bande se Khuda ban ja-panDit ratan panDorvi

For word meanings and explanatory discussion in English click on the tabs marked “Roman” or “Notes”.

بندے سے خدا بن جا ۔ پنڈت رلا رام رتنؔ پنڈوروی

۱

وفورِ شوق سے راہِ وفا میں نقشِ پا بن جا

گزر کر حدّ ہستی سے بقا کی اِنتہا بن جا

۲

نگاہوں میں تری رعنایاں ہوں برقِ سینا کی

تماشائے مجازی سے حقیقت آشنا بن جا

۳

ترا جوشِ طلب خود منزلِ مقصُود بن جائے

سہارا رہنما کا چھوڑ کر خود رہنما بن جا

۴

گزر حدّ تقیُّن سے قدم آگے بڑھا اپنے

لگا کر نعرۂ منصور بندے سے خدا بن جا

۵

یہی تکمیلِ اُلفت ہے یہی تعلیمِ وحدت ہے

کہ طالب کی وفا بن جا، حسینوں کی ادا بن جا

۶

ترے عشقِ حقیقی میں وہ عالم گیر جذبہ ہو

غبارِ راہ بن کر وسعتِ ارض و سما بن جا

۷

جنابِ دِل کے فیضانِ سخن پر دِل تصدّق ہے

رتنؔ اُستاد کے قدموں پہ گر کر خاکِ پا بن جا

बंदे से ख़ुदा बन जा – पंडित रला राम रतन पंडोरवी

वफ़ूर-ए शौक़ से राह-ए वफ़ा में नक़्श-ए पा बन जा

गुज़र कर हद्द-ए हस्ती से बक़ा की इन्तहा बन जा

निगाहौं में तेरी रा’नाईयां हों बर्क़-ए सीना की

तमाशा-ए मजाज़ी से हक़ीक़त आश्ना बन जा

तेरा जोश-ए तलब ख़ुद मंज़िल-ए मक़्सूद बन जाए

सहारा रहनुमा का छोढ कर ख़ुद रहनुमा बन जा

गुज़र हद्द-ए तयक़्क़ुन से क़दम आगे बढ़ा अपने

लगा कर नारा-ए मंसूर बंदे से ख़ुदा बन जा

यही तक्मील-ए उल्फ़त है, यही ता’लीम-ए वहदत है

के तालेब की वफ़ा बन जा, हसीनौं की अदा बन जा

तेरे इश्क़-ए हक़ीक़ी में वो आलम-गीर जज़्बा हो

ग़ुबार-ए राह बन कर वुस’अत-ए अर्ज़ ओ समा बन जा

जनाब-ए दिल के फ़ौज़ान-ए सुख़न पर दिल तसद्दुक़ है

रतन उस्ताद के क़द्मौं पे गिर कर ख़ाक-ए पा बन जा

 

Click here for background and on any passage for word meanings and explanatory discussion. panDit ralaa raam ratan panDorvi (1909-1990), paThaankoT. There are many books to his credit including urdu instructional texts for school children, an explanatory, interpretive book of Ghalib’s Ghazal, literary history and criticism, rules of versification and representative compositions of muslim poets of hindi. A recognized authority of urdu, hindi and sanskrit and perhaps also of faarsi.
1
vafoor1-e shauq2 se raah3-e vafa4 meN naqsh-e-paa5 ban jaa
guzar6 kar hadd7-e hasti8 se baqaa9 ki intehaa10 ban jaa    
1.plenty, excess 2.love 3.path 4.fidelity, steadfast love 5.footprints 6.passing beyond 7.limits 8.life, existence 9.immortality 10.limit, expanse
This can be interpreted at the sufiyaana/spiritual level. The poet/sufi is calling for very strong spiritual love in the path of truth/fidelity to the divine spirit. Let this be so strong that it becomes footprints/example for others to follow. Passing beyond the limits of material existence become the vast expanse of the immortal spirit i.e., merge yourself into the divine spirit. I also choose to interpret it at a more material level – staying true to your values, set an example for others to follow in your footprints and thus achieving immortality through your reputation.

2
nigaahoN1 meN teri raa’naaiyaaN2 hoN barq3-e siina4 ki
tamaasha5-e majaazi6 se haqiiqat7 aashna8 ho ja   
1.eyes, sight 2.brilliance, glory 3.lightning 4.the valley of Sinaaii 5.seeing, observing 6.illusion, material 7.true, real, spiritual 8.aware, knowledgable
This has reference to mount tuur of the valley of Sinaaii. Moses/moosa is believed to have gone up the mountain asking to see god. What he got see was a lightning strike (material/illusion) , which is often presented as divine light/glory (spiritual/real). Thus, keep in your sight the glory of the lightning of Sinaaii. Observe the material/illusionary and behind it comprehend the spiritual/real.

3
tera josh1-e talab2 Khud3 manzil4-e maqsood5 ban jaaye
sahaara6 rahnuma7 ka chhoR kar Khud rahnuma ban jaa   
1.passion 2.demand (to know) 3.itself 4.goal 5.desired 6.dependence 7.guide
Let your own passion/thirst for knowledge itself become your goal. Do not depend on the guide, strike you own path.

4
guzar1 hadd2-e tayaqqun3 se qadam4 aage baRha apne
lagaa kar naara5-e mansoor6 bande7 se Khuda ban jaa   
1.pass beyond 2.limits, bounds 3.certainty, faith 4.steps 5.declaration 6.sufi scholar (858-922) 7.devotee, believer
mansur al hallaaj was a sufi scholar who declared “an-al-haq” – I am the Truth, probably based on his travels to India … ‘aham brahmasmi’. He was charged with heresy, sentenced to death, and offered a chance to recant. He refused to, and was executed. He is used as a symbol of defiance. Thus, pass beyond the bounds of certainty/convention and step ahead. Raise the same declaration as mansoor and transform from human to god. I like to think that here the word ‘god’ is not used to mean the conventional ‘creator’, but an independent thinker.

5
yahi takmiil1-e ulfat2 hai, yahi taa’liim3-e vahdat4 hai
ke taalib5 ki vafa6 ban jaa, hasiinoN7 ki ada8 ban jaa   
1.completion, fulfilment 2.love 3.teaching 4.unity/one-ness of the universal spirit 5.seeker 6.fidelity, steadfast devotion 7.beauties, beloved 8.coquetry
In urdu poetics the relationship between the lover and beloved is one of steadfast devotion on one side and aloofness/coquetry on the other. This is often used also imply the relationship between the devotee and the divine spirit. But here the poet/sufi asserts (like many others) that there is ‘vahdat’ – one-ness of the divine and the devotee. Thus, this itself is the fulfilment of love/devotion, it is the teaching of the spirit of vahdat/oneness, that you become both the devotion of the seeker and the aloofness of the beloved/divine.

6
tere ishq-e-haqiiqi1 meN vo aalam-giir2 jazba3 ho
Ghubaar4-e raah5 ban kar vus’at6-e arz-o-samaa7 ban jaa   
1.real love of the universal spirit 2.world conquering 3.emotion, spirit 4.dust 5.path 6.expanse 7.earth and sky, universe
The sufiyaana tradition distinguishes between ishq-e haqiiqi and ishq-e majaazi, love of the universal spirit vs the illusionary material world. Also ‘Ghubaar-e raah ban ja’ signifies going far ahead on the path (of love) leaving a cloud of dust behind. Thus, let there be such a strong/world conquering emotion/spirit in your love of the universal that it leaves behind dust and becomes the expanse of the universe.

7
janaab-e dil1 ke faizaan2-e suKhan3 par dil tasadduq4 hai
ratan5 ustaad6 ke qadmoN7 pe gir kar Khaak-e-paa8 ban jaa   
1.zamiir hasan dil shahjahaaNpuri 2.benevolence 3.poetry 4.devotional offering 5.penname of the poet 6.teacher, mentor 7.feet 8.dust of the feet
zamiir hasan dil shahjahaaNpuri (1875-1959) was ratan panDorvi’s ustaad. Here the poet is offering a tribute to his mentor. My heart is a devotional offering for the benevolent teaching of ‘suKhan’/versification. O ratan, fall at the feet of your mentor and become like the dust of his feet.

panDit ralaa raam ratan panDorvi (1909-1990), paThaankoT.  There are many books to his credit including urdu instructional texts for school children, an explanatory, interpretive book of Ghalib’s Ghazal, literary history and criticism, rules of versification and representative compositions of muslim poets of hindi.  A recognized authority of urdu, hindi and sanskrit and perhaps also of faarsi.
1
vafoor1-e shauq2 se raah3-e vafa4 meN naqsh-e-paa5 ban jaa
guzar6 kar hadd7-e hasti8 se baqaa9 ki intehaa10 ban jaa

1.plenty, excess 2.love 3.path 4.fidelity, steadfast love 5.footprints 6.passing beyond 7.limits 8.life, existence 9.immortality 10.limit, expanse

This can be interpreted at the sufiyaana/spiritual level.  The poet/sufi is calling for very strong spiritual love in the path of truth/fidelity to the divine spirit.  Let this be so strong that it becomes footprints/example for others to follow.  Passing beyond the limits of material existence become the vast expanse of the immortal spirit i.e., merge yourself into the divine spirit.  I also choose to interpret it at a more material level – staying true to your values, set an example for others to follow in your footprints and thus achieving immortality through your reputation.
2
nigaahoN1 meN teri raa’naaiyaaN2 hoN barq3-e siina4 ki
tamaasha5-e majaazi6 se haqiiqat7 aashna8 ho ja

1.eyes, sight 2.brilliance, glory 3.lightning 4.the valley of Sinaaii 5.seeing, observing 6.illusion, material 7.true, real, spiritual 8.aware, knowledgable

This has reference to mount tuur of the valley of Sinaaii.  Moses/moosa is believed to have gone up the mountain asking to see god.  What he got see was a lightning strike (material/illusion) , which is often presented as divine light/glory (spiritual/real).  Thus, keep in your sight the glory of the lightning of Sinaaii.  Observe the material/illusionary and behind it comprehend the spiritual/real.
3
tera josh1-e talab2 Khud3 manzil4-e maqsood5 ban jaaye
sahaara6 rahnuma7 ka chhoR kar Khud rahnuma ban jaa

1.passion 2.demand (to know) 3.itself 4.goal 5.desired 6.dependence 7.guide

Let your own passion/thirst for knowledge itself become your goal.  Do not depend on the guide, strike you own path.
4
guzar1 hadd2-e tayaqqun3 se qadam4 aage baRha apne
lagaa kar naara5-e mansoor6 bande7 se Khuda ban jaa

1.pass beyond 2.limits, bounds 3.certainty, faith 4.steps 5.declaration 6.sufi scholar (858-922) 7.devotee, believer

mansur al hallaaj was a sufi scholar who declared “an-al-haq” – I am the Truth, probably based on his travels to India … ‘aham brahmasmi’.  He was charged with heresy, sentenced to death, and offered a chance to recant.  He refused to and was executed.  He is used as a symbol of defiance.  Thus, pass beyond the bounds of certainty/convention and step ahead.  Raise the same declaration as mansoor and transform from human to god.  I like to think that here the word ‘god’ is not used to mean the conventional ‘creator’, but an independent thinker.
5
yahi takmiil1-e ulfat2 hai, yahi taa’liim3-e vahdat4 hai
ke taalib5 ki vafa6 ban jaa, hasiinoN7 ki ada8 ban jaa

1.completion, fulfilment 2.love 3.teaching 4.unity/one-ness of the universal spirit 5.seeker 6.fidelity, steadfast devotion 7.beauties, beloved 8.coquetry

In urdu poetics the relationship between the lover and beloved is one of steadfast devotion on one side and aloofness/coquetry on the other.  This is often used also imply the relationship between the devotee and the divine spirit.  But here the poet/sufi asserts (like many others) that there is ‘vahdat’ – one-ness of the divine and the devotee.  Thus, this itself is the fulfilment of love/devotion, it is the teaching of the spirit of vahdat/oneness, that you become both the devotion of the seeker and the aloofness of the beloved/divine.
6
tere ishq-e-haqiiqi1 meN vo aalam-giir2 jazba3 ho
Ghubaar4-e raah5 ban kar vus’at6-e arz-o-samaa7 ban jaa

1.real love of the universal spirit 2.world conquering 3.emotion, spirit 4.dust 5.path 6.expanse 7.earth and sky, universe

The sufiyaana tradition distinguishes between ishq-e haqiiqi and ishq-e majaazi, love of the universal spirit vs the illusionary material world.  Also ‘Ghubaar-e raah ban ja’ signifies going far ahead on the path (of love) leaving a cloud of dust behind.  Thus, let there be such a strong/world conquering emotion/spirit in your love of the universal that it leaves behind dust and becomes the expanse of the universe.
7
janaab-e dil1 ke faizaan2-e suKhan3 par dil tasadduq4 hai
ratan5 ustaad6 ke qadmoN7 pe gir kar Khaak-e-paa8 ban jaa

1.zamiir hasan dil shahjahaaNpuri 2.benevolence 3.poetry 4.devotional offering 5.penname of the poet 6.teacher, mentor 7.feet 8.dust of the feet

zamiir hasan dil shahjahaaNpuri (1875-1959) was ratan panDorvi’s ustaad.  Here the poet is offering a tribute to his mentor.  My heart is a devotional offering for the benevolent teaching of ‘suKhan’/versification.  O ratan, fall at the feet of your mentor and become like the dust of his feet.

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