Recitation
qavvali nusrat fateh ali KhaN
تم اک گورکھ دھندا ہو ۔ ناز خیالوی
جزو ۔ ۲
نِت نئے نقش بناتے ہو مٹا دیتے ہو
جانے کس جرمِ تمنّا کی سزا دیتے ہو
کبھی کنکر کو بنا دیتے ہو ہیرے کی کنی
کبھی ہیروں کو بھی مِٹّی میں مِلا دیتے ہو
زندگی کتنے ہی مُردوں کو عطا کی جِس نے
وہ مسیحا بھی صلیبوں پہ سجا دیتے ہو
خواہشِ دید جو کر بیٹھے سرِ طور کوئی
طور ہی برقِ تجلّی سے جلا دیتے ہو
نارِ نمرود میں ڈلواتے ہو قدرت کا خلیل
خود ہی پھر نار کو گلزار بنا دیتے ہو
چاہِ کنعان میں پھینکو کبھی ماہِ کنعاں
نور یعقوب کی آنکھوں کا بجھا دیتے ہو
دے کے یوسف کو کبھی مصر کے بازاروں میں
آخرِ کار شہہِ مصر بنا دیتے ہو
جذب و مستی کی جو منزل پہ پہنچتا ہے کوئی
بیٹھ کر دِل میں انالحق کی صدا دیتے ہو
خود ہی لگواتے ہو پھر کفر کے فتوے اُس پر
خود ہی منصور کو سولی پہ چڑھا دیتے ہو
اپنی ہستی بھی وہ اِک روز گنوا بیٹھتا ہے
اپنے درشن کی لگن جس کو لگا دیتے ہو
کوئی رانجھا جو کبھی کھوج میں نکلے تیری
تم اُسے جھنگ کے بیھیرے میں رُلا دیتے ہو
جستجو لے کے تمہاری جو چلے قیس کوئی
اُس کو مجنوں کسی لیلا کا بنا دیتے ہو
جوت سسّی کے اگر من میں تمہاری جاگے
تُم اُسے تپتے ہوئے تھل میں جلا دیتے ہو
سوہنی گر تُم کو مہیوال تصّور کر لے
اُس کو بِپھری ہوئی لہروں میں بہا دیتے ہو
خود جو چاہو تو سرِ عرش بُلا کر محبوب
ایک ہی رات میں معراج کرا دیتے ہو
تُم اِک گورکھ دھندا ہو
جو کہتا ہوں مانا تمہیں لگتا ہے بُرا سا
پھر بھی ہے مجھے تُم سے بہر حال گِلا سا
چُپ چاپ رہے دیکھتے تُم عرشِ بریں پر
تپتے ہوئے کربل میں محمد کا نواسا
کِس طرح پِلاتا تھا لہو اپنا وفا کو
خود تین دنوں سے وہ اگر چہ تھا پیاسا
دشمن تو بہر طور تھے دشمن مگر افسوس
تُم نے بھی فراہم نہ کیا پانی ذرا سا
ہر ظلم کی توفیق ہے ظالم کی وراثت
مظلوم کے حصے میں تسلی نہ دلاسا
کل تاج سجا دیکھا تھا جِس شخص کے سر پر
ہے آج اُسی شخص کے ہاتھوں ہی میں کاسہ
یہ کیا ہے اگر پوچھوں تو کہتے ہو جوابأّ
اِس راز سے ہو سکتا نہیں کوئی شنا سا
تُم اِک گورکھ دھندا ہو
ہر ایک جا پہ ہو لیکن پتہ نہیں معلوم
تمہارا نام سُنا ہے نشاں نہیں معلوم
تُم اِک گورکھ دھندا ہو
دِل سے ارماں جو نِکل جائے تو جگنو ہو جائے
اور آنکھوں میں سمٹ آئے تو آنسو ہو جائے
بال بیکا نہ کِسی کا ہو چھری کے نیچے
حلقِ اصغر میں کبھی تیر ترازو ہو جائے
تُم اِک گورکھ دھندا ہو
راہِ تحقیق میں ہر گام پہ اُلجھن دیکھوں
وہ ہی حالات و خیالات میں ان بن دیکھوں
بن کے رہ جاتا ہوں تصویر پریشانی کی
غور سے جب بھی کبھی دُنیا کا درپن دیکھوں
ایک ہی خاک سے فطرت کے تضادات اِتنے
اِتنے حصّوں میں بنٹا ایک ہی آنگن دیکھوں
کہیں ذہمت کی سُلگتی ہوئی پتجھڑ کا سما
کہیں رحمت کے برستے ہوئے ساون دیکھوں
کہیں پھنکارتے دریا، کہیں خاموش پہاڑ
کہیں جنگل، کہیں صحرا، کہیں گلشن دیکھوں
خوں رُلاتا ہے یہ تقسیم کا انداز مجھے
کوئی دھنوان یہاں پر کوئی نردھن دیکھوں
دِن کے ہاتھوں میں فقط ایک سُلگتا سورج
رات کی مانگ ستاروں سے مضیّن دیکھوں
کہیں مرجھائے ہوئے پھول ہیں سچّائی کے
اور کہیں جھوٹ کے کانٹوں میں بھی جوبن دیکھوں
شمس کی کھال کہیں کھنچتی نظر آتی ہے
کہیں سرمد کی اُترتی ہوئی گردن دیکھوں
رات کیا شئے ہے سویرا کیا ہے
یہ اُجالا یہ اندھیرا کیا ہے
میں بھی نائب ہوں تمہارا آخر
کیوں یہ کہتے ہو کہ تیرا کیا ہے
تُم اِک گورکھ دھندا ہو
गोरख धन्दा – नाज़ ख़्यालवी
हिस्सा – २
नित नये नक़्श बनाते हो मिटा देते हो
जाने किस जुर्म-ए-तमन्ना की सज़ा देते हो
कभी कंकर को बना देते हो हीरे की कनी
कभी हीरों को भी मिट्टि में मिला देते हो
ज़िंदगी कितने ही मुर्दों को अता की जिस ने
वो मसीहा भी सलीबों पे सजा देते हो
ख़्वाहिश-ए-दीद जो कर बैठे सिर-ए-तूर कोई
तूर ही बर्क़-ए तजल्ली से जला देते हो
नार-ए नमरूद में डलवाते हो क़ुदरत का ख़लील
ख़ुद ही फिर नार को गुलज़ार बना देते हो
चाह-ए कन’आन में फैंको कभी माह-ए कन’आं
नूर याक़ूब की आंखों का बुझा देते हो
दे के युसुफ़ को कभी मिस्र के बाज़ारों में
आख़िर-ए कार शह-ए मिस्र बना देते हो
जज़्ब ओ मस्ती की जो मंज़िल पे पहुंचता है कोई
बैठ कर दिल में अन-अल-हक़ की सदा देते हो
ख़ुद ही लगवाते हो फिर कुफ़्र के फ़तवे उस पर
ख़ुद ही मंसूर को सूली पे चढ़ा देते हो
अपनी हस्ती भी वो एक रोज़ गंवा बैठता है
अपने दर्शन की लगन जिस को लगा देते हो
कोई रांझा जो कभी खोज में निकले तेरी
तुम उसे झंग के भेरे में रुला देते हो
जूसतजू ले के तुम्हारी जो चले क़ैस कोई
उस को मजनूं किसी लैला का बना देते हो
जोत सस्सी के अगर मन में तुम्हारी जागे
तुम उसे तपते हुए थल में जला देते हो
सोहनी गर तुम को महीवाल तसव्वुर कर ले
उस को बिफरी हुई लहरों में बहा देते हो
ख़ुद जो चाहो तो सर-ए-अर्श बुला कर महबूब
ऐक ही रात में मे’राज करा देते हो
तुम एक गोरख धन्दा हो
जो कहता हूं माना तुम्हें लगता है बुरा सा
फिर भी है मुझे तुम से बहरहाल गिला सा
चुप चाप रहे देखते तुम अर्श-ए-बरीं पर
तपते हुए करबल में मोहम्मद का नवासा
किस तरह पिलाता था लहू अपना वफ़ा को
ख़ुद तीन दिनों से वो अगरचे था पियासा
दुश्मन तो बहर तौर थे दुशमन मगर अफ़सोस
तुम ने भी फ़राहम ना किया पानी ज़रा सा
हर ज़ुल्म की तौफ़ीक़ है ज़ालिम की विरासत
मज़लूम के हिस्से में तसल्ली ना दिलासा
कल ताज सजा देखा था जिस शख़्स के सिर पर
है आज उसी शख़्स के हाथों में ही कासा
यह क्या है अगर पूछूं तो कहते हो जवाबन
इस राज़ से हो सकता नहीं कोई शनासा
तुम एक गोरख धन्दा हो
हर ऐक जा पे हो, लैकिन पता नहीं मालूम
तुमहरा नाम सुना है, निशां नहीं मालूम
तुम एक गोरख धन्दा हो
दिल से अरमां जो निकल जाए तो जुगनू हो जाए
और आंखों में सिमट आये तो आंसू हो जाए
जापना हू का जो बे-हू करे हू में खो कर
उस को सुल्तानियां मिल जाएं वो बाहू हो जाए
बाल बीका ना किसी का हो छुरी के नीचे
हल्क़-ए असग़र में कभी तीर तराज़ू हो जाए
तुम एक गोरख धन्दा हो
राह-ए तहक़ीक़ में हर गाम पे उलझन देखूं
वो ही हालात ओ ख़यालात में अनबन देखूं
बन के रह जाता हूं तस्वीर परेशानी की
ग़ौर से जब भी कभी दुनिया के दर्पण देखूं
ऐक ही ख़ाक पे फ़ितरत के तज़ादात इतने
इतने हिस्सों में बटा एक ही आंगन देखूं
कहीं ज़हमत की सुलगती हुई पत- झड़ का समा
कहीं रहमत के बरसते हुए सावन देखूं
कहीं फुंकारते दरया, कहीं ख़ामोश पहाड़
कहीं जंगल, कहीं सहरा, कहीं गुलशन देखूं
ख़ूँ रुलाता है ये तक़सीम का अंदाज़ मुझे
कोई धनवान यहां पर कोई निर्धन देखूं
दिन के हाथों में फ़क़त एक सुलगता सूरज
रात की मांग सितारों से मुज़य्यन देखूं
कहीं मुरझाए हुए फूल हैं सच्चाई के
और कहीं झूट के काटों पे भी जोबन देखूं
शम्स की खाल कहीं खिंचती नज़र आती है
कहीं सर्मद की उतरती हुई गर्दन देखूं
रात क्या शै है सवेरा क्या है
ये उजाला ये अंधेरा क्या है
मैं भी नायब हूं तुम्हारा आख़िर
क्यूं ये कहते हो के तेरा क्या है
तुम एक गोरख धन्दा हो
gorakh dhanda – naz Khialvi
Part 2
Click here for overall comments and on any passage for meanings and discussion.I could not find any authentic written version. This has been compiled from sources that wrote it down from nusrat fateh ali Khan’s qawwali performance. There were many errors. Some serious. I have attempted to correct them (perhaps commit some of my own in the process). Typically in a qawwali related asha’ar of other poets are inserted by the singer. Some of those may still be in here. Overall – a highly enjoyable sufi composition.
nit naye naqsh1 banaate ho miTa detey ho
janay kiss jurm2-e tamanna3 ki saza4 dete ho
kabhi kaNkar ko banaa dete ho heere ki kani5
kabhi heerauN ko bhi miTTi meN mila dete ho
zindagi kitne hi murdauN6 ko ata7 ki jiss ne
vo maseeha8 bhi saleebauN9 pe saja10 dete ho1.sketches 2.crime 3.desire 4.punishment 5.particle 6.corpses 7.grant 8.Messiah 9.cross 10.decoration (on the cross)
Every time you make new sketches/schemes and erase them. Don’t know what crime of desire you punish. Sometimes you make diamonds out of rocks and at other times you convert diamonds into dust. The Messiah who brought back so many corpses to life, you pin him to the cross.
Khwaahish-e deed1 jo kar baiThe sir-e tuur2 koii
tuur hee barq-e tajalli3 say jalaa dete ho
naar4-e namrood5 meN Dalwate ho qudrat6 ka Khaleel7
Khud hi phir naar4 ko gulzaar8 bana dete ho1.desire to see 2.on top of Mt. Tuur/Sinai 3.bright lightning strike 4.fire 5.Nimrod, Babylonian king 6.nature, creation 7.friend, also a title used for Abraham 8.garden
This has two Biblical/Quranic stories which show contradictory or punishing actions of god. Moses is supposed to have climbed up Mt. Toor wishing/praying to see god. The story is that god said, “you will be be able to bear the sight of me”, but when Moses persisted he burnt down the whole mountain with a lightning strike as a manifestation of his being/power. Nimrod, a tryannical king with claims to divine powers is reported to have made a huge fire and threatened to throw Abraham into it. Abraham happily walked into the fire and god miraculously converted the fire into a pleasant garden.
chaah1-e kanaan2 meN phaiNko kabhi maah3-e kanaaN
noor4 yaqoob5 ki aankhauN ka bujha dete ho
de ke yusuf6 ko kabhi misr7 ke bazaarauN meN
aaKhir-e kaar8 shah9-e misr bana dete ho1.well, deep hole (in farsi) 2.the tribe and lands of the Canaanites 3.moon of 4.light (used here to mean sight) 5.Jacob, Bibilical/Quranic prophet 6.Joseph, son of Jacob, also a Biblical/Quranic prophet 7.Egypt 8.after all 9.king (of Egypt)
This also has reference to Biblical/Quranic stories. Joseph was the youngest son of Jacob and his favourite. He was also very good looking and is referred to as the “moon of Canaan”. His brothers grew jealous of him and on a trading trip threw him in a deep well and told their father that a wolf had carried him away. Jacob cried so much at the loss of his som that he lost his sight. Another traveling party rescued Joseph from the well and sold him as a slave in the bazar of Egypt. zuleiKha, a nobleman’s wife fell for him because of his good looks. He eventually became king of Egypt.
jazb o masti1 ki jo manzil pe pahuNchta hai koi
baiTh ker dil meN an-al-haq2 ki sada dete ho
Khud hi lagwaate ho phir kufr3 ke fatwe4 us par
Khud hi mansoor5 ko sooli6 pe chaRha dete ho
apni hasti7 bhi vo ek roz gaNwa8 baiTh’ta hai
apne darshan9 ki lagan10 jiss ko laga dete ho1.emotions/love and intoxication/trance 2.I am the Truth 3.blasphemy 4.accusation, religious edict 5.mansoor al-hallaj 6.gallows 7.being 8.losing 9.sight, manifestation 10.yearning
mansoor al-hallaj was a sufi scholar who among other things travelled to India, learnt Sanskrit and studied the vedas. He went back to Iran and in his sufi practice claimed to have attained a “state of union with god”, causing him to declare “I am the Truth”. He was charged with blasphemy and sentenced to death. He refused to recant his statement and happily accepted his death sentence. Thus, says the poet, that all of this … mansoor’s desire, his claim, his accusation and punishment are the work of god. He who is absorbed in the yearning/love of god ends up losing his own being – becomes one with god.
koi raanjha jo kabhi khoj meN nikle teri
tum usay jhaNg1 ke bhere2 meN rula dete ho
justuju3 lay ke tumhaari jo chalay qais4 koi
us ko majnuN5 kisi laila ka bana dete ho
jot sassi6 ke agar man meN tumhaari jagay
tum usay taptay7 hue thal8 meN jalaa dete ho
sohni gar tum ko mahiwaal tassawur9 kar le
us ko biphri10 hui lehrauN meN bahaa dete ho
Khud jo chaaho to sar-e-arsh11 bula kar mehboob12
aek hi raat meN me’raaj13 kara dete ho
tum ek gorakh dhanda ho1.area where the story of heer and ranjha is set 2.the town where ranjha becomes a jogi/ascetic 3.search 4.name of the man who came to be known as majnuN 5.mad man, lover 6.a village girl of the tale of sassi-punnhun folk tale 7.scorching 8.place 9.imagine 10.raging 11.top of heaven, highest heaven 12.favourite, in Islamic tradition mohammed is referred to as god’s favourite 13.ascension (to heaven)
This has reference to Punjabi-Sindhi folk tales, loves stories similar to Romeo-Juliet. It also speaks of the Islamic belief of me’raaj, when mohammed ascended to heaven in one night and came back to continue his mission on earth. The stories of heer-ranjha, laila-majnuN and sassi-punnhun – in each case the poet gives the story a new twist by conflating the romantic beloved with the spiritual beloved/god. In each case the lover/seeker comes to a sad end. But when fancy strikes him, god calls his own favourite/beloved to the seventh heaven in one night for a display of his glory.
jo kahta huN maana tumheN lagta hai bura sa
phir bhi hai mujhay tum say ba-harhaal1 gila2 sa
chup chaap rahay daikhte tum arsh-e-bariiN3 par
tapte4 hue karbal5 meN mohammad ka nawaasa
kiss tarah pilaata tha laahu6 apna wafa7 ko
Khud teen dinauN say vo agarchay8 tha piyasa
dushman to bahar-taur9 thhe dumshan magar afsos
tum ne bhi faraaham10 na kia paani zara sa1.all said and done 2.complaint 3.seventh heaven 4.scorching 5.karbala 6.blood 7.faith 8.even though 9.after all 10.supply, give
You may not like what I have to say, but all said and done, I have a complainte. You watched from you seat in heaven while (husain), the grandson of mohammed, in the scorching desert of karbala gave his blood in the service of faith, even though he was thirsty for three days himself. The enemy after all is the enemy, but even you did not furnish any water.
her zulm ki taufeeq11 hai zaalim ki viraasat12
mazloom13 ke hissay meN tasalli14 na dilaasa15
kal taaj saja dekha tha jis shaKhs ke sir per
hai aaj usi shaKhs ke haathauN meN hi kaasa16
yeh kya hai agar poochhuN to kehtay ho jawaaban17
is raaz say ho sakta nahiN koi shanaasa18
tum ek gorakh dhanda ho11.gift (of god) 12.inheritance (used here to mean rightful claim) 13.victim, oppressed 14.solace 15.consolation 16.begging bowl 17.in answer, in reply 18.acquainted with, knowledegable of
It seems like the oppressor can claim rewards from you, while the oppressed get neither solace nor consolation. One day I see someone with a crown on their head and the next I see them with a begging bowl in their hand. What kind of justice is this, if I ask, then you reply, no one can understand these affairs. You are one tricky business.
har aik jaa1 pe ho, laikin pata2 nahiN maloom
tumahra naam suna hai, nishaaN3 nahiN maloom
tum ek gorakh dhanda ho1.place 2.address, location 3.mark, evidence
You are everywhere, yet we don’t know where you are. We have heard about you, yet we have not seen any evidence of you. You are one tricky business.
dil say armaaN1 jo nikal jaaye to jugnu ho jaae
aur aankhauN meN simaT2 aa’ye to aaNsu ho jaae
jaapna3 huu4 ka jo be-hu5 karay hu6 meN kho kar
us ko sultaniyaaN mil jaaeN, vo baahu7 ho jaae
baal beeka8 na kisi ka ho chhuri ke neechay
halq9-e asGhar meN kabhi teer taraazu10 ho jaae
tum ek gorakh dhanda ho1.desire 2.gather 3.chant 4.(word/name of) god 5.without awareness, in a trance 6.divine 7.with god, also the name of a sufi scholar/poet 8.come to any harm 9.throat 10.balance, justice
If heart’s desire (love) escapes (gets expressed), then it shines like a jugnu, attracting attention. If I try to hide it, then it gathers in my eyes and flows like tears. If someone chants your name in a trance, lost (in love of) you, then he will be rewarded with kingdoms and will become one with god (or will become like the sufi scholar baahu). No one will come to any harm if the arrow that pierced the throat of asGhar (in the battle of karbala) becomes a balance of justice (but you don’t do it, god). You are one tricky business.
raah-e tahqeeq1 meN her gaam2 pay uljhan3 dekhooN
vo hi haalaat o Khayalaat meN anban4 dekhooN
ban ke rah jaata huN tasveer pareshaani ki
Ghaur say jab bhi kabhi dunya ka maiN darpan5 dekhooN
aik hi Khaak6 pe fitrat7 ke tazaadaat8 itne
itne hissauN meN baNTaa aek hi aaNgan dekhooN1.pathway of inquiry/learning 2.step 3.confusion, frustration 4.conflict 5.mirror 6.dust (used here to mean earth) 7.nature 8.opposites, conflicts
I am frustrated at every step on the path of learning. I see the same conflict between thought (philosophy) and conditions (facts). I become the embodiment of confusion when I look carefully at the face/mirror of the world. One earth, one nature and yet so many conficts. I see the same yard divided in so many different ways.
kahiN zahmat1 ki sulagti2 hui pat-jhaR3 ka sama
kahiN rahmat4 ke barastay hue saawan dekhooN
kahiN phunkaarte5 darya, kahiN Khaamosh pahaaR
kahiN jangal, kahiN sahra, kahiN gulshan dekhooN
KhuN rulaata hai ye taqseem6 ka andaaz7 mujhe
koi dhanwaan8 yahaaN par koi nirdhan9 dekhooN1.difficulties, pain 2.burning 3.autumn usually used to mean scarcity (because food is scarce in autumn) 4.benevolence 5.hissing, used here to mean roaring 6.division, distribution 7.style, way of 8.wealthy 9.pauper
Here I see scorching pain of scarcity. There I see benevolence showering down like blessed rain. Roaring rivers here and silent mountains there. Lush forsts, dry deserts and beautiful gardens. Your way of distributing your benevolence makes me cry tears of blood. I see great wealth here and destitution there.
din ke haathauN meN faqat1 ek sulagta2 suraj
raat ki maaNg sitaarauN say muzayyan3 dekhooN
kahiN murjhaae4 hue phool haiN sacchaii ke
aur kahiN jhooT ke kaanTauN pe bhi joban5 dekhooN
shams6 ki khaal kahiN khinchti nazar aati hai
kahiN sarmad7 ki utarti hui gardan dekhooN1.only 2.burning 3.ornate, decorted 4.wilted, dried 5.youth, freshness 6.shams tabrizi 1185-1248, sufi scholar and teacher of jalaluddin rumi. He was killed under mysterious circumstances 7.sarmad kashani 1590-1661, sufi scholar and teacher of dara shikoh. Aurangzeb had him killed soon after he became king.
In this passage “din, raat” – “day, night” are used as metaphors for light, truth, justice and darkness, evil. Thus, while the day/justice has only one burning sun, you o god have decorated the ornate hair parting of the night/evil with uncounted stars. On one side I see wilted/dried up flowers of truth on the other I see flourishing thorns of untruth. I see that great scholars like shams and sarmad who dedicated their lives to your love were executed.
raat kya sha’y1 hai savera kya hai
ye ujaala ye andhera kya hai
maiN bhi naayib2 huN tumhaara aaKhir
kyuN ye kahte ho ke tera kya hai
tum ek gorakh dhanda ho
1.thing 2.representative
What is this night, what is dawn, what is light and darkness – after all I am your representative (on earth). Why do you say, how does this concern you, why do you keep these secrets from me. You are one tricky business.
gorakh dhanda – naz Khialvi
Part 2
I could not find any authentic written version. This has been compiled from sources that wrote it down from nusrat fateh ali Khan’s qawwali performance. There were many errors. Some serious. I have attempted to correct them (perhaps commit some of my own in the process). Typically in a qawwali related asha’ar of other poets are inserted by the singer. Some of those may still be in here. Overall – a highly enjoyable sufi composition.
nit naye naqsh1 banaate ho miTa detey ho
janay kiss jurm2-e tamanna3 ki saza4 dete ho
kabhi kaNkar ko banaa dete ho heere ki kani5
kabhi heerauN ko bhi miTTi meN mila dete ho
zindagi kitne hi murdauN6 ko ata7 ki jiss ne
vo maseeha8 bhi saleebauN9 pe saja10 dete ho
1.sketches 2.crime 3.desire 4.punishment 5.particle 6.corpses 7.grant 8.Messiah 9.cross 10.decoration (on the cross)
Every time you make new sketches/schemes and erase them. Don’t know what crime of desire you punish. Sometimes you make diamonds out of rocks and at other times you convert diamonds into dust. The Messiah who brought back so many corpses to life, you pin him to the cross.
Khwaahish-e deed1 jo kar baiThe sir-e tuur2 koii
tuur hee barq-e tajalli3 say jalaa dete ho
naar4-e namrood5 meN Dalwate ho qudrat6 ka Khaleel7
Khud hi phir naar4 ko gulzaar8 bana dete ho
1.desire to see 2.on top of Mt. Tuur/Sinai 3.bright lightning strike 4.fire 5.Nimrod, Babylonian king 6.nature, creation 7.friend, also a title used for Abraham 8.garden
This has two Biblical/Quranic stories which show contradictory or punishing actions of god. Moses is supposed to have climbed up Mt. Toor wishing/praying to see god. The story is that god said, “you will be be able to bear the sight of me”, but when Moses persisted he burnt down the whole mountain with a lightning strike as a manifestation of his being/power. Nimrod, a tryannical king with claims to divine powers is reported to have made a huge fire and threatened to throw Abraham into it. Abraham happily walked into the fire and god miraculously converted the fire into a pleasant garden.
chaah1-e kanaan2 meN phaiNko kabhi maah3-e kanaaN
noor4 yaqoob5 ki aankhauN ka bujha dete ho
de ke yusuf6 ko kabhi misr7 ke bazaarauN meN
aaKhir-e kaar8 shah9-e misr bana dete ho
1.well, deep hole (in farsi) 2.the tribe and lands of the Canaanites 3.moon of 4.light (used here to mean sight) 5.Jacob, Bibilical/Quranic prophet 6.Joseph, son of Jacob, also a Biblical/Quranic prophet 7.Egypt 8.after all 9.king (of Egypt)
This also has reference to Biblical/Quranic stories. Joseph was the youngest son of Jacob and his favourite. He was also very good looking and is referred to as the “moon of Canaan”. His brothers grew jealous of him and on a trading trip threw him in a deep well and told their father that a wolf had carried him away. Jacob cried so much at the loss of his som that he lost his sight. Another traveling party rescued Joseph from the well and sold him as a slave in the bazar of Egypt. zuleiKha, a nobleman’s wife fell for him because of his good looks. He eventually became king of Egypt.
jazb o masti1 ki jo manzil pe pahuNchta hai koi
baiTh ker dil meN an-al-haq2 ki sada dete ho
Khud hi lagwaate ho phir kufr3 ke fatwe4 us par
Khud hi mansoor5 ko sooli6 pe chaRha dete ho
apni hasti7 bhi vo ek roz gaNwa8 baiTh’ta hai
apne darshan9 ki lagan10 jiss ko laga dete ho
1.emotions/love and intoxication/trance 2.I am the Truth 3.blasphemy 4.accusation, religious edict 5.mansoor al-hallaj 6.gallows 7.being 8.losing 9.sight, manifestation 10.yearning
mansoor al-hallaj was a sufi scholar who among other things travelled to India, learnt Sanskrit and studied the vedas. He went back to Iran and in his sufi practice claimed to have attained a “state of union with god”, causing him to declare “I am the Truth”. He was charged with blasphemy and sentenced to death. He refused to recant his statement and happily accepted his death sentence. Thus, says the poet, that all of this … mansoor’s desire, his claim, his accusation and punishment are the work of god. He who is absorbed in the yearning/love of god ends up losing his own being – becomes one with god.
koi raanjha jo kabhi khoj meN nikle teri
tum usay jhaNg1 ke bhere2 meN rula dete ho
justuju3 lay ke tumhaari jo chalay qais4 koi
us ko majnuN5 kisi laila ka bana dete ho
jot sassi6 ke agar man meN tumhaari jagay
tum usay taptay7 hue thal8 meN jalaa dete ho
sohni gar tum ko mahiwaal tassawur9 kar le
us ko biphri10 hui lehrauN meN bahaa dete ho
Khud jo chaaho to sar-e-arsh11 bula kar mehboob12
aek hi raat meN me’raaj13 kara dete ho
tum ek gorakh dhanda ho
1.area where the story of heer and ranjha is set 2.the town where ranjha becomes a jogi/ascetic 3.search 4.name of the man who came to be known as majnuN 5.mad man, lover 6.a village girl of the tale of sassi-punnhun folk tale 7.scorching 8.place 9.imagine 10.raging 11.top of heaven, highest heaven 12.favourite, in Islamic tradition mohammed is referred to as god’s favourite 13.ascension (to heaven)
This has reference to Punjabi-Sindhi folk tales, loves stories similar to Romeo-Juliet. It also speaks of the Islamic belief of me’raaj, when mohammed ascended to heaven in one night and came back to continue his mission on earth. The stories of heer-ranjha, laila-majnuN and sassi-punnhun – in each case the poet gives the story a new twist by conflating the romantic beloved with the spiritual beloved/god. In each case the lover/seeker comes to a sad end. But when fancy strikes him, god calls his own favourite/beloved to the seventh heaven in one night for a display of his glory.
jo kahta huN maana tumheN lagta hai bura sa
phir bhi hai mujhay tum say ba-harhaal1 gila2 sa
chup chaap rahay daikhte tum arsh-e-bariiN3 par
tapte4 hue karbal5 meN mohammad ka nawaasa
kiss tarah pilaata tha laahu6 apna wafa7 ko
Khud teen dinauN say vo agarchay8 tha piyasa
dushman to bahar-taur9 thhe dumshan magar afsos
tum ne bhi faraaham10 na kia paani zara sa
1.all said and done 2.complaint 3.seventh heaven 4.scorching 5.karbala 6.blood 7.faith 8.even though 9.after all 10.supply, give
You may not like what I have to say, but all said and done, I have a complainte. You watched from you seat in heaven while (husain), the grandson of mohammed, in the scorching desert of karbala gave his blood in the service of faith, even though he was thirsty for three days himself. The enemy after all is the enemy, but even you did not furnish any water.
her zulm ki taufeeq11 hai zaalim ki viraasat12
mazloom13 ke hissay meN tasalli14 na dilaasa15
kal taaj saja dekha tha jis shaKhs ke sir per
hai aaj usi shaKhs ke haathauN meN hi kaasa16
yeh kya hai agar poochhuN to kehtay ho jawaaban17
is raaz say ho sakta nahiN koi shanaasa18
tum ek gorakh dhanda ho
11.gift (of god) 12.inheritance (used here to mean rightful claim) 13.victim, oppressed 14.solace 15.consolation 16.begging bowl 17.in answer, in reply 18.acquainted with, knowledgable of
It seems like the oppressor can claim rewards from you, while the oppressed get neither solace nor consolation. One day I see someone with a crown on their head and the next I see them with a begging bowl in their hand. What kind of justice is this, if I ask, then you reply, no one can understand these affairs. You are one tricky business.
har aik jaa1 pe ho, laikin pata2 nahiN maloom
tumahra naam suna hai, nishaaN3 nahiN maloom
tum ek gorakh dhanda ho
1.place 2.address, location 3.mark, evidence
You are everywhere, yet we don’t know where you are. We have heard about you, yet we have not seen any evidence of you. You are one tricky business.
dil say armaaN1 jo nikal jaaye to jugnu ho jaae
aur aankhauN meN simaT2 aa’ye to aaNsu ho jaae
jaapna3 huu4 ka jo be-hu5 karay hu6 meN kho kar
us ko sultaniyaaN mil jaaeN, vo baahu7 ho jaae
baal beeka8 na kisi ka ho chhuri ke neechay
halq9-e asGhar meN kabhi teer taraazu10 ho jaae
tum ek gorakh dhanda ho
1.desire 2.gather 3.chant 4.(word/name of) god 5.without awareness, in a trance 6.divine 7.with god, also the name of a sufi scholar/poet 8.come to any harm 9.throat 10.balance, justice
If heart’s desire (love) escapes (gets expressed), then it shines like a jugnu, attracting attention. If I try to hide it, then it gathers in my eyes and flows like tears. If someone chants your name in a trance, lost (in love of) you, then he will be rewarded with kingdoms and will become one with god (or will become like the sufi scholar baahu). No one will come to any harm if the arrow that pierced the throat of asGhar (in the battle of karbala) becomes a balance of justice (but you don’t do it, god). You are one tricky business.
raah-e tahqeeq1 meN her gaam2 pay uljhan3 dekhooN
vo hi haalaat o Khayalaat meN anban4 dekhooN
ban ke rah jaata huN tasveer pareshaani ki
Ghaur say jab bhi kabhi dunya ka maiN darpan5 dekhooN
aik hi Khaak6 pe fitrat7 ke tazaadaat8 itne
itne hissauN meN baNTaa aek hi aaNgan dekhooN
1.pathway of inquiry/learning 2.step 3.confusion, frustration 4.conflict 5.mirror 6.dust (used here to mean earth) 7.nature 8.opposites, conflicts
I am frustrated at every step on the path of learning. I see the same conflict between thought (philosophy) and conditions (facts). I become the embodiment of confusion when I look carefully at the face/mirror of the world. One earth, one nature and yet so many conficts. I see the same yard divided in so many different ways.
kahiN zahmat1 ki sulagti2 hui pat-jhaR3 ka sama
kahiN rahmat4 ke barastay hue saawan dekhooN
kahiN phunkaarte5 darya, kahiN Khaamosh pahaaR
kahiN jangal, kahiN sahra, kahiN gulshan dekhooN
KhuN rulaata hai ye taqseem6 ka andaaz7 mujhe
koi dhanwaan8 yahaaN par koi nirdhan9 dekhooN
1.difficulties, pain 2.burning 3.autumn usually used to mean scarcity (because food is scarce in autumn) 4.benevolence 5.hissing, used here to mean roaring 6.division, distribution 7.style, way of 8.wealthy 9.pauper
Here I see scorching pain of scarcity. There I see benevolence showering down like blessed rain. Roaring rivers here and silent mountains there. Lush forsts, dry deserts and beautiful gardens. Your way of distributing your benevolence makes me cry tears of blood. I see great wealth here and destitution there.
din ke haathauN meN faqat1 ek sulagta2 suraj
raat ki maaNg sitaarauN say muzayyan3 dekhooN
kahiN murjhaae4 hue phool haiN sacchaii ke
aur kahiN jhooT ke kaanTauN pe bhi joban5 dekhooN
shams6 ki khaal kahiN khinchti nazar aati hai
kahiN sarmad7 ki utarti hui gardan dekhooN
1.only 2.burning 3.ornate, decorted 4.wilted, dried 5.youth, freshness 6.shams tabrizi 1185-1248, sufi scholar and teacher of jalaluddin rumi. He was killed under mysterious circumstances 7.sarmad kashani 1590-1661, sufi scholar and teacher of dara shikoh. Aurangzeb had him killed soon after he became king.
In this passage “din, raat” – “day, night” are used as metaphors for light, truth, justice and darkness, evil. Thus, while the day/justice has only one burning sun, you o god have decorated the ornate hair parting of the night/evil with uncounted stars. On one side I see wilted/dried up flowers of truth on the other I see flourishing thorns of untruth. I see that great scholars like shams and sarmad who dedicated their lives to your love were executed.
raat kya sha’y1 hai savera kya hai
ye ujaala ye andhera kya hai
maiN bhi naayib2 huN tumhaara aaKhir
kyuN ye kahte ho ke tera kya hai
tum ek gorakh dhanda ho
1.thing 2.representative
What is this night, what is dawn, what is light and darkness – after all I am your representative (on earth). Why do you say, how does this concern you, why do you keep these secrets from me. You are one tricky business.
