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Hazrat Khwaja Ghulam Fareed URS celebration beginning .  -  Three-days Ceremonies Of URS Of The Famous Saint And Sufi Poet Of the South Punjab Hazrat Khwaja Ghulam Fareed will be Starting  From 6th February.KFF is The Host Of The Celebration Ceremony.  Diwan-e- Fareed new research, which the Author is Mr. Mujahid Jatoi are celebration ceremony will be held on February 7th in Qaser-e-Fareed. KFF is the  host of the celebration ceremony. The Delegation Of Khwaja Farid College Rahim Yar Khan, Visit The Kot Mithan. A Delegation Of The Professors And Lecturers In The Leadership Of Mr. Chaudhry Mohammad Akram Principal Khwaja Fareed College Rahim Yar Khan Visited The Kot Mithan. After Darbar –e-Fareed Thay Also Visit The Khawaja Fareed Museum And Then They Attended a Ceremony Arranged by KFF, in Qaser-e-Fareed.  

       Kafi-31                           Understanding Diwan - i - Farid                             کافی نمبر . 31        


سُن وو سہیلی سِکھڑ سیانی

برہوں دے پنڈھڑے سخت بعید

 “Listen! My cultured and accomplishing friend! The paths of love are quite distant.”

It is equally a lesson for her intelligent friends that it is quite difficult to reach the destination of love. 

نہ کل میکوں تیغ قضا دی

نہ تقدیر دے تیر وغا دی

کیتم دوست دی دید شہید

 “I was neither aware of the sword of fate nor of destiny’s arrow in warfare. The gaze of my friend has reduced me to nothing.”

He was oblivious of the cosmic and terrestrial realities. He only knows that the look of his beloved has slain him.

جے ڈینہہ بھلڑے متر وی بھلڑے

قسمت جوڑے جوڑ کللڑے

یار شدید تے بخت عنید

 “Good fortune brings good friends. Destiny ties unintelligible relationships. My friend is imperious and fate is hostile to me.”

Friendship is a boon from Heavens. His destiny has tied him to an imperious friend whose behaviour is so unintelligible. The development of love transforms unintelligible things into intelligible ones.

روون پٹن کوں سمجھوں شادی

سنج بر، جھر، جھنگ ڈسم آبادی

عشرہ محرم ساڈڑی عید

 “I consider crying and mourning as my marriage (happiness). Wilderness and thick forests seem my dwellings. My Eid (festivity) is (analogical to) suffering of the first ten days of Muharram.”

The signs of his inner and outer environment have lost their ordinary meanings. His existentiality is conferring new meanings on things and events. He transposes these meanings in divinis. The act of crying and mourning is his marriage. He is happily tied to the bond of these states because it is all for the sake of his friend. The uneven places seem so even to him. He gets solace in thinking that he has left the comfort of his dwellings in order to meet his friend. The first ten days of Muharram in which, Imam Husayn faced the severest ordeals of his life along with his family and friends, and remained steadfast in love are a source of inspiration for him. It gives him happiness to know that oppression can never crush the soul of the lover.

سو سو چھانگاں لکھ لکھ چھیڑو

ووٹھڑے دی ووہ ڈیون پندھیڑو

روہی تھئی آباد جدید

 “The travellers have brought the news of rain in the desert. There are countless lines of herds and numerous shepherds that are adding to the renewed freshness of the desert.”

Heavenly blessings refresh his feelings in the desert of his life.

جند اسیرے جور و جفا دی

دِلڑی قیدی کرب و بلا دی

ڈسم رقیب یزید پلید

 “My life is captive of tyranny and oppression. My heart is locked in the narrow circuits of heightened pains and calamities. My rivals seem identical to the defiled Yezid.”

Imam Husayn, the grandson of the Prophet, underwent a great suffering in the way of love and finally embraced martyrdom at the hands of Yezid. Likewise, his rivals are not desisting from their Yezid-like behaviour in tyrannising and oppressing him. His home ground has turned into a ‘karbala’. But he remains steadfast in love by the blessings of his beloved.

بھن خرقہ بھٹ گھت سجادہ

جامۂ جاں شو پاک بہ بادہ

کردم پیر مغاں تاکید

 “The cup bearer lays stress on throwing away the saintly attire, casting aside the prayer mat and purifying the embodied self with the wine of love.”

He questions his saintly attire and prayer mat if his embodied self is not purified with the wine of love. It is a recurring lesson of his murshid that he has to break the outer crust in order to reach the kernel. Love purifies the embodied self. Outwardness blocks inwardness.

سانول یار دے ناز نگہ دے

مارو چال تے خال سیہ دے

تھیوسے مفت فرید خرید

 “The prideful eyes of my charming friend, his ravishing gait and black mole, has bought Farid for nothing.”

The beautiful and charming friend buys him free of any cost. What else he wants?

       Kafi-32                                Understanding Diwan - i - Farid                                           کافی نمبر . 32        

یار کوں کر مسجود

' ڈے بیو معبود

“Offer prostration to your Friend (attain consciousness of your nothingness in Face of the Absolute) and discard otherness.”

The prostration to one’s friend in wholesomeness makes the lover deeply understand the reality of the Absolute or God (called as the beloved or friend in the language of love). Metaphysically speaking, the ‘self-existence’ of the Absolute and its reality or ‘range’ as the Infinite leaves no room for otherness. The entire cosmos is the manifestation of the Reality. All is His manifestation.  Manifestation, by its very definition, cannot attain the status of (ilah) divinity beside the Divinity. It lacks self-subsistent reality. One can simply understand the meaning of otherness but cannot denote it since it does not exist. It is merely a mental concept without any corresponding reality. It is purely imaginary. The attempt to impute divinity to any thing except the Divinity is self-defeating.

ہر صورت وچ یار کوں جانیں

غیر نہیں موجود

“Discern your Friend in each form. There is no otherness (self-subsistent reality except the Reality).”

The friend is Omnipresent, not only in the spatial and temporal sense but, in all vertical and horizontal dimensions. The friend has to be discerned in every form. How could there be any other presence beside the all-pervasive presence of the friend. The metaphysical understanding of this reality becomes manifest in the state of ultimate realisation.  The pseudo-concept of otherness vanishes like a mirage.

سبھ اعداد کوں سمجھیں واحد

کثرت ہے مفقود

“Understand the essential unity of all numbers. Plurality is impossibility.”

Mathematics, the science of numbers in its various dimensions, is generally understood in its quantitative aspects but it is qualitative in its nature. The Pythagorean understanding of numbers derives their quantity from their essential quality. It is unity, which holds the multiplicity of numbers. The phenomena of quantification and diversity are simply not there. It is only eye of the heart, which directly perceives the principle of unity in numbers and things. All multiplicity is attached to unity.

فخر الدین مٹھل دے شوقوں

دم دم نکلم دود

“My each breath emits smoke in fondness of sweet Fakharuddin.”

He reveres and loves Fakhruddin, his spiritual master, who is instrumental in guiding and helping him in attaining union with his beloved.

وصل فرید کوں حاصل ہویا

جب  ہو  گیا نابود

“Farid attained union (identity) by ceasing to be.”

The state of individual or mystic realisation leads to union. The lover loses his ordinary identity but still carries a sense of his individuality. The distinction between the lover and the beloved remains intact. However, at the higher level of metaphysical realization, he becomes fully consciousness of his ontological nothingness and thereby attains union. But he does carry with him a certain sense of individuality but that is qualitatively different from the one he had at the earlier stages. It has no parallel. The Divine fully takes over the human medium and acts through it. It is a stage of nonduality or the supreme identity. He ceases to exist as a lover but subsist in the Divine Consciousness of his beloved. ‘The supreme goal…is called moksha or mukti, that is to say “Deliverance”, because the being who reaches it, whatever state he may belong to and whatever his rank within that state, is freed from the bonds of conditioned existence by perfect identification with the Universal: this is the realization of what Moslem esoterism calls the “Supreme Identity” and it is through this realization, and through it alone, that a man becomes a Yogi in the true sense of the word. The state of Yogi is not then analogous with any particular state, but it embraces all possible states as the principle embraces all its consequences’.


       Kafi-33                               Understanding Diwan - i - Farid                                 کافی نمبر . 33        

اساں کنوں دل چایو وے یار

جاپے کتھاں ونج لایو وے یار

“You have cast me away from your heart, my friend. God knows, where you have established your intimate relationships, my friend.”

Love is indivisible. Friendship is absolute without any parts. The feeling of being abandoned by the beloved casts a doubt that the beloved has contracted some new relationship. The lover has to undergo such mixed feelings in the state of love.

یار بروچل کیچ دا والی

کیتو حال کنوں بے حالی

پربت روہ رلایو وے یار

 “My friend Barochal! Master of Kech! You have made my state deplorable. You have made me wretchedly wander in hills and mountains, my friend.”

Her transcendent beloved has made her condition worsen by stranding her in the wilderness of life. Love relationship is essentially existential, which unfolds the dynamics of the self in a situation.

ملک ملہیر وٹیونی جھوکاں

میں کلہڑی وچ اوپریاں لوکاں

ہک تل ترس نہ آیو وے یار

 “You have started dwelling in the city of Malheer. I am alone stranded amongst strangers. You did not care to have even an iota of pity on me, my friend.”

She considers herself stranded among people who appear as outsiders to her during the transcendence of her beloved. Love has transformed her social perception. Things and events remain but their meanings go on changing with her changing perception. She has reached such an intensified state of suffering that she invokes pity of her friend. But, if her wish is granted at this stage then her love will ceases to ripen. Her beloved does not take pity on her because he wants her love to fructify. But in spite of this inkling, her hearts remains restless and finds no rest. She has no means to lift the curtain of transcendence.

میں کملی کیا جاناں نینہہ کوں

ظلمی نَہر تے قہرِی شینہہ کوں

آپے دید اڑایو وے یار

 “How could I know about the cruel wolf and the wild lion of love, being so inexperienced myself? You entangled me with your gaze, my friend.”

Love is not a conceptual relationship. The existential metaphysics of love brings out the dynamics of love couched in existential categories. She finds herself thrown in the situation of love. She cannot free herself from the existential sufferings of love.

آپے اپناں سُوہاں کیتو

کرہوں قطاریو نال نہ نیتو

کیں دھوتی برمایو وے یار

 “You yourself familiarised with me but while lining your camels you did not take me along with you. I am at a loss to understand as to who is that backbiter, who has instigated you against me, my friend.”

She is at a loss to understand the reason for her beloved’s transcendence after he initiated love in her heart. She does not find any cogent reason of his sudden departure.  Has any backbiter instigated him against her?

یار مٹھی کوں ڈتڑو رولا

ساڑیو کیتو کیری کولا

تتڑی کوں کیوں تایو وے یار

 “You have wretched me, the hapless one, my friend. You have burnt and reduced me to ashes. Why have you made the inept fiery, my friend?”

She questions her beloved in making her suffer so much in the states of separation and disunion.

آپے شہر بھنبھور ڈو آیوں

یاری لا کر چھوڑ سدھایوں

مفتا کوڑ کمایو وے یار

 “You yourself came to the city of Bhambore and after cultivating friendship with me just walked away. You have earned unfaithfulness for nothing, my friend.”

Her transcendent beloved assumed immanence in consonance with his will. She could not force him to love her. He nurtured friendship and then became transcendent. What did he earn by being unfaithful to her? Doesn’t imputing human qualities, with all their delimitations, to the divine intensify love and pave the way of lover’s union with his beloved.

یار فرید کڈایں سنبھلیسی

سہجوں سڈ کر کول بلہیسی

جے وت بخت بھڑایو وے یار

 “Farid! When shall my friend take care of me and fondly call me and make me sit beside him? It will happen only when fortune starts smiling on me, my friend.”

He remains stranded between hope and despair. But his despair is different from the despair of the modern man, which arises out of alienation and leads to depersonalization and dehumanization of existence. Just as there is hidden light even in darkness otherwise darkness would have been imperceptible; likewise there is animated hope beneath his despair, which keeps him traversing the road of love in spite of all odds.


       Kafi-34                              Understanding Diwan - i - Farid                                 کافی نمبر . 34        

پردیس ڈہوں دیداں اڑیاں وے یار

ساڈیاں وطن کنوں دلیں سڑیاں وے یار

“You have gone to the remote land and my eyes are set there, my friend. My heart has become estranged to my native land, my friend.”

‘A bosom friend afar brings a distant land near’ but he feels afar in his native land. Love has its own spatio-temporal orders transcending the ordinary measures of space and time. The creative imagination of love works these miracles.

خبر نہیں انہاں کملیاں لوکاں

تیغاں تیز برہوں دیاں نوکاں

درد منداں سرکھڑیاں وے یار

 “These raw folk don’t know that the sharp edged swords of love are hanging on the heads of those who are the compassionate ones, my friend.”

The beloved is a hunter, who is constantly on the hunt. The naïve people do not realise that it is only a pure heart filled with compassion that gets hunted in the sanctuary of love.

جے تئیں موت کریسم ٹالا

ڈیکھاں نال اکھیں دے شالا

شہر ارم شہ پریاں وے یار

 “I pray that I witness the city of Garden and the fairies before death overtakes me, my friend.”

She prays to witness her friend, the king of the celestial world, before her death. She wishes to attain the highest metaphysical stage of Self-realisation falling to the lot of a few chosen ones. 

ڈیکھ کے چالیں یار سجن دیاں

ناز خراماں من موہن دیاں

کبکاں روہیں وڑیاں وے یار

 “The pheasants have hidden themselves in the mountains after seeing the gait of my lovely friend and the prideful elegance of my beautiful beloved, my friend.”

The manifestation of beauty in the terrestrial sphere is no match for the manifestation of beauty in the celestial sphere. Beauty itself ‘deployed’ in the form of her beloved has sparked love in her heart. The intimate bond between beauty and love has unfolded itself before her.

میں جیہاں %یاں سو سٹھ سہیلیاں

ناز نپنیاں راج گہیلیاں

تھیاں دیوانیاں چریاں وے یارا

 “Your countless prideful and regal friends have become frantic and mad after you just like me, my friend.”

A lover on the plane of human psyche strives to possess the beloved as an object, which is not possible or desirable. He considers the ‘other’ as a threat to his love. The self-defeating effort on this score leads to frustration exhibiting in negative emotions including rage and jealousy. However, divine love is beyond such psychic negativities. It is contracted by heart and is universal in essence.

کشنی چایم نیہڑا لایم

جندڑی مفت فرید گوایم

نبھ گیاں سُکھ دیاں گھڑیاں وے یار

 “I was destined to fall in love. Farid! I have lost my life just for nothing. The moments of peace have fleeted away, my friend.”

The cosmic destiny of love unfolds itself in his life. He thinks that his life has been spent without achieving anything of real value. He had such a peaceful life, which he lost in contracting love with his beloved.


       Kafi-35                            Understanding Diwan - i - Farid                            کافی نمبر . 35        

بن دلبر آہیں کر کر

کئی راتیں ڈتم سحر کر

“I have rotated many nights into dawns by constantly heaving sighs, without my beloved.”

Her yearning for the beloved is a whole time affair involving her whole self.

روہ روہی راوے رلدی

کڈیں تھک بہندی کڈیں جُلدی

نت قدم قدم تے بھلدی

ہن سانول یار وہر کر

“I am wretchedly wandering in the mountains, deserts (rohi) and rocky grounds. I falter at each and every step. I sit down at times and at times I start walking. My charming beloved! Now, hasten to reach me.”

The road to love has both inner and outward hazards. The determination to traverse the path of love in spite of all odds has to be shown at every step and more so when she encounter difficulties in the way. The choice to abandon the path always remains with her. It is freedom, which makes love possible. Man has been granted freedom that makes him the epitome of creation. It is spiritual freedom transcending the psychic one that unfolds the possibility of love.

ڈکھی ڈکھڑے سنج صباحیں

جتھ ممیں غول بلائیں

ڈونگھے ڈونگر کوجھیاں جاہیں

رچھ راخس بھجدے ڈر کر

“My mornings and evenings are filled with sufferings. There are infernal mountains and hideous places where even man-eaters, wild beasts, demons, bears and giants are scared to stay and thereby run away.”

The life threatening situations faced by her in the outer environment notwithstanding, she face the greatest threats from her psyche. Her self intimidates her. She understands that it is by constantly struggling against it that she will remain in the tracks of love.

بن عاشق اہل وفا دے

بن صاحب صدق و صفا دے

بن شائق ذوق لقا دے

اِتھ آوے کون گزر کر


“Who would cross these hazards and reach here without faithfulness in love, without fondness for the taste of witnessing and without the virtues of sincerity and purity?”

Faithfulness in love is the edifice of love relationship. It is faithfulness, which keeps the lover tied to the beloved. How could the lover win his beloved if he betrays love? The one, who is not fond of witnessing, resembles the one who has no desire to see the beloved. Religiosity is content without witnessing the ultimate Reality (the beloved) but spirituality does not rest content with it and rises higher to have a direct contact with the Reality. The virtues of sincerity and purity demonstrate the truth of Oneness of Being without any trace of otherness. The success story of love is characterised by such universal dynamics.

لڈ نیتو جھوک پریرے

ڈسے روٹی ہاں دے بیرے

دل درداں لایم دیرے

پیوں پانی خون جگر کر

“You took away the household belongings and made your dwellings far away. Pains have started dwelling in my heart. The loaf of bread seems to be made of pieces of my heart. I am drinking water as if it was my liver’s blood.”

Love shakes the fabric of one’s being. It is not merely a conceptual affair but it involves the whole man. The state of a lover’s heart at times is analogous to the rough sea.

تھئی کنڈڑے تول نہالی

دل ہوت دلیں دا والی

گھر ڈیوم ڈین ڈکھالی

آ! سینے ساڈے گھر کر

“My nuptial quilt and mattress have become thorny. My house has become haunted. The sovereign of my heart Punnal! Come back and set your dwellings in my heart.”

Her heart is the abode of the beloved. The transcendence of the beloved makes it deserted and haunted. It is only when the beloved unveils that she has a homely feeling within herself.

گیوں ویری کیچ سفر کر

جکھ جکھدیں ویساں مر کر

جی جالیو ظلم قہر کر

تھل مارو گور قبر کر

“You proceeded towards Kech by being inimical to me. You have made my heart burn with severe cruelty. I will die by rotting in suffering. My grave shall be in the deadly desert.”

The intensity of suffering faced by her at the transcendence of her beloved testifies to the fact that the beloved has perfectly cast the arrow of love in her heart. It indicates the ripening process of love. The toll of love is nothing less than her sacrificial head.

سوہنا یار فرید ڈوں آِوے

آ اجڑی جھوک وساوے

گل لاوے سیجھ سہاوے

ہے! ٹھڈڑی آہ اثر کر

“Farid! I wish my beloved friend comes to embrace me and embellish the nuptial bed. His homecoming may enliven the deserted house. O’ my cold sigh! Do fructify.”

Love moves on the spectrum of hope and despair. In spite of deadliest sufferings, the light of hope remains shining beneath his despair. It is the element of creative hope that confers meaning to his sufferings. Doesn’t ‘a light moth break the spell of pitch-black night’?


       Kafi-36                                   Understanding Diwan - i - Farid                                       کافی نمبر . 36        

پنل ' کے کیچ سدہایوں

دِلڑی نمانی ہے زار نزار

“Punnal! You left me and went to Kech. My modest heart is in a distressful state.”

The state of separation after union or transcendence after immanence is so terrible for her. It is inversely proportional to union. Love embraces many a unions and separations before the ultimate union in which the lover and the beloved are in a supreme state of unison.

یاس پیاس نصیب اساڈے

نہ کوئی ٹوبھے نہ کوئی تاڈے

نہ راہ ڈسدم کرہوں قطار

 “The despairing thirst has fallen to my lot. There is neither any pond nor are there any transitory dwellings to be seen. There is not even a line of camels signifying the way.”

The way of love both in its inward and outward dimensions is so testing. Her thirst of love can only be quenched by the presence of her beloved. Love like water sustains life. She feels being dried down from within. But this dry state is ultimately a harbinger of rain or heavenly blessings (responsiveness of the beloved). She finds herself as a lone traveller but unlike an alienated person, she remains in a state of solitude. She is not like an alienated person who is ‘lonely in crowd and crowded when alone’. She finds no indications of her beloved’s return but beneath this seemingly despair there is an element of hope. If the possibility of the beloved’s return was not there, then the drama of love would have finished there and then. Her constant expression of sufferings is paradoxically the expression of her hope. She has freely chosen love. She is free from inner and outer compulsions. Her attachment with her beloved is not symbiotic since it does not stem from the psychical plane. It is purely a free relationship. She understands the game of love; otherwise she would have thrown her cards long ago.

درد گھنیرے ڈکھ ہزاراں

سول تتی کوں تار متاراں

برہوں پچھیندا روز آزار

 “I am bearing heavy pains and undergoing countless sufferings. I am the inept one, drowned in the river of afflictions. There are increasing distresses intensified by love everyday.”

The periods of ‘the dark night of the soul’ have to be borne till sudden illuminations start sprouting in her heart.

سٹ کر شاہی تھیساں باندی

ٹھیک سوہِیساں ریت غماں دی

کیجو کرسِم لوگ ویار

 “I shall abdicate the royal way and become a bondsman. I will live the tradition of sorrowfulness though people may detest me for that, my friend.”

Her perception is transformed in the state of love. Her ordinary understanding of things and events withers away. Things remain as such but their meanings go on changing. It is the spontaneity or creativity of love, which makes her abandon the royal way so readily and become a bondswoman, instead. Reason never agrees to such an arrangement because it is poised at a lower level. Her choice, at the plane of the Intellect, is not hard for her. Her new perception alters the customary meanings. Now, royalty signifies nothing for her. Her act of divesting herself of her being and having for the sake of her beloved is not at all difficult since her consciousness has been transposed to a higher level. How could she be termed mad in love, while she leaves the lower for the sake of the higher? Is that person wise who leaves the higher for the sake of the lower?  The lover is blessed with the wisdom of love.

سیجھ نہ بھاوم پئی تڑپھاواں

تارے گن گن رات نبھاواں

نہ کوئی ساتھی نہ غم خوار

 “I am restless in the nuptial bed that is of no appeal to me. I am passing my night by counting the stars (doing the impossible and just whiling away the time). I have neither any companion nor any comforter.”

The nuptial bed symbolises union that has no meaning in a state of separation. Love is absolute and it has no relative concerns unless they manifest it in its absoluteness. Love is not a concern among other concerns. It is essentially ‘the Ultimate Concern.’ She suffers but there is no one to share her sufferings. Isn’t the absence of any companion or comforter, in the ripening state of love, a boon from Heavens otherwise love could not ripen to its fullness?

ما پیو ویرن مول نہ بھاندے

مہنیں ڈیوم بردے باندے

سینگیاں سرتیاں کردیاں عار

 “My parents are my adversaries and they are absolutely not appealing to me. The bondsmen and pageboys rebuke me. My same age friends have started detesting me.”

Her parents have become her adversaries because they do not understand her being poised at a higher state. The rebuking attitude of the bondsmen and pageboys is also understandable since they are the passive vehicles of their times. Her same age friends detest her because they simply ply with worldly success. The animosity against her by different segments of society is primarily due to her rising higher than their ordinary individual, social and cultural consciousnesses. Unlike her contemporaries, who are chained in illusions, she has freed herself and seen the Reality. She is similar to the one in Plato’s ‘Allegory of the Cave,’ who sees the light and comes to share with his companions tied in darkness but everything falls deaf on their ears.

جس تن لگڑی سوئی تن نےجا

غیر فرید نہ رمز پچھانے

نمجا سوہنا دلبر یار

 “The self, who is existentially involved in such situations, can only understand it. Farid! The outsider cannot have any clue to it. Only my beautiful beloved knows (the rationale of my suffering in love).”

The state of love is unique, which is opaque to ordinary consciousness. People tend to measure his inwardness by their outwardness. They cannot understand the lover because his love has placed him at a higher level. A higher state of consciousness can perceive the lower state but the lower state cannot perceive the higher one unless it itself achieves that state. This is precisely the reason that the creative persons have to pay a heavy price at the hands of their contemporaries who being outsiders fail to measure his intellectual heights. Love being the most creative act has the severest animosity. The only redeeming factor is that his beloved knows about his sufferings. It gives a meaning to his entire suffering, which he undergoes for his sake. The possibility of human and divine communication is a blessing, which falls to the lot of the lucky ones. 


       Kafi-37                                Understanding Diwan - i - Farid                                 کافی نمبر . 37        

بولا بینسر کسنوں پاواں

ڈھولن کیتم نامنظور

“Why I should wear nose ornaments, when my beloved has repudiated me?”

Love is not a static phenomenon but is highly dynamic. The ripening process of love undergoes many a stages, which have to be traversed by her. She feels no need of ornamentation after being renounced by her beloved. However, the beloved’s repudiation is temporary and it matures the lover in such trying and testing situations.

کتھ نوں بیناں مانگھ بناواں

کجلا پاواں سرخی لاواں

یار تتی دا وسدا دور

 “I should wear my forehead ornaments, fill parting line of my hair with red-lead, and apply collyrium and rouge, for whom? The friend of the inept one dwells far away.”

What is the use of ornamenting when her beloved dwells far away? It is not a spatial distance as such since the beloved is nearer to her than her neck-vein. It is the veiling of the beloved, which is expressed in the form of distance. It is an existential distance that can be traversed in a single moment of union.

پیت پرانی کملا کیتا

عشق اولڑا لوں لوں سیتا

پوون تتی کوں پل پل پور

 “The primordial love has made me wild. The intricate love has knitted each and every fibre of my being. I am inept suffering from unintelligible (breath taking) fits at each moment.”

Love itself manifests in the form of primordial love polarised as the lover and the beloved. It is not psychic love but the spiritual one that fully knits her. She suffers love with her entire being.

طرز نیاز اساڈی موڑی

قبلہ قد میں یار دی دھوڑی

حسن ازل دی چال غرور

 “I adore the dust of my friend’s feet. I treasure the way of humility. The mode of the primordial beauty is so prideful.”

Beauty itself manifests in all forms of beauty. The primordial beauty is both transcendent and immanent. Beauty and love are intimately related. Beauty inspires love and love worships beauty. The lover is reduced to nothingness under the spell of awe-inspiring beauty.

سینگیاں سرتیاں سیجھ سہاون

بانہہ چوڑیلی ور گل لاون

ہک میں مفت رہی مہجور

 “My same age friends are laying their nuptial beds.  They embrace their beloveds with their ornamental hands. I am the one, who has been forsaken for nothing.”

The realisation of love by her friends makes her experience an intense feeling of being forsaken by her beloved. It is a kind of despair but with a hidden hope of universal realisation.

وادی ایمن تھل دے چارے

جتھاں بروچل کرہوں قطارے

ککڑے ٹبڑے ہِن کوہ طور

 “The valley of Aiman is that part of the desert, where my beloved lines up the camels. Its yellow sand dunes are mount Tur.”

The desert and sand dunes in relationship to the beloved are likened to Aiman valley and mount Tur mentioned in the story of the prophet Musa. The subject-object structure of reality ushers in new meanings in his perceptive mind. Ordinary things become sacred in relationship to the divine.

مُلاں مَارن، سخت ستاوِن

گجھڑے راز دا بھیت نہ پاون

بے وس شودے ہِن معذور

 “The clerics thrash me and are highly vexing. They are helpless, ineffective and disabled to unravel the deeper mysteries.”

Religiosity cannot fathom the deeper mysteries of spirituality. The clerics react because they cannot understand the mysteries of the way. They project their own incapacities to the men of understanding.

ملوانے دے وعظ نہ بھانے

بیشک ساڈا دین ایمانے

ابن العربی دا دستور

 “The sermons of the clerics do not touch us. Undoubtedly, our committed way is the tradition of Ibn’ Arabi.”

The sermons of the clerics do not touch the inner being of the ones who are committed to the metaphysical doctrines of Ibn Arabi. The clerics consider the religious phenomena as static. They have no concept of the stages of religious life. They are stranded at the first stage of faith and fail to move on to the highest stage of discovery where faith or ‘iman’ is transformed into the act of experiencing God. Their understanding is bereft of metaphysics, tradition, cosmology and symbolism. They have no doctrinal understanding of the Oneness of Being and its realisation. The tradition of Ibn Arabi takes one to the highest metaphysical stages by realising ontological nothingness in the ‘Face of the Absolute’

عاشق مست مدام ملامی

کہہ سبحانی بن بسطامی

آکھ اناالحق تھی منصور

 “The entranced lover exists beyond disdain. Say: ‘Glory to me’ and become Bistami. Say: ‘I am the Truth’ and become Mansur.”

The entranced lover exists beyond the reproach of religiosity. He in the process of metaphysical realisation reaches a stage where the servant-Lord axis is withdrawn by the Self. The Divine fully takes over the human medium. The human becomes the receptacle for the expression of the Divine. The human tongue remains but whatever it utters is the Divine Speech. Do achieve the position of Bayazid Bistami so that the Divine utters the word ‘Glory to me’ through your medium. Do realise the metaphysical stage of Mansur Hallaj so that the Divine says ‘I am the Truth’ through your tongue.

حسن پرستی عین عبادت

شاہد مستی صرف سعادت

غیبت غفلت محض حضور

 “The adoration of Beauty is real worship. The intoxication of witnessing is felicity. Absence and forgetfulness are essentially modes of presence.”

The Reality is Beauty itself manifest in all forms of beauty. Adoring Beauty is worshipping the Most Real who is the Most Beautiful. The intoxication of witnessing the Beauty is felicity. All the beautiful things manifest or reflect the Beauty. One may be aware or not but he loves the Most beautiful in the objects of beauty. Loving a beautiful object as the manifestation of the Beauty is sacred but loving it for its own sake is profane. The transcendence and immanence of beauty has to be experienced in simultaneity in a beautiful object.  The ontological mirror of nothingness (absence) reflects the beautiful face of the beloved (presence). The absence of the self is the presence of the Self.

ریت فرید دی پُٹھڑی ساری

رہندا صوم صلواتاں عاری

رندی مشرب ہے مشہور

 “The tradition of Farid is wholly overturned. He exists beyond ritualistic prayer and fasting. He is famous for his inebriated way of life.”

The whole Faridi tradition is counter to religiosity. It transcends ritualistic modes of worship. One no more needs the staircase after reaching the top. His inebriation has led to an encounter with his beloved.  He has realised union.


       Kafi-38                                  Understanding Diwan - i - Farid                                    کافی نمبر . 38        

پئے ڈکھ گل ، جے جمدے یار

نہ رہ گیوسے کہیں کم دے یار

“The sufferings have become my lot ever since my birth, my friend. I have become worthless of any other work, my friend.”

The primordial love is absolute. It does not leave any room for worldliness.

باغ بہار اجاڑ کیتوسے

دولت دنیا وار تھیوسے

ہار سنگار وسار ڈتوسے

نوکر %ڑے دم دے یار

“I have deserted the blooming gardens. I have become oblivious of my makeup. I have sacrificed the treasures of the world for your sake. I am completely subjected to you, my friend.”

The beloved is not one of the objects amongst other objects, even if imputed the highest value. He is the sole Subject. The worldly possessions have no meaning in his eyes. His greatest treasure is his friend. He loves him in wholesomeness.

شرم شعور اساں توں رُٹھڑے

گھولے، صدقے کیتے مُٹھڑے

ننگ نموز دے سانگے تُرٹڑے

آسرے بھیم، بھرم دے یار

“My awareness and intelligence have cooled down towards me. The ties of honour and prestige have been severed. I have sacrificed for you all my destined supports, bearings and respects, my friend.”

The worldly intelligence along with ties of honour and prestige fall in oblivion in the state of love. He sacrifices his individual, social and cultural supports and values at the altar of his beloved.

ہک ویلھے احرام حرم دے

نہ پابند ہوں دین جرم دے

ہک ویلھے زنار دھرم دے

بندڑے عشق دے غم دے یار

“We are dressed in the pilgrimage robe at times and at times we wear the sacred cross thread. We are not bound by the religious mode. We are only subjects of the sorrows of love, my friend.”

The religious modes no more remain binding on them. They transcend the phenomena of religiosity and enter the universal realm of love with all its sorrows.

ڈیکھو چال انوکھی پٹھڑی

ناز %ے دی راند نہ کھٹڑی

کئی ونج پہنتی کئی مرہٹھڑی

گزرے وہ آدم دے یار

“Witness the novel and overturned move by virtue of, which numerous ones reached the destination and many got tired and perished. Many people have gone but the game of your pride has not ended, my friend.”

The die has been cast. The intricate game of love is being played by the prideful beloved. It is the game of contemplating Himself in the mirror of the lover’s heart. The one who polishes the mirror of his heart wins, but the one who tires down in the process and discontinues loses, but the game continues.

لانے، پھوگ اساڈے مانے

ڈسدے سکڑے کھیتر کمانے

ٹبڑے، بھٹڑے، ڈہر، ٹکانے

ساگی باغ ارم دے یار

“We are proud of the desert plants and bushes. The dunes, the peaks of dunes and the areas between dunes have become our abode. The dried fields of melons are identical with those in the Garden of Eden, my friend.”

He is not alienated. He develops relatedness with the desert (self). He has left his beautiful mansions (worldly attachments) and delved in just for the sake of his beloved. He leaves the outward for the sake of the inward. It gives him a sense of belongingness.  Love changes his perception of everything around him.

یار فرید ملیم گھر اندر

کھاون سہجوں بولے بینسر

پانواں بھاگ سہاگوں زیور

لچکے کل سُرسُمدے یار

“Farid! If I discover my friend in the infinite depths of my being, then I will wear jewellery with nuptial happiness. My nose ornaments would be readily moving with regularity, elegance and grace, my friend.”

He will be so happy in finding his friend in the inmost chambers of his being. His happiness will make him ornament himself in ecstasy.


       Kafi-39                                Understanding Diwan - i - Farid                                  کافی نمبر . 39        

پیڑ پرانی بیشم کیتا

نال نہ نیتم سانول یار

“The primordial pain has made me impatient. My charming beloved did not take me along with him, my friend.”

It requires great patience to bear the old pain of unresponsiveness.

پنل یار کوں چا بھرمیونے

زورا زوری پکڑ نیتونے

پوونے شالا رب دی مار

 “They again outwitted me by instigating my friend Punnal against me. They overpowered him and took him away. I pray that the wrath of the Sustainer befall them.”

She invokes Divine help against the forces that separate her from her beloved.

پیر ہواڑاں کھوج نہ پاواں

رو رو کرڑ کنڈا گل لانواں

نین سکیتے زار نزار

 “I follow the footprints but I cannot find his clue. I embrace thorny shrubs and thorns in the state of crying. My thirst for his vision has impaired my eyes.”

It is a moment of great despair when the foot prints at a certain point disappear without giving any clue of the beloved. It is so difficult to bear the transcendence of the beloved.


تھی راہی تھل مارو جُلساں

لانڈھی تے لَس بیلہ رُلساں

سنج بر، بار، کیتم گھر بار

 “I will become a traveller and go in the deadly desert. I will wander wretchedly in Landi and Lasbela. I have made my dwellings in wilderness and forests.”

It is again the desire to unite with the beloved that makes her wander in wilderness.

پانی مول نہ ِمٹھڑے کھارے

نہ کجھ پلڑے نہ کوئی چارے

ہ رہ ڈسدم شتر سوار

 “There is no water at all, whether sweet or alkaline. There is neither any stored rainwater nor any sign leading to water. I also can’t find a camel rider.”

The absence of water that sustains life symbolises her utter dry state. There are no indications of the transcendent beloved assuming immanent form.

وسریاں رنگ رنگیلیاں جائیں

باغ بغوچڑے ٹھڈریاں چھائیں

سہرے گانے گہنے بار

 “The colourful and beautiful places, gardens, orchards and cool shades, the chaplets, colour threads around wrist (symbolising marital bond), ornaments and necklaces, all have been renounced by me for your sake, my friend.”

The colours of life fade away when the friend ceases to respond. Things do have their objective existence but their meanings vary from state to state. Love provides an existential understanding of things, which rises higher than mere sensory or conceptual considerations.

نازک شوخ مزاج انوہاں

یاری لا کر تھیوں اَن سونہاں

کیڈے گل گئے قول قرار

 “You are tender, amorously playful and carefree but after cultivating friendship with me you have become so indifferent. Why your lively commitment of love has deadened?”

The beloved’s becoming indifferent in the course of time remains an enigma for her. She is at a loss to understand the lively commitment turned into deadness. Isn’t it preparatory for a final encounter with her beloved?

کرم تتی دے نا ڈکھ مٹڑے

کرم نہ کیتُم مارو مِٹھڑے

جتٹری بازی ڈتڑس ہار

 “The destined sufferings of the inept one have not ended. My ravishing sweetheart has not blessed me. I have lost the winning game of love.”

She feels that she has lost the game of love but still she goes on playing it. It is the element of hope, which keeps her dynamic when other things become static.

کیچ ڈوتنساں جے تئیں جیساں

جے ول ولساں کافر تھیساں

گل وچ پایُم پریت مہار

 “I will constantly make efforts to reach Kech till the last breath of my life. I will die in sinfulness if I turn back.  I am wearing the thread of love round my neck.”

Her wearing the thread of love around her neck signifies her total commitment with her beloved. She considers it as a great sin to renounce her beloved in spite of great odds. She continuously resolves to keep in the tracks of love till the last breath of her life.

اوکھیاں گھاٹیاں گاٹیاں چاٹیاں

لاہیاں چاڑھیاں سبھ اٹھ کاٹھیاں

سجڑوں کھبڑوں سو سو غار

 “There are arduous passes, rocks and blocks of stone, numerous downward and upward difficult paths and hundreds of caves at right and left sides to be found in the way.”

The path of love is not an easy path. It is an absolute commitment with the beloved. She has to face a number of physical, social and cultural hardships while sustaining love relationship.

بٹھ پیا بھٹڑے واہن دا جماں

شہر بھنبھور وی کوڑ نکماں

کیچ ہئی وطن حقیقی وار

 “Do cast aside the reverence of being born at a specific place (Bhuta Wain). The city of Bhambore is false and valueless. My real original abode is Kech.”

The abode of the beloved (heart) takes precedence over the lover’s native place (self). Love is such a unique phenomenon that it requires total renouncement from her for the sake of her beloved. The act of renouncement is not externally imposed but arises from within her. She is not asked to obey any commandment. It is the subtlety of love that makes her renounce everything with such ease, which otherwise is so difficult. Religiosity remains stranded whereas spirituality works wonders.

یار فرید نہ کیتم گولی

سرخی ڈسم بندوق دی گولی

دھار کجل دی تھئی تلوار

 “Farid! My friend did not make me his bondmaid. The red pill (lipstick) seems to me gunshot. The black line of collyrium seems to me the edge of the sword.”

The state of love is so absolute that all things are measured in reference to his beloved. The beloved is the measure of all things. The ordinary meanings of things dwindle into insignificance. The only meaning of things is in their relatedness to his beloved.


       Kafi-40                             Understanding Diwan - i - Farid                                 کافی نمبر . 40        

بے شک جاناں، بے شک جاناں

سوہنیاں کوں ہے سخت غرور

“I am absolutely certain without any doubt that the beautiful ones are extremely proud.”

Love is a game of transcendence-immanence-transcendence. Love itself (transcendence) is polarised in the forms of the lover and the beloved (immanence). The veiling of the beautiful beloved or his pride (transcendence) is the source of greatest sufferings for her for she desperately desires his unveiling. But she does not realise that a premature veiling is bound to destroy love. How could there be union without intensified suffering, which leads to the ripening of love?

مونہہ سر خاک سنگار اساڈے

ہنجڑوں ہارِن ہار اساڈے

ہوت ہے کیچ تے کیچ ہے دور

 “The dust on my face and head is my makeup. The continuous flowing tears are my garlands. My beloved is in Kech and Kech is far away.”

The beloved gives meaning to her world. The abode of the beloved (heart), in her eyes, makes her everything subaltern to it.

یار نویں نت یاری لاوے

کیویں ساڑے سول سہاوے

دِلڑی نازک نرم کرور

 “My friend develops new intimacies.  How could my tender, soft and delicate heart bear this terrible jealous visitation?”

Love is a continuous transformation from the plane of psyche to the plane of the Spirit. The reflections of negative emotions, like jealousy, are the vestiges from the psychic world. It is the intense heat of suffering, which ultimately succeeds in burning them out.

ڈینہہ تتی ہڈ ماس کوں چَردی

رات نجردی آہیں بھر دی

سَڑ سَڑ مَردی صبح سحور

 “I am the inept one who in the morning churns her flesh and bones and at night gets consumed by heaving sighs. I keep on dying by burns till the morning dawns.”

The state of neither living nor dying has to be perpetually faced by her. Can the raw meat be cooked without fire?

پڑھ بسم اللہ ڈکھڑے چیساں

خوشیاں کر کر جھولی پیساں

جے وت تیکوں ہے منظور

 “I shall bear all sufferings by starting with the name of Allah. I will own them with happiness if my plight is in accord with your will.”

She realises that her sufferings are in consonance with the will of her beloved. Love imparts a deeper understanding of the law of things, which remains opaque to the ordinary consciousness.

دور وسے منظور دلیں دا

آوے موت نہ میلا تھیندا

فجریں، پیشیں قہر کلور

 “My heart yearns for my friend who dwells far away.  I neither die nor do I have union with him. I remain under immense severity from morning till evening.”

Her sole purpose is to have unison with her beloved. The goal becomes so ingrained in her embodied self that she reaches the state of either/or (either she unites with her beloved or death overtakes her). But in spite of her existential either/or, she has to wait in receptivity for the final outcome.

اٹھدیں بہندیں وین ولاواں

روواں کھانواں گاون گاواں

ہَر ہَر رگ ہے تار تنبور

 “I wail every now and then. I cry and keep singing the sad song. My each and every nerve has become a string of the tambour (musical instrument).”

It is intensified suffering within the infinite depths of her consciousness that makes her nerves turn into strings of a musical instrument and thereby lead to wailing and sad songs.

جیں ڈینہہ دیاں ول لگڑیاں تانگھاں

اُجڑیاں سرخیاں میندھیاں مانگاں

بولے بینے بینسر چور

 “The day my heart started longing for you, it led to the fading away of my rouge, henna, and the parting line of hair on my head. My nose and forehead ornaments have got crushed.”

The first signs of love appear when she becomes oblivious of her outwardness and concentrates on her inwardness.

یار فرید نوں ڈتڑے رودھے

سچ آکھیا ہے قمر و شودے

بیدرداں نال نینہہ لاون کوڑ

 “Farid! My friend has bestowed hardships on me. It has been said by a wise man that it is not right to nurture love with someone who is heartless.”

When he looks at the hardships bestowed upon him by his friend, he realises the truth of a wise man who says that it is imprudent to contract love with someone who is heartless. However, the social and cultural wisdom fades away in face of the primordial wisdom. Isn’t the so-called heartlessness of the beloved essentially a positive act to fructify love?

       Kafi-41                               Understanding Diwan - i - Farid                                  کافی نمبر . 41        

توں باجھ تھئے سنج ویڑھے وویار

وَل وس وو سجن آنیڑے وویار

“My dwellings have become deserted without you, my friend. Do come and dwell with me and be near to me, my friend.”

The feeling of nothingness or desertedness can only be overcome when the Self unveils itself within her individual self.

قدسی گھر وچ کول بِلھاکے

اپنا محرم راز بنا کے

کیتو سخت پریرے وویار

 “You invited me to your blessed dwellings. You made me share your secrets. Why have you now greatly distanced yourself from me, my friend?”

The pure Essence transformed itself into Attributes and contracted the primordial covenant. She is at a loss to understand the mystery of separation and disunion.

توں بن سارا ملک اندھارا

سینے تے چڑھ لیٹ پیارا

اکھیاں تے کر دیرے وویار

 “My entire dominion is full of darkness, without you. My beloved! Ascend on me and lie on my chest. Remain dwelling in my eyes, my friend.”

The state of ontological nothingness is symbolised by darkness. She craves for the light of Being to shine in her eyes.

یار چہیندا چاک مہیندا

وارث ساڈے درد  دلیں دا

نہ کر کوڑے جھیڑے وویار

 “My beloved friend! The shepherd of the herd!  You are the cause of my heart’s pain. Do not resort to false brawls with me, my friend.”

The existential contradictions between her and the beloved help her in achieving higher states of love.  The contradiction between Being and nothingness ultimately leads to the fruition of love.

زیور، نیور، باہیں، تریور

کرساں ٹوٹے پرزے بیور

پٹ پٹ سٹساں سہرے وویار

 “I will render to pieces my jewellery, anklets, bracelets and apparel. I will tear and throw away the chaplet, my friend.”

She desperately crushes all things symbolising nuptial union or nuptial happiness, since they have no meaning without her beloved.

آپ سنبھالیں پیتاں پالیں

سو سو نظر کرم دی بھالیں

کر دیں آپ بکھیڑے وویار

 “Do take care of love and nurture it. Do cast countless glances of blessings on me. You yourself create incongruities, my friend.”

She beseeches her beloved to end all dissonances and respond with love, instead. The so-called incongruities are in fact the stepping stones to ultimate realisation.


عشق اوَلڑا، درد کللڑا

بخت نہ بھلڑا، سول سولڑا

یار فرید آ ویڑھے وویار

“Love is intricate with unintelligible pains. Fortune is not smiling on me and there are encompassing afflictions. Farid! My beloved! Do come and dwell in my courtyard, my friend.”

He does realise the intricacy of love leading to misfortunes and unintelligible pains and afflictions. It can only end once the beloved fortunes him with union. 


       Kafi-42                                 Understanding Diwan - i - Farid                                      کافی نمبر . 42        

جتھ تھلڑا، جتھ دربوں ہے یار

اتھ ہر ویلھے لدبوں ہے یار

“There is desert and green areas, my friend. It portrays a nomadic way of life, my friend.”

The green areas in the desert portraying a nomadic way of life notwithstanding, it symbolises his inner world.

تڈڑے چیکن، گیرے گھوکن

گوہیں شوکن، سانہے پھوکن

جرکھاں ترکھاں لونبڑ کوکن

نانگیں دی شوں شوں ہی یار

“The crickets cry, the doves call, the hyenas and foxes howl, the iguanas’ whiz, the lizards blow their nostrils and there is the hissing of the snakes, my friend.”

The varied expressions of the desert animals symbolise the animation within her being.

سوہنیاں ٹھیڑیاں &ے بھٹڑے

باہیں ٹوبھے پاڑے گھٹڑے

نازو والے ککڑے وٹڑے

ڈٹھڑیں ڈکھڑا ووں ہے یار

“There are ruins, sand dunes and peaks of dunes in the desert of shining and soft sand with different shapes and surroundings of gravelling and pebbles. There are low lands flooded with water, ponds, clefts and ditches. All my sufferings wither away by seeing the beauty of the desert, my friend.”

The beauty of the inner and the outer desert makes the sufferings wither away. Love is essentially suffering but it also opens one’s eyes to the beauty of the world. The whole cosmos belongs to the beloved.

کنڈڑیں کاٹھیں نشتر ماری

الڑیں بھتڑیں توں رت جاری

سمجھوں یاری تے غم خواری

خاص سہاگ دی پوں ہے یار

“The thorns and the wooden pieces prick me. I feel that they are being friendly with me by sharing my sorrows. The blood oozes out of my tender wounds. I equate it with the colourful special wedding occasion, my friend.”

Her distresses do not alienate her from the environment. She develops an existential relatedness with the things that inflict pain on her. Her suffering becomes meaningful because it is for the sake of achieving or realising unison with her beloved.

ہن کھل ہاسے ساڈے پیشے

زیرے زخم تے زخمیں ریشے

سول سڑاپے درد اندیشے

سَب ڈکھ ڈتڑا توں ہے یار

“It was our vocation to smile and laugh. There are afflictions, burnings, pains and anxieties. The vital wounds have become sore. All these sufferings have been bestowed by you, my friend.”

The sufferings even in their most intense forms make her smile and laugh. They are not considered as meaningless. The bestowal of the beloved is her treasury. The bunch of afflictions, burnings, pains and anxieties are transposed to higher reality and thereby lose their sting; nay, they become an occasion of rejoice. She experiences spiritual joy even in an acute state of suffering.

روہی محض بشارت درسوں

بیدرداں دی دلڑی ترسوں

مرسوں بُھرسوں مول نہ ڈرسوں

ڈینہہ راتیں گھوں موں ہے یار

“I will be blessed with vision in the desert. I will not be afraid at all but die and be reduced to bits and pieces. Only the hearts devoid of love are afraid. It makes them oscillate day and night, my friend.”

It is in the desert of one’s inner being that one is blessed with the vision of one’s beloved. She is not afraid of the difficulties, which she has to encounter in the path of love. The secret of her steadfastness in love is that her heart becomes free from fear and instils courage in her to face the vicissitudes of love in a state of creative hope.

جیں ڈینہہ ہوت نیتے پَٹ دیرے

دل دیاں بوٹیاں ہاں دے بیرے

شہر بھنبھوروں سخت پریرے

سسی دی موں موں ہے یار

“The day Punnal pulled up his tents and took them far away from the city of Bhambore, the whole fabric of Sassi’s being started shaking and the last throes of her death were audible, my friend.”

The act of Punnal’s transcendence (beloved) destroyed the very being of Sassi (lover). She died in a state of great pain and shock.

توں بن یار فرید دا جیون

زہر ڈسیوے کھاون پیون

جیندیں جگ وچ ڈکھڑا تھیون

%ے سردی سوں ہے یار

“The life of Farid without you in this world amounts to suffering. His whole eating and drinking seem bane. I swear by you, my friend.”

His life is a continuous series of sufferings without his beloved, so much so, that the very acts of nourishment turn poisonous.


       Kafi-43                               Understanding Diwan - i - Farid                                 کافی نمبر . 43        

چوریوں جاریوں استغفار

بخشم شالا رب غفار

“I seek forgiveness from stealing and swindling. My Sustainer! I pray for remission for you are the much forgiving.”

He seeks forgiveness from the Sustainer for moments of his forgetfulness in concentrating on the Real. He prays for remission of these acts keeping in view Divine Mercy, which overlooks human imperfections. 

گندڑی عادت گندڑے فعلوں

توبہ! توبہ! لکھ لکھ وار

“I offer my heightened repentance from bad habits and loathsome acts.”

He offers his pure repentance from the ephemeral modes of duality.

کر کر سخت گنہ پرتاپیم

توں ہیں خاوند بخشن ہار

“I am extremely regretful of committing grave sins. My husband! Forgive me for you are the all – remissive.”

He regrets the consciousness of his personal existence, which is a great sin in the Divine eyes. It even includes his desperation in reacting to his overbearing situations of love and acts committed in a state of frenzy.  He beseeches the All-remissive - to forgive his existential sinfulness.

پیر پیغمبر %ے بانہیں

توں مالک توں کل مختار

“The saints and the prophets are completely subject to you. You are the Omnipotent and you have full authority.”

The saints and the prophets are subject to His Divine will. He is the Omnipotent and the Sovereign of the whole universe. He in His Almighty Wisdom can absolve any sinner from his sins.  

میں بدعملی تے کر رحمت

جیں ڈینہہ یار وی یار نہ یار

“I am filled with bad deeds. Do shower mercy on me on the Day of Reckoning, when even the friendship of a bosom friend will be of no avail.”

He begs to be pardoned of everything committed by him in the spirit of duality. He beseeches His Sustainer to be showered mercy on the Day of Reckoning when no friendship would be of any avail.

اوگن ہاری نا کس کم دی

کوجھی کملی بدکردار

“I am sinful and valueless. I am ugly and weak with deficiencies in character.”

He confesses the consciousness of his separate selfhood as a sin and thereby of no value since it leads to ugliness, weakness and deficiencies in character as against Divine Beauty, Power and Perfection.

%ا شان ہے فضل کرم دا

میں وچ ڈوہ تے عیب ہزار

“Your Majesty shines forth in your Bounteousness and Generosity. I am engulfed in sinfulness and have countless faltering.”

He admits his existential sinfulness and imperfection. He invokes Divine Majesty, which shines forth in His Attributes of Bounteousness and Generosity.

آون یاد گناہ پرانے

پٹ پٹ روواں زار و زار

“I am remembering anew my past sins. I am mourning and crying profusely.”

He deeply regrets at the sight of his past sins of duality.

رات قبر دی ڈینہہ حشر دا

سر پر کڑ کم بارے بار

“The heavy burden of the Night of the Grave and the Day of Resurrection has fallen over my head.”

He is heavily burdened by the very idea of dying and appearing before his Lord to account for his ideas, feelings, words and acts in both their commissions and omissions.

میں  مسکین فرید ہاں %ا

توں بن کون اتارم پار

“I am lowly Farid belonging to you. Who will ferry me across the waters except you?”

He is aware of his own ontological nothingness. He completely belongs to God. Who can steer him across the testing situations of metaphysical realisation except the Divine?


       Kafi-44                                 Understanding Diwan - i - Farid                                    کافی نمبر . 44        

جیون ڈینہہ اڈھائی وویار

سَٹ گَھت فخر وَڈائی وویار

“Life is of a short span, my friend.  Cast aside self-conceitedness, my friend.”

There is no meaning in being proud and self-conceited, when life on this planet is so short. These transient affairs are negligible in reference to eternal life. The disvalues of pride and self-conceit rob Man of his inherent invaluable dignity. They engage him till the final moment of his exit from the terrestrial world arrives and he sees with his eyes their momentary nature.

کِتھ او پینگھ پپل ملکانے

ناز حسن کتھ راج بیانے

کتھ ما بھینیں بھائی وویار

 “Where is that swing on the oak tree, the pride of beauty and the royal status of the ancestors? Where mother, sisters and brothers have gone, my friend?”

Life moves ‘onward and upward’ by leaving behind playfulness of childhood, the beauty of regal youth, one’s parents and siblings. There is no permanence in change.

کِتھ رانجھن کِتھ کھیڑے بھیڑے

کتھ رہ گئے اوہ جھگڑے جھیڑے

کِتھ چوچک دی جائی وویار

 “Where is the beloved and where are the despicable Kheras? What has remained of those wrangling and brawls (which existed between them)? Where is now to be seen the daughter of Choochak, my friend?”

Ranjha is no more there. The wrangling and brawls with the despicable Kheras are not on the face of the earth. Heer is nowhere to be seen. All have been cut by the sword of time. Dheedo or Ranjha belonged to the village ‘Takht Hazara’ on the banks of the river Chenab (Punjab). He did not till the soil like his brothers but preferred a life of playing the flute for the sake of it. His family members and foremost among them the wives of his brothers criticised him for such a leisure activity and even refused him food. He left his village and his insatiable soul made him travel to different places. He finally reached a village where he fell in love with Heer, a very beautiful woman belonging to a rich family of the Sayyal clan in Jhang (Punjab). Her father appointed him as shepherd of his flock. Heer started loving him and their love deepened with the passage of time. He turned into the shepherd of her heart. Kaido, the uncle of Heer, ultimately came to know about it and he reacted by joining hands with Heer’s father Choochak and her mother Malki by marrying her forcibly with Saida Khera in connivance with the local cleric. Ranjha left the place and in his journeying met an ascetic at ‘Tilla Jogian’ (Mound of Ascetics in Punjab) and became a Yogi. He, in due course, reached the village where he found Heer. Heer returned with him to her native village where her parents agreed to solemnise their marriage. Her uncle, Kaido, poisoned her to death on her wedding day before Ranjha could save her. Ranjha took a piece from the left out poisonous sweet, which Heer had eaten and died by her side.

The love tale of Punjab is impregnated with higher symbolism. It is the drama of love unfolding in the inner being of the lover and the beloved. The polarisation between the lover and the beloved or in the instant case the polarisation between Heer and Ranjha is transcended or withdrawn by the Self and ultimately comes to reside in nonduality. The inimical forces to love, in the figures of Kaido and others, play their destined role in purifying and intensifying love. If Heer ceases to exist, then Ranjha also ceases to exist. The polarisation of the lover and the beloved, bound to the spectrum of serial time, has necessarily to be withdrawn by the love itself.

کتھ او مکر فریب دا چالا

کتھ او جوگی مندراں والا

پرم جڑی جیں لائی وویار

 “What about the game of cunningness and deceit? Where is the yogi with earrings who ignited the spark of love, my friend?”

Ranjha became Yogi with earrings and sparked love in the heart of Heer (transcendence assumed immanence). He resorted to this mode only for the sake of finding and effectuating union with her. He played the game of cunningness and defeat (transcendence) for achieving all this in human medium (immanence) but time did not grant permanence to his medium. It too was swept away by the tide of time.

ماہی، منجھیاں، ہیر سلہیٹی

عطروں بھنڑی مشک لپیٹی

گئے سب جھوک لڈائی وویار

 “The lover, his herd and Heer Sial - soaked with perfume and immersed in musk-all have moved away from here, my friend.”

Ranjha, his herd and the fragrant Heer have left this world, which was only a temporary abode.


جوبن ساتھی چار ڈینہاں دا

جھٹ پٹ ضعف بڈھیپا آندا

کوڑی آس پرائی وویار

 “Youth is short lived. Infirmity and old age quickens to appear. False hope of otherness holds no ground, my friend.”

Youth passes away in such a short span of time. Infirmity and old age quicken to displace it. One’s hope in otherness is so false. It has no permanence like the passing youth. Make your moments of life momentous by striving to unite with the beloved. Try to capture changelessness in change.

ہے ہے ڈٹھڑی کہیں نہ ویندی

کجل مساگ تے سرخی مہندی

سرمہ، سیندھ سلائی وویار

 “Oh! Oh! No one has seen the flying away of youth with its collyrium, twig (of walnut tree) as tooth powder and lipstick (for its darkening effects), rouge and henna along with staining (eyes) with antimony and hair parting line on head (hair dressing), my friend.”

Youth with all its embellishments (beautifications) flies away so quietly. One remains oblivious of its fading away. One needs to realise inwardness.

موسم رل پھر ول گھر آئی

ونجن نہ وقت نراس اجائی

آنون دی کر کائی وو یار

 “The cyclic spring season has come back. Do not waste your time in hopeless pursuits.  Make efforts to return, my friend.”

It is height of obliviousness to waste one’s time in hopeless pursuits. The cyclic moments of opportunity are again knocking at the door. Do realise the possibility of unison between the lover and the beloved.

کوڑی صحبت کوڑی سنگت

کوڑے نخرے کوڑی رنگت

لپ دھوڑی بک چھائی وویار

 “The false human ambience and ephemeral ties are characterized by pseudo blandishments and illusory colours. They are not worth more than a handful of dust, my friend.”

The ephemeral world with its different shades and colours is worthless. Beware lest it ensnares. 

مچھلیں پینگیں لاسوں تاریں

چنکیں گھنڈڑیں ہونگ تواریں

سہجوں راند رسائی وویار

 “It is a primordial play (bridging of the heavens and the earth) whereby the fish like patterns in the sky are integrated with the sound of music on earth  exhibited by the twinkling of bells in the herd and the calls of the herdsmen, my friend.”

The fish like patterns of the raining clouds in the sky and the sound of music on earth symbolise the primordial play within an uncertain limited period of time. It is the act of bridging the heavens and the earth. Man has to keep the sense of the eternal while dealing with the temporal. It will lead to light and music in his life. He will become enlightened and musical.

تھیاں سرسبز فرید دیاں جھوکاں

مِہروں سبز تھیاں ول سوکاں

بخیں واگ ولائی وو یار

 “The dwellings of Farid have become all green. Graciousness has transformed deadness into liveliness. Fortune has turned its reins towards fructifying the quest, my friend.”

The responsiveness of the beloved has turned the desert (self) into a dwelling (self-fulfilment or self-Realisation). Divine Grace has transformed deadness into liveliness. It is not simply the result of his efforts. The element of Heavenly Blessings or good fortune has been decisive in the fruition of his love.


       Kafi-45                                Understanding Diwan - i - Farid                                    کافی نمبر . 45        

دل دردوں ہن ہاری وویار

ول کریں ہا کاری وو یار

“My heart has lost at the hands of pain, my friend. Well, make some fructifying effort (to retrieve me from this situation), my friend.”

The heart’s losing at the hands of pain is correspondingly winning at the hands of love. How could any effort fructify in relieving pain in the absence of ripened love?

زلف سیہ تھی نانگ واردھے

ڈنگ مریندے کاری وو یار

لوں لوں سیڑہاں جاری وو یار

 “The black lock of your hair in the form of snake bites me so severely, my friend. The fountain of blood gushes forth from my each and every pore, my friend.”

Beauty and love supplement each other. The bewitching beauty of the beloved squeezes her completely. ‘Beauty is deployment’ and love is employment.

سانول آویں نہ ترساویں

موسم چیتر بہاری وو یار

گھر گھر تھئی گلزاری وو یار

 “My beloved! Do come and do not tantalise me. The month of spring has set forth, my friend. There is bloom-ing happiness in each and every household, my friend.”

The spring season both inwardly and outwardly is setting the stage for union with the beloved.

یاری لا کر یار نہ کیتو

جنڈری مفت ازاری وو یار

ڈٹھڑی ڈڑی یاری وو یار

 “You did not remember after cultivating friendship with me. My life is distressful for nothing, my friend. I have come to know the real worth of your friendship, my friend.”

The beloved is being tested on the values of friendship. However, the apparent behaviour of the beloved has a deeper rationale oblivious from the eye of the lover, which makes her judgemental.

سٹ کر کلہڑی تے بے واہی

کیتو کیچ تیاری وو یار

ہے ہے بے نرواری وو یار

 “You left me alone without any shelter and made preparations to leave for Kech, my friend. Oh! Oh! It is being so unjust, my friend.”

The beloved’s assuming transcendence makes her forlorn. She considers it as unjust. Doesn’t love transcend all values for it is value itself?

شاہ برہوں دے ڈتڑم عہدہ

گالھیں دی سرداری وو یار

خلعت شہر خواری وو یار

 “Love itself has honoured me with the station. It is the dominion of madness, my friend. It is investiture of notoriety, my friend.”

Love cannot be measured by ordinary standards. Madness in love defies normal understanding. People do not understand it and as a consequence the lover is relegated to the realm of notoriety.

سک مہینوال دی لہر لڑھایم

میں مٹھڑی من تاری وویار

کوجھی رات اندھاری وو یار

 “The desire of my beloved has swept me in waves. I am the miserable one who does not know the art of swimming, my friend. This hideous night is so dark, my friend.”

Who knows the art of swimming in the infinite sea of love with its surging waves in the hideous dark night of the soul?

ڈے کر دلبے کوڑ دلاسے

لٹ نیتو ول ساری وو یار

میں واری لکھ واری وو یار

 “You have captivated my whole being by treachery and false consolations, my friend.  I waive my head over you countless times, my friend.”

The intensity of love is so great that she sacrifices herself on the altar of beloved’s seductiveness.

تھل بر روہی روہیں راویں

رولدی ڈکھڑی ماری وو یار

بار برہوں سر باری وو یار

 “I am wretchedly suffering, while wandering in deserts, forests, desolate ‘rohi’, mountains and rocky grounds, my friend. I am bearing the burden of love on my head, my friend.”

He suffers inwardly in shouldering the burden of love. It is a process by virtue of which the self is transformed in to the Self.

یار فرید نہ آیم ویڑھے

ہر دم مونجھ مونجھاری وو یار

روندیں عمر گزاری وو یار

 “Farid! My friend has not visited my courtyard.  My life is constantly in anguish, my friend. I have spent my whole life in crying, my friend.”

Love is not one of the activities among other activities. It is the sole activity, which permeates all activities. It engages him wholeheartedly and in a wholesome way. Love is not a duty but it rises higher than duty. The fullest expression of freedom is found in love. Religiosity can never understand the dynamics of divine love. Loving the beloved solely for the sake of the beloved is an expression of love. A life of struggle leads to fruition only when there is union with the beloved. Spiritual consciousness cannot stop short of this supreme identity.


       Kafi-46                               Understanding Diwan - i - Farid                                  کافی نمبر . 46        

ڈکھ تھئے بانھ بیلی وو یار

ہتھیں آیم اکیلی وو یار

“The sufferings have given me a friendly hand, my friend. I have been solely clutched, my friend.”

The grip of love is such that at times only sufferings are one’s friend for they always remain with him.

توں بن ڈیوم کون دلاسے

تھی نہ سانول آسے پاسے

مانیں انگن حویلی وو یار

 “Who will offer me consolations without you? My beloved! Do not be away from my sight. Dwell in my mansions and courtyard, my friend.”

She witnesses the collapse of her ordinary world. The internal and the external worlds are relative to the state of the lover. The relative worlds, in a certain sense, are absolute. All inward and outward things and events are interpreted by her in reference to the state with her beloved. Her beloved is the axis of her life. No consolation has any meaning unless it comes from her beloved. No dwelling has any meaning unless it is the dwelling with her beloved.

عالی، ادنی جو جگ جیوے

میں وانگن بئی کئی نا تھیوے

ڈکھڑی! وانڈھی! ویلھی! وو یار

 “I wish that the condition of anyone living in this world, whether possessing higher or lower station, should not be like me. I am sufferer, lonely and useless, my friend.”

Love is not an ordinary affair. It requires great steadfastness to sustain love. How could love fructify without suffering? Love shatters one habitual self-image. One becomes incapacitated as a straw even in his own eyes. The act of traversing the road of nothingness is not an ordinary act. It leads to the loss of self at every milestone and when she reaches the destination, she is completely bereft of her selfhood.

نہ ماہی نا منجھیاں ڈسدیاں

اکھیاں وسدیاں دلڑیاں پھسدیاں

جندڑی تھئی بھاں بیلی وو یار

 “I can neither witness the shepherd nor the herd. My heart is enslaved to the deceptive vision.  My life has fallen in a vicious circle, my friend.”

The absence of the beloved disrupts her habitual world. The game of love is culturally likened to the game two girls play by circling their hands with each other and then leaving them in dizziness and thereby in a state of loss.

سوں ہے ناز نگہ دی میکوں

جے تئیں ول نہ ڈیکھاں تیکوں

رَہساں میل کچیلی وو یار

 “I severe by the pride of your vision; I will remain unkempt unless I see you, my friend.”

The whole idea of taking care of oneself loses its meaning unless she witnesses her beloved. Her well-being is conditional to the response of her beloved.

کِتھ او آساں کتھ او مانے

نہ ماہی نہ راج ببانے

جِیساں ڈکھ ڈوہیلی وو یار

 “Where have withered those hopes and where have gone those vanities? There is neither my beloved nor my ancestral regal status. I shall pass my life in sombre sufferings, my friend.”

The external meaning of hope, vanity and royalty dwindles into insignificance in her eyes in separation from her beloved. The facticity is impregnated with infinite meanings and she chooses the primordial one. It is her consciousness, which gives meaning to her facticity in a situation. The colourless facts are given colours by her consciousness. The subject-object structure of reality transcends the world of rationality.

بھاگ سہاگ سنجیں توں رٹھڑے

ہار، حمیلاں، گانے تر ٹڑے

ٹوٹے بانھ چوڑیلی وو یار

 “I am the destitute one who has been deserted by nuptial fortunes. The necklace, neck ornaments and colour threads around wrist (symbolising marital bond) have been turned into bits. My whole set of bangles stands broken too, my friend.”

The nuptial rites, adornments and ornamentations have no meaning without nuptial union.

ہک میں درد اندوہ وچالے

بئی سبھ ناز نوازیں جالے

ترے سو سٹھ سہیلی وو یار

 “I am the one who is stranded in the midst of pain and grief. Hundreds of my companions are spending their time in priding and elegance, my friend.”

There is no comparison between her pain and grief at the separation and disunion from her beloved and the priding and elegance of her countless friends who have realised vision and union. Love cannot be realised without suffering. This is the absolute law of things or the absolute law of love.

باجھوں یار فرید دا حیلہ

کجڑا، کوجھا، تے رنگ پیلا

سیندھ دھڑی تھئی میلی وویار

 “The appearance of Farid has become dusty, ugly and pale without his friend.  The hair parting line on head and the braided hair has become dusty too, my friend.”

The greatest blessings of love are that it turns a person inward. His inward state is reflected in his appearance. His state of separation and disunion from his beloved makes him appear as unfastidious, unkempt and uncombed. Those who are lost in reality are seldom found in appearance. Love takes its toll on the embodied self. The lover’s redness turns into paleness. Doesn’t it help in strengthening the inward as against the outward?


       Kafi-47                                Understanding Diwan - i - Farid                                   کافی نمبر . 47        

رتھ ِدھیمیں ِدھیمیں ٹور

“Ride the chariot at a slow pace.”

She addresses her beloved charioteer to ride the chariot of love at a slow pace so that she may grasp the subtleties of the path from self to the Self and thereby avoid pitfalls and illusions of the way and also taste the stages of love.

میڈا دستہ ہے کرور دا

متاں ونگیں لگم ٹکور

“My set (of bangles) is made of glass lest my bangles get banged.”

She is just novice in love and fears that her glass-like sprouting love may not withstand the pressure of love and get broken in return.

رتھ تے بہندی دڑگ نہ سہندی

ہِم طبع کم زور

“I cannot bear jolts, while sitting in the chariot.  My disposition is fragile.”

She has a fragile disposition. She cannot bear jolts on the hazardous journey of love. How can she bear the tremendous quake of her being?

روز ازل دی پاتم گل دی

برہوں %ے دی ڈور

“I am wearing the thread of your love round my neck ever since the primordial day.”

She has a pre-eternal covenant of love with her friend since love itself polarised into the forms of the lover and the beloved.

شالا مولھ سلامت نیواں

رہ وچ لڑدن چور

“I pray to God that I may safely carry my belongings (the trust of personality). I may not be violently robbed in the way.”

She prays for Divine Grace in realising ultimate union or supreme identity with her beloved. The forces inimical to her spiritual vocation may not rob her in the path of union. She is apprehensive of being overpowered by otherness.

جیکر رتھ بیٹھیں تھک پوساں

گھوڑا گِھنساں بور

“I will get another fine horse, in case I get tired of riding in the chariot.”

She resolves to change the mode of her journey according to the law of things (ground realities of love) and continue travelling on the road to love. She affirms to take the reins of love in her own hands and continue her journey to the Self.

سوکھا، تیز، لغام دا کولا

نہ   اوکھا   سر  زور

“I will take a simple, swift and easily reined horse, which is not difficult and uncontrollable.”

She is hopeful that her disciplined self will swiftly make her realise union with her beloved.

رانجھن تے میں جوڑ کوں جوڑوں

جوڑ جوڑیندا جوڑ

“Ranjhan and I will unite in oneness. It is the One that makes the realisation of unity possible.”

The lover and the beloved will reach the meeting point. It is the One who makes the realisation of the supreme identity possible. The ‘Hidden Treasure’ becomes manifest.  The Possibilities of the Essence are realised in the Attributes of the Divine. The Reality witnesses itself in the mirror of nothingness.


سک تے طلب ملن دی سینے

روز نواں ھم شور

“The desire and craving of union characterizes my whole being. There are creative percussions each day.”

Her whole being in wholesomeness is craving and desiring union with her beloved. The responsiveness of her beloved is creating perpetual percussions in her being.

پندھ اڑانگے دلڑی تانگھے

جلد پُچاویں توڑ

“The journey is hazardous and my heart is in intense longing. Make me reach the destination soon.”

Her heart has intense longing for the beloved but the journey to the abode of her beloved is so hazardous. She wants to unite with her beloved in the shortest possible time but it is possible only when the moment gets transformed into an instant and the serial time changes into pure duration. It is when time turns into eternity. She can’t bear separation and disunion from her beloved any more.

میں تے یار فرید مینسوں

رل مل، شہر بھنبھور

“Farid! I and my friend will enjoy togetherness (identity) in the city of Bhambore.”

He will enjoy the bliss of the supreme identity with his beloved who resides in the inmost chambers of his being.


       Kafi-48                                Understanding Diwan - i - Farid                                   کافی نمبر . 48        

سپاہیڑا! نہ مار نیناں دے تیر

“O’ Combative! Do not shoot swift glances at me.”

The initiation of love, by virtue of the eyes of the beloved, captivates her being. Divine beauty sparks love. The degree of the unravelling of beauty corresponds to the degree of love. The force of beauty forces love.

پل پل پھلڑے چبھن کللڑے

تن من، سیس سریر

“The heads (spears) of the arrows are constantly making unintelligible prickling in my body, soul and spirit.”

Love has no partial effect. It completely affects his body, soul and spirit. The prickling of love is unintelligible because it is qualitatively different and he is at a loss to understand its rationale.

گوڑھیاں اکھیاں رت دیاں بکھیاں

زلف سیہ بے پیر

“The dark eyes are thirsty of blood.  The black tress is unruly.”

The unravelling beauty of the beloved heightens the intensity of love.

کجلہ جنگی، ظالم زنگی 

کوہندا بے تقصیر

“The aggressive, cruel and black collyrium brutalises me without any fault of mine.”

Beauty is so overpowering that it is essentially irresistible.

نیش ڈکھیندے ریش ڈکھی دے

رگ رگ لکھ لکھ پیڑ

“The pricks make me suffer and intensify the sufferings of my wounds. There are countless pains in my each and every vein.”

Love is not an ordinary emotion, passion or sentiment and therefore its pain and suffering is of the highest intensity. But it is not hellish because it has the heavenly possibility of beatific vision. The possibility of union with the beloved creates hope, which animates love in spite of all odds. 

سینگیاں سرتیاں کھیڑے ورتیاں

وَیری ما پیو وِیر

“My intimate companions are dyed in hostility. My parents and brothers have become my adversaries.”

A state of separation and disunion with the beloved separates him from his internal and external world. The humanly environment turns hostile and adverse. He is considered as a rebel and his behaviour deviant. He is adjudged on social and cultural standards of the time and therefore the society finds fault with him. He becomes socially isolated but remains inwardly committed with his beloved.

لگڑیاں تانگھاں اُجڑیاں مانگھاں

مارو وسم ملہیر

“The hair parting line on my head has lost its distinctness (hair has fallen in disarray) due to my longings. My cruel beloved dwells in Malheer.”

The longing of the beloved is so overwhelming that he becomes oblivious of his appearance. The disappearance of his beloved makes all appearances meaningless.

یار کراڑا دُھوتا پاڑا

کیا کیجئے تدبیر

“My friend is heartless and my neighbour is a backbiter? What strategy should I evolve?”

He is at a loss to face the ‘heartlessness’ of his beloved and the dicey behaviour of his neighbour. It is one of the recurrent themes in love that the lover thinks that someone has turned his beloved against him.

جندڑی چبھدی نوک غضب دی

دل غم دی جاگیر

“My life is essentially characterized by ruthless sharp pricking (of love).  My heart has become an abode of sorrows.”

There can be suffering without love but there can be no love without suffering. How could love ripen without suffering?

عمر فرید نبھایم روندیں

متھڑے دی تحریر

“Farid! I have spent my life in crying.  It has been written on my forehead.”

He undergoes primordial suffering at the hands of primordial love throughout his life. How lucky are those who are destined to suffer but ultimately realise union?


       Kafi-49                               Understanding Diwan - i - Farid                                      کافی نمبر . 49        

سَدا جی پجلے دل جلّے وویار

لگیاں دلاں کوں کون جھلّے وویار

“My heart is set on fire and is being reduced to ashes, my friend. Who can bear the loving pangs of the heart, my friend?”

The alchemy of suffering paves the way to union with the beloved. The loving pangs of the heart have to be borne by the lover herself.

ڈسم نہ راول رانجھن سائیں

رنگ پور سارا اجڑیاں جائیں

کوجھے قہر کللّے وویار

 “My majestic Rawal Ranjhan is nowhere to be seen. The whole of Rangpur has become deserted with hideous, imposing and unattractive dwellings, my friend.”

Heer being forcibly married in Rangpur finds the place deserted and ugly since Ranjha does not dwell there with her. Facts exist in facticity but their meanings are provided by the human consciousness. The freedom of human consciousness can never be ensnared. Rangpur does exist but the consciousness of Heer gives it an existential meaning or significance. The act of giving meaning, in a certain sense, takes precedence over the fact. Man may not be responsible for a certain fact but he is absolutely responsible for giving meaning to that fact by act of his consciousness in pure freedom.

درد اندوہ تے سول ہزاراں

سے سے، سول کلوردیاں ماراں

جند جکھ جکھ پئی گلّے وویار

 “I am facing pain, grief and numerous hardships. There are countless imposing afflictions. My life is rotting in suffering, my friend.”

She experiences pains and sufferings in the path of love. But the process of suffering in love is so meaningful that unless there is steady burning there cannot be union with the beloved.

راتیں ڈینہاں مونجھ مونجھاری

' گیا ڈھولا یار آزاری

نبھ گئے سکھ دے رلّے وویار

 “I am in anguish at all the times. My beloved has left me in distress. The times of peace have flown away, my friend.”

The constant anguish of love bakes her heart for feasting the beloved. Don’t the presence of distress and the absence of peace indicate that she is on the right track?

رل مل سینگیاں ماروں ڈھالا

منگوں دعائیں میں ول شالا

ہوت پنل ول ولّے وویار

 “My friends get together and resort to omens. I pray to God that my intimate Punnal returns to me (reunites with me), my friend.”

Love goes beyond rationality. It dwells on the planes of imagination, intellect and Spirit. But she becomes so desperate for the return of her beloved that she resorts to omens. Her beseeching the Divine Grace for granting her supreme identity with her beloved is the prayer of love.

یار نہ آئے سیج نہ بھاوے

ویڑھا کھاوے، گھر اگ لاوے

گزرے وقت سولّے وویار

 “My friend does not pay me visit and the nuptial bed does not appeal to me. My courtyard haunts and the house burns me. The times of ease have passed away, my friend.”

How could the nuptial bed have any meaning without her beloved? The objective meaning of courtyard and house signifying dwelling, undergoes a change and she imputes existential meanings to them. Existentially speaking, the courtyard haunts and the house burns. Love changes the objective meanings of things and events into existential ones. Ordinary meanings give way to existential meanings. But all meanings-objectivistic existential or existentially objective- have to correspond to the law of things or pure objectivity.

رانجھن ماہی، مرلی واہی

پریم جڑی جڑ لایس جاہی

ڈکھ ڈکھڑے پئے پلّے وویار

 “My beloved Ranjhan did harp the tune on flute. It enkindled the great flame of love in me. Sufferings have fallen to my lot, my friend.”

Love is reciprocity. The beloved harps the tune and ignites the wick of love. The lover falls in love and ferrying across the stream of suffering unites with the beloved. Isn’t love so simple?

آتش عشق رنجھیٹے والی

ہوش فکر دی پاڑ پچالی

ڈہانڈھ اندر وچ بلّے وویار

 “The Ranjhan’s fire of love has burnt the roots of my reflective understanding. The great fire is ablaze within me, my friend.”

Love burns the roots of reflective understanding. It is clearing of the way without which the goal of union can never be realised. Psychic love demeans whereas spiritual love elevates. Love soars to the higher levels of understanding.

آتن، آنگن، حویلیاں، جاہیں

خواجہ جا نہ ڈیوم کتھاہیں

کوئی جا میکوں نہ جھلّے وویار

 “The weaving site, courtyard, mansions and areas do not provide any space to me. There is no place that is bearing for me, my friend.”

It is not only the time that is against her but space too becomes so constricted. Space provides her no space. The objectivity of time and space here, again undergo existential transformations in her eyes. There is an objective space but it is not friendly, thus there is no existential space left for the lover in spite of the objective space.

کھیڈن، کڈن فرید گیو سے

پَنڈ ملامت مفت چتوسے

ڈٹھڑے عشق بھلّے وویار

 “Farid! The times of playfulness have gone. I have taken upon myself the load of reproach for nothing. I have witnessed the (so-called) blessings of love, my friend.”

His times of easiness fly away. He is burdened with reproaches without being guilty of any thing. His beloved’s blessings are so overbearing. Isn’t the path of love so difficult?


       Kafi-50                               Understanding Diwan - i - Farid                                    کافی نمبر . 50        

سمجھ سنجانیں غیر نہ جانیں

سبھ صورت ہے عین ظہور

“Do understand and identify and do not consider it as otherness. It is his open manifestation in all forms.”

The ordinary understanding is in step with the ordinary level of Reality and the empirical or scientific understanding is geared to the world of phenomena. Likewise, the spiritual understanding is attuned to the spiritual level of Reality. It is the metaphysical, intellectual or spiritual understanding that demonstrates different levels of understandings corresponding to different levels of Reality. One has to attain this understanding to understand that the Reality is openly manifest in all forms and there is no room of otherness in the scheme of things. The Reality is ‘the Absolute’ and ‘the Infinite’. It is ‘the Universal Possibility’. It is ‘the metaphysical Whole’ meaning thereby that there is nothing outside this Whole otherwise it would not be the Whole. It has the capacity and strength to assume all forms. The Reality is all-pervasive leaving no room for otherness. Even nothingness essentially means no thing and it is a fallacy to reduce it to a thing. ‘The Indivisible One-And-Only is the One-And-All.’ The metaphysical understanding of the Reality teaches us that the Reality is both transcendent and immanent in simultaneity without any trace of otherness. The axiom of ‘He/ not He’ helps in understanding the dynamics of the Reality.

رکھ تصدیق نہ تھی آوارہ

کعبہ، قبلہ، دیر، دوارہ

مسجد، مندر، ہِکڑو نور

 “Do verify and do not remain on the periphery. The House of God, the direction of prayer, the idol- temple, and the Sikh place of worship, the mosque and the temple manifest the same (essential) Light.”

Religiosity cannot understand the principle of unity in diversity or the reality of unity and divisiveness in the scheme of things as against metaphysics, which understands the Nondelimited Being taking a delimited form in the process of its manifestation and the colourless light manifesting in all forms of colour. The metaphysical understanding of verification (tasdiq), demonstrates ‘the transcendent unity of religions’. Different forms of religious worship manifest the same essential Light. Allah is the light of the heavens and the earth. Darkness has no self-subsistent reality. Light is veiled in darkness otherwise darkness could not be perceived. ‘A feeble light is still light’.  Light may reflect or deflect but it essentially remains light.

حسن ازل تھیا فاش مبّین

ہر ہر گھاٹی وادی ایمن

ہر ہر پتھر ہے کوہ طور

 “The Primordial Beauty became openly manifest. Here, each and every pass is Aiman valley.  Here, each and every stone is mount Tur.”

Aiman valley and mount Tur are associated with the Prophet Musa who had the moments of communication with the Lord of the worlds and spread the message of God to Bani Israel. The open manifestation of the primordial Beauty both in the inward and the outward turns every pass into Aiman valley and every stone into mount Tur. ‘All things are sacred at their roots’.

تھئے ظاہر اسرار قدیمی

ہر ہر شاخ ہے نخل کلیمی

زیر، زَبر، چَپ، راست حضور

 “The ancient mysteries were unravelled. Here, each and every branch of the tree of Moses and all directions whether up and down, right and left imbibe His presence.”

Metaphysical realisation leads to the unravelling of ancient mysteries pertaining to Oneness of Being. The branch of every tree is identical to the tree where the prophet Musa witnessed theophanies. The degree of the unveiling of the Reality determines the status of everything accordingly. Divine presence is all-pervasive.

ویرانہ آباد ڈسیجے

جنگل بیلہ شاد ڈسیجے

دوزخ نظرمِ حور قصور

 “The desolate places look inhabited. The forests and shrubbery look joyful. Hell seems as heavens to me (characterized by houries and palaces).”

The Reality unveils itself to the gnostic by making the gnostic consciousness experience ordinary things at higher planes. Wilderness gets transformed into dwellings; forests and shrubbery pulsate with life and hell seems as heavens.

عاری پھردے حج، زکوٰتوں

صوم صلوٰتوں ذات صفاتوں

رند الستوں ہِن مخمور

 “They wander being liberated from pilgrimage, alms giving, fasting, ritualistic prayer, essence and attributes. The inebriates are intoxicated ever since the primordial day.”

The inebriates are intoxicated with love since the primordial day. They attain full consciousness of their ontological nothingness and thereby become free not only from their essence and attributes but transcend all forms of ritual behaviour. If Heer was asked to pray, she will only pray to Ranjha. Religiosity cannot understand the heights and depths of gnostic consciousness.

کشف حقائق محض محالے

جے تئیں مرشد نظر نہ بھالے

پیو کل کوڑ، فریب، تے زُور

 “The illumination of realities is hardly possible unless the spiritual master casts his glance. All else is absolute falsehood, deception and illusion.”

The grace of the spiritual master towards his disciple works all wonders. He is the axis of the disciple’s whole activity. It his tendering care of the disciple, which makes the latter receive the illuminations of realities by virtue of the Spirit inhering in him. If disconnected from the spiritual master, then the disciple gets lost in the psychic world and mistakes falsehood as truth, deception as genuineness and illusion as reality. It is the spiritual master who differentiates between the psychic and the spiritual. The chain of transmission (silsilah) is of vital importance. One can earn Heavens (Jannah) without a spiritual master but one cannot realise ontological nothingness (faqr) without him.

فقہ، اصول، کلام، معانی

منطق، نحو تے صرف مبانی

ٹھپ رکھ ہے توحید غیور

 “Shelve jurisprudence, principles, kalam (theology), lexicon, logic, syntax and accidence. The doctrine of unity is high minded (transcends to higher planes).”

The doctrine of unity is so simple that it does not require any complexity. It does not content with theoretical knowledge but puts it into practice. The four stages of religion, namely ‘Shariah’, ‘Tariqah’, ‘Haqiqa’ and ‘Marifah’, for example, in Islamic spirituality become meaningful only at the fourth stage, which is the stage of realisation. It is at this stage that the contemplative aspects of ‘tawhid’ become openly manifest. The metaphysical truth of Oneness of Being is realised.

ملا پٹھڑے معنی کر دے

آیت درس حدیث خبر دے

صرف صدا تے تھئے مغرور

 “The clerics impute contrary meanings to the messages entailed in the verses, teachings and sayings of the Prophet. They take pride in playing the mere game of words.”

The clerics misinterpret the Qur’an, Hadith and Sunnah. They project their own psychic contradictions in understanding spiritual realities. They fail to reach the heart of the matter.

ملا ویری سخت ڈسیندے

بے شک ہن استاد دلیں دے

اِبن العَربی تے منصور

 “The clerics seem hardened adversaries. Undoubtedly, Ibn’ Arabi and Mansur impart heart–knowledge.”

The clerics are hardened adversaries of the spiritual dimension of religion. Ibn Arabi and Mansur Hallaj primarily concentrate on heart-knowledge, which opens the way to identity with Knowledge itself. The clerics are stranded on a plane without any inkling of the higher planes of metaphysics, tradition and religion.

شاہد، واحد اصل فرع وچ

راز طریقت رسم شرع وچ

ہے مشہود نہیں مستور

 “The manifest Unity is there in substance and accidents. It is in secret of esoterism and mode of exoterism. It is apparent and not hidden.”

Unity of Being or Oneness of Being is a metaphysical truth valid at all planes or degrees of Reality. It is not hidden but is as clear and broad as day light. All diversity is attached to unity.

بٹھ گھت ریت روش تقلیدی

رہ تحقیقی، سلک فریدی

کر منظور تے تھی مسرور

 “Discard the customs and conventions of blind following (servility). The way of witnessing is the Faridian tradition. Accept it and experience spiritual joy.”

Blind following of religious authority (taqlid) has to be discarded for it cannot reach the spiritual plane. The Faridian tradition is to witness the Reality by the ‘eye of the heart’. It has to be accepted for experiencing spiritual joy of union and deliverance.

       Kafi-51                              Understanding Diwan - i - Farid                                    کافی نمبر . 51        

سمجھ فریدا برہوں بہوں سر زور

“Farid! Understand the tremendous might of love.”

Love is emotional, passionate and sentimental at the psychic plane but it attains tremendous strength at the spiritual level.

اکھایں ابلیاں دِلڑیاں اکلیاں

سینے پئے شر شور

“My eyes are burning and my heart is sizzling. My chest has become rowdy.”

Love existentially involves a person’s whole being. Love quakes one’s being.

غمزے رہزن ملک مریلے

ناز نگاہ ہے چور

“The enticements are robbing my whole self. The pride of the eye is so stealthy.”

He is bewitched by the beauty of the beloved. There is no deterrence against the prideful eye of the beloved.

لور سراں وچ ڈور کناں وچہ

روندیں اکھیاں کور

“My head is confused with deafness in ears. My crying eyes have turned blind.”

Love is such an extra-ordinary experience that it overturns the embodied self.

لا کر یاری کرن نہ کاری

محض نہ چاڑھن توڑ

“They (beloveds) do not care after contracting friendship.  They do not remain committed till the end.”

The greatest trial of the lover consists in capturing the transcendence of the beloved in immanence.

ناز نہورے دِلیاں لُٹ کر

اولٹا تِھیندے تور

“The pride and coquetries ransack the hearts. The beloveds, on the opposite, become offended (when pointed out).”

The pride and coquetries of the beloved are the means to stir love in the heart of the lover. The lover instead of being grateful holds it against his beloved. The beloved responds in love by getting offended at deepening of love ties.

سَکڑے  چُھٹڑے سانگے تُرٹڑے

عشق پیا گل ڈور

“My blood relations have been repudiated and my intimate relationships have been severed. The thread of love has been cast round my neck.”

The first signs of love consist in the repudiation of blood relations and severing of all other intimacies because the absoluteness of love leaves no room for any close relationship except that of the beloved.

میں اڑچکڑی پیچ ڈکھاں وچ

شالا نہ پھاسِن ہور

“I am already caught in the web of sufferings. I pray that others are not ensnared (like me).”

No ordinary mortal can undergo the sufferings of love. How could religiosity be transformed into spirituality without suffering?


       Kafi-52                               Understanding Diwan - i - Farid                                کافی نمبر . 52        

سوہنے یار پُنل دا

ہر جا عین ظہور

“My lovely friend Punnal is openly manifest.”

The Reality in the form of the beloved is Omnipresent

اول، آخر، ظاہر، باطن

اس دا جان حضور

“Witness his presence in the first, the last, the outward and the inward (in all dimensions).”

His presence is all-pervasive. He is the Absolute but in the process of manifestation by virtue of His being the Infinite, He becomes the origin and end of everything whether manifest or unmanifest. He is completely the outward and the inward. The attempt of religiosity to ascribe partial outwardness or partial inwardness to Him (both in the spatial and non spatial sense) is the negation of the principle of unity (tawhid).

آپ بنے سلطان جہاں دا

آپ  بنے  مزدور

“He himself assumes the form of the sovereign of the world and He himself assumes the form of a labourer.”

His being completely outward and the inward imply that He is manifest in all forms whether as sovereign of the world or as labourer. Religiosity considers it as sacrilege to ascribe the form of labourer to Him but spirituality considers it more sacrilegious to delimit His Omnipresence.

تھی مشتاق پھرے وچہ غمدے

واصل تھی مہجور

“He becomes ardent and remains drowned in sorrows. He manifests identity yet remains in separation (Identity in Difference).”

His presence is in thoughts, sentiments, words and actions. His being ardent and sorrowful is the outcome of His assuming the human form. However, there is a qualitative difference between the divine and the human in experiencing the same thing. The Divine unlike the human, in the very act of experiencing (immanence), maintains His distinctness (transcendence) in simultaneity. His experience is not psychic but spiritual. The Knowledge of God regarding human states implies His experiencing these states in contemplation.

تھی معشوق دِلیں لُٹ نیوے

جان کرے رنجور

“He becomes beloved by ransacking my heart. He saddens me.”

The divine initiative to love the human shakes the fabric of the lover’s being. It is necessitated by the logic of the situation.

گل لانون پھر مار تڑھاون

ایہو نہیں دستور

“It is not fair to embrace and then violently pushing one away.”

The human interpretation of divine love is limited to the human sphere and thereby considers it unfair on part of the beloved to embrace the lover and then push him away.

چشماں فخر الدین مِٹھل دیاں

تن من کیتا چور

“The eyes of sweet Fakharuddin have pierced my embodied self.”

The loving glance of the spiritual master pierces his embodied self. It is an indication of the great heights scaled by him.

گھول گھتاں میں فخر جہاں توں

جنت، حور، قصور

“I hereby sacrifice paradise, houries and palaces for the sake of Fakhr-e-Jehan.”

The love of his spiritual master takes precedence over all earthly and celestial delights. It is such an absolute commitment that it helps him in attaining ‘deliverance and union’.

یار فرید کوں ایویں ساڑیو

جیویں جلیا کوہ طور

“My friend has consumed Farid in flames like the way mount Tur was burnt.”

His spiritual master, in a friendly way, has consumed him in flames, by casting his spiritual light on him, and thereby burning him analogous to mount Tur (which was burnt by the lightening of God and the prophet Musa fell in a swoon). The tremendous powers of his murshid has reduced him to the state of ontological nothingness, and polished the mirror of his heart for the Reality to contemplate itself.


       Kafi-53                                Understanding Diwan - i - Farid                                   کافی نمبر . 53      

کہاں پاؤں کہاں پاؤں یار

“Where should I find and seek you, my friend?”

The Essence itself cannot be found because it is beyond the human quest. One cannot shed the ontological cloak of servanthood in order to find Him.

جِن انسان ملائک سارے

حیرت دے قلزم وچ کل تھئے

کیا سگلا سنسار

مستغرق سرشار

“All the fiery creatures, human beings, cosmic forces and the entire world are amazingly drowned in the sea of bewilderment.”

The Essence and the Divinity are the two fundamental aspects of the Real. It is by virtue of the Infinite or Divinity that the Reality manifests itself in the forms of the Creator and the created. It is impossible for creation to find the essence of the Creator. The more one nears the threshold of the essence, the more one is drowned in the sea of bewilderment. How is it possible to reach the essence in the state of polarity?

صوفی شاغل گیانی دھیانی

عرشی تے بَسطامیؒ گل لگ

گئے اوڑک سَب ہار

رووِن زار و زار

“The Sufis, devotees, men of wisdom and those who meditate have ultimately lost. Arshi and Bistami cry profusely with folded arms.”

Those traversing the spiritual path have ultimately surrendered the search for reaching the essence of the Reality. The great Sufis have also not found the essence in spite of their best efforts.

بطلیموس تے فیثا غورث

کھوج سراغ نہ پایا پتہ

کر کر سوچ بچار

تھک بیٹھے تن مار

“Ptolemy and Pythagoras did a lot of thinking and reasoning but found no trace. It made them resign to the human limitation (of not finding the Absolute in its absoluteness).”

Ptolemy and Pythagoras have resorted to thinking and reasoning but have found no clue of the essence. They have resigned to the limitations of the human faculties in finding ‘the Absolute in its absoluteness’

بدھ مجوس یہود نصارا

آکھن پاک منزہ ہے

ہندو تے دیندار

بے انت الکھ اپار

“The Buddhists, Zoroastrians, Jews, Christians, Hindus and the People of Book say that He (the Absolute) is Pure, Perfect, Unlimited, Transcendent and Infinite.”

The votaries of great metaphysical and religious traditions of the world consider the nature of the Essence itself beyond the human quest. ‘He transcends transcendence itself.’

پیر پیمبر غوث قطب

کرن منادی رو رو کے

کیا مرسل کیا اوتار

لا یدرکہ الابصار

“The Mystics, Prophets, Ghaus (Saints), Poles, Messengers and spiritually incarnate proclaim, while crying that no eye can see Him (He is beyond the reach of human perception).”

The Prophets and those occupying different higher spiritual stations, in their quest for the essence, ultimately proclaim that no eye can perceive Him. He is beyond the reach of sense perception.

عالم فاضل عارف کامل

آکھ فرید نماناں بھولا

عجز کیتا اقرار

توں وچ کون قطار

“The knowledgeable, erudite, gnostics and perfectionists have admitted in all humilities (their limitation of not finding the Absolute in its absoluteness). Ask Farid, modest and simple, where do you stand? (It is not possible for you to find Him in His Essence).”

It is not possible either for the elevated souls or for the inept and the simple ones to find the Essence itself. But isn’t the absolute transcendence of the Essence itself a delimitation that delimits it? It is certainly a delimitation delimiting the Essence itself and in order to transcend this delimitation the Essence itself assumes the form of the Divinity. It manifests itself in ‘the servant-Lord axis’. God still remains beyond human perception, conception and imagination but is experienced within ‘the infinite depths of one’s being or consciousness.’ ‘The servant –Lord axis’ by virtue of Divine Grace is withdrawn by the Self. Man, as such, ceases to exist. Being itself contemplates in the mirror of ontological nothingness.


       Kafi-54                                Understanding Diwan - i - Farid                                        کافی نمبر . 54        

متاں من ماندہ تھیوے

پُنل نا تھی دھار

“Punnal! Do not separate from me lest my self becomes weary.”

The self becomes weary in separation and disunion from the beloved. It is in the state of love that the lover realises that his self is not atomic or autonomous. It is not simply ‘being-in-the-world’ but is completely being-with-the-beloved. The pains and sufferings of atomic individualism perpetually surface till the lover and the beloved gradually form mutual selfhood.

سانون ڈینھ سہاگ دے

ہر دم مینگھ ملہار

“The rainy season is the period of nuptial happiness (union).  The sky remains overcast with rainy clouds.”

The atmosphere of rainy season symbolises the oncoming period of union with the beloved.

رل کر ساتھ گزاروں

جوبن دے دن چار

“Let’s spend these four days (short span) of youthfulness in togetherness.”

She yearns for realising union with her beloved within the short span of youthfulness.

موت سنیندی سولی

ونجناں وارو وار

“The hum of death is audible. We have to depart this world one by one.”

The imminent possibility of death creates an existential awareness to fructify quest for uniting with her beloved.

چیتر بہار سُہاؤں

کر کر ہار سنگار

“Let’s enjoy the month of spring by embellishing ourselves.”

The month of spring heralds the blooming of inner being leading to embellishing her self.

پلہر پانی پیووں

تھیا تھل باغ بہار

“Let’s drink water from ponds.  The desert has blossomed.”

The water of life makes herself blossom from within.

خوش تھی نینہہ نبھاؤن

رُس نا سانول یار

“Let’s happily realise the possibilities of love. Do not cool down with me, my beloved friend.”

She yearns for realising the possibility of love and desires that her beloved should not withdraw but must become fully responsive (the transcendent beloved to become immanent). But how could the behaviour of the beloved go against the ultimate law of things?

توں بِن جیون اوکھا

ڈکھڑے تار و تار

“My life is hard without you. I am drowning in the waters of sufferings.”

Life is really hard for him without his beloved. He is drowned in the waters of sufferings with no way to reach the shore.

یار فرید نہ وسرے

دِل کیتُم لاچار

“Farid! My friend may not fall in oblivion. My heart has reduced me to naught.”

His heart reduces him to a state where he is at a loss to find his self. He worries at the possibility of becoming oblivious of his friend, as a consequence.


       Kafi-55                                Understanding Diwan - i - Farid                                  کافی نمبر . 55        

نا کر بے پرواہی وویار

آمل سانول ماہی وو یار

“Discard indifference, my friend. My charming beloved! Do come and meet me, my friend.”

She desperately desires union with her beloved and is at a loss to understand the indifference of her friend.

بٹھ پیا رنگ پور دا پرنیون

توں بن جیون ڈکھڑا تھیون

سمجھاں موت وساہی وویار

 “My marriage at Rangpur has no significance. My life is characterized by sufferings without you. I consider death as a remedial measure, my friend.”

The village of Rangpur (symbolising the world) has no meaning for Heer (the lover) who has been forcibly married and compelled to live there. Living without Ranjha (the beloved) is ‘a tale of woe and misery’. The intensity of love reaches such sublime heights that death is considered as a remedial measure.

باجھوں %ے باجھ اجائی

اَمڑی بابل بھینیں بھائی

پھر دی دل توں لاہی وویار

 “The support of my mother, father or siblings is meaningless without you. I am wandering by emptying them from my heart, my friend.”

The absoluteness and totality of love leaves no room for any other support even that of parents and siblings. Love makes this distancing possible in order to bank upon the sole support of the beloved.

کینویں پیکِیں تپنیں ولدی

توڑ اصل دی روز ازل دی

ہِیر رانجھن دی آہی وویار

 “How could she return to her parental home and the native abode, when Heer essentially belonged to Ranjhan ever since the primordial day, my friend?”

It was not only meaningless for Heer to stay in Rangpur but it was equally meaningless for her to return to her parents in her native abode since she belonged to Ranjhan from the primordial day. The wholesomeness of love leaves no space and time for any one except the beloved. The cognitive aspect of love makes one understand the doctrine of tawhid or unity of God, which has no trace of otherness.

چائی جائی عشق دہنوائی

پیت سوا بئی ریت نہ کائی

بے واہی بے ٹھائی وویار

 “Love gave me birth, bathed me and nurtured me in her lap. There was no other tradition except the tradition of love. I am bereft of support and shelter, my friend.”

Heer was born and nurtured in the tradition of love. She was bound to live beyond support and shelter of any one except her beloved, Ranjha.

وِسریا رنگ محل چچکانہ

جھنگ سیالیں تے مگھیانہ

لایو کیبر جاہی وویار

 “I have forgotten the colourful mansions of Choochak (my father) and Jhang and Maghiana of Sial. You have shot the arrow of love so perfectly, my friend.”

Ranjha made Heer love him so deeply that she forgot her royal comforts. She had to make no efforts in leaving the worldly treasures. It is the intensity of love, which makes these wonders happen with such ease. Love makes no rational choice between the world and the beloved since Love itself is the fundamental choice. All things follow accordingly. Rational consciousness weighs all things whereas love consciousness outweighs everything.

دھوڑ مہیں دی نور اکھیں دا

پاہ ہنباہ ہے مان مِہیندا

ڈیوم حال گواہی وویار

 “The dust of the flock is the light of my eyes. The dung of the flock and its heaps are my honour. They stand as testimony to my state (of devotion), my friend.”

The meanest thing in the world attached to love becomes the highest and the highest thing bereft of love becomes the meanest. The miracle of love changes meanings so miraculously.

سہجوں سُرخی میندی لیساں

کجلہ پیساں مانگھ بنیساں

جے تھیوں میں ڈو راہی وویار

 “I will readily apply rouge, henna, collyrium and set my hair, if you pay a visit to me, my friend.”

It is the inward that readily manifests in the outward. How could beautification have any meaning except for the sake of one’s friend?

آپے تخت ہزاروں آیا

ہِیرے کارن چاک سڈایا

سٹ کر شوکت شاہی وویار

 “He himself came from ‘takht Hazara’ (the native place of Ranjha). He chose to be called a herdsman for the sake of Heer. He renounced splendour and royalty, my friend.”

Heer sacrificed her native abode and royal mansions for Ranjha, but Ranjha too sacrificed his splendid abode and renounced his splendour and royalty and became a herdsman for Heer’s sake. Metaphysically speaking, the Absolute became the Infinite. The Transcendent became Immanent.  The Reality itself in the state of ontological love resorted to the ontological descent. The Nondelimited Being assumed the form of the Delimited Being. The ‘Hidden Treasure’ became manifest. The Nameless became named. The Sign less provided signs. The Divine became cloaked in the human. The Unity embraced diversity. Love itself polarised in the form of the lover and the beloved making the lover and the beloved inter-dependent. These ‘sacrifices’ the Reality gave in love of Muhammad and thereby with the whole creation. Man cannot become God but God has to ‘become Man’ in order to make love possible. Isn’t it a great sacrifice? Love continues and the ‘sacrifices’ continue. Love is essentially sacrificial in nature. The Creator loves His creation for, among other things, it is by virtue of the medium of creation that His Possibilities are realised in the forms of His Attributes. How could He have become the Creator if He had not created?

برہوں فرید تھیوسے ساتھی

جیں ڈینھ راول پا کر جھاتی

جادو مرلی واہی وویار

 “Farid! Love has become my companion. It is ever since the day my beloved cast a glance at me, while playing on the enchanting flute, my friend.”

Love manifests in historicity but is essentially trans-historical. The Divine initiative of love and responsiveness sets the stage of earthly love.  The eternal love has manifested itself in the temporality of his human medium. The beloved has attracted him by playing on the enchanting flute of love. 


       Kafi-56                               Understanding Diwan - i - Farid                              کافی نمبر . 56        

نہ کر کیچ ونجن دی

رہو بروچل یار


“Do not contrive to go to Kech. My friend Baloch! Do stay with me.”

The situation of separation or disunion from her beloved is so overbearing that she desires her beloved to always remain with her.

عشق لیوسے پٹھڑا

بُھل گیا کل کم کار

“I have fallen in overturned love. It has made me oblivious of all my activities.”

Love drastically changes the ordinary meanings of life. The act of love is her only activity whereas all other activities have fallen in oblivion.

جان جگر وچ ڈکھڑے

سینے سول ہزار

“My being is suffering. My chest is an abode of countless afflictions.”

Her embodied self is drowned in afflictions and sufferings.

باجھوں مارو مٹھڑے

بار ڈسے گھر بار

“My dwellings without the presence of my sweet beloved seem wilderness.”

It is the presence or the absence of the beloved, which gives respective meanings to dwellings or wilderness. The objectivity of space remains but it is given existential meaning by the consciousness of love. Love gives birth to creative meanings.

توں بن ہوت پیارا

سیجھ تھئی گل خار

“My beloved Punnal! The nuptial bed has become all thorny without you.”

How could the nuptial bed become a bed of roses without the beloved?

رل مل یار ھمیشہ

مانو چیتر بہار

“My friend! Let’s sustain togetherness forever and enjoy the blossoming of spring.”

The season of spring symbolises the heralding of union. The atomic individualism craves for mutual selfhood. It also desires the temporal to become eternal. Love turns time into eternity.

نینہہ نبھاون اوکھا

اکھیاں زار و زار

“It is so difficult to achieve steadfastness in love. My eyes are weeping profusely.”

She has to remain steadfast in love in spite of internal and external contradictions. The very act of bearing the onerous burden of love is a great challenge for her.

ڈھول فرید دے کولھوں

ساری عمر گذار

“My beloved! Do spend your whole life with Farid.”

He desires that his beloved remains with him forever. The process of change opposes him as the other. He wishes permanence of his beloved’s immanence. His love consciousness ultimately identifies itself with changelessness in change. Don’t the sufferings of change make the lover correspondingly experience the joys of permanence? 


       Kafi-57                                Understanding Diwan - i - Farid                                  کافی نمبر . 57        

نینھ اولڑی چوٹک لائی

تن من کیتس چکنا چور

“Love has struck me an intricate blow.  It has crushed my body and soul.”

The intricate blow strikes her embodied self in fullness.

ماہی باجھوں کینویں گزاراں

سوز گھنیرے ڈکھ ہزاراں

پووِن تتی کوں پل پل پور

 “How should I spend my life without my beloved? There are heavy passions and countless sufferings. I am the inept one, who is constantly undergoing fits.”

The period spent in separation from her beloved crushes her embodied self. The pains and sufferings melt her individual self for onward formation of mutual selfhood.

سیجھ، ستی نیناں نندر نہ آندی

کیکر گزرے رین ڈکھاں دی

دل دا ڈھولا ' گیا دور

 “I cannot sleep, while lying on the nuptial bed. How will I pass the night of sufferings? The beloved of my heart has deserted me and gone far away.”

The feeling of being deserted and left forlorn by her beloved is construed as the period of night, which turns into dawn with the vision and union of her beloved.

تپدیاں، کھپدیاں عمر نبھاوے

سوہنے باجھ آرام نہ آوے

درد وسایا قہر کلور

 “My life is ebbing out in great tumult.  I have no peace without my beloved. I have been hit hard by terrible severity.”

The act of dying of the self for the birth of the Self is a perpetual painful process. There are no sedatives for this pain. The birth pangs of union are terribly severe. There can be peace only with the beloved.

گمراہی سبھ زہد عبادت

شاہد مستی عین ہدایت

جس جا کیتا عشق ظہور

 “When love manifests itself, then misguidance is total asceticism and worship and inebriation with profane beauty is guidance itself.”

The manifestation of love construes misguidance as total piety and worship and inebriation with profane beauty as guidance itself essentially in reference to the Principle. There is no substantial continuity between guidance and misguidance but essential continuity of the Principle. Love is the ultimate criterion and all things are measured on it. Any idea, feeling, word or action devoid of love has no value. Religiosity bereft of love has no spiritual meaning. The realm of disvalues is irrelevant to the absoluteness of love since it is only the miraculous power of love, which confers value on things. Love is value itself. It is not derived from any other value. It is the transvaluation of values. The tremendous force of love determines its own course.

نور حقیقی گھونگھٹ کھولے

اُوٹھ گئے اُولے  بھج پئے بھولے

ہر جا ایمن ہر جا طور

 “The ultimate Light has unveiled itself. Hidden has become unhidden and doubts have fled away.  Here, every place is Aiman and every place is Tur.”

The unveiling of the ultimate Light leads to the openness of the hidden in both the inner and the outer worlds. The psychic doubts are removed. All things are rooted in the sacred.  Profanity is merely ephemeral. Light leaves no room for darkness.

فخر جہاں ہک ریت سجھائی

اَرضی تِھیا یَک بار سمائی

ظلمت بن گئی نور و نور

 “Fakhr Jehan made me realise a metaphysical tradition. The terrestrial became celestial and darkness turned into lighting upon light.”

The spiritual master made him realise a metaphysical tradition wherein the terrestrial becomes celestial and darkness turned into radiating light. The privation or ‘lack of what is needed for existence’ characterises all negativities. The nature of evil, wrongness, crookedness, profanity, immorality, wickedness, ignorance, imperfection, bondage, ugliness, hate, etc is unreal (lacking in substantial reality). These negativities or privations are not ingrained in the nature of things but arise in the process of manifestation and ultimately return to their source. They are merely relationships in the terrestrial world. This is precisely the reason that the good vanishes evil, the straight vanishes crookedness, the sacred vanishes profanity, the moral vanishes immorality, the virtuous vanishes wickedness, the knowledge vanishes ignorance, the perfection vanishes imperfection, the freedom vanishes bondage, the beauty vanishes ugliness, the love vanishes hatred and the light vanishes darkness. If darkness, for instance, was not a privation and had any self-subsistent reality instead, then it would have maintained it in spite of light. But the miracle of light makes darkness vanish like a phantom.

نیت فرید نماز شہودی

ہر شے میں ہے رمز وجودی

سَٹ  مُلوانے   جو  مذکور

 “Farid! Resolve to offer the prayer of witnessing. Being itself is manifest in everything. Discard the talk of the clerics.”

The clerics cannot understand the metaphysical truth and its realisation. Being itself is manifest in everything and thereby the prayer of witnessing is the only mode of true prayer. The ordinary ritual prayer worships God without seeing Him but the prayer of the heart worships the living God while witnessing Him in all forms. How could a lover prostrate unless he witnesses his beloved?


       Kafi-58                                Understanding Diwan - i - Farid                                  کافی نمبر . 58        

ول کہیں ڈکھڑے وے ڈیندیں

سانول دلڑی برما گیوں (سوہنا یار)

“Why do you bestow sufferings upon me after stealthily captivating my heart, my beloved friend?”

She constantly raises the question of her suffering, in the wake of her beloved’s instilling love himself in the first instance. It is a question that is raised by her so often but she finds no answer during her existential suffering. It is at the stage of union that the lover completely understands the rationale of the beloved’s behaviour that was essentially meant to fructify love in fullness. She understands the process of baking heart in the oven of love.

کَنے کنے بُندے گل جھپ مالاں

انہد بین بجا گیوں (سوہنا یار)

“There are earrings and thread of counting beads around your neck. You played the divine flute, my beloved friend.”

The Essence assumes the forms of the Divinity to make love possible.

راول جوگی شاہ حسن دا

پرم جڑی جڑ لاگیوں (سوہنا یار)

“My Rawal Yogi is the crown of beauty. You perfectly ignited the spark of love in my being, my beloved friend.”

The beloved is beauty personified that ignites the spark of love in her heart. Beauty and love complement each other.

اکھیاں سحری سحر کماون

جادو چوٹ چلا گیوں (سوہنا یار)

“Your entrancing eyes are spellbinding. You have played a magical game, my beloved friend.”

The irresistible Beauty plays the magical game of love.

سوز تَپش موجود ہمیشہ

بھا برہوں بھڑکا گیوں (سوہنا یار)

“The animated passion is ever present with me. You have intensified the flame of loving, my beloved friend.”

Love is not conceptual but existential involving her whole being. It is not static but dynamic. It keeps on intensifying in varying situations.

لا کر یاری یار وساریو

کھوٹ فریب کما گیوں (سوہنا یار)

“You became oblivious of your friend after cultivating friendship with him. You have earned counterfeits and deceit, my beloved friend.”

She considers the behaviour of her beloved as deceitful. She fails to understand as to why her beloved after initiating love has turned unresponsive or has assumed transcendence.

کلہڑی ' کے کیچ سِدھایوں

پر بھت روہ رولا گیوں (سوہنا یار)

“You went to Kech and left me forlorn. You left me wandering, wretchedly in hills and mountains, my beloved friend.”

The beloved’s return to his abode symbolises his transcendence. She is lost in wilderness because she cannot find him. He can only be found in immanence.

توں بن یار فرید ڈکھاں وچ

سولیں جان اڑا گیوں (سوہنا یار)

“Farid is suffering without you, my friend. You have nailed me on the cross, my beloved friend.”

He suffers in being nailed on the cross of love. Religiosity cannot understand the sentiment of love for it has never undergone such an experience. It has only the experience of nailing the lovers on the cross.


       Kafi-59                                Understanding Diwan - i - Farid                                  کافی نمبر . 59        

وے توں سانولا

نہ مار نیناں دے تیر

“O’ my charming beloved! Don’t cast piercing glances at me.”

Eye symbolises the meeting point between beauty and love.

اکھیاں شرکارن نِت بکھیاں

ہن پاپی بے پیر

“Your eyes are bent upon creating mischief. They are fallen (sinful) and unruly.”

The captivating eyes of the beloved are bent upon hunting the lover.

زلفاں مشکیں بدھ بدھ ڈیون

دِلڑی کوں تعزیر

“The locks of your hair severely chastise my heart by enchaining it.”

The beauty of the locks of hair enchains her and ravishes her befallen heart.

aے نال ہے سانول سوہنا

دل لانون تقصیر

“It was my mistake to have fallen in love with you, my charming beloved.”

The act of her falling in love seems to be a mistake for it becomes impossible to endure.

ناز نہورے غمزے %ے

مصحف دی تفسیر

“Your pride, coquetries and enticements are the exegesis of the Holy Scriptures.”

Perfect beauty intertwined with love is the exegesis of holiness. It manifests dimensions of beauty and love.

کاکل پیناں نانگ واردہا

ڈٹھڑیں چڑھم سریر

“The complex locks of your hair emerge as a deadly snake whereby the small hair of my body stands on their ends.”

The striking beauty becomes so terrific that it creates dread. She is completely overpowered by it. The rising waters of beauty have no spill channel.

جھوکاں آن سولڑیاں سینگا

نین لُڑھیندے نیر

“My age companion! Do make your temporary dwellings close to me. My eyes are crying profusely.”

She desperately desires the immanence of her beloved. The closeness of her beloved transforms wilderness into dwelling.

پاہ، ہنباہ، اوگار، گئیں دی

میں لیکھے اکسیر

“The dung with its heaps and the fodder of the herd is my elixir (for they make me remember my beloved herdsman).”

The ordinary meanings of things undergo radical transformation in love and even the meanest things assume lofty meanings. The dung with its heaps and the fodder of the herd becomes elixir for her since it has relevance with Ranjha, the shepherd of the herd who, in fact, is the shepherd of her heart. Love is an absolute and complete commitment with the beloved. All things are measured in reference to it. Things have no independent and autonomous status. Their independent meanings become fluid and thereby existential. 

ووٹھ کنوں تھئی دھرتی تھلڑی

ساگی ملک ملہیر

“The desert land by virtue of rainfall has exactly become the land of Malheer.”

The divine blessings turn wilderness into dwellings. The inner desert of the self starts blooming with happiness at the signs of her beloved’s responsiveness.

رلڑے سجن سہاؤں تھلڑے

کارو ککی کیر

“My friend! Let us get together and enjoy different places of the desert.”

She yearns for the company of her beloved to enjoy the beauty of the desert.

جیسلمیر نرہائی مانوں

تھی ڈوہیں کھنڈ کھیر

“Let’s mix our selves like sugar in milk and attain togetherness in Jaisalmer without any fear.”

The fearless desire of union with the beloved is akin to mixing sugar with milk. It is realisable when the transcendent (beloved) becomes immanent and the self (lover) dwindles into nothingness.

تھل چترانگ اندر میں سسی

بیلیں بیٹیں ہیر

“I am like Sassi in the plains of the desert and Heer in riparian shrubbery and marshes.”

Sassi and Heer (forms of the lover) had to undergo tremendous sufferings in love for the sake of Punnal and Ranjha (forms of the beloved), respectively.

روز ازل دا %ا ساڈا

مال مویشی سیر

“Your and mine, wealth and flock is common ever since the primordial day.”

Love itself manifests in the forms of the lover and the beloved. There is no otherness. There is absolute and complete commonality in love.

جانون لادا ملک تساڈا

تن من سیس سریر

“My body, soul and spirit belong to your dominion ever since the day I was born.”

The whole embodied being of the lover (body, soul and spirit) belongs to the beloved since primordial times. 

کوجھی کملی %ے ناں دی

نہ کر یار کریر

“I am ugly and simple belonging to you. My friend! Do not detest me.”

Speaking ontologically, the Essence assumes the forms of Names and Attributes to make love possible and it is in the process of manifestation that ugliness and human deficiencies are born and therefore they cannot be detested.

مونجھاں دوست تے خوشیاں دشمن

سُکھ ویری ڈکھ ویر

“My anguishes are my friends and the joys are my enemies. Peace has become my adversary and sufferings have established fraternal ties with me.”

The anguishes of love keep company with her but the joys keep away. Peace turns war like and sufferings attain nearness.

جانی جوڑ چلایو کانی

سنَدھ سنَدھ دے وچ پیڑ

“My intimate friend! You have shot the arrow of love so perfectly that there is pain in each and every joint of my body.”

The beloved initiates love so perfectly that the lover’s embodied self experiences the jolts of love in fullness.

بٹھ چوچک بٹھ کھیڑے بھیڑے

توں نہ تھی دلگیر

“Just become unmindful of Choochak and cast aside the despicable ‘Kheras’. Do not have any grief.”

Heer, in the state of love, had no grief in becoming unmindful of her father and her despicable in-laws. Love makes her concentrate absolutely and completely on the beloved.

ڈینہو ڈینھ کُراڑا تھیوے

واہ سِک دی تاثیر

“The hardness of his heart is perpetually on the increase. I laud the effects of the desire.”

Her desire for her beloved makes her beloved more unresponsive, which is attributed as hardness of heart by her. The law of causality or probability holds no ground in love. There is no logical nexus between the lover’s desire and the responsiveness of the beloved. She ultimately realises it during the hazardous march unto nothingness.

رو رو تُنلیں پیاں ناسوراں

دل وِچ سو سو چیر

“The corners of my eyes have become a sore by constant crying. My heart has been cut to countless pieces.”

The very medium of vision becomes impaired by crying.  Heart, the abode of the beloved, is cut to pieces. Isn’t it the precise moment for vision and union with the beloved?

عریانی دی خلعت ملٹری

سنج بر دی جاگیر

“I have been invested with the robe of nudity and the dominion of wilderness.”

Love invests him with the robe of nudity by stripping him of everything and reducing him to nothingness. His internal and external dwellings are displaced with the dominion of wilderness. He is ultimately left with no being or having.

ہو ہو پھکّڑی شہر خواری

ساڈی ہے توقیر

“It is our veneration to have infamy, ill-repute and notoriety (for the sake of love).”

He does not see himself through the eye of the other. He sees himself through the eye of his beloved. He does not weaken in face of infamy, ill-repute and notoriety but venerates them, instead. It is the force of love, which makes him transcend the sting of public opinion. The miracle of love works such wonders.

غوث قطب سب توں تُوں صدقے

کون فرید فقیر

“All Ghaus (Saints) and Poles have sacrificed themselves to you. Where does Farid, conscious of his ontological nothingness, figure in?”

 ‘Ghaus’ is a friend of God who, in Sufi terminology, occupies the station of ‘the spiritual helper’. He is empowered by God to help those in need. He has no inherent powers or any power over and above God to help himself or others. All his powers are derived from God, the Omnipotent. Metaphysically speaking, the Reality is Power itself manifest in all forms of power. The Creator has inherent powers, which He manifests in His creation. The ontological powerfulness of the Creator and the ontological powerlessness of the creation are indubitable facts of Islamic spirituality.  The power to help found in ‘the spiritual helper’ is essentially God’s Attribute of Power manifest in human medium. It is the immanent aspect of His transcendent power. God responds to the needs of the people through his medium. There is no question of placing any divinity beside Allah? How could the lover, in all humility, compare himself with ‘the spiritual helpers’ (mediums of Divine Succour) and Poles who have been so sacrificial in love of God?



       Kafi-60                                Understanding Diwan - i - Farid                                  کافی نمبر . 60        

ہر صورت وچ آوے یار

کرکے ناز ادا لکھ وار

“My friend descends in each form by making countless prideful charming moves.”

The beloved pridefully and stylishly descends in every form.

حسن ملاحت برہوں بچھائے

عشوہ غمزہ تیر چلائے

رمز نزاکت بھا بھڑکائے

بیدل پھردے زار نزار

“The charming beauty intensifies love. The delicate expressions intensify the flames of love. The amorous glances filled with enticements shoot arrows. The disheartened lovers wander in distressful states.”

The immanence of beauty in varied expressions intensifies love. The lovers become disheartened in the face of transcendent beauty.

سوہنیاں طرزاں موہنیاں گالہیں

ہوش قرار بھلاون بھالیں

دِلڑی خوب اجاڑن چالیں

پلکاں کر دیاں خون ہزار

“The lovely indications and the captivating discourses are great heart ravishing.  The sprightly eyes make sense and sensibility vanish. The eyelashes make countless ravishing.”

There is no escape from the captivating power of beauty. The lover is condemned to surrender before the onslaught of beauty.

ہک جا روپ سنگار ڈکھاوے

ہر مظہر وچ آپ سماوے

ہِک جا عاشق بن بن آوے

اپناں آپ کرے دیدار

“He exhibits ornamental beauty at times and at times recurs as lover. He dwells in each manifestation. He contemplates Himself.”

The Essence assumes the form of the Divinity in order to witness itself in the mirror of the universe. The Possibilities inhering in the Essence are realised as Names or Attributes. The Reality manifests itself in the form of the beautiful and in the form of the dynamic lover in simultaneity. It demonstrates the primordial intimacy of beauty and love. The Reality dwells in every form in order to contemplate itself. The polished mirror of the heart reflects the face of the beloved. The Reality contemplates itself perfectly in the perfect mirror of the Prophet’s heart in different spatio-temporal orders. Good and evil is in reference to the purity or impurity of heart. Good purifies heart and evil creates impurities of heart. A pure heart reflects the beloved’s face whereas an impure heart deflects the vision of the beloved. It obstructs the contemplation of the Reality in that particular medium. The Reality has chosen to contemplate itself in every medium and witness itself in the mirror of every heart without a single exception. A person with a pure heart experiences spiritual joy in the process and shall be blessed with perpetual beatific vision in the next world. But a person who dies with an impure heart (blind or rusted) in this world would undergo a process of cleansing in hell, so that the mirror of his heart could become pure in order to reflect the face of the Reality. The programme of the Reality will not end even after the day of Reckoning. The Infinite Possibilities of the Essence itself implying infinite Names and Attributes would require infinite spatio-temporal orders for their realisation thus, the act of the Reality in contemplating itself in every medium will never end. How could the Infinite be ever exhausted?

کڈیں شہانہ حکم چلاوے

اُوسدا بھیت کوئی نہ پاوے

کڈیں گدا مسکین سڈاوے

سَب بدمست پھرن سرشار

“He issues royal decrees at times and at times is in the forms of the beggar and the lowly. No one has the access to his mystery. All wander in the states of inebriety and drunkenness.”

He manifests in the Attribute of Majesty while issuing royal decrees. He also manifests in the forms of the beggar and the lowly. Religiosity considers such manifestation as scandalous because it has no realisation of the metaphysical truth that the manifestation of the Reality is in all forms. How could there be anything outside ‘the Metaphysical Whole’. Metaphysics teaches us that the Reality is not defiled by being manifest in any form or medium, how much poor and lowly, because it transcends its immanent forms in simultaneity. The king essentially remains the king even in the form of a beggar. However, it is not possible to unravel the mystery of His Essence. His lovers are wandering in the state of inebriety and drunkenness.

فخر جہان قبول کیتوسے

ہر جا نور جمال ڈٹھوسے

واقف کل اسرار تھیوسے

مخفی راز تھئے اظہار

“I have been accepted by Fakhr-e-Jehan in a wholesome way. He has acquainted me with all mysteries. I am witnessing radiant beauty everywhere. The hidden secrets have opened up.”

The spiritual master accepts him and acquaints him with all mysteries. He helps him attain metaphysical realisation and thereby witness the Omnipresence of radiant beauty. The hidden secrets become openly disclosed. Religiosity is bereft of the spiritual taste of witnessing. It has no inkling of spirituality.

یار فرید عیان بیانے

ایہو عقیدہ دین ایمانے

نَحْنُ اَقْرَب وچ فرقانے

توڑے پکڑ چڑھاوِن دار

“Farid! My friend is openly manifest. His being nearer to man than his neck vein entails the entire holy discernment (Furqan). It is our doctrine imbibed in the religion of the heart. It may end up in captivation or crucifixion.”

The Reality is openly manifest. The entire holy discernment points to the nearness of God to Man than his own neck vein. The Reality is more nearer to Man than Man is to himself. It is not merely a spatial nearness but a metaphysical one by virtue of which, the Reality assumes the human form. Metaphysically speaking, the Reality’s being nearer to Man than his neck-vein means ‘Identity in Difference’ or the ‘Supreme Identity’. The lover adheres to this doctrine of traditional metaphysics at the cost of being captivated and crucified.

       Kafi-61                                Understanding Diwan - i - Farid                                  کافی نمبر . 61        

ہن وطن بیگانے ول نئیں آونا

یاد کیتم دلدار

“I will never return to my native place since it has become alien to me. My beloved has called me.”

A call from the beloved (Self) - provisional or final- changes the perspectives of the lover’s native place (self) and turns it into an alien territory.

کولے رہساں مول نہ سہساں

ہجر دا باری بار

“I will dwell in proximity with him. I will never bear the heavy burden of disunion.”

A call of proximity saves her from the heavy burden of disunion.

وِسریا سارا راج ببانہ

وسر گیا گھر بار

“My sovereignty and regal status have fallen in oblivion. I have become oblivious of my household.”

She becomes oblivious of everything by solely concentrating on her beloved.

بھان منیساں مان نبھیساں

گھولے عار ویار

“I will happily spend my life in the backyard. I will not be ashamed of the public opinion.”

Heer (lover) orients her whole activity for the sake of Ranjha (beloved) without caring for others. She sees herself only through the eye of her beloved.

سرخی کجل مساگ گیوسے

بٹھ پیا ہار سنگار

“The desire to apply rouge, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects) has withered away. I do not care a fig for my makeup.”

The adornments and embellishments are for the sake of her beloved. They lose their meaning in separation or disunion. They are preparatory to union and have no other purpose.

پاروں ڈسدی جھوک سجن دی

کیوں رہساں اُروار

“The dwellings of my beloved are visible on the other side. Why should I remain on this side?”

She resolves to peel off her self in order to realise the Self. 

میں مَن تاری تے نیں باری

قادر نیسم پار

“It is a stream so full and I do not know how to swim. It is only the Almighty who will steer me across the waters.”

The spiritual path of union is to ferry across full stream without knowing the art of swimming. It is only possible with Divine Grace.

بٹھ پئی سندھڑی کیتم مولیٰ

ملک ملہیر ملہار

“I have no inclination to stay in Sindh. I will go to Malheer, where God has showered His blessings.”

He casts away his everydayness of existence. He yearns for the life of love saturated with Divine blessings.

دیس عرب دا ملک طرب دا

سارا  باغ   بہار

“The Arabian territory is the land of happiness that is fully blossoming.”

Arabia symbolising the presence of the Prophet is the land of happiness. It blossoms with the fragrance of the Prophet.

روہی  راوے روہیں رولیس

نس گیا کِرہوں قطار

“He has left me wretchedly wandering in the desert (rohi), mountains and rocky grounds. My beloved has stealthily escaped with the caravan of camels.”

Sassi (lover) has to undergo the pangs of separation and disunion at the hands of Punnal (beloved). The alchemy of suffering turns her base metal into gold. How could it be otherwise?

ڈینہہ ڈکھاں دا ڈونگر ڈسدا

رات غماں دی غار

“My day seems a mountain of sufferings and the night a cave of sorrows.”

It is so overbearing for the lover to suffer in love.

سانون آیا روہی وٹھڑی

بار     تھئی     گلزار

“The desert (rohi) has become lively with the advent of rainy season (savan). The dried ones are becoming ever green.”

The coming event of union brings inward and outward changes. Despair turns into hope.

دارمدار فرید ہے دل نوں

ڈکھڑے تار و تار

“Farid! My heart has full faith in him. My sufferings will wither away.”

He has vital faith in realising the possibility of union with his beloved, which takes the sting out of his sufferings. It is the miracle of faith that keeps him on the path of love in spite of terrible severities encountered in the way.


       Kafi-62                                Understanding Diwan - i - Farid                                  کافی نمبر . 62        

عشق اساں جے جا آہن انصاف

ظلم نبھائیندس، تاں بھی تہنجا تھورا گائیندس

 “Do justice to my heightened love. I harp on the tune of your name in spite of bearing your unjust behaviour.”

The lover’s consciousness is absorbed in pure objectivity but as against the objective it gives existential meaning to things. It is not possible to understand these meanings from the outside. They have to be understood inwardly in their total context. The cardinal error of religiosity is to interpret the utterances of the lovers at their face value without bothering to decipher their real meanings. The contradictions between the clerics and the Sufis continue because they speak from different perspectives in different languages. The Sufis understand the clerics but the clerics do not understand the Sufis. How could a person stationed at lower echelon understand the higher one? Many Sufis including Mansur Hallaj, Baba Bulleh Shah and the martyr Sarmad had to suffer at the hands of the clerics. The accusations of the lover against the beloved cannot be interpreted on ordinary plane since she communicates at a higher level. Her words and their purport are only meant for her beloved who understands them fully. They are not meant for the ordinary folk to interpret them at their respective level. It is only the beloved, which has a right to check the lover and no one else. The self-styled custodians of religious, social and cultural values have played havoc with the lovers, symbolised in the tragic romantic tales of different parts of the world. They have not allowed love to prosper. The spiritual essence of love cannot be understood at the psychic plane. The contradiction between the psychic and the spiritual has destroyed so many great men and women. The lover and the beloved express two shades of rightness. It is not a conflict between right and wrong but a conflict between two shades of rightness.  The lover is placed at a situation where she exercises rightness otherwise how could she be worthy of her beloved’s love. Her ideas, feelings, words and actions are the expressions of righteousness. The beloved, on the other hand, rightfully places his lover in the heightened states of suffering because it makes the realisation of union possible, though his shade of rightness is differently perceived by the lover. Thus, the two shades of rightness come in open conflict with each other. This is the ‘dialectics’ of love, which ultimately leads to union of the lover and the beloved. The lover’s seeking justice against the unjust behaviour of his beloved has to be understood in the total context. 

سجدہ جانب تہنجی، تُہنجے گرد طواف

قدم قدم تے سیس نوائیندس

 “My prostration and circumambulation is for you. I will remain bowing my head at your each and every step.”

He submits to his beloved and makes him the axis of his life. Isn’t the beloved measure of all things?

توہنجی سیرت، صورت سوہنی کیویں کیاں اوصاف

جندڑی توں تُوں گھول گھمائیندس

 “How can I express the inexpressible beauty of your face and conduct? I shall barter my head for your sake.”

It is not possible for the lover to describe the inexpressible beauty of his beloved. He exercises his freedom in love to sacrifice his being and having for the sake of his beloved.

تن من سوہناں ملک ہے آتہنجو،  سچ آہے ناہے لاف

قسم اوانجھے سر جی کھائیندس

 “I swear by your honour and truthfully disclose that without an iota of exaggeration that my body and soul absolutely belong to you.”

He does his best to convince his beloved about the absolute sincerity of his love.

ذکراوں فکر آتہنجو دم دم، چوئیندس صاف جو صاف

عبد معبود میں توکھے پائیندس

 “I existentially remember you at each and every moment. I state candidly that I witness you in the servant – Lord Axis.”

He constantly remembers his beloved (constantly concentrates on the Real). He willingly accepts the station of his servanthood.

باندی گولی یار جی آھیاں، ناہے فرید خلاف

انہیں کھے بھائیندس خواہ نہ بھائیندس

 “Farid! It is an indubitable fact that I am the maidservant and a slave girl of my friend. It does not matter, whether I am likable or dislikeable to him.”

His station of servanthood, symbolised in the forms of maidservant and slave girl, is unconditional. It exists beyond being liked or disliked by his master. The categorical nature of his love leaves no room for hypothetical imperatives. 


       Kafi-63                                Understanding Diwan - i - Farid                                  کافی نمبر . 63        

لج لوئی کین اتاریندس

تہنجا بخمل بھا میں باریندس

“I will not discard the coverlet of my honour but set to fire your velvet shawl instead.”

Omar Marvi is a Sindhi folk tale of love, devotion and commitment. Marvi, a pretty village girl, lived in the village of Malir in the desert of Tharparkar. Phog, an orphan boy, was adopted by her family and he grew up with her in a traditional environment. He was enchanted by the beauty of Marvi and desired to marry her. She refused to give her hand in marriage to him since she had never nurtured the idea of marrying him. She yearned to marry Khet, her cousin, by reciprocating his love. Phog left Malir in utter disappointment, jealousy and frustration. He went to Umarkot and got access to Omar Soomro, the ruler. He revengefully mentioned to him about the superb beauty of Marvi and made him see her unaware. Her beauty was so captivating and her commitment with Khet was so absolute that Omar Soomro abducted her and kept her in his palace at Umarkot for one year but could not win her to marry him. His majestic grandeur and worldly treasures could not seduce Marvi in betraying her love. She exercised her existential freedom in spite of bondage. Omar Soomro finally realised that he could not capture the existential freedom of Marvi and he set her free. Marvi pledges not to discard the coverlet of her honour (her commitment of love with Khet) but set to fire the velvet shawl (the treasures of Omar Soomro), instead. The lover is existentially free to say no to everything. Love is not possible without freedom. Love is free choice. Love is beyond any form of seduction. Love freely gives meaning to things. Love is not merchandise. It cannot be put on the market. The cosmos, in comparison with the beloved, is not even a speck of dust in the eye of the lover.

تہنجا زور زلل اوں مکر و دغا

تہنجے ظلم جیاں گارہیوں عمر ادا

ونجیں وہیڑیچن ساں گاریندس

 “My fraternal Omar! You have been cruel, dubious and deceitful. I shall narrate the tale of your oppression in my neighbourhood.”

 The pure eye of Marvi sees Omar Soomro in the fraternal context. Her body, soul and spirit completely belong to Khet. The oppressor is subhuman. He is considered as mean in the eye of the people. Love is beyond all internal and external constraints. No physical coercion or seduction can capture the existential freedom of the lover.

تھر پنہوران جو ڈیس وطن

تھر آہے سنہجا ملک وطن

خوش سینگیں ساں گزاریندس

 “The desert is the native place of the Punwaras. The desert is my homeland. I shall happily spend my life amidst my friends.”

One is happy amidst friends in one’s native place. Homeliness of the desert is preferable to the homelessness of the mansion. The choice of nothingness is superior to that of being.

ہن قید میں کیڑھو کام کیاں

شالا مارن وارے وہن ونجاں

جا تھے وار اوگار بوہاریندس

 “How could I work in the state of captivity? I pray to reach the abode of Mar, where I would clean dung and heap with the broom.”

The work done under physical coercion has no worth. All menial work done in a spirit of freedom attains worthiness. Love cannot be coerced. It is born of freedom. Freedom and love are identical.

ہجے ہر دم ڈینھ ابانے مینہہ

آہے سک سانیھ جی راتیوں ڈینہہ

ویٹھی دھانہہ کندس ہنجوں ہاریندس

 “I am constantly longing for my beloved like the one yearning for rain. I am calling him with tearful eyes.”

The constant longing for the beloved is likened to the thirsty one dying for water. How could the lover survive without the beloved?

بٹھ ماڑیوں اوں محلات جا گھر

آہے مرک فرید جا مارو تھر

وھن سانگے اڑن جے چاریندس

 “The mansions, palaces and houses have no meaning for me. Farid wishes to go to the deadly desert and prefers to shepherd the herd of his beloved.”

The outward meaning has no existential relevance for the lover. All meaning lies in his inwardness. His love chooses inward sufferings to outward comforts. Love confers sense of belongingness on him.


       Kafi-64                                Understanding Diwan - i - Farid                                  کافی نمبر . 64        

آہن قلندر روز و شب

پہنجی خودی میں خود غرق

“The Qalandars, day and night, are themselves drowned in their own selves.”

The spiritual path has many wayfarers. There are different states, stations, ranks, levels and degrees of sainthood.  The qalandars or “wandering anti-nomian Sufis” are much in spiritual elevation but less in number. They constantly delve ‘within the infinite depths of their being or consciousness.’

حاجت نہ صوم صلوٰت دی

چاہت نہ ذات صفات دی

خواہش نہ حج زکوٰۃ دی

ہک شان وحدت جی مرک

“They transcend fasting and prayer. They have no wish of the pilgrimage and alms giving. They have no keenness of essence and attributes. They simply yearn for the Majestic One.”

They are poised at the point where they transcend the need and wish to perform rituals. They are not keen in remaining tied to the polarisation of the essence and the attributes since they have attained the consciousness of their own ontological nothingness. They simply yearn for witnessing Being itself in the mirrors of their hearts.

نہ طلب ملک تے مال دی

مستی خدائی خیال دی

نہ غرض جاہ و جلال دی

پوونیں نہ آدم جئے تے تک

“They have no craving of dominion and wealth. They have no concern with rank and dignity. They are enraptured in contemplating Divinity. Their eyes don’t cast a glance on the human sphere.”

They are not simply divested of being but are also divested of having. They are enraptured by witnessing the Reality contemplating itself through their mediums. The human as such ceases to exist.

تونے جو دریا نوش ہن

اسرار دے سرپوش ہن

پرجوش تھی خاموش ہن

صامت رہن مارن نہ بک

“They remain composed, in spite of being heavily drunk and animated. They are the coverings of the mysteries. They remain quiet and do not prattle.”

They have drunk deep from the infinite oceans of spirituality. They breathe the Spirit but they remain composed. They have understood the mysteries but they do not disclose them. The have attained ‘knowledge of the ultimate nature of things’ and thereby they remain quiet and do not enter into arguments with their adversaries.

عاشق اتے معشوق ہن

خود دُر اتے صندوق ہن

سابق اتے مسبوق ہن

ہر طور وچ رہندے اُچھک

“They are themselves lovers and beloveds. They are themselves vanguards and rearguards. They are themselves pearls and caskets. They remain serene in all situations.”

They identify themselves with love itself and thereby transcend the polarisation of the lover and the beloved. They are the vanguards and rearguards of the spiritual way since they have knowledge of things and knowledge of events. Their inward and outward is drowned in Oneness. They attain serenity by surrendering their spatio-temporal dimension.

مسکین اتے مظلوم ہن

ہر وقت کالمعدوم ہن

محزون اتے مغموم ہن

رکھدے نہ دل وچ کئی امک

“They are themselves modest and oppressed. They are themselves sad and melancholy. They are perpetually in a state of annihilation. They do not nurture any urge in their hearts.”

They are essentially devoid of being but they are oppressed by the presence of the traces of being in their consciousness. They become sad and melancholy in even having a fleeting consciousness of their being. They are perpetually in a state of annihilation where they experience their self, dying unto the Self.  Their hearts have become free of all worldly attachments.

جو کجھ ہے ظاھر برملا

مرشد محقق وَج وجا

جاناں میں کیویں ماسوا

ہمہ اوست دا ڈتڑا سبق

“All is obviously manifest. How can I acknowledge anyone except Him? My spiritual master, after full verification, imparted me instructions on Oneness of Being.”

The Inward manifests in the Outward. It is metaphysically impossible for any one to be there to acknowledge anything outside ‘the Metaphysical Whole.’ The spiritual master not only taught him the doctrine of Oneness of Being but made him realise its truth (metaphysical realisation) as well.

جانڑاں میں کنیویں ماسوا

ہمہ اوست دا ڈتڑا سبق

ایہو وجد ہے ایہو حال ہے

ایہو سچ ہے بیا سبھ ہے نحق

“It is the reflection and it is the discourse. It is an ecstasy and it is the state. It is the taste that is constantly present. It is the Truth and every other thing is untrue.”

All lower and higher levels of knowledge converge on the point that the ever taste of witnessing is the sole truth and any denial of it renders that level untrue. The taste of witnessing is the measure of all truths.

بٹھ وہم خطرے دی ادا

اندر تے باہر ہے سدا

ڈوجھا نوہی ہے ہک خُدا

موجود حق موجود حق

“Discard the style of apprehension and risk. There is nothing except One God. The Reality or Truth is everlastingly present in the interior and the exterior.”

Religiosity feels threatened in embracing the metaphysical doctrine of ‘Seeing God Everywhere’ fearing pantheism. It has to envision the Omnipresence of God by transcending to the spiritual plane. The Reality is not partially present but is fully, completely and everlastingly present in the inward and the outward. The attempt to constrict the inward and the outward dimensions of the Reality negate the concept of ‘tawhid’ or the unity of God. The religionist has to understand his own nothingness in the Face of God. He has to realise the doctrine of unity in diversity, otherwise he will be condemned to habitually constrict the dimensions of the Reality.

توں بِن فقط بیا کو نہیں

ہے ہک سدا اتے دو نہیں

منڈھوں غیر دی اِتھ بو نہیں

ہک نال تھی ہک سَٹ فرق

“There is no other except you. There is no odour of the profane at its roots. He is the Everlasting One without any duality. Be with the One and discard otherness.”

There is no reality except the Reality. The Essence is the root of everything since the ‘Hidden Treasure’ manifests itself. How could there be anything outside it. He is the One ever present in all forms. A person has to attain identity with the One without leaving any room for otherness.

اپنی حقیقت گول توں

رکھ یاد اساڈا بول توں

بے کوں نہ اصلوں پھول توں

آنیں نہ شک ہے محض پک

“Search your own reality. Do not bother about the other. Do remember my saying without doubting its veracity.”

Religiosity creates the problem of otherness. Spirituality resolves this problem by inviting Man to cast out all doubts and accept the veracity of gnosis in delving deep within his own being and capturing the universal truth of Oneness. The doctrine of ‘tawhid’ or unity of God can only be understood by the method of realisation.

پی کر فریدی جام توں

ڈینہوں ڈینہہ ودھا رکھ گام توں

تھی رند مست مدام توں

واہ واہ کرے ساری خلق

“Do attain inebriation and rapture after drinking from the Faridi cup. Keep advancing your steps on the spectrum of time. The entire folk may laud you.”

Drinking from the Faridi cup of gnosis makes one look within, and attains inebriation and rapture without which it is not possible to realise the doctrine of Oneness. Once one takes this drink, different layers of the Reality start unveiling before him. Then, people start lauding his doctrinal awareness.


       Kafi-65                                Understanding Diwan - i - Farid                                  کافی نمبر . 65        

اَسانوں رہن نہ ڈیندی

لگی پنل دی تانگ

“The longing of Punnal does not let me remain in peace.”

How could she be peaceful in longing for her beloved? Her peace is identical to vision and union with her beloved. 

کنڑیں دل دے روز ازل دے

برہوں سنائی بانگ

“The primordial call of love is echoing in my ears.”

The call of ‘alast,’ signifying ‘pre-eternal Covenant’ between the lover and the beloved, echoes in her ears. She is singled out from the whole humanity in listening to this call. It is an ever perpetual call to realise the possibility of union with her beloved.

کٹھڑی مُٹھڑی جاون لادی

ڈنگڑی نینہہ دے نانگ

“I am butchered by miseries ever since my birth. The snake of love has bitten me.”

Hearkening to the primordial call of the beloved sets the stage of miseries. She has to divest herself from both her being and having in order to attain ‘deliverance and union.’

دِلڑی دشمن سخت ستائے

سینے چبُھڑی سانگ

“My heart is my enemy that highly vexes me. The spear of love has pierced my chest.”

The heart is in Man but is not his. It vexes her because it does not listen to her but only listens to the call of her beloved. The spear of love pierces her chest. She is victimised by her own embodied self.

یار بروچل کیچ سدھایا

جالاں کیندے سانگ

“My Baloch friend has moved to Kech. I should stay here for whom?”

The beloved is the measure of all things. The transcendence of her beloved makes the lover at a loss to do anything.

مارو تھل دی پٹڑی لمبڑی

ڈسم فرید نہ ٹانگ

“The range of the deadly desert is so vast. Farid!  No clue of destination is in the view.”

The immensity of the deadly transcendence gives no clue of the beloved. It is so mysterious to miss nearness itself. Isn’t it more difficult to find nearness than distantness?


       Kafi-66                                Understanding Diwan - i - Farid                                  کافی نمبر . 66        

ماڈی دِلڑی اَڑی

ہوت پنل دے سانگ

“My heart is entangled with my beloved Punnal.”

Her heart becomes entangled with her beloved in such a way that it becomes impossible for her to disengage it. 

سَٹ کر خویش قبیلڑے

سک سانول دے سانگ

“I have left my kith and kin and have become desirous of my beloved.”

The desire of the beloved nurturing in her heart makes her oblivious of her kith and kin. Isn’t it a positive sign of love?

رگ رگ زلف دے پیچڑے

نانگ اجل دے سانگ

“The locks of hair, like the deadly snake, tether my each and every vein.”

The affect of the beloved’s beauty quakes her being. The locks of his hair likened to the deadly snake tether her every vein. It is nothing less than the tremendous might of love that transforms an ordinary person into a lover.

وسرے عشق مجازڑے

حسن ازل دے سانگ

“The Primordial Beauty has made me transcend love of the ephemeral.”

The primordial beauty becomes instrumental in making him oblivious of ephemeral love. Religiosity miserably fails to do so. It merely sermonises. Love as vanguard pulls the lover and as rearguard pushes him in the lap of the beloved. Mere words cannot affect love. Reason has many arguments to stay back but love has only one intuition to move forward. It has to effectuate unity of the lover and the beloved. Love never looks back.

تانگھ فرید کوں رولدی

مارو تھل دے سانگ

“Longing turns Farid into the wretched of the deadly desert.”

The longing of the beloved makes him wretched in encountering the deadly reality of his transcendence. But isn’t such wretchedness, in the way of the Real, worthy than the comforts of the ephemeral world? 


       Kafi-67                                Understanding Diwan - i - Farid                                  کافی نمبر . 67        

ماڈی دِلڑی اَڑی

یار سجن دے سانگ

“My heart is entangled with my beloved friend.”

The entanglement of the heart with the beloved gives a message of an intimate involvement, which cannot be disengaged at any stage.

جیندیں میلا رب کرم

جوہ جتن دے سانگ

“I pray that my Gracious Sustainer fructifies my effort in my life time and unites me with my friend.”

The unity with the beloved or the stage of ‘the supreme identity’ is only possible by the Grace of God. It is when the Self draws from its polarity of servant-Lord axis.

نازو ڈھول دے ناز وے

ہر ون ون دے سانگ

“The prides of my tender beloved are manifest in each and every form.”

The prides of the beloved are manifest in every form. The Unmanifest manifests Himself in different styles and modes. There is no form that is bereft of the beloved.

بُھلڑے سکڑے سورہڑے

من موہن دے سانگ

“I have become oblivious of my blood relationships and in-laws for the sake of my enchanting beloved.”

The enchantment of the beloved is of such a magnitude that he becomes oblivious of his primary and secondary relationships. He has not to make conscious efforts to severe his ties. If it were so, then his efforts could not be fraught with much positive results. It is the might of love, which carries him on its wings and makes him fly away from the ephemeral to the abode of the Real. Religiosity has to understand that the lover forsakes everything for the sake of his beloved so naturally, easily and spontaneously. He divests himself of his being and having and takes on the onerous burden of love, instead. The fear of hell or the cravings of paradise, the determinants of the religious psyche, do not enter the world of the lover.  The enchantment of the beloved is the sole determinant of the lover’s behaviour. Does love need sermonising to prosper? Rather, its roar silences all sermonising voices. Didn’t the the loving heart of Rabia Basri storm the bastions of religiosity?

لانی پھوگ پھلاری

سب پن پن دے سانگ

“The intensity of love has beautifully flowered the desert plants and bushes.”

The intensity of love sustains both the inner and the outer world. The cosmos is born out of love and remains sustained by it.

وقت ضعیف بڈھیپڑے

سَن جوبھن دے سانگ

“The times of frailty and old age too are dynamic forms of life.”

The Spirit within the embodied self is unaffected by times of frailty and old age. The animation of love retains its youthfulness.

تانگھ فرید کوں آکھدی

بیت حزن دے سانگ

“Longing makes Farid listen to the encompassing tunes of angst.”

His state of longing for his beloved is housed in angst. Isn’t it instrumental in opening up higher possibilities of his existence?


       Kafi-68                               Understanding Diwan - i - Farid                                  کافی نمبر . 68        

میکوں کلہڑا چھوڑ تے

ویندیں کیندے سانگ

“You are leaving me forlorn. You are going away for whose sake?”

He thinks that he has been deserted by his beloved for someone more worthy of love. Man’s love of God does involve the psychic at the initial stages and thereby it projects the human to the Divine. He feels threatened by the presence of others. He considers them as his rivals in love. However, when the lover’s consciousness gets transformed from the psychic level to the spiritual one, he ceases to feel threatened by others. He realises that the beloved’s love is indivisible and he absolutely loves him in his own right. The beloved’s responsiveness to the one is not at the cost of the other. Symbolically speaking, immanence need not be threatened by transcendence.

قطرہ محض ککیس نہ آیو

لایو ہجر دی سانگ

“You did not have even an iota of pity on me. You have pierced the spear of disunion.”

The merciless piercing of the spear of disunion makes him suffer. It is so necessary for sprouting love to fruition.

تھل مَارو دا پینڈا سارا

تھیسم ہک بلہانگ

“My single step will make me leap across the whole deadly desert.”

He remains in a state of hope and courage and constantly fights against the psychic states of despair and cowardice. Love deepens knowledge and sharpens the will. It is his single step that would make him leap across the deadly desert of pains, adversities and sufferings in order to unite with the beloved. It turns serial time into pure duration. It is a moment, which makes time plunge in eternity.

جے تئیں ناسیں دے وچ سا ہم

رہسم %ڑی تانگ

“I shall keep longing for you till my nostrils breathe.”

It is his total commitment to remain sincere to his beloved.

جاون لا دی برہوں سنایم

کنیں ڈکھاں دی بانگ

“Love made the call of sufferings in my ears, the day I was born.”

It is ontological love impregnated with sufferings, which is manifest in his medium.

صدقے کیتے ہیں نینہہ کولہوں

کھاوِم کالڑا نانگ

“The biting of the black snake would have been better than these propitiatory offerings of love.”

The propitiatory offerings of love are more terrible than the severe biting of the black snake.

چھوٹے وقت کوارے ویلھے

لگڑم %ڑا دانگ

“Your love marked me in my tender age and maidenhood.”

A pure heart is hunted in the sanctuary of love.

میں ہاں کیڑھے باغ دی مولی

کئی رُل گئے میں وانگ

“Where do I stand? When so many in my style were wretchedly lost in wilderness.”

He feels that he stands no where amongst countless lovers wretchedly roaming in wilderness in search of transcendence. It gives him inner strength to realise that he is not alone but there is a ‘community of selves’, which is traversing the arduous path of love.

گُھمر گِھیر فرید کپر دے

نہ تڑ ڈسم نہ ٹانگ

“Farid! I am engulfed in the whirlpools of love. I find no possibility of ferrying across the waters.”

He finds himself engulfed in the whirlpools of love finding no way to ferry across the waters. It is a very decisive stage creating absolute dependence on his beloved. He realises the ineffectiveness of his efforts, which helps him in attaining consciousness of his own ontological nothingness. It is only his beloved, who can save him. Love absolutely and totally makes him surrender to the Divine.


       Kafi-69                                Understanding Diwan - i - Farid                                  کافی نمبر . 69        

آنون دی کر کئی سانول

مفت نہ جانوِم جوبھن ڈھل

“My charming beloved! Do come back to me lest my youthfulness fades away for nothing.”

There is an element of uncertainty in love, which remains throughout with her and is expressed in different ways. It is uncertainty that makes her rely absolutely on the beloved. She yearns for meeting with her beloved in the prime of her youth. She fears that the spirit of youthfulness in love may not fade away without union. If the bird (who lives only on rain water) dies thirsting for a rain drop, then what avail is the sea to her, says a friend of God.

سانون وقت سہاگ دے

رم جھم برسن بادل

“The days of Savan herald the days of union. It is raining with pattering sounds.”

Rainy season heralds the moments of union with her beloved. The pattering sounds of rain symbolise the footsteps of her beloved becoming audible (transcendence assuming immanence).

بٹھ پئے ہجر دے ڈینہڑے

عمر گزاروں رَل رَل

“Let’s forget the days of disunion and spend our lives in togetherness.”

She relegates her past to nothingness and desires togetherness with her beloved in the present. It is the present that gives meaning to the past and the future. All possibilities are realised in the present.

ناہیں پیت لجاونی

آویں رانا اجکل

“Do not debase the tradition of loving. Do come these days, my beloved Rana (Mandhera).”

She is desirous to unite with her beloved. The non-responsiveness of the beloved is equated with debasing the tradition of love. Her perspectives go on changing with the development of her love. They do seem absolute at different stages of love but are essentially relative to the Absolute. The conflicting perspectives of the lover and the beloved are ultimately resolved when the lover attains union with the beloved.

پرسوں ترسوں مرسے تے

ول کِتھ لبھسیا مومل

“She will be lying asleep in the lap of death within a day or two. Then, where will you find Momal?”

She has a deep faith that her beloved loves her. This faith may get clouded at times but it never ceases to be. It is its light that saves her in ‘the dark night of the soul.’ The allusion to the beloved in seeking his lover speaks of this faith. The sense of time is intensely acute in the consciousness of the lover. What is the use of beloved’s responsiveness when the lover is dead?

یار لڈ آویں آ وسیں

بٹھ گھت راجر دا تھل

“Do come here and dwell with me by leaving the desert of Rajar, my friend.”

The beloved has to descend from transcendence to immanence in order to make love possible.

گھولاں راج خراج کوں

واراں سادھاں سومل

“I am sacrificing my regal status, tribute, Sadhan and Somal for your sake.”

She sacrifices her regality, royalty, friendship and sisterly ties for the sake of her beloved. She becomes oblivious of everything except her beloved.

جی کوں چاہ ملاپ دی

دل کوں تانگھ اتاول

“My self is yearning for union.  My heart is longing for instantaneous identity with you.”

Her inner self yearns for union with her beloved. Her heart longs for this instant union. It wishes time to turn into eternity.

نین سکیتے درس دے

لانونِ سخت اباہل

“My eyes are thirsty of your vision. They are eagerly longing to see you instantly.”

Her eyes are so thirsty of vision that nothing but the sight of her beloved can quench their thirst. She desires love to be so miraculous as to envision her beloved within an instant. The intensity of thirst and its remaining unquenched is the greatest suffering of love.

مارو اکھیاں جادڑو

نازو چالیں چنچل

“The ravishing eyes of my beloved are magical. They are prideful, stylish and playful.”

The expressive eye of the beloved creates magic, which ravishes her heart. How could she bear an eye contact with her beloved?

شوخ نگاہ مریلڑی

ظلمیں زلف ولو وَل

“The sprightly vision of my beloved is ravishing. The intricate locks of hair are so captivating.”

The sprightly vision and the captivating locks of hair of her beloved are enough to ravish her heart. The beauty of her beloved saturated with love becomes so irresistible.  She becomes entangled in the intricacies of love.

کُرک نہ پاپن کونجڑی

ڈال نہ ہاں کوں پل پل

“Heron! Do not sin by crying. Do not pierce my heart every now and then.”

She identifies herself with the heron who is crying for her mate. Her evergreen wounds become greener.

کوئل ساڑ پجا لیا

کر کر کوکاں ول ول

“The Cuckoo by making repeated calls burns my heart to ashes.”

She terribly remembers her beloved in the repeated calls of Cuckoo calling her mate. Her suffering in love becomes more intensified.

واہ واہ یار دی یارڑی

بھل بھل برہوں دی ال بھل

“I laud the friendship of my friend. I laud the conduct of love.”

She ironically lauds the friendship of her beloved and the conduct of her love, which has given her such magnitude of suffering.

جیڑا بے کل اکھڑیاں

بل بل دِلڑی حرمل

“I am restless with tearful eyes. My self is burning like wild rue (noise produced by the burning of a seed).”

She intensely suffers from within and finds no way out of this impasse.

نینہہ نبھایا کھوٹڑا

نظریم سوکھا اوّل

“I remained tied to the counterfeit love. It seemed so simple in the beginning.”

She calls love as counterfeit.  It seems so simple in the beginning but it becomes highly intricate beyond her imagination.

آخر اُوڑک تھکڑی

محض معمالا حل

“I ultimately became tired. I considered it an intricate problem without any solution.”

She becomes tired and finds no way of finding her beloved. Love is an intricate problem having no solution. It is essentially mystery, which deepens with the passage of time. A problem can be solved from the outside but a mystery can only be resolved from within. She has to live with this mystery in the situation of ‘lived participation.’

مارو تھل دے پینڈڑے

پیچ کُللڑے ول چھل

“The unintelligible paths of the deadly desert are replete with entanglements and complexities.”

Love is a highly complex affair and there is no royal road to love, either.

تھک تھک ہُٹ ہُٹ ہارڑی

ہتھڑیں پیرڑیں کُڑوَل

“I have been losing the game of love by utter tiredness and exhaustion. It has led to the disfiguring of my hands and feet.”

Love requires highest ‘patience in adversity’. It cripples the embodied self.

کھتھڑے کھتھڑے پریت دے

ساڈے ڈورئیے ململ

“The worn out garments of love are my threading and muslin.”

The worn out garments of love are the finest apparels for her. They signify belongingness with her beloved.

اونی لوئی لاَج دی

اطلس مشروع مخمل

“The coarse woollen shawl of honour is my silky and velvet covering.”

The coarse woollen shawl of honour becomes her silky and velvet covering. Her honour solely lies in her beloved. Ordinary things become extra-ordinary on the touchstone of love.

توں بن کون فرید دی

جانی لہسم آکل


“Who will take care of Farid without you, my friend?”

Who will take care of him except his beloved?  He communicates his deepest aspirations with his friend.

جیجھی تیجھی %یاں

گال نہ ماہی لا گل

“I am yours in spite of all my shortcomings. My beloved! Do not let me rot but let us embrace each other, instead.”

There is no denying the fact that he is imperfect in comparison with his perfect beloved. But the reality of belongingness overrides all distinctions. He beseeches his beloved not to let him rotten and effectuate union, instead.


       Kafi-70                                Understanding Diwan - i - Farid                                  کافی نمبر . 70        

بِندرا بَن میں کھیلے ہو ری

شام دوارے میرو لال

“My beloved plays Holi in the temple of Krishan in Bindraban.”

His dearly loved Krishan Maharaj, a friend of God, plays ‘Holi’ in Bindraban: to rejoice colourfully the spring of mankind, which is fragrant with the ensuing victory of good over evil.

اِدھر مدھر مون بنسی باجے

بھولی کایہ مایہ موڑی

چوراسی لکھ ساج آواجے

سن کے گیان انوکھے خیال

“The flute is harping on enchanting songs. There are eighty-four lacs musical tunes forming songs. I have absolutely forgotten wealth and myself after listening to the mystical and gnostic thoughts.”

The infinite depths of his inwardness are unfathomable. The flute of his inward being is harping on eighty-four lacs musical tunes. Listening to gnostic wisdom makes him oblivious of his embodied self and possessions.

ترکھٹ جمنا ترپھٹ ناؤں

پی کے پی سنگ پریم کٹوری

دُرمت دویت پاپ مٹاؤں

ناچت گاوت رنگ رس تال

“I bathe in the river Jamna (of triangular characteristics) to my heart’s fill. I wash myself of the sins of alienation and duality. I drink the cup of love in the company of my beloved, while dancing and singing on the tune of love.”

He bathes in the ‘river Jamna’ flowing within the ‘infinite depths of his consciousness’ till his heart attains fulfilment by washing the sins of alienation and duality. He drinks from the cup of love in togetherness with his beloved and become so ecstatic.

انہد گھور گگن موں گاجے

لاگی جوری سبد ٹکورے

چنگ مردنگ لکھو لکھ باجے

برست گر پرتیت گلال

“The divine flute is harping clamorous tunes in the heavens. It seems as if thousands of harps and long tom-toms are sounding. The beat of words is striking the pair of drums. The love of the spiritual master is bestowing colourful blessings (likened to ‘gulal’ that is red powder thrown on one another during the festival of Holi).”

The divine flute is harping clamorous and boisterous tunes in the higher levels of his being. The love of the spiritual master is conferring on his colourful blessings by making him envision the transcendent and colourless beloved in colourful forms of immanence. 

برج موں دھوم پری دھن لاگے

بانہہ مروڑے بنگری توڑے

ابھماں ٹوٹے کبدھیا بھاگے

کنور کنہئے چنچل چال

“There is dawn of merriment in the world. Haughtiness, pride and ignorance have fled away. The charming beloved has made a playful move by twisting my arms and breaking my bangles.”

Love fulfilment drives away haughtiness, pride and ignorance like light drives away darkness. All negativities are privations. Love ushers in real happiness.

داس فرید آکاس ہمارا

آتم سوں دل لاگی جوری

دیس ایہو ابناس ہمارا

ہوں میں سنسار ہت پتال

“Farid! Heavens is our original abode. The world (terrestrial) is ephemeral. Do heartedly realise your Spirit. Otherwise, you will be condemned to the infernal world.”

The original abode of Man is the ‘Heart’ and not the self, which is ephemeral. It is the spiritual vocation of Man to realise his ‘Spirit’ (residing in the ‘Heart’) otherwise he will be condemned to remain tied to the psychic as against the spiritual.

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