heads raised above water. Thereby they (obeyed the directive of Mehar and) pleased him, and with his grace and concord they successfully crossed the river.
Note: In verses 21 to 24 there is reference to the exhortation of the Prophet in this world and favourable response to it, his patronage in grave and on 'pul sirat' and his intercession with Allah on the Day of judgement resulting the successful salvation of his followers.

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22

They grazed and then swam safely to a midway island in the river. By reciting the Kalima they will steer safely through the impetuous spate.
Note: (1) This verse refers to the post mortem stage of burial in a grave, which is the thresh-hold to the Hereafter. It is midway like an island between this world and the Hereafter. The Kalima is the code formula assuring a safe transit through it.
(2) Replaced the concluding portion of the verse by: ڪلمي جي قرار سين as per the Bulri, Bhit, Mr. Trumpp and Mir's editions respectively.

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23

After taking the fodder they swam across the river till they came upon an eddy. Numerous of them would lift their heads relying on Sahar's help. The buffaloes would happily and helpfully reach the other bank; (The believers passed their life in this world and reached the Prophet of Islam who would, lnsha Allah, help them at that stage and finally lead them to Paradise).
Note:The poet has likened the grave to a vortex in this verse, to the 'pul sirat', and to a well in the next verse.

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24

The buffaloes grazed and then swam across the river and reached a well-like eddy. They would be very happy at hearing Sahar's call. The buffaloes, thus aided, would reach the other bank tomorrow morning. (This means that the human beings after passing their life in this world would die and be buried. The Prophet of Islam would then come to their relief and on the Day of Judgement he would lead them to Paradise).
Note: The well referred to in this verse may also mean the pond of Kousar where the Prophet is scheduled to meet his followers enroute to Paradise.
او شفیع است ایں جہاں و آں جہان
این جہاں ز دین و آنجا ز جنا
(Roomi)
He would absolve us in this world from the religion and in the next world from Paradise.

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Chapter V
VAI-24

A lover must pursue, yes pursue, his journey to the beloved even by using his eyes as feet. No publicity should be given to the love secrets. -
بر عاشقان فریضہ بود جستجوی دوست
(Roomi)
Lovers are duty bound to seek the Beloved.
The beloved should be secretly taken to the village heart).
The pangs of love of (or of separation from) dear Mehar should not be communicated to others. .
Note: Rewrote. ڪهه as ڪنهين as per Mr. Advani's edition.

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1

It is all one continuous sheet of water; and the yonder bank is far off. The infatuated woman (that she was, Suhni) entered the surf which was very dangerous. Self appraisement of the personal past sinfulness, at the time she was at eddy (death), was surely disheartening. In case (O Allah!) you graciously relent to me, the surf would be harmless.
نیست جز دریا روان چیزی دگر موج در موج می آرد بسر
(Sachal)
There is nothing visible except the flowing river. Waves follow one another in succession.

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2

The river is all one sheet of water and the opposite bank is far off. When Suhni got into the whirlpool, her heart very naturally as it should be, trembled (due to her precarious position). It was only because she relied on the 'solace of the two worlds' (i.e. the Prophet) that she was able to keep her wits intact. The surf would be ineffective against her, provided you (O Allah!) extend mercy to her.
Your Lord is enough as the Guide and Protector. (31, Al-Furqan).
Hazrat Ali's prayer: "My sins taint my innocence and bring down your wrath on me. For the sake of him whose obedience and love you have linked with yours, protect and pardon me this day.

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3

Even if the river is tumultuous, it is quite easy for the lovers to swim across it. Till death they do not keep themselves away from stream (which does not inspire them with any terror). (This means that they have so regulated their life that there is nothing dangerous in it for them. ln brief they have no reck of life). They are ever ready to sacrifice their life on their way to meet their beloved. Those who have love for Allah are always aided by Him.
But it is Allah who is the real Protector. (9, Al-Shura).
Allah is the friend of those who believe. (257, Al-Baqarah).
Islam is the totality of symbol and action. (Dr. Deung).

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4

(There is a general belief that) those who dare to enter the river, reach the other bank safely. Hence plunge yourself fearlessly in the raging river. (I am sure) you will find Mehar ready (to receive you) alongwith a goatskin float.
چنین شنیدم کہ لطف یزدان
بروی جویندہ در نہ بندو
I have heard that the mercy of Allah is never denied to those who strive and search.

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5

"Those persons who have focussed their eyes on the countenance of Mehar, even if they enter the river without a raft, says the Sayed: "The river current cannot drown them".
Note: Rewrote مُنه as مُنهن which should go with Mehar rather than with eyes. The word اکيون is quite significant in that connection.

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6

O friends! At midnight (suddenly) the recollections of my happy moments with Mehar swarmed (over my mind). (In the meantime) the true and approved lovers of Sahar had pressed successfully through the current and headed for the other bank. Personally I wish to see the abode of my beloved tomorrow morning.
I shall show the road to Myself to those who suffer hardships in My way.(69, Ankabut).

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7

At midnight I lost my mind due to the recollections of Mehar overwhelming it. The true lover of Sahar, carried by the impetuousity of her love, swam across the river. At dawn time she visited the abode of her beloved.

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8

The deep current (of love) always moves towards the bearers of intense love. Its course in that direction is swift and tumultuous. Accordingly Latif requests that he may be helped to meet Mehar in the surge.

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9

Howsoever much I may try to restrain the urges of pure love within me but in vain. Hence let me, in disregard of my life, enter the river due to the excessive upsurge of love within me. It is only right and obligatory for the lovers of Mehar to proceed towards him.

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10

Look! Seemingly the beloved is far off, but the current of his love is near by (in my heart). It is very difficult to see Mehar without (swimming across) the river. (One has to pass successfully through the life to expect to meet Allah after death).

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11

Since the herdsmen have gone for the new pastures, to her dismay Suhni does not know where to follow them. Hence while standing at the ford she consults all milkmen of the tract about their new camp, Sayed says: "the frustrated Suhni eventually exclaimed: O Sahar! Would that your abode were nearer!" (you yourself kindly get near me).
چند کنم ترا طلب، خانہ بخانہ در بدر
(Roomi)
How long may I search you from house to house and door to door!

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12

Suhni was not in the least worried about Dam's wrath (for her love with Mehar). Besides she would not allow water (i.e. Dam) to spoil her embellishment (i.e. chastity). Accordingly she used to swim over the eddies which infested the river, on the dark nights for the sake of Mehar.
Note: Water has no price. When it is adulterated, it becomes spurious worthless. Besides it has the potentiality to efface the thing against which it is used. Hence the poet has aptly used this word for Dam.

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13

Everyday Dam chides me for my connection with Mehar. I suffer his reproaches patiently without a demur. Let him make the same remarks forty times over again, (and I will still bear them) due to my love with the beloved, (which I shall maintain in spite of Dam's scolds).

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14

When all persons are folded in sleep and none is awake, then, my friends! my thoughts travel towards my beloved, If somebody were to rebuke me on that account, I would indeed be proud of it.

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15

If Suhni had not (taken the risk and) entered the river, how could she have achieved publicity? She would have passed her span of life in obscurity. A sip of milk, which Mehar gave her, ecstasised her. Sayed says: "She did sacrifice herself on the alter of love. Normally too she would have died, but due to her drowning in the course of love, she earned two fold recompense" (i.e. good name here plus Allah's pleasure in the Here after).
And if you are slain in the cause of Allah or you die, surely forgiveness from Allah and (His) mercy shall be better than what they hoard.
(157, AI-Imran).
قارون ہلاک شد کہ چہل کانہ گنج داشت
نوشیرواں نمرد کہ نام نکو گذاشت
(Saadi)
Qarun who had forty treasure houses, was destroyed (and effaced). Nousherwan did not 'die' and sink into oblivision, as he left behind a good name.

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16

The eddies in the river seem to be whispering among themselves at dawn about love and the lovers. The lovers seem to yearn for their water at midnight time. Even though they gulp down big doses of it, their thirst is not quenched. (In love there are certain difficult stages which are attainable by mature lovers only. These 'eddies' of love are open at all times, but 'the true lovers get into them at midnight so as to avoid publicity or observations, and they enjoy the elixir of love in big doses.

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17

The fish remains in water permanently. Why should it become stale? Its only worry is somehow to have (more) water to drink. (It means that so long there is the urge and advancement towards the goal, there should be no apprehension of stale-mate; and the true seeker possesses both. In fact his urge to please the beloved increases with the passage of time and progress in toil).

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18

What are the eddies? Who am I? Who could suffer the reproaches of Dam and why? Unless it is already decreed, who would put his foot in water? o sisters! I endure during morning (i.e. the span of my life), what is already predestined for me.
Note: (1) Life in this world is hardly as long as a morning.

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19

No matter if I die. Would that my corpse is pushed to the yonder bank! I wish that my beloved may come to the river's bank and express his grief over my death! Possibly, as per my wish, I may be resurrected in his (i.e. the Prophet's) company.

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20

(To Suhni) every wave in the river is full of gems and its water is more fragrant than the musk. As a matter of fact its entire span smells abunduntly like amber. It was only yesterday that Suhni got into the eddies due to her love for the beloved.
Note: The Prophet had a natural fragrance and it made fragrant whatever came in contact with him.

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21

You shall communicate on the other bank what you experienced in the deep water (i.e. render account how you fared in this world). See that your clothes do not get drenched even though the river is deep and has excessive surf. (Keep away from sins even though the worldly influence be overwhelming). Bear in mind Sehar, so that you may pass the river unscathed. (If a person devoutly remembers Allah, he would steer safely through pitfalls of the world-).
O you who believe! When you encounter an army, remain firm, and remember Allah much, so that you may be successful. (45, Al-Anfal).
I Shall surely show the road to Myself to those who suffer hardships in My way. (69, Ankabut).

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22

Both sides (of the picture) are over bearing. I am really puzzled. If I stay indoors, it would cause delay in my keeping the tryst and that would make my love blameworthy (in the eyes of Mehar). If I venture out (to meet him) that would get immediate publicity in my locality. (The secret of my love for Mehar (Allah) would leak out and that too is reprehensible). On that side it would mean fulfilment of my promise, and on this side it would engender reproaches of my girl friends against me.

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23

The knot of love within me is fastened on my heart by Sahar (the Prophet). That knot bearing on my heart is so strong that it cannot be broken except by Sahar himself. O Allah! the Hearer (of prayers)! Pray join me with Sahar so that the knot on my heart may be broken.
Verily You (i.e. Allah) are the Hearer of requests. (38, Al-lmran).
Note: Freely the verse may be translated as under: My heart is captivated by the Prophet and entwined to himself by means of a knot. Unless he unties it himself, I shall continue to be restless in love for him. O Allah! You kindly grant my prayer and break the knot by means of my union with the Prophet so that my life may come to an end and the necessity for the knot may be obviated.

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Chapter VI
VAI-26

She is not oblivious of her love. Actually she is beside herself with it. She is definitely mad, insane on that account, O friend! O beloved!
Whoever longs for the beloved shall have no rest at home. Such a person cannot stay at home.
Dam (Suhni's husband), already hostile to her, chides her and even uses clubs against her. On the other hand Suhni's love for Mehar has been enhanced by the bells ringing in the forest (on the opposite bank).
The beloved is grazing buffaloes in the forest on both banks of the river. (This means that the Prophet is attending to his followers in both worlds).
The friend (the Prophet) listens to hardly audible utterances on one hand and receives formal requests on the other. He is present at each ford and he talks encouragingly to all and sundry.
Note: Ford may mean place here.
I am relying on and remembering the sip which I had received from the hand of Mehar, my beloved (i.e. the Prophet).

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1

The (various) attributes of Sahar (Allah) though not written in the Book of Destiny, (because it was not yet maintained), already existed. At that time even the words "Be and it became" had not come into play; nor was there any talk (or plan about the creation of the universe). Suhni (i.e. the Prophet) existed when even the angels were non-existent. Latif says: "it was then that she loved Mehar (i.e. Allah).

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2

Suhni (too) had all the attributes from infinity, though they were not recorded (in the Book of Destiny). There was nothing in the offing then about the creation of the world. Even the words 'Be and it became' were not brought into play. Latif says: "She proudly entwined herself in love with Mehar (i.e. Allah).

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3

Suhni entered the ferry (i.e. the world) finally to cross over to Mehar according to her promise with Him. Suhni knew her covenant already. She stuck fast to it and ratified her earlier admission that He was indeed her Lord. By her personal experience she showed to others the path of love leading to the Beloved, (Allah). -
Note: The above words were addressed by Allah, as the commentators of the Quran inform us, to all the future generations of men who were to be drawn forth from the loins of Adam and his progeny. They ratified the covenant conceding the right of Allah to judge their actions and punish them for their sins. The sufis while accepting in main the above orthodox view, lay more stress on the Divine love than requital. They also interpret it as the address or exhortation of the Beloved to the assembled souls, the prospective lovers, and not to the future human beings.
آمد موج الست کشتی قالب شکست
باز چوں کشتی شکست نوبتِ وصل لقاست
(Roomi)
There came the billow of 'Am I not'? and it wrecked the body's boat. When the latter breaks, it is time for the attainment of union.
(3) Shah Waliullah, the lmamul Hind, has reconciled the Quranic words بني آدم (Adam's children) with the poet's words ارواحن (souls), as in the next verse, by stating that the souls were made to appear before Allah in phantasmic human form in the same way as angels were made to appear before Prophets.
(4) The verse refers to the following phases of the Prophet:
a) He was created and favoured long before the universe was created.
b) He had ratified the covenant with Allah that He was the "Lord".
c) He guided his followers on the path leading to Allah by precept and practice.
(5) ميثاق means the covenant taken by Allah collectively from all persons who were to come to this world later, that He was their Lord and that they shall worship Him and obey His orders alone. The day on which the covenant was ratified is known as يوم الميثاق . In pursuance of this covanant Allah, on His part, creates every person as a monotheist.

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4

Allah enquired from the souls: "Am I not your Lord?" Suhni had union with Mehar in view of that covenant. How can it be reversed now when it was so decreed even earlier than the 'Loh Mahfuz' (The Book of Destiny), and on that account it was not recorded therein?
And when your Lord produced from Adam's children, out of their loins, their offsprings and made them witnesses against themselves by saying: "Am I not your Lord? They said: "Yes, we bear witness. (172, Al-Airaf).
نخست از عشق او زادم بآخر دل بدو دادم
چوں میوہ زاید از شاخی بداں شاخ اندر آویزم
(Roomi)
I was born of His love first; I gave Him my heart later. When the fruit springs from the bough, on that bough it hangs.

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5

When Allah enquired from the souls: "Am I not your Lord?" My mind said 'yes' and I replied accordingly. (Frankly speaking) ever since then I am beside myself with love for Mehar. O friends! it is only right that I should go to him.
روح آنکس کو بہنگام الست
دید رب خویش و شدبی خویش و مست
(Roomi)
That person, whose soul saw his Lord at the time of the covenant, got beside himself and ecstatic.

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6

Allah, the Unique, had asked the souls: "Am I not your Lord?" The heart of Suhni had gone out to Mehar then and she longed to love him. Actually it was the Divine decree which was responsible for disintegration of her jar in the river's current. To say frankly, what occurred to her in the river was as per the orders of her Lord; and in pursuance of her above covenant she bore it there in the river. (She bore the wages of loyalty or submission to the covenant in the form of death in the river).
Note: The orders issued by a King to his subjects for execution are known in Arabic as عهد because they are obligatory. Here it means the orders of Allah for His worship. They were accepted by all human beings.

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7

When Allah, the Arbiter, enquired from the souls: "Am I not your Lord?" the heart of Suhni had already gone out to Mehar fully captivated. The jar was outwardly broken into pieces due to the river's surge, but as a matter of fact it was so ordained (By Allah). Watever (directive) came to her from Allah she obeyed and fulfilled in water. (She welcomed and obeyed in this world, as an ardent devotee, all commandments of Allah).

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8

(Allah), the Supreme, enquired from the souls: "Am I not your Lord"? Suhni's mind was then captivated by Mehar, and she prepared herself to go to him. For her use the jar, which later broke up in the river, was brought into play later as per decree. Whatever the Guide (i.e. Allah) directed, she fulfilled in water. She faced patiently in the river what Allah, the Guide, had already decreed for her.

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9

When Allah enquired from the souls 'Am I not your Lord'? Suhni's heart had gone out to Mehar in love for all time. She fulfilled in water whatever was decreed for her by Allah. (She completely went in for submission and self -abnegation in this world.
بجز آنچہ تو خواہی من چہ خواہم
بجز آنچہ تو نمائی من چہ بینم
(Roomi)
Save what you will, what will I have? Save what you show, what do I see?

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10

By putting the (declarant sort of) question to the souls: 'Am I not your Lord'? Allah, the Majestic, actually made them cognizant of the actuality. "As a result, says Sayed, "they declared that they would pursue the straight path leading to Him." But later (in this world) very few of them adhered to the doctrine of Oneness of Allah, while the others drifted aimlessly along the current due to the surges in the river (or the materialistic urges in the world).

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11

My own plight is that I am in the fire of love, and I feel that I am burning, and being roasted and consumed. Notwithstanding I remember and look for the Beloved. I am so parched with 'thirst' about Him that how so ever much I drink (of His remembrance), my thirst is not quenched. Actually were I to gulp down the entire sea, it would at the most, mean a mere sip for me.
شادم کہ عاشقان راسوزِ دوام وادی
درمان نہ آفریدی آزار جستجو را
(Roomi)
I am glad that you have given a permanent anguish to lovers. But you have not brought out medicine for the travails of search.

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12

(The tragedy is that) even though I burn (in the fire of love) and am roasted in it for the entire night, I am not being snuffed out. Obviously I would continue to burn unintermittently. (The poet advises): "Abandon polytheism or plurality and think of Allah alone". In fact at midnight time, I feel that I am on the spikes of love. I am to dangle from the scaffold daily, and I have no wherewithal either in cash or in investment to ward off.
ہرکہ او بیدار تر پُر درد تر
ہرکہ او آگاہ تر رخ زرد تر
(Roomi)
He who is awake more, feels the effects of love more. He who is more conversant with the secrets of love, feels the anguish more and turns more.

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13

It is a dark night. Actually it is 29th of the lunar month. The moon is nowhere visible (and it is pitchy dark on all sides.) Suhni carries an unbaked jar and the river is turbulent! She went to the river at midnight time to swim over to Mehar (on the opposite bank). Were it not predestined as such, who could have entered the river in the face of the eddies (particularly when the circumstances were unfavourable).

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14

It is a dark night. Suhni has only an unbaked jar, not even a goatskin.Without any delay on the bank she directly plunged in water for the sake of the beloved. Her love miraculously froze the river and changed it into a plane, (a hard block).

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15

(Suhni soliloquizes:) It is a dark night. I carry an unbaked jar. (To crown the misfortunes) it is raining. One one hand I am afraid of missing my way, and on the other hand there are beasts of prey in the river to face (or) just on the opposite bank there stands the lion of Allah - Hazrat Ali, to protect me). May my love stand all tests! Let me enter the river, even though it may cost me my life.
Note: Hazrat Ali was titled by the Prophet as Asadullah or the Lion of Allah.

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16

The poor woman is neither on this bank nor on the other bank; but she is in midstream. Except for the dry bank (the Hereafter) where the beloved is, every thing else is under deep water. (i.e. the worldly conditions are depressing.) "Notwithstanding you continue your efforts to swim across the river! Do not get unnerved! Allah is merciful to those persons who are about to drown!" (This is what the poet advises.)

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17

Neither on this bank nor on the other, but the poor woman is in the mid stream. She had not scrutinized the unworthy jar before she had entered the river, It had developed a leak in its bottom. "O Allah! Kindly steer her safely through the swift current!"

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18

The river drowned hundreds of women but this woman (Suhni) drowned (conquered) the river itself. Its current lost its impetus and force by striking against the river's bank.
Note: Satan was absolutely inoperative against the Prophet, who, on that account, passed sinless life. -
بادہ از ما مست شدنی ما ازاو
عالم از ماہست شدنی ما از او
(Roomi)
The wine got the intoxication from us and not we from it. The universe became alive due to us and not we due to it.

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19

Let hundreds of rivers rage, still Suhni would not abate her yearning or amend her programme (to go out to Mehar). (Indeed how could she?) Love for the beloved cannot be sacrificed or disrupted (because of certain formidable dangers or difficulties).
Note: Allah is responsible for ordering vicissitudes in our career. But our love for Him should not fall and rise like mercury in the thermometer on that account.

[Read original verse]
20

(Poet to Suhni!) O you about to drown! Do not even touch the Divine raft sent for your rescue. In the other case on the Day of Judgement Allah would remind you that He had steered you to safety.
Note: (a) Love deprecates fear in a lover. He who invokes aid of Allah in a particular emergency demonstrates expressly or impliedly a state of fear. After all what is the maximum stake for a human being? It is his life; and for that a lover should have no particular value. He should always be prepared to sacrifice it to please the beloved. Shah advises the lover not to invoke the Divine aid under stress, or if it has been voluntarily vouch-safed, not to avail of it.
b) The emphasis in this verse is on the prospective reminder by Allah that He had saved the person concerned, and that seems distasteful to Shah. On the other hand certain poets are of the view that a lover actually enjoys a reproach or an abuse from his beloved. For instance Hafiz has said:
بدم گفتی و خر سندم عفاک اللہ نکو گفتی
جوابِ تلخ می زیبد لعل شکر خارا

You abused me and I have enjoyed it. May Allah pardon you! You uttered good words. In fact bitter words very well suit ruby-like lips, which diffuse sugar.
There is no obvious difference between the two poets about the conception or values of love. Each has adopted a different form of approach or presentation - that of Shah is conservative, while that of Hafiz is liberal.
I may, however, submit with manifold apologies that Shah Latif's this particular exhortation to the lover is uncalled for. Allah has very emphatically directed in the Quran that when you oblige a person, you should not remind him of it later. Accordingly it is out of question to apprehend that Allah Himself will do such a thing.
Besides Allah had taught Hazrat Nooh to say, "And say: My Lord! cause me to land on a blessed landing, for you are the best of those who bring man to land." (25, AI-Mumenum). This means that invocation of aid in a predicament is exhorted.

[Read original verse]
21

Even if you were to drown, do not avail of the beloved's raft. If you want to meet Him, take the anti-current course. Proceed in the direction where no human habitation is in sight. (You should exclusively rely on Allah and commit yourself to Him. Forsake materialism in totality unlike other persons).

[Read original verse]
22

To those who die while attempting to reach the other hank (or the Divine company), Sahar (i.e. Allah.) will extend His patronage in both worlds.
Allah helps apostles and believers in this world as well as in the Hereafter.
(1-6, Al-Mominun).
The good deeds of martyrs are not lost. Allah shall take them to their goal.
(4 and 5, Muhamad).

[Read original verse]
23

Sahar (Allah) is with those who die before entering water, i.e. they die before their physical death. Latif says, such persons are lifted on His shoulders and thus made to pass the surge. For those who are worried about the distance, He makes it shorter.

[Read original verse]
24

No matter if you die during your attempt to reach the other bank. Do not prepare a raft of straw and sticks for your safety. (Such a raft would constitute a sort of veil or hurdle between you and your union with Allah). (In case you die thus, you will be transformed in Sahar and the veil and your separate identity will vanish.) There would be no Suhni nor would any call to Sahar for help be necessary.

[Read original verse]
25

This couplet is capable of two interpretations as under:
a) What you consider as mere poems are in fact Quranic verses. They carry you mentally to the Beloved or Allah. (This means that good many poems in the Shah's Risalo, when spiritually interpreted, are helpful as a guide to the Quran. Accordingly this couplet contains a sort of warning to the readers not to be casual or superficial in their interpretation of Shah's poems.
b) The word آيت belongs to the Arabic vocabulary, It means a sign, token, mark (to denote a passage) or a miracle. In Quran it has been used in connection with several things, i.e. creation of solar system, alternate succession of day and night, regeneration of barren' land, Arc of Hazrat Nooh, and staff of Hazrat Moosa etc. An Ayat may be seen or intellectually understood or visioned in a state of ecstasy. The verses of Shah, it should be noted, are not the result of an effort on his part. He composed them while he was in ecstasy. This is clear from his following poem: مُٺيءَ ڪيا مرض ۾ جاوا سڀ جواب
I have given uncalled for vent to these spiritual exhortations while in ecstasy, which is generally considered as a disease in common parlance, particularly by those who are alien to spiritual evolution.
It is obligatory that the ecstatic expressions should receive deep study. Else the apprehension is that they would fail in their purpose and may cause more harm than good to the readers. It was on this account, that Emperor Aurangzeb had forbidden study of Diwan Hafiz in academic institutions in Delhi.
In the context of the above prologue this verse may be translated as under:
My verses are not mere poems (meant for entertainment, as considered by you.) They are full of mysticism and guidance. Please take them as tokens or symbols from me. If you interpret them properly, they will help you in your spiritual evolution and guide you along the straight path IeadingtoAllah.
In this connection I should better refer to the relevant poems of Moulana Roomi and Dr. Iqbal as under:
بیت من بیت نیست اقلیمی ست
ہزلِ من ہزل نیست تعلیمی ست
(Roomi)
My poetry should not be restricted in its scope to a mere house. Its range is very wide. It applies to the entire country. My allegory should not be taken as a purposeless joke. It is meant to educate you.
من اے میرامم داد از تو خواہم
مرا یارانِ غزل خوانے شمردند
(Iqbal)
O Prophet, the leader of followers! I seek justice at your hands. My friends have dubbed me as a mere reciter of Ghazals.
The verse under discussion does not reflect ego on the part of Shah Latif, who, as every reader of the Risalo knows, was very humble in nature. He always advocated humility and self renunciation.
Note: This verse is the master key for all Surs in the Risalo. Those readers, who do not avail of it, are most likely to founder in their interpretation. The poet has predicted their misfortune in the verse No. 27 of Sur Yaman Kalyan.

[Read original verse]
Chapter VII
VAI-16

Mother! O mother! I can live only if the beloved recollects me.
Let me sacrifice Dam (baser self) vis-a-vis Sahar (the Prophet) ten times (i.e. any number of times).
In exchange of the priceless gem I am prepared to give eight (i.e. many) jewels.
Abdul Latif says: "My beloved! If you come to me, that would mean life for me.

[Read original verse]
1

Her beloved (being unwell) was not able to enter the river. On that account her mind went out to him. The river was very tumultuous and forbidding. (But merely to long for the beloved and sit inactive would be unbearable.) Yearning itself is fraught with suspense and pain. Her mind was in turmoil due to love, and the beloved's recollections overwhelmed her. She looked for the light in the forest on both sides of the river. (She sought guidance and succour.) She very much wished that her float, the unbaked jar, may come to no harm in water.
The Prophet is a luminous lamp. (47, Al-Ahzab).
Note: If ڪچي is read as ڪيچي the last stanza may be 'There will positively be harm from the river. Would that her love is not impaired on that account and she becomes disreputable."

[Read original verse]
2

O Allah! You alone are competent to drown me or save me. None else has the pretensions or power to do it. Mehar (Allah) is fully conscious of my condition. (O Allah!) Kindly maintain the prestige of this bondwoman! She has got into deep water.
Or who responds to the distressed person when he calls on Him, and removes the evil, and makes you successor in the earth? Is there a God besides Allah? Little is it that you reflect. (62, Al-Naml).

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3

The herons accompanied Suhni's corpse as pall-bearers and the, river current was her bier. The cranes of the adjoining islands applied their shöulders to her bier and bore it. She saw the angels face to face. (They were perhaps commissioned to interrogate her). But her mind was absolutely absorbed in Mehar (and she just ignored them).
Note: Rewrote ڪُلا as ڪُلها as per Mr. Advani's edition.

[Read original verse]
4

While standing on the ferry, Mehar (saw Suhni drowning and he) frantically called the (near-by) boatmen and appealed to them: "Please spread out your nets on the river's surface. I too would join you with my hands. Let us search in its muddy depth for my beloved Suhni. Possibly we may salvage her."
کشتی شکستگام نیم ای باد شرط برخیز
باشد کہ باز بینم آں یار آشنارا
(Hafiz)
We are of the broken boet. O favourable wind! start blowing so that we may possibly see again the intimate Friend.

[Read original verse]
5

Simultaneously Mehar offered them whey or the liquid curd) and requested them thus: "I am using my hands and you please spread your nets on the river. Let us explore for Suhni all avenues, more particularly the eddies formed near the bank, in the hope that perhaps she may still be alive and intact."
Note: Replaced سنديءَ by ڪنڌيءَ as per the Bombay edition.

[Read original verse]
6

While standing (at the ferry) Mehar impatiently called the boatmen, and said to them: "O brothers! Please bring round your boats from the yonder side. Let us search for her who has drifted down stream with the current.
Note: The above verses No. 4-6 show that the earthly agencies or even the deities avail nothing against the Divine decree. Read commentry on the verse No. 9 post.

[Read original verse]
7

(Noticing recalciterance on the part of the boatmen to cooperate with him in the search for Suhni, Mehar became despondent). While standing on the bank of the river he took hold of a tuft of 'Kanh' or wort grass and mournfully sighed and reproached the river: "O my erstwhile comrade! Wherefore did you drown Suhni, my wife? O river! I will complain against you (to Allah) on the Day of judgement.
Note: It is a fundamental of faith that the final account-taking shall occur on the Day of judgement and that Allah shall determine all disputes and controversies then.

[Read original verse]
8

(Mehar then addressed the image of Suhni) "Where eddies were formed, where the river was dangerously active in erosion, where swimmers or those: who used jars as floats, could not fathom depth of the river, where many swimmers with their goat skin floats hesitated and stayed away on the bank, and from there they watched terror-stricken the river, how was it that you, O Suhni! so carelessly ventured to enter the river at those fords?

[Read original verse]
8-A

(The poet remarked:) Suhni entered the river quite prepared to sacrifice her life for the beloved. She weighed lightly the dangers of the river vis-a-vis her love. But it must be conceded that but for the oppression of Dam she may not have hazarded the journey among the whirl pools in the river.

[Read original verse]
9

Behold those who do cross the river (inspite of the erosion of its banks) and safely reach the yonder bank! (O Suhni! like them) you too should equip yourself with the raft of reliance on Allah, and commit yourself to Him. Verily they shall not drown, who work in union with Him.
Note: In verses No. 4 and 5 Mehar solicited the aid of boatmen to find out his beloved Suhni. He even offered them whey to tempt them. But he failed to evoke any response from them. In these verses the boatmen may be interpreted as the deities, who are boosted up as 'partners' of Allah by the Polytheists. Then Mehar turned to another category of "boatmen of the yonder side" as per verse No. 6. These boatmen may be interpreted as the angels whom the polytheists worshipped as daughters of Allah. From them too Mehar failed to elicit a response. As per verse No. 9 Mehar got into despondency. He even found fault with Suhni for having entered the river when the odds were against her. Hence in the next verses the poet exhorted him to cheer up and commit himself to Allah, who indeed does not allow them to sink who rely on Him.
The following verses of the Quran are relevant:
Verily those, on whom you call beside Allah, are mere servants like you. Then call on them and let them answer you: "if you are truthful"!
(194, Al-Airaf).
O you who believe! "Seek help with patience and prayer. Surely Allah is with the steadfast. (153, AI-Baqarah).
Say! "He is my Lord, and there is no God excepting He; I rely on Him and to Him have I to return." (30, Ra'd).
Note: Rewrote the first stanza as under as per Mr. Trumpp, Bombay and Bhit editions respectively. پرين ڀر درياه، پس جي پار پون ٿيون
کیمیاداری دوای پوست کن
دشمنان رازین صنامت دوست کن
(Roomi)
You have alchemy (i.e. Divine love) within yourself. It is capable of improving the nature of objects. Treat with it your internal and external foes. If you do it, your 'nafs' and the river animals will be your friends.

[Read original verse]
10

The approved lovers standing on the opposite bank hail me and exhort me to press forward, I am, however, confronted with an impetuous current, its tumult and surge and gale. Notwithstanding I feel sure that those whom Allah aids, would not drown.
Note: The approved believers, seekers or lovers referred to in the verses No. 10 and 11 are described in the verse No. 14 post
And who has companions who call him to guidance, saying: "come to us".
(71, Al-Anam).
I shall surely show the road to Myself to those who suffer hardships in My way. (69, Ankabut).

[Read original verse]
11

Those standing on the opposite bank, (the approved lovers), hail me and exhort me to reach them. But I am conscious of two handicaps: to wit the swift current and the negligently selected unbaked jar. However, I understand that those whose cause is true and bonafide, would not perish in water (or) whom the Reality helps, they do not sink as per reports.

[Read original verse]
12

O unsophisticated woman! Fully honour the claim of the Omnipresent Sahar (i.e. Allah) on you: (that you have to worship and obey Him and that He has purchased the person and property of true believers in exchange for Paradise). Dissipate all sorts of doubts, misgivings and fears. Cleanse your mind, like a mirror, of everything ungodly, and then see the Beloved reflected in it. If you comply accordingly, you will surely see Allah.
حق را ز دل خالی از اندیشہ طلب کن
از شیشہ بی مئے، مئ بی شیشہ طلب کن
Seek Allah in a heart which is free from all misgivings. Seek wine from a bottle which is empty of it.

[Read original verse]
13

O idiot! Honour and satisfy fully the claims of the Omnipresent Sahar (i.e. Allah) on you (that He has purchased your person and property in exchange for Paradise) Abandon all ungodly thoughts, misgivings and supersititions, which are prejudicial to the acceptance of your love by Him. If you destroy all traces of polytheism, you will surely witness Allah.
Note: The verse No. 110 Al-Touba is relevant to the preceding and present verses.

[Read original verse]
14

They are the approved lovers who always yearn (i.e. they are restless) for the Beloved. The latter has fastened their hearts unto Himself by means of ropes. -

[Read original verse]
15

I can see the 'Lano' and 'Layar' trees of Sahar just ahead of me. (They remind me of him and also of the fact that the distance separating us is not much). My heart does not feel at rest here in absence of the herdsman. Mehar has fastened my heart to Himself by means of ropes.
Note: In this verse Sahar, hdrdsman and Mehar may refer to the Prophet of Islam.

[Read original verse]
Chapter VIII
VAI-25

The memories of my neighbour, the herdsman, have revived; and I am proceeding in his direction. I wish Dam were not to awake (and detect my absence).
(O Allah)! Kindly join me (with the herdsman, i.e. the Prophet) at the site where a row of buffaloes with curved horns is present, (i.e. where his approved followers are congregated i.e. at the Kousar.)
The captivating bells of the buffaloes, grazing in the forest, are ringing ahead of me.
O Gracious Allah! Let there be no delay or obstruction to my union (with him!) In my neighbourhood people gossip about me.
I am watched by animals of prey. O Allah, the Helper! Kindly reach me soon!

[Read original verse]
1

Certain astute persons, while drowning, clutch at some straws (growing on the river's bank). Behold the reaction of the latter (to this approach for rescue). As far as possible they pull up the drowning person on the bank or (in case they are much too weak for that, they) break off from the parent bush to keep company with the drowning person in midstream.
الطریق یتثبت بالحشیش
A drowning person clutches at leaves of hemp (or straws).
Note: In this verse one side of the picture shows desparation, and the other side depicts constancy in fellow feeling.

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2

The feeble straw reed either rescues the drowning person from water by pulling him up on the bank, and as said by Latif, it saves him; or (if it is unable to bear the pressure), it breaks with a shriek in the process at the first pull. Verily the above parable about reeds is much too well known. (In brief) either they help the drowning persons to safety or accompany them downstream to chaos.
Note: Replaced جيڪي ڏي as per Mr. Kazi's edition.

[Read original verse]
3

Notwithstanding the availability of straws on the bank, (i.e. of the guides in the world), prepare a floating raft for yourself. Then commit yourself to Allah and none else. Have you not heard about the turmoil on the other bank (due to the raging surf and erosion of banks?
Note: The poet advises that so long the life lasts and the bonafide guides are available, we can avail of them. However, we should commit ourselves to Allah. We should always bear in mind the horrors of the grave and of Hell. Allah alone can protect against them.
Commit yourself to Allah. (3, AI-Ahzab).
Note: The tortures in the grave are real though invisible to the average physical eyes. The saints, however, can see them. These tortures are the result of love for the world and its possessions, and they vary directly with the latter's magnitude. The 'snakes' etc are there. The sinner has brought them with himself to the grave. They constantly operate and allow no respite to the corpse concerned. The love for power bites like a python, that of prosperity like a viper and that of family like a scorpion. The dead man perceives them and endures their torture. He will only be rescued from them by remorse and extinction of the material love in him. He will then develop love of Allah;and in the wake of that the torment may cease lmam Ghazali's Ahyaul UIum

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4

Lots of stories are in the air about the banks of the deep river. "Its waves and the surf," says Latif, "Would directly attack the unbaked jar. (O Allah)! May you pass to safety, along with their unbaked jars, those who have nothing more than that.''
Note: Lots of awful stories are current about the requital for sins after death. Naturally it is the sinners who will be affected the most. The unbaked jar symbolizes sins and unsatisfactory performances in the world.

[Read original verse]
5

Since you are about to go to the yonder bank (to meet Mehar), get ready with a raft meant for deep water. (This means that you are bound to die and appear before Allah for rendering account. Hence equip yourself well for that exigency). Please note that the waves and the tumult in the river are so frightening that even heroic persons hesitate to enter it. This is what Latif says. (Since they dared not to go further) they had to stop at the site where the river was deep,and to humbly admit their inability to proceed further. On the other hand those swimmers, who like the drifting logs, resolutely faced the current, did not halt at any midway island (but pursued their course unhesitatingly.) (This means that the righteous believers were not unnerved by the worldly influences and hardships, nor by the prospecetve interrogation after death, but they maintained their course of self renunciation and integrity till they reached their goal).

[Read original verse]
6

O idiot! You purchased the unbaked jar from the potter! Had you not heard that it could not stand against the action of the waves? The awesome river had drowned numerous persons, as said by Latif. (Why did you not take guidance from that fact?). O Allah, the mainstay of the world! Kindly pass through the main stream those persons who have nothing more than unbaked jars! (i.e. whose wherewithal consists of sins.)

[Read original verse]
7

Notwithstanding Suhni took the unbaked jar. In fact she did not bother or enquire about a baked one. Latif says: "She passed the current and was on her way to the herdsman. How could she control her affection when she is already fastened completely by it? (The love is all powerful. It sways the lover in totality. Accordingly there is no question of restraining it.)

[Read original verse]
8

She forthwith got into the river along with the unbaked jar. According to the Sayed she had not even cared to know or enquire about the external symptoms of a baked jar (to make sure that her jar was a baked one). The fact of the matter is that lovers have no particular interest in any matter, because those who rely on themselves invariably go astray.

[Read original verse]
9

(Alas for me!) Sensing my ill-starred luck the jar too became faithless to me in the midstream and started to disintegrate. O river! Under the circumstances and inspite of your depth I swim under your auspices now. Would that I meet my Mehar,to whom I have committed myself!
Note: بحر may also be interpreted as Allah.

[Read original verse]
10

(Said Suhni) "I did not take the jar to be unbaked. Actually I was deceived by its colour and decorations. Besides my mind was so overwhelmingly preoccupied by love that without allowing me time to make a selection, it impelled me to go in for the unbaked jar merely because of its attractive exterior, and the next moment I was in the river itself. (It was due to my having been deceived that I was stranded in the midstream."
Note: Rewrote تيلاهم as تيلاهن as per Mr. adveni’s edition.
The life of this world is made to appear attractive to those who disbelieve.
(212, AI-Baqarah).
He (i.e. Satan) answered 'My Lord! Since you have adjuged me as lost, I will surely make evil appear beautiful to them on the earth, and I shall surely lead them all astray. (39, Al-Hijr).

[Read original verse]
11

She was fascinated by the decorations made by the potter on the (unbaked) jar. They were, however, neutralized by water and the decorations were completely washed off by the surf. Suhni (erroneously) thought (and this thought was inspired by her youth (or Satan) who makes worthless things alluring to human beings. She mistook freshness of the jar as indicative of its durability. But the true position of the unbaked jar soon forced itself on her in the river.

[Read original verse]
12

What, if the jar is unbaked? What really counts is the Beloved's condescession that would serve as the baked jar. Sahar is my real Lord. It is a sin to see (much less associate with) Dam (or the baser self or Satan). (Whatever condition of the river may be), whether a gale is raging over it or the rivers' current is impetuous, I shall press my way to the opposite bank, (where my beloved is).

[Read original verse]
13

No matter if the jar is unbaked. It will serve its purpose. (At least my love will not be impeached). They alone will think of and run after the baked jars who know peace of mind. (Whose love is not much too strong for them).

[Read original verse]
14

The furnace of the potter is fire-proof. The utensils made by him are fully baked. Yet (the tragedy is that) from his lot my fate got me a mere unbaked jar.

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15

The unbaked jar did not hold for a moment in the river. Directly it disintegrated. Consequently left to herself Suhni used all her vigour for swimming in the stream. But she soon lost her strength in her combat against the current. Her arms became fatigued. The waves rose high around her and quickly overlapped her. Under coersion of the circumstances she visioned picture of the Angel of death in her mind.

[Read original verse]
16

The unbaked jar did not last and it broke up. The sight of the Angel of death forcefully asserted itself on Suhni. Sahar (Allah), of course, knew every thing about the unbaked jar.

[Read original verse]
17

The unbaked jar did not last. It quickly succumbed to the pressure of water. My hands, feet, fingers and arms have lost all vigour. "O Sahar! Kindly attend to me. I am in the main current of the river."

[Read original verse]
18

Suhni was attracted and deceived by the decorations on the unbaked jar. That was responsible for the drowning of this gem (of a woman). Even the waves (which had overlapped her earlier) took up the cry that she had drowned (and they lamented her death).

[Read original verse]
19

Equip yourself with a baked jar. Scrutinize it well. (Disciminate between the good and the bad at once and do only good deeds. Take the same as the portmanteau with yourself). In case you have selected an unbaked jar, return it immediately to the potter (i.e. offer repentance after commission of a wrong act.) "O Suhni! attend carefully to what Allah has directed (and obey all His commandments and offer repentance for the past lapses.) In the other case the waves of the river (materialist world) would confound you to your detriment.
Note: (1) Here the poet possibly refers to the Satan's devices to misguide the man by making malafide things appear alluring to him.

[Read original verse]
20

Some ill wind has blown, (i.e. ill luck has affected me), and my arms have become devitalized. Before this I used to cross the river at this ferry in darkness!

[Read original verse]
21

Suhni complained) "(In the struggle to survive) my hands got tired due to continuous use and my heart became frustrated and helpless. A million waves joined and overlapped me, (or the surf made my sight hazy and the waves overlapped me completely). The eddy drained me of the vitality. O (Allah), the Compassionate Darling! (It is time that) you relent to me.
Note: When one is in a despondent plight he submits himself absolutely to Divine mercy. He does not claim to have a bank balance of good deeds.
Call Me and I accept your prayer. (60, AI-Momin).

[Read original verse]
22

(The complaint continues)! My heart has started sinking as I have no strength left in me. O dear beloved! (i.e. the Prophet). Kindly turn to my aid. O Gracious Beloved! Relent to me please, as I am without knowledge (of the straight and safe path.)

[Read original verse]
23

(Suhni appeals to the Prophet!) O Gracious beloved! Kindly turn to me! You are so mindful of those who have gone off the track! O Guardian Lord! I have none else to commit myself to, nor any approach. Those who work in accordance with the Lord's guidance are invariably pulled out from deep waters. ( Allah surely pulls out from deep waters those persons for whom the Prophet approaches Him.)
The Prophet is concerned more about his followers than they themselves
(6, Al-Ahzab).

[Read original verse]
24

Those who enjoy the grace of Sahar (the Prophet) are pulled out from the deep waters. (In emergencies his assistance and intercession alone are effective.) None else is helpful then. O Mehar! Kindly manage to take me out safe from the deep river!
Say: "If you love Allah, follow me; then will Allah love you and forgive you your faults, and Allah is the most Forgiving, the Merciful! (32, AI-lmran).

[Read original verse]
Chapter IX
VAI-25

Be careful! Mind you! The ford is slippery. It has lots of pitfalls and boggy spots. You should look low (and beware of them). (Humility alone will steer you safely through the menacing world).
Those who look high (and are arrogant) shall stumble (particularly) at midnight time. (They are likely to founder at not a remote date in their life).
Note:Midnight may mean middle age or the midnight prayer.
I have heard from the boatmen that the fords and ferries are deep and steep.
They alone benefit and be united, who are on the move to meet the Beloved. Hence, O woman! forsake immobility (i.e. indifference to prayers).
To perdition with the weaving place and the (weaver) friends! let the sister-in-laws come to grief!
بعد از تو خاک براسباب ونیوی
Fie on the worldly goods without you!
Your beloved is across the river, and to reach him you must take a baked jar (i.e. good performances).
While you are on the move, never confide in the way-farers (the back ground of your journey).
Do not pass one single day with Dam. You shall surely meet Mehar face to face.
O Suhni! Mind you! there is the deep current flowing turbulently between you and Sahar! (The world is turbulent and dangerous and the seeker should always be in possession of his wits).
You can swim across the deep water and pass safely over the surf only with the aid of love.
If you get into deep water (i.e. in difficulties), do not release your hand hold of the beloved's shirt.
دست ما و دامن تست آں زمان
کی نماند ہیچ مجرم را امان
(Roomi)
At that time (of difficulties) our hands shall be holding your shirt. How could then a sinner be denied salvation?
O attractive woman (Suhni)! You shall certainly be called by Sahar. Get ready for the interview with him at your death or (on the Day of Judgement.)
Note: Here Sahar implies Allah.

[Read original verse]
1

All creatures everywhere, whether on land or sea, and even the trees and shrubs freely voice one and the same tune that each one of them is the Divine light (i.e. the Creator). Hence according to the conventional law each of them deserves to be hanged. They are all bracketed with Mansoor Hallaj. But how many (persons or things) would you hang?
ہمہ ذراتِ عالم ہمچو منصور
تو خواہی مست گیر و خواہ مخمور
روا باشد اناالحق از درختی
چرا نبود روا امر نیک بختی
(Roomi)
All the ingredients of the universe are (as sinful) as Mansoor in this connection, whether you take them as rakes or as intoxicated. When a tree uttered the words: "I am Allah", none considered it reprehensible. Why was it then condemned when a good man uttered them?
Note: Hassan Bin Mansoor HaIlaj lived by the end of 3rd century A.H. He identified himself with Allah and used to say publicly: "I am Allah". He named his followers after certain Prophets. He was a contemporary of Hazrat Junaid and Shibli, who along-with others tried him later for his heresy and ordered his execution. He was first stoned and then his body was dismembered. He is a controversial martyr. Those who later considered him as a sufi saint, also found fault with his assertions and more particularly with his equation of God and man.
چوں قلم در وست غدارے بود
بی گمان منصور بردارے بود
(Roomi)
When the pen is in the hand of a dishonest person, Mansoor would naturally be mounted on the gallows.

[Read original verse]
2

Every creature remembers and recites the praise of Allah; and every-. where He is present. Hence the whole universe repeats what Mansoor had uttered. But how many of them would you hang (like Mansoor)?
Whatever is in the skies and on earth celebrates the praise of Allah.
(41, Al-Nur).
هر صورت وچ ديدار ڏٺم،
ڪل يار اغيار ڪون يار ڏٺم،
ڪٿ ملان تي منصور ڏٺم،
ڪٿ چوب رسم تي دار ڏٺم.
(Khawaja Farid)
I saw His manifestation in every thing. I saw the friend in every friend and alien. I saw Mansoor mounting i.e. baffling Mulla somewhere. But again I saw him (swinging from) a halter.
فیحمدنی واحمدہ و یعبدنی و اعبدہ
(Ibnul Arabi)
He praises me and I praise Him. He worships me and I worship Him.
Note: Replaced مڙو by مڙئي as per Mr. Trumpp's edition. Changed ڪهنده as ڪُهندين as per Mr. Kazi's edition.

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3

Even though the sea waves are of different colours and patterns, the sea water, of which they are composed, is the same. (This means that all things emanate from the Prime). Abandon investigation of the unfathomable sea by means of reason. (It would be gratuitous to picture the unpicturable.) Very few selected persons can attain to what is generally unattainable. (Theirs would be a rare case.) Discard the search for a safe ford (i.e. have complete self-abnegation). You would then be near the Beloved (i.e. union with Him.)
TRADITION: Do not discuss Allah but you may discuss His attributes.
گر ہر دو کون موج برآورد صد ہزار
جملہ یکی است لیک بہ صد بار آمده
(Attar)
If both the worlds heave into hundred thousand waves, it is all One, repeating Himself in a hundred ways.
Note: The analogy of the wave and ocean on the individuality as being only a bubble on the wave is one of the commonest analogy of monism. Dr. Khalifa A. Hakim.

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4

O Suhni! Let you end your life at Mehar's. You should under no circumstances withdraw or return from him. Do not show to Dam adornments you have done for Sahar. (Your obeisance is meant for Allah. Do not transfer it to Satan) ,or do not mean it for display to others, (or) do not disclose to Dam what manifestations of Sahar you have seen.
فہم و خاطر تیز کردن نیست راہ
جز شکستہ می نگیرد فضلِ شاہ
(Roomi)
To sharpen one's intelligence and wisdom is not conducive to be on the road. It is only the broken heart that is entitled to the king's mercy.
تا توانی پیش کس مکشان راز
ہر کسی ایں در مکن زنہار باز
(Roomi)
As far as you can, do not disclose your secret. Never open the (mind's) door to any person.

[Read original verse]
5

If only Mehar were to tell me "O Suhni! Do not go back (to Dam)", I would stay at my friend's abode for (the rest of) my life. I would not put on again the dyed (or glamorous) apparel.

[Read original verse]
6

"I would not like to return (from Mehar). I would even wish to stay with him without his asking me to do so. (Frankly speaking) I would like to die at his place." Suhni has neglected her beauty and toilet because she is beside herself with love (for Mehar). "Separation is indeed more prized than union. (It has its unique pleasures). It is on that account that without any compunction I swim back (to my place)".
وداع و وصل جداگانہ لذت وارند
Separation and union taste separately.

[Read original verse]
7

If the reunion with the Beloved had been scheduled for the Day of Judgement, it would not have been distant. But the felicitations for the union with Him are reserved for some day later than that.
Note: Allah will show Himself to the Paradise-dwellers sometime after their admission in Paradise. They will request Him for His manifestation.

[Read original verse]
8

(Suhni Soliloquizes:) "Did I not know that it was risky to enter the river? (I certainly did know it.) But who could avert what had been decreed by Allah for me! My faith and love both combined to plunge me in the vortex ring."
Note: In this verse Shah has expressed in poetry what Mansur had said in his book "Tawasim" - that Satan knew the consequences of his disobedience to Allah's orders. But his destiny worked against him, and he was helpless in the matter. Besides he had banked too much on his service to Allah and His esteem for him. That is how a Jabariya thinks.

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9

It is not the fault of the reed, straw bush or the pen (made out of the same to prescribe this fate for me). Fates are preordained and inscribed at a place where the human arm (to amend them) cannot reach. To whom should I complain (about my fate)? It is Allah Himself who has penned it so.
There befalls not any calamity either on the earth or in your person but it is recorded in the Book before We bring it into being. Verily that is easy for Allah. (22, Al-Hadid).
کہ راست کند صورت مائی ومنی کہ بشکند طلسم جانی و تنی
کسی نیست کہ استاد قضا را گوید ایں بہر چہ سازی و چرامی شکنی
(Khayam)
Fate would oft raise the forms of 'I' and 'Mine',
Then break the body, blow the life in fine,
But who can dare interrogate the Sorcerer,
If juggling thus behoves the hand Divine.

[Read original verse]
10

My friends taunt me face to face about my visit to and use of the ferries. O reckless river! Hear their statements (and be considerate to me).
Note: There is an analogous instance quoted in the Quranic chapter 'Yousuf' about the wife of Aziz (commonly known as Zulekha) being maligned for her love and overtures to Hazrat Yousuf.
He has infatuated her with love. Indeed We see her in manifest error.
(30, Yusuf).

[Read original verse]
11

It affords me pleasure to swim boisterously across the roaring river in order to get taunts (from my friends), (so that my Lord may record them in my favour). The maddened river plunged her into the current. It was the work of the reedy pen (of Allah), which had thus pushed her into the vortex ring.

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12

If I struggle to swim to the other bank, I am most likely to (drown and) die. Simultaneously I cannot afford to return to the same bank as the course of the river is very swift and rough (and I shall be carried away downstream.) Besides the thoughts about the beloved overwhelmingly occupy my mind. Notwithstanding if I return, I will have to face my neighbour women and their taunts and I fear that position. Moreover, I am cognizant of my sins. But all this is beside the point. I shall never return from the midstream, particularly when my beloved stands within my sight on the yonder bank; and I have undertaken the journey for him.
Note: The poet calls the Prophet as ڪارڻي i.e. for whom the world was created (see Sur Kalyan).
Note: After being a Muslim to be a heretic is most undesirable.

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13

There is no limit to the travails of love, nor is there a limit to the yearning for the beloved. Arithmatical calculations cannot prescribe any limit in the domain of love. In fact love is illimitable, beyond appraisement. It alone can encompass itself.
شرحِ عشق و عاشقی ہم عشق گفت
(Roomi)
The love itself can narrate the story of love.

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14

Love is illimitable. It is free from the contention of figures. Understand it well and approach it in that spirit. Similarly, O Suhni! note that there is no prescribed place for (meeting with) Mehar in spacelessness. He has no beginning nor end. (He is Transcedental).
Life as well as love, not inspite of it, but on account of their immediacy, cannot be defined. (Khalifa Abdul Hakim.)

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15

O Beloved! As I swim, the yearning for you becomes more intense and deeply set. You are ever present in my heart as well as in the space as a manifestation outside my eyes but within their view. O Beloved! I have been looking expectantly in your direction for the last several years.
محیط عشق را نا زم کہ بعد از غرق چوں موجم
زپستی بر بلندی می برد منزل بمنزلہا
(Mirza Ghulam Ali Momin)
I am proud of the depth of my love, because even after death I am tossed up by its waves, higher and higher. -

[Read original verse]
16

O Beloved! Your love cuts and scrapes me. Its fetter, fastened on my body, is so massive that I cannot move it.

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17

O Beloved! I simply cannot control within myself the yearning for you. It blazes forth, as if, from under my skin affected by a kiln. You have bored holes in my system without using a gimlet, (and it is these holes through which the fire permeates, diffuses itself in the body and finally flashes out.

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18

O Beloved! The yearning for you is so immense that it cannot be contained within me. It has actually filled my system in all directions and then overflowed it in the form of falls.

[Read original verse]
19

(My Lord!) I would try to swim the river but you kindly aid me to do I can, at the most, make an effort. The rest depends on your succour. kindly cause no obstruction to come in my way. My Lord! I am all alone and stranded.
My Lord! Cause me to land a blessed landing, for You are the best of those who bring men to land. (29, Al-Mominun).

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20

(My Lord!) Kindly satisfy the yearning of the lovers and unite to the beloved those who are separated from him. True Lord! You alone are competent to accomplish it. Kindly be merciful to (tranquilize) those who feel restless in love. (or infuse kindness in the mind of him whom I covet.)
O Mother! When would the crow caw out good news about the union of those in love?

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21

Many days have passed since I saw the beloved last. I do not know his present form (condition or demeanour). My eyes are full with tears of his love. Nay, they shed them in torrents!

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22

Many days have passed since I saw the beloved last. I do not know his present form (condition or demeanour). Just as creepers encircle an object, similarly the anguish of separation from him has wholly entwined my system.

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23

I saw the beloved last many days ago. I do not know his present (condition or demeanour). The sun has set innumerable times during the period I have been looking for him expectantly. His separation I cannot endure even for a moment, and yet I have not met him for several years.

[Read original verse]
24

I think not of the home, spouse or any worldly possession. My mind is occupied with ('the image of) Mehar. Expecting to meet him I get up early each day to dress up and adorn myself (for offering obeisance to him). O beloved! Would that I were to get over to your side and see you some how.
TRADITION: None of you can be a true believer unless he holds me dearer than his parents and children.
Note: The Prophet receives an all-embracing love and regard from his followers inspite of their cosmopolitanism, much superior to what they avince for any other relative.
یہ کس نے پکارا محمدؐ محمدؐ بڑا لطف آیا سویرے سویرے
(Sajad)
Who said: Muhammad, Muhammad? It gives me great pleasure early in the morning.

[Read original verse]
Chapter X
VAI-17

I do not know where (the beloved went after imbuing me with love through his eyes.) My mind is impelling me to proceed in that direction.
I have committed myself to him (the Prophet of Islam) on whose grace the entire universe depends.
She saw the smoke of her friend's fire (in his abode) like a candle from distance, (and treated it as a beacon light).
She remembered him and wept copiously on her way to him. (She repented pathetically and secretly before death of her past waywardness).
I shall hold your skirt on the Day of judgement. Hazrat Miran is our Pir (or norm). Would that he satisfies desires of all (supplicants!).
می رود از فراق تو خون دل از دیدہ ام
دجلہ بدجلہ یم بیم چشم جو بجو
(Tahira Quratul Ain)
My heart's blood comes out through my eyes due to separation from you and flowed from sea to sea, river to river, pool to pool and stream to stream.

[Read original verse]
VAI-18

You alone exist for me. I know of none else. I must, therefore, approach you and submit my supplication to you.
Align yourself with the tree and hope for the spring.
O Allah! Pray bless the humble (and resourceless persons) with your grace. It is the trait of Your policy to call blind persons first and then follow them up with one eyed persons (accused of major and minor sins for your pardon).

[Read original verse]
VAI-19

It is not under my control, no, definitely not. This heart of mine, which is restless and wearied without the beloved.
I yearn for him, It is not possible for me to cease yearning.
I like the talk about Mehar (and how to reach him,) and nothing else.
I am overwhelmed by affliction. You kindly neutralize it.
Suhni is not in quest of pleasure. Kindly let her know or experience some more travails of love.
And We have created the man to experience affliction. (4, Al-Balad).
Note: It is the affliction alone which brings a human being nearer to Allah. That is generally a test applied by Allah to know the worth of the person concerned and then follow it up with a suitable requital. Hence a true seeker enjoys a misfortune more than a good fortune, because it serves as a chance for him to prove his worthiness for the Divine approbation.

[Read original verse]
VAI-20

The girl (an immature seeker) did not fully realize the impact of the Divine love. She took it as a mere pastime. (She was not conversant with the fundamentals of Divine love).
ہاں بخرابات مجازی نائی
تا کار قلندری نسازی نائی
این ر،ِ مردان سرفرازانست
زنہار درایں کوچہ بباری نائی
(Roomi)
Beware! you are daily not with love in vain,
Till you could be its victim and be slain,
This path is reserved for eminent men,
Beware! Think not of pastime in this risky lane.
Note: This astray going person is absolutely blind to or ignorant of the Divine privilege. What is ignored today would not be taken into account tomorrow (on the Day of Judgement). He has developed differences with Allah and is accordingly allied with Namrud (the pagan king).
Note: This verse refers to the well defined policy of Allah, referred to many a time in the Quran, that the actions of the atheists or the polytheists, though otherwise good, would be completely wasted. They would just be ignored on the Day of Judgement.
They shall not secure aught of what they earn. (284, Al-Baqarah).

[Read original verse]
VAI-21

How tragic that a night should pass without seeing the beloved! (But such a night did pass.) By the way how did you afford to like the idea of sleep when the beloved was near you? (Certainly it befitted you not to do so.) (This means that a true believer should pass the night in prayer and contemplation rather than in sleep particularly when he knows that Allah is nearer to him than his jugular veins.)

[Read original verse]
VAI-22

Mother! O mother! My heart's desires are all realized! To me there is nothing better than the talk about the Beloved. To talk about Him is exhiIerating; to hear the same is simply gladdening, befitting.
Better sit at the door of Allah, the Grantor (of favours). All thanks are due to Him. Actually if I were to attempt to praise Him adequately, it would be futile, as there would be no end to it. O Allah! How many great attributes of Yours can I enumerate and describe? I would definitely fail in praising You as You deserve.
Those who are in attendance on You (i.e. great leaders or angels near you), and those slaves (who are a bit further), all yearn for Your company. They are all thirsty for You and they yearn for You very much.
Though it is difficult to control my heart from expressing love and yearning for You, yet it is becoming for me to remain sober and quiet.
A bondsman must know his limitations.

[Read original verse]
1

Without Sahar, Suhni is unwashed, filthy. But when she is by the side of her driver of buffaloes, (i.e. herdsman Mehar), she becomes pure.
Note: Reference here is to the Prophet's company.

[Read original verse]
2

Suhni, detached from Sahar, is absolutely impure. The association or abode of (Mehar) removes the pollution (by contact). Suhni becomes clean when she is by the side of him who lives on milk (i.e. who is childlike sinless i.e. the sinless Prophet).

[Read original verse]
3

Without Sahar, Suhni is like a polluted woman. She does not cleanse herself with the water of Dam's house. If she is by the side of the beloved, Suhni has, as if, taken a (complete) bath (and become absolutely pure).

[Read original verse]
4

Without Sahar, Suhni is like an old, stooping woman. She has developed fever. Alas for her infirm condition! She is now an unprepossessing decrepit woman! Being sick she is given to lamentations.

[Read original verse]
5

Without Sahar, Suhni is in affliction. Its prospective aggravation lies on the side of Dam and remedy on the side of Mehar. In fact the beloved's sight alone can cure Suhni (of her troubles). If she were to see his coüntenance, she would get alright in no time.
درد مند عشق را دارو بجز دیدار نیست
(Amir Khusro)
There is no other remedy, except the beloved's view, for the love-afflicted person.

[Read original verse]
6

O Suhni! Do not enter the river tonight as it is swollen due to high flood. What business have you with the eddies in it on a dark night? Beware! Lest Dam may awake and he may enquire about you from the neighbouring women. (That should be your additional worry.)
Note: (1) The above verse illustrates the working of Satan against a pious person.

[Read original verse]
7

(Suhni replies): even if Dam (or the 'nafs' or Satan) were to enquire from the neighbouring women, what will he do to me? Those who have a purpose to serve, have interest in the eddies on even dark night, (and that is what takes me to them tonight.) For my beloved Mehar I offer to sacrifice these bones and this skin. (They are nothing in the balance.)
Note: The above verse illustrates the reaction of a pious mind or 'nafs' maintained to a Satanic advice.
Surely he (i.e. Satan) has no power over those who believe and who commit themselves to their Lord. (99, Al-Nahl).
نفس گرچہ زیرک است و خورد دان
قبلہ اش دنیا است اورا مردہ دان
(Roomi)
Even though the baser self is astute and well versed in details, he worships materialism. Hence consider him as dead and ineffective.

[Read original verse]
8

Dam chides me daily for my love with you, O Mehar! O love! Why do you not come out and check him from doing it?
He said: "Help me, my Lord! against the wicked people. (20, Al-Ankabut).
And if an evil suggestion from Satan incites you, then seek refuge with Allah; Verily He is the All-Hearing, the All-Knowing! (200, Al-Airaf).

[Read original verse]
9

While she was alive she never wearied of her love (or worship). Ultimately she entered the earth (i.e. she died) while longing for her beloved. (Even at death she was absorbed in love).

[Read original verse]
10

While she lived she was never immobile or at rest. (She never forsook her loved.) Eventually she died and was drifted in the lap of waves towards Mehar.

[Read original verse]
11

The dark night is better than the bright moonlit night, because I will not be able to see another face between me and Mehar.

[Read original verse]
12

O Suhni! Do not be particular about a dark midnight (for undertaking trip to the beloved.) (or for offering midnight prayer.) Go to Him openly at dawn time. (In addition to the midnight prayers offer the prescribed morning prayers with congregation).

[Read original verse]
13

It was the main river and not a canal or a lake which drowned Suhni. But even as a corpse her eyes were brimful with love for Mehar. (She was looking lovingly for Mehar even after death.)
Note: Here Sahar may be interpreted as Allah, and canal and lake as the earthly causes.
And no person can die except with Allah's permission - a decree with a prescribed term. (145, Al-lmran).
با عشق تو در خاک فرو خواہم شد
با مہر تو سر ز خاک بر خواہم کرو
(Khayam)
I shall enter the earth while loving you, and with your mercy I shall raise my head out of it.

[Read original verse]
14

Sahar lived on the land but he joined Suhni in water. How long can an unbaked jar float in the swirling water? (How long can a person working under wrong influences remain afloat or upright in this seductive world? Allah, of course, can retrieve him anywhere).

[Read original verse]
15

In sea during monsoon there are (innumerable) waves; in a desert there are (countless) particles of sand; and on a mole hill there are tufts of hair. But Allah's favours are more numerous than the above.
If you count the favours of Allah, you shall not be able to do it.
(34, Ibrahim).
Hazrat Ali's prayer: O Lord! Verily no one can even come to the end of thanking You for the good that accrues to him from Your benevolence, which actually requires of him more thanks.

[Read original verse]
16

I have not benefitted much from my maternal and paternal parents. But the beloved (the Prophet) has done me immense favours.
Note: This is a very significant verse. It attracts the tradition: "None of you can be a true believer unless he holds me dearer than himself, his parents and his children". This is based on actual experience. Whereas the benefits from the parents and children are few and transitory and restricted to this world, those from the Prophet are immense and they are available in this world as well as in the Hereafter. Naturally such a benefactor is above comparison to the relatives, however dear they may be. As a parent of the higher life of a man he is definitely entitled to greater love, regard and obedience than the parents or as a matter of that all the relatives put together.

[Read original verse]

Sur Ghatu

Chapter I
VAI-18

The fishermen have not returned home. Possibly they have been seized by the whale. Hence O sailors! Navigate your boats in the direction of the whale and attack the evil one energetically.
(By the way) where are your hooks and nets? (It is hoped that they are quite appropriate for the occasion.).
The vortex is thunderous and full of white surf. It is just ahead of you.
Abdul Latif says: "O sisters! (By Allah's grace) all shall steer through this wide expanse of water." (i.e. life).

[Read original verse]
1

(The surge in the sea was terrific). At its sight even the self-confident experts lost nerve and got non-plussed. (All the six brothers) were simultaneously dragged into the vortex. Down the dark abyss they went helplessly - poor chaps - forgetting all the tips that they had received about the murderous vortex.

[Read original verse]
2

The night set in and dew moistened their turbans (left in the boat). Their oars floated on water and the poles went down the stream. None ever came back from the Kolachi vortex.

[Read original verse]
3

Kolachi vortex seemed so severely unrelenting that whoso entered it was lost. None could disclose where he was trapped and caught (like a fish).

[Read original verse]
4

Yesterday the (six) brave turbaned persons had gone towards Kolachi, armed with long spears. But they did not return even though it became unusually late for them. It seemed the vortex had dragged within itself such a wonderful group of them.

[Read original verse]
5

(One of the bereaved women, possibly a widow, exclaimed!) "I do not see their boat anchored in the sea, nor their nets spread out on the shore to get dry. O mother! The sailors have not yet brought back their boat to the usual ferry."

[Read original verse]
6

(She added:), "I generally see so many (relatives of mine) who catch numerous fish. I am now left only with the wherewithal of the six fishermen which causes me so much anguish. Poor chaps! They seem to have quit this world and gone into the abyss.

[Read original verse]
7

"The deceased fishermen had pointedly left for Kôlachi yesterday fully resolved' (for its exploration). O mother! I am absolutely wretched due to their non return. They have obviously disappeared in the abyss thereby rendering me very meloncholy and sad.

[Read original verse]
8

"I drag myself in sun shine along bank of the vortex in search of the fishermen, who have not returned home, even though they were due long ago. Those who were my mainstay seem to have changed their course and sailed (to the vortex).

[Read original verse]
9

"Even though I greet them with a smile, the fish dealers pay me no attention. They just turn away their mounts and approach those lucky fisherwomen whose consorts are alive.
صراحی چوں شود خالی جدا پیمانہ می گردد
بوقت تنگ دستی آشنا بیگانہ می گردد
If the jar gets empty, the cup becomes detached from it. When poverty comes all acquaintances behave like strangers.
دل گلستان تھا تو ہر شئے سے ٹپکتی تھی بہار
دل بیابان ہوگیا تو عالم بیابان ہوگیا
When my heart was joyous everything spoke of spring; when it has become desolate, the whole world seems wilderness to me.

[Read original verse]
10

Where the fishermen used to move about (in search of fish) you will now find mounds of sand (as the sea has receded from that tract and fish is no more available there). Consequently several fish dealers have been adversely affected; the sea has left a high and dry bed there and the collectors of toll tax for fish catching and selling have left for good.
Note: Here the poet seems to have referred to another misfortune of the fisherman viz, that of recession of sea. For a similar manouver of the poet Sur Kapaiti may be referred to.

[Read original verse]
11

There is no more fish odour in bazaar nor are there any peels of fish. The fresh-water fish 'Dambra', which used to be available in abundance before, has become scarce. The sites of their stock are now empty and the prospective purchasers see them and go away (disappointed).

[Read original verse]
12

"O Allah! Kindly restore to me the (absent) fishermen, because I am now forced to purchase fish on credit being without ready money. O Mighty Lord! Kindly see that I have not to pull down my head before these creditors (for non fulfilment of the pledge). In fisherman’s absence I have definitely realized their indispensability."

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13

"If they had been near by, they would surely have come back to me. Obviously they have drifted far away. Some fish dealers do give them a call, but finding none on the spot, they go away."

[Read original verse]
14

O fisher folk! Your modus operandi (to confront the Kolachi vortex) is (and should be) based on enthasiasm and it should be the real trait of fish catchers. Such persons who are keen on neutralizing the whale in the vortex do not rest for a moment till they accomplish their mission.
قد رجعنا من جھاد الاصغریم
با نبی اندر جہاد اکبریم
(Roomi)
Verily we have returned from the lesser warfare (against non-Muslims), we have now turned along with the Prophet to a greater warfare.
Note: The verse may mean that those persons who embark on self annihilation, do not allow respite to the baser self. They carry on their war against it unabated till it is completely reduced to submission.

[Read original verse]
15

While conducting the search (for the whale) they got into the vortex and explored the untraceable region They killed the whole, and all the fishermen became happy
Note: The poet has ignored the actual facts of the story. He is not keen about it.
TRADITION: That person is a mujahid' who wages war against his baser self.
Note: This verse means that in the course of their war (Jehad) against the 'self', which as per a tradition is a major war, the seekers of truth succeeded and simultaneously discovered Allah. Thus they had a two fold triumph - defeat of the baser self and union with Allah - and it made them happy.

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16

O fish catchers! If you want to trap the whale, you must paint and renovate your nets (take due precautions). None should think of relationships when he is bound for the vortex. (This means that those who get ready for this jehad should not like to get embroiled in worldly connections and association).
Note: Put sign of exclamation after گهاتوئا .Replaced ڪير by ڪين as per the Bhit and Bombay editions respectively.

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17

The way you fish in the left over water in a pit in river would not be practicable or effective in trapping a whale. (Greater efforts and piety are necessary for this warfare). You should provide yourself with strong and endurable nets made of interwoven dyed threads which are generally used for fish catching in deep sea. For the present you are operating in creeks containing shallow Mater. The deep sea is still ahead of you. (Get ready for operations in it).
Hazrat Ali's advice: “Wisdom is the best property of a believer.”
کشتن ایں کار عقل و ہوش نیست
شیرِ باطن سخرۂ خرگوش نیست
(Roomi)
To kill it (i.e. the baser self) is not the job for (external) reason. This internal lion cannot be subduced by a rabbit.

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vaayi

The fishermen have not returned home. Possibly they have been seized by the whale. Hence O sailors! Navigate your boats in the direction of the whale and attack the evil one energetically.
(By the way) where are your hooks and nets? (It is hoped that they are quite appropriate for the occasion.).
The vortex is thunderous and full of white surf. It is just ahead of you.
Abdul Latif says: "O sisters! (By Allah's grace) all shall steer through this wide expanse of water." (i.e. life).

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