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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-71                                Understanding Diwan - i - Farid                                  کافی نمبر . 71        

دیس سُہا سانول اج کل

نہ تاں ویسائیں مرجل گل

“My charming beloved! Do come soon and beautify the city (by your presence), otherwise I will be burnt and reduced to ashes.”

The plight of the lover in the absence of the beloved is so precarious. She longs for the beloved to beautify her life by his presence

وہٹ میں وسدا میندھرا

شہر لودروے مومل

“Mandhera! You live in the place ‘waht’ and Momal dwells in the city of ‘loderwak’.”

The beloved and the lover are placed at different levels. The beloved has to descend and the lover has to ascend to reach a meeting point. Their ‘universe of discourse’ has also to reach a certain common ground of communication. The dynamics of love is to find a meeting ground between the Divine and the human.

برہوں ڈتی سَت سیجڑے

عیش کوں ستڑی لا گل

“The intensity of love has made her multiply the joys in the nuptial bed. She has been deeply immersed in the reality of love.”

The intensity of love develops her imagination of nuptial joys making her deeply immersed in the reality of love.

کَنڑیں کھانوِن سِینگیاں

کر کر کوڑی کل کل

“The meaningless prattle of my friends is deafening to my ears.”

The discourse of friends is so sweet that the ears yearn for it but when she falls in love then conversation of her friends becomes meaningless prattle deafening to her ears. Love essentially changes the perspectives and meanings of things.

توں بِن نظرم اوپریاں

تونیں سادھاں سومل

“Sadhan and Somal seem strangers to me without you.”

The ties with Sadhan (friend) and Somal (sister) fall in oblivion. She takes precedence over all forms of relationships.

سَڑ گئی سیجھ سہاگڑی

پھاٹے ڈوڑئیے مل مل

“My nuptial bed has been burnt to ashes. My threading and muslin have been torn apart.”

What is the significance of the nuptial bed without her beloved? The valuable adornments have been tattered and become valueless.

سُرخی لَہہ گئی وَیہہ گئے

رو رو سرمے کاجل

“My rouge has faded out. Profuse crying has washed away my antimony and collyrium.”

The disappearance of Reality mars appearance as well.

سِک سر مارِم سانگراں

تانگھاں تانوِم وَل وَل

“The desire of my beloved strikes spears on my head. My longings are perpetually burning me.”

The desire and longing of her beloved ravishes her embodied self.

سول اندوہ اندیشڑے

مِل مِل آوِن پل پل

“The afflictions, grief and anxieties frequently encompass me in togetherness.”

She experiences sufferings in togetherness. The breadth and depths of sufferings combine in a single whole.

بھینیں دایاں ڈرانیاں

اَمڑی ویرن بابل

“I have my sisters, maids, sisters-in-law, mother, brothers and father.”

She has her primary and secondary ties but they are not of any avail to her.

کون ہے درد فرید دا

توں بِن دارو دَرمل

“Farid! Who are my balm, medication and cure without you?”

It is only the beloved who is the balm, medication and cure for the malady of his sufferings.


 

       Kafi-72                           Understanding Diwan - i - Farid                              کافی نمبر . 72        

ذاتاً فعلاً کل شے باطل

حق ہے فاعل بیو سبھ عاطل

“The things in their essence and existence are devoid of reality (existence). It is the Reality that is the animating force in all things and everything else is powerless.”

The cosmos is the shadow of the Absolute. All things in their essence and existence are devoid of reality. They are not self-existent. The Reality is the sole animating force or ‘active agent’ in things, which are otherwise absolutely powerless. No thing in itself has any power.

ذوق، ورا، ہے طور عقل دے

بٹھ گھت کوڑے بحث دلائل

“Tasting transcends the limits of the human reason. Cast aside the false mode of argumentation and proofs.”

Reason cohere the data received from the senses. It has no access to the higher echelons of Reality, which is only possible by virtue of tasting. It directly experiences God. The modes of argumentations and proofs are false when applied to the spiritual realm and hence have to be discarded. They obstruct the vision of God.

اُٹھدیں بہندیں ٹُردیں پھِردیں

نہ ہو ذاہل نہ تھی غافل

“Do not be unmindful or forgetful of Him in the postures of standing, sitting, walking or strolling.”

One has not to be unmindful or forgetful of God even for a moment. It is living one’s whole life in Divine presence. The presence of God is the forgetfulness of self. It makes one aware of his ontological nothingness. Light makes darkness vanish.

غیر محالے ویر خیالے

ہَر ہِک ڈوں رکھ رافت شامل


“The other is impossible and the adversary is a mere figment of our imagination. Embrace every one in the fold of love.”

The whole cosmos including Man is the manifestation of the Reality. The Reality is manifest in all forms. There is nothing outside ‘the Metaphysical Whole.’ Metaphysically speaking, the question of otherness does not arise. It is mere figment of one’s imagination. The corollary of this metaphysical truth is that the whole creation has to be embraced in the fold of love. It is ontological love, which precedes ordinary love. It transcends the ordinary distinction between love and hate. The ontology of love leaves no room for hatred. Metaphysics talks of ontological love, which in its cyclic process ultimately purifies hatred.

ساڈا ہے محبوب دلیں دا

جو کوئی ہے توحید دا قائل


“The one who is committed to the doctrine of (conte-mplative) tawhid (Unity of God) is our heart’s beloved.”

How lovable that person is who is committed to the doctrine of tawhid without any trace of otherness. His own self even lacks self-existence. The realisation of tawhid gives him full consciousness of his own ontological nothingness. Oneness of God implies oneness of humanity.

علم حقائق دا ہے لائق

نفس مزّکی مادہ قابل


“The pure self is a receptacle to receive knowledge of realities.”

The ordinary self is bound to the subject and object structure of reality. It has no access to the higher realities. The purification of the self turns it into the mirror of the heart to reflect the Reality lying beneath its exterior.

باجھ محبت جان برابر

کیا ناطق کیا ناہق صاہل


“A soul devoid of love is likened to the soul of an unruly ass or a wayward camel.”

A person devoid of love is likened to an unruly ass or a wayward camel. Love creates inner and outer equilibrium. Love is the measure of all things. Man attains higher self in proportionate to his capacity and strength of love.

ابن العربی دی رکھ ملت

ٹھپ رکھ فقہ اصول مسائل

“Shelve jurisprudence, principles and issues. Remain committed to the tradition of Ibn Arabi.”

The tradition of Ibn Arabi pertains to the doctrine of Oneness of Being and its realisation. It leaves no room of otherness with all that it implies. The mode of jurisprudence and its principles and issues have to be shelved in order to reach a metaphysical understanding of things.

بہہ کر کلہڑیں رمز سجھائی

پیر مکمل عارف کامل

“My perfect spiritual master, an adept in esoterism, secretly gave me a clue to the mystery.”

The spiritual master, adept in esoterism, has imparted clues to the mystery of Oneness.

وجہہ اللہ فرید ہے باقی

باقی ہالک زاہق زائل

“Farid! The Face of Allah is Permanent. All else is annihilating, dying and ephemeral.”

The Face of Allah symbolises Permanence amidst change pointing to the archetypal reality of things in Divine Consciousness, which is lasting and enduring but everything is annihilating and dying each moment and its being existent and non-existent is identical.  The universe is ephemeral. The act of re-creation is so swift that the universe seems stable. It is an illusion. Its unreality is grounded in ontology. The theophany of the Absolute makes ontological descent and ontological ascent in simultaneity. The universe does not confront God as the ‘other’. ‘God is, and there is no thing with Him.’

       Kafi-73                                Understanding Diwan - i - Farid                                  کافی نمبر . 73        

سَٹ سِک غیر خدا دی

سَب شے وہم خیال

“Cast aside the desire of all those things that are not divine. All the existence is an illusion and imagination (cosmic illusion and imagination within imagination).”

Man has to purify his heart of things not divine since the existence of everything is an illusion and imagination. Things have no self-subsistent existence. They are not independent of the Reality and thereby they do not enjoy an autonomous status. The phenomenal ‘reality’ is devoid of being (wujud). It is an illusion to perceive ‘materialization’ and solidification’ of the world. ‘The world is an illusion; it has no real existence. And this is what is meant by ‘imagination’ (khayal). For you just imagine that it (i.e., the world) is an autonomous reality quite different from and independent of the absolute Reality, while it is nothing of the sort…Know that you yourself are an imagination. And everything that you perceive and say to yourself, ‘this is not me’, is also an imagination, so that the whole world of existence is imagination within imagination.’ However, ‘reality’ is not a subjective illusion but an objective one. It ‘is an unreality standing on a firm ontological basis.’ The world is an imagination because it is ‘a symbolic reflection of something truly real.’

کِتھ لیلیٰ کِتھ مجنوں

کِتھ سوہنی مہینوال

“Where is Layla and where is Majnun? Where are Sohni and Mahinwal?”

It was the Real, which manifested in the forms of the lovers and the beloveds. Love itself reflected in the mediums of Layla Majnun and Sohni Mahinwal. They were not independent of the absolute Reality otherwise they would have remained forever. They were bubbles on the sea and with the vanishing of their ‘airy duality’ they became essentially the same water.

کِتھ رانجھن کِتھ کھیڑے

کِتھ ہے ہِیر سیال

“Where is Ranjhan and where are the Kheras? Where is Heer Sayyal?”

Heer Ranjha and their adversaries are no more on the face of the earth.

کِتھ سسی کِتھ پنوں

کِتھ او درد کشال

“Where is Sassi and where is Punnal? Where have those pains and adversities gone?”

Sassi Punnu are nowhere to be seen. The pains and adversities they experienced in the course of love have become bygone tales.

کِتھ سیفل کِتھ پریاں

کِتھ او ہِجر وصال


“Where is Saifal and where are the fairies? Where are all disunion and union?”

The prince Saifal and fairies figuring prominently in Saif-ul-Muluk have passed away. The phenomenon of disunion and union was ephemeral.

باجھوں احد حقیقی

کل شے عین زوال

“All the things are demonstrably perishable excepting the essential One.”

The essential One is Permanent. All things are changing, fleeting and ephemeral. Their relative existence is solely by virtue of the Absolute. How could theophanies claim permanence?

چار ڈہاڑے چیتر دے

کڈے بکر وال

“These are mere four days of the spring season, which make the shepherd dance with joy.”

The shepherd dances with joy at the advent of spring being oblivious of the fact that the season is so short-lived.

ما خلا اللہ باطل

بے  شک  کوڑ پپال

“Anything beside God is devoid of reality. Undoubtedly, it is false and illusory.”

‘God is, and there is no thing with Him.’ The perception of any thing with God is false and illusory. The universe does not confront Him as the ‘other.’  The attempt to place anything with Him is tantamount to positioning divinity beside God. If Allah is the light of the heavens and the earth, then how could there be anything beside light?

یار فرید نہ وِسرم

مشکل محض محال

“Farid! I cannot be oblivious of my friend. It is hard and simply impossible.”

The absolute spell of love makes it impossible for him to be oblivious of his beloved.

       Kafi-74                                Understanding Diwan - i - Farid                                  کافی نمبر . 74        

سن یار پرانی پیڑ وو

تھیاں اکھیاں چھل گئی دِلڑی جل

“My friend! Listen to my primordial suffering. My eyes are flooding with tears and my heart has been burnt.”

The primordial love grounded in suffering ravishes her embodied self.

کانھ کمانے اجڑیاں جھوکاں

رَہندی دل دلگیر وو

سخت سیالیں کر دیاں ٹوکاں

سر درد اٹل پئے روگ اچھل

“The reeds have dried and the dwellings have become deserted. The crude Sayyal women sneer at me.  My heart is in grief. The pain in my head has intensified and the malaise has become unbearable.”

There is deadness and desolation without her beloved. The crude Sayyal women sneer at Heer since they do not understand her choice of bartering everything for the sake of love. Her life is imbued with suffering without her beloved.

لگڑا بند رنجھیٹے والا

ہِیر گئی جھنگ چیر وو

وِسریا فہم فکر دا چالا

سَٹ سیجھ پلنگ تے رنگ محل

“Ranjhan love has become the fabric of my being. The modes of understanding and reflection have fallen in oblivion. Heer has gone across the forests. She has left the nuptial bed and colourful mansions behind.”

Heer contracted sacrificial love in the manner of Ranjha who sacrificed his ordinary mode of reasoning and worldly comforts for her. She too transcended the habitual mode of reflective understanding and chose the existential one for his sake. She left her abode and worldly enrichments to seek union with Ranjha. Love is not a one sided affair. Both the lover and the beloved have to step out of their levels in order to realise love. The lover has to ascend whereas the beloved has to descend in order to realise the possibility of union.

بھوگے مول نہ دشمن جائی

مارِم ما پیو ویر وو

جو جو سختی میں سر آئی

ول سِینگیاں سرتیاں لہم نہ کل

“I have been bearing such hardships, which may not befall even to my enemy’s daughter. My parents and brothers thrash me. And my same age friends have ceased caring for me.”

The hardships of love are so severe that Heer does not wish these even for her enemy’s daughter. One has to undergo bashes at the hands of one’s parents and brothers. One’s fast friends become strangers. The hostility of the social and cultural environment poses a constant challenge for the lover. However, it helps in the long run by being detached from everything except the beloved.

چاک مہیں دا آوڑ ویڑھے

کپڑے لیر کتیر وو

کھیڑے بھیڑے رکھن بکھیڑے

گیا ہار سنگار مُساگ کجل

“O! Shepherd of the flock! Do visit my courtyard. The despicable ‘Kheras’ are still keeping incongruities. My clothing has been torn to bits. My makeup, twig (of the walnut tree) for tooth powder and lipstick (for its darkening effects) and collyrium have faded out.”

Heer beseeches Ranjha, the shepherd of her heart, to be responsive in face of the despicable adversaries who are still incongruous with her. Her embellishments for Ranjha have faded too for they were only meant for him.

 

نازک نگاہ سجن دے

لگڑے کاری تیر وو

عشوے غمزے من موہن دے

سے سینے پلپل چبھدے پھل

“There is tendered and prideful gaze of my friend. The amorous glances and bewitching enticements have speared hundreds of piercing arrows in my chest, which are causing a perpetual ache.”

The beloved causes love and sustains it too. Love is not a dead passion but a vibrant sentiment, which storms her heart. Love is constant banging.

اوکھے لانگھے روہ جبل دے

رُلدی راہ ملہیر وو

چھل چھل چھالے پیر پجلدے

جتھ راخس ڈینیں پوون دہل

“The mountainous terrains are hazardous. The oozing boils are burning my feet. I am wretchedly lost in the tracks of Malheer, where giants and witches fear to tread.”

The ‘weight’ of the Infinite becomes so overbearing for the finite that only a sincere heart can put up with the onerous load of love. God has invested Man with the trust of love. The greatest sin consists in betraying one’s beloved.

سسی شودی پیر پیادی

مُٹھڑی بے تقصیر وو

ناں تِڑ تاڈے جھوک آبادی

نہ خرچ پلے نہ گنڈھ سمل

“The poor ‘Sassi’ is wandering bare footed. There is neither any place of shelter nor any dwellings. She has encumbered misery without any wrong doing. She possesses no wealth or travel expenses.”

Sassi has lost her being and having for the sake of Punnal. She is engulfed in misery without any fault. Her misery has nothing to do with wrong doing since her misery is born of rightful conduct. The magnitude of her misery corresponds to the degree of her righteousness. Millions of fortunes can be sacrificed on the altar of misery of love.

ماہی باجھوں سول قہر دے

نینایں نِیر وَہیر وو

ڈینہاں رات فرید نجردے

جھر جنگل بیلے چھلو چھل

“There are terrible afflictions in the absence of my beloved that are enervating me day and night, Farid. The flows of tears from my eyes are inundating the thick forests and the riparian shrubbery.”

He has to face terrible afflictions, which constantly enervate him. His separation and disunion from the beloved make him tearful. A single tear of his eye absorbs the seven seas. It purifies his heart unto union with his beloved. The beloved resides in his tearful eye. How could he dwell otherwise? Isn’t the throne of God still on waters?

       Kafi-75                                Understanding Diwan - i - Farid                                  کافی نمبر . 75        

کیچ گیوں توں یار بروچل

کل نہ لَدھڑو سانول ول

“My Balochi friend! You have gone to Kech and never thought of me.”

The transcendence of the beloved (Punnal) becomes a source of suffering for the lover (Sassi). The beloved is placed within immanence but the eye cannot see Him since He is hidden in the eye itself. The veil of His nearness is one of His greatest mysteries.

مصری کھنڈ نباتڑیں

ڈسدیاں زہر ہلاہل

“Sugar-candy, sugar and sweets seem deadly bane to me.”

She lives in the world of love. It is a real world as compared to the unreal world of everyday life. The sweetness of sugar of the everyday world turns into a deadly bane in the world of love. All sweetness is symbolised in the witnessing of the beloved. All tastes turn deadly banes in the absence of the beloved. It is only love, which distinguishes the deadness of life from its liveliness.

گھولے زیور بھا لگے

بٹھ پئے ڈورے مَل مَل

“I have thrown away my jewellery for your sake. I care a fig for my threading and muslin.”

The inner urge gives meaning to embellishments and adornments, which otherwise have no meaning for her. How could inner dryness exhibit outward greenness?

جوبھن جوش جوانڑی

ناز نہورے گئے گل

“My animated youth, pride and coquetries have been rotten.”

How could animated youth, pride and coquetries manifest dynamism without her beloved?

کپڑے لِیر کتَیرڑے

لنگڑیں جائی ملجل

“My apparel has been torn to bits. The coat of mire has settled on my hands and feet.”

She becomes oblivious of her apparel and demeanour. She fully concentrates on her inwardness. Love is instrumental in keeping a respectable distance from things and events.

اَکھیاں کجلوں کالیاں

پیچی زلف ولو وَل

“The eyes are darkened with a collyrium. The curly locks of hair are knotted.”

The situation of love being multi-dimensional is knotted with intricacies.

او دل چوٹ چلاندیاں

اے تھی پھاہی پئی گل

“These moves captivate my heart and tighten the noose round my neck.”

The responsiveness of the beloved makes her immerse more deeply in love. She gets deeply intoxicated with every cup of wine.

ڈٹھم ملک ملہیر ڈوں

کالے کالے بادل

“I have seen darkening clouds move towards the city of Malheer.”

Love is inwardness. She has an insatiable desire to turn inward and find her beloved in the inmost chambers of her heart. She finds the signs of unveiling within her being.

سِندھڑے رہن نہ ڈیندیاں

لگڑیاں تانگھاں پل پل

“The perpetual longings of the desert do not let me remain in Sindh.”

The perpetual longings to turn inward do not let her remain attached to the outward.

روہی مینگھ ملہارڑاں

کھمدیاں کھمنیاں اج کل

“These days the desert (rohi) is overcast with thick clouds and flashes of lightning.”

There are very affirmative indications of the unveiling of her beloved within her own being.

دِلڑی سِکدی ڈیس ڈوں

اکھڑیں ہنجنوں بل بل

“My heart is desirous of my native abode and tears are flowing from my eyes.”

Her heart becomes desirous of meeting the beloved within its infinite depths. She has to ferry across her tearful eyes.

ڈیکھاں باغ بغوچڑے

جِیڑا جانوِم جل بل

“My heart burns in reminiscence (of my original abode) by seeing gardens and orchards.”

Her heart burns in reminiscence of the primordial unity with her lovely beloved

لانے پھوگ فرید دے

درد دِلیں دے دَرمل

“Farid! The desert plants and bushes are balm for the pains of my heart.”

The sentiment of love growing inwardly acts as a balm to all his inward sufferings.

       Kafi-76                                Understanding Diwan - i - Farid                                  کافی نمبر . 76        

کیویں توں فرد تے جز سڈاویں

توں کلی توں کل

“Why you consider yourself as an individual and a part? You are the unified and the whole.”

Does the consciousness of Man’s ontological nothingness have negative consequences for the development of his personality? From the metaphysical point of view, the realisation of ontological nothingness in Face of the Absolute does not have any negative bearings but, instead leads to the fullest realisation of possibilities inhering in Man. The metaphysical concept of Man is there in the great traditions of the world including the Islamic tradition, which spells out the characteristics of ‘the Universal Man’ (Insan-i-Kamil). However, Man is not ‘ilah’ (self-subsistent reality or autonomous reality) as considered by ‘humanism’ in the modern West. But, he is theophany of the Absolute. He is manifestation of the Reality. The Reality sees itself through his eye as if, in ‘a polished mirror’. The Reality contemplates itself through his medium. He is not individual or part since ‘those discrete things and properties that have been diffused and scattered all over the immense universe become united and unified into a sharp focus in Man. The structure of the whole universe with all its complicated details is reflected in him in a clear and distinctly articulated miniature. This is the meaning of his being a Microcosm’. Man is the best formation for he is universal, embracing all the realities. Man synthesizes the forms of the Divine self-manifestation and has consciousness of this whole. He integrates in himself all cosmic realities and their individual manifestations. Man’s ‘humanity’ lies in his ‘comprehensiveness’. How could a person cognizant of his metaphysical and cosmic purpose of existence fall victim to pseudo-mysticism by adopting a life-denying attitude? Rather, it is in following his inherent purpose that he transforms his inflated ego into real personality. The doctrine of Oneness of Being (wahdat al wujud) affirms life and restores hope in the despairing humanity.

باغ بہشت دا توں ہیں مالک

خود بلبل خود گل

“You are the sovereign of the paradisal garden. You are the nightingale and the rose.”

The higher possibilities of existence flower within his being and thereby turn it into the paradisal garden. He loves and is loved.

عرش وی تیڈا فرش وی تیڈا

توں عالیٰ ان مُل

“The empyrean and the earth belong to you. Your majesty is priceless.”

The cosmos has been created for the sake of Man. He is ‘the bridge between the heavens and the earth’. It gives him superiority over other beings.

چڑھ داریں منصور دے بھائی

کرن عجب غل غل

“The Mansurians make strange ecstatic utterances on the scaffold.”

The followers of Mansur Hallaj, in the tradition of their master, who said ‘I am the Truth’, go to the scaffold with strange ecstatic utterances. It is the Reality, which speaks through ‘their’ tongues but the ordinary people understand them not.

روح مثال شہادت توں ہیں

سمجھ سنجان نہ بھل

“You are the Spirit, Image and Witnessing. Never become oblivious of this experiential understanding.”

The Reality is identical with its Spirit. The Reality in the form of the Sustainer breathes His Spirit in Man. The Intellect or Spirit is in Man, containing all knowledge, but is not ‘his’. The Spirit is universal but is ‘individualised’ in Man. The immanence of the Spirit in Man does not compromise its transcendence. It is universal and ‘individual’ in simultaneity. The blowing of the Spirit in Man accords him a higher status than other beings in the cosmos. The dimensions of Imagination are both ‘cosmic and metacosmic’. The whole cosmos including Man ‘are related to God as dream- images are related to a dreamer’. The world of imagination is constitutive of man’s being and the cosmos. It is an intermediate world between spirit and body. It embodies the supra-sensory realities. The cosmos is the manifestation of the Reality. Man witnesses the terrestrial world as an opportunity to realise his macrocosmic and microcosmic realities in the given span of time.

دنیا عقبٰی برزخ اندر

نَاہیں تیڈڑا تل

“No one equals you in the terrestrial world, in the isthmus or in the next world.”

The metaphysical significance of Man confers him a unique status in the hierarchy of beings.  The possibility of freedom inhering in him to attain deliverance and union makes him matchless in the world. He is unparallel in continuing his forward march in the next world making it possible for the Reality to contemplate its Infinite Attributes in the mirror of his heart. He is without equal in contemplating the perpetual images of his actions leading to fruition in the state of ‘barzakh’ or isthmus (an imaginal world of existence lying between this world and the Hereafter in which ‘all human beings are pawns to what they have earned and imprisoned in the forms of their works until the day of resurrection. Then they are raised up from those forms and given over to the configuration of the next world’)

یار فریدا ہے کولہڑے تیڈے

نہ  بے  ہودہ  رُل

“Farid! Your friend is with you (even nearer to you than you are to your own self). There is no point in your being wretched in the unwieldy search.”

Why to be wretched in search of God when God is within Man. He is more near to him than the oceanic sweet water is from its salty one with ‘barzakh’ or isthmus between them. He is nearer to Man than the reflected image is to the mirror. The proximity of God with Man can be understood by understanding the proximity of the Divine Essence with His Names or Attributes (Asma al Husna). He is closer to Man than Man is to himself. He is clothed in the attire of Man.  God is veiled in Man. Man is His Image. Human consciousness is a manifestation of the Divine Consciousness. The provisional man-God polarity withers away in the transcendent consciousness of nonduality.

       Kafi-77                                Understanding Diwan - i - Farid                                  کافی نمبر . 77        

مِل مہینوالا مِل مہینوال

ہر دل میں ہے %ڑی بھال

“My beloved Mahinwal! Meet me. My beloved Mahinwal! Unite with me. All hearts beat for you.”

Mahiwal symbolising the beloved is the heartbeat of everyone yearning for union. Sohni Mahiwal is a tale of love impregnated with courage, steadfastness and fortitude. Sohni was born of a potter’s family in a village on the banks of River Chenab, Gujarat. She was beauty personified. She helped her father, Tulla in designing the earthenware, which were sold like hot cakes. One of the traders, Izzat Beg of Bokhara, happened to stop at their workshop and was enchanted to see Sohni, busy helping her father. It was love at first sight. He frequently started visiting the workshop on pretext of buying pieces of pottery and deeply fell in love with her. His heart always yearned for her eye contact. He succeeded in stirring love in her heart and she went ahead in reciprocating his love with great sincerity. He was equally enamoured by her inward beauty. He did not return to his native place with the traders’ caravan but instead chose an odd job of grazing cattle- buffaloes with Sohni’s father. Her father came to know about their love affair, which like day light can never be hidden, and he hastened to forcibly marry her to one of the potters living across the river. Mahiwal was grief-stricken to know of Sohni’s marriage and he became a wanderer and in the guise of a ‘faqir’ managed to meet her and tell her about his whereabouts. Sohni used to swim at night to the other side of the river with the help of a water pitcher to meet him and returned before the break of dawn and hid her pitcher. She met him daily but her quest of love was insatiable. He was each day in a new glory. The secret of love like the fragrance of rose garden cannot be contained and it spreads with its own dynamism. Her sister-in –law came to know about it and she confiding in her mother changed the baked pitcher with a sun-dried one. Sohni realised the trick when she was already in the midst of the stormy waves of the flooded river. Sohni never looked back. She knew that love had no point of return. The passion of love within her was more mighty and tempestuous than the river Chenab.  She could die but never be defeated. She chose love in the face of death. The pitcher started giving in to the tumultuous waves, and she drowned defending her love with inward light, in the pitch darkness of night. Sohni was not drowned in the river but the river was drowned in her, says the wisdom of love.

روز ازل دی سختی ماری

ڈتڑی مول نہ قسمت واری


ما پیو ویر نہ لہم سنبھال

 “I am in hardships ever since the primordial day. The destiny did not absolutely give me a fair chance. My parents and brothers do not take care of me.”

Primordial love ushers in sufferings to her hard luck. Her parents and brothers leave her forlorn. They do not understand the sincerity and depths of her love. They adjudge her on relative standards, which fail to measure the absoluteness of love. They do have a certain claim over her but she is not a pawn in their hands. Her whole being and having rightfully belong to her beloved.

فِکر فَراق تے مونجھ مونجھاری

یاری لا کر مُٹھڑی ہاری


ڈسدم وصل وصال محال

 “I am bearing pangs of separation and anguishes. My miserableness has made me lose the game of love. My togetherness and union with my beloved seem, impossible.”

How can she win the game of love when it is not possible to achieve togetherness and union with her beloved? Is there any suffering greater than that?

روندیں رڑدیں کوکاں کر دی

آہیں بھری جُکھ جُکھ مردی


عشق اولڑا جی جنجال

 “I am weeping, crying and shrieking. I heave cold sighs of distress and remain dying by rotting in suffering. The intricate love has encumbered my self.”

The intricacies of love are so cumbersome. She dies by inches and bears terrible sufferings in the path of love.

زورے تورے حسن دے مانے

سارے ہار سنگار وہانے


آئی اوڑک سولاں جال

 “My radiant might, pride in beauty and my entire make up has gone away. Ultimately, I have been netted in afflictions.”

The colours of life fade away. She is caught in the whirlpool of sufferings.

ناز نزاکت نوکاں نخرے

سہجوں سکھ سہاگ دے بخرے


ساڈے پکھڑے کوجھڑا حال

 “My pride, tenderness, a collyrium line and blandishments that are the elements of my inward peace and nuptial happiness have fallen to my lot and worsening my state.”

The very things, which gave meaning to her life, start worsening her condition in separation from her beloved. The tide of time drowns her happiness.

خویش قبیلہ دشمن سارا

ہر کوئی مارِم جان وچارا


بِرہوں اویڑا الٹی چال

 “All my kith and kin is my enemy. I am considered as pathetic and smitten by everyone. Love is peculiar that makes overturned moves.”

The mystery of love cannot be resolved by rational modes. The peculiarity of love consists in mysterious moves. She faces hostility of her near and dear ones. The world considers her lowly and smites her.

ویڑھے یار فرید نہ آیا

گل گیا جوبھن مفت اجایا


ڈَٹھڑے ڈندتے چِٹڑے وَال

 “Farid! My friend did not visit me. My radiant youth has faded in vain. My teeth have fallen and my hair has whitened.”

His animated embodied self shows signs of rapid aging due to the vicissitudes of time. How can he sustain the radiance of his youth without his beloved?

       Kafi-78                                Understanding Diwan - i - Farid                                  کافی نمبر . 78        

میں تاں تیکوں منتاں کر دی

سانول اساں ول بھال

“My charming beloved! I beseech you to take care of me.”

She beseeches her charming beloved to take care of her. Who can nurture and tender her without her beloved?

واہ غمزے واہ ناز چبولے

واہ نخرے واہ تلک تلولے


واہ زلفاں واہ خال

 “I laud your enticements and I laud your prideful sweet discourse. I laud your blandishments and I laud your brow colour -mark and moles. I laud your locks of hair and I laud the coloured small spot on your face.”

The loveliness of the beautiful beloved, manifest in different expressions ignites love in her heart. There is nothing higher than the communication of love.

تھی کر دام دلیں نوں ونگن

تھی کر نانگ جگر نوں ڈنگن


عطروں بِھنڑے وال

 “The locks of hair of my beloved soaked in perfume, net my heart and give me a snake-like bite.”

The descending of the Reality from its abysmal darkness opens the possibility of love relationship. The intricate openness of her beloved spreads fragrance all around. But it becomes so overbearing for her.

جیں ڈینہہ یار اساں تو رٹھڑے

بٹھ ڈورے بٹھ ململ پٹھرے


جر جر جر بگھ آل

 “I stopped wearing my traditional and ceremonial dresses ever since my friend turned his face from me.”

The attachment with the beloved determines the value of things. All beautiful attires lose their meaning in detachment from her beloved.

بھاون مول نہ باجھ سجن دے

کپڑے نازک ونو ون دے


زیور آلو آل

 “All my fine dresses and the most precious jewellery have no meaning for me in the absence of my beloved.”

How could fine dresses and the most precious jewellery have any meaning for her when her beloved is not there? There is no meaning in outwardness bereft of inwardness.

درد فراق دی چال اساڈی

سنجڑیں &یں جال اساڈی


بے واہی دا حال

 “Our way is to bear the pain of separation. Our abode is in desolate sandy dunes. The one without shelter is in such a (pitiable) condition.”

The pain of separation is the pang of rebirth. It gives birth to mutual selfhood. She is dependent on her beloved for everything.

اتنا ظلم مناسب ناہیں

رو رو پِٹ پِٹ کر کر دھائیں


گزر گئے سئے سال

 “It is not fair to be so cruel to me. I have passed countless years in weeping, whining and crying.”

She at times reacts to the cruelty of the beloved and measures years of separation from her beloved. ‘And that each day is like a year: A year whose days are long’.

یار فرید نہ رولا ڈیسم

اُوڑک سڈ کر کول بِلہیسم


ہے   سوہنا   لج  پال

 “Farid! My friend will not create difficulties for me. At last, he will call me and make me sit beside him. My beloved is the custodian of my honour.”

A streak of hope does remain lit in his heart even in times of darkest despair. And it is hope, which ferries him across the troubled waters. Love is not possible without hope. Hope gives birth to love and also sustains it. Despair makes it die. He hopes for union with his beloved. He has absolute faith in responsiveness of his beloved; although at times he calls him names. The modern man has lost hope for he has lost his beloved; nay, he never had one. He is imprisoned in the psychic world and experiences hope and despair on the psychological spectrum. He has no way to transcend to the spiritual realm, in order to experience the spiritual dimensions of hope, needed so much by the humanity in despair. How could humanity hope without love?


       Kafi-79                                Understanding Diwan - i - Farid                                  کافی نمبر . 79        

یار سپاہیڑا! آوس ماڈڑے کول

“My combative friend! Do come and be with me.”

The game of love is not all tenderness. The combative nature of love is exhibited in calling the beloved as combative and inviting him to dwell with her.

ہک لکھ ڈینڈیں ڈولکھ ڈیساں

ہِک واری چا بول

“I will give you a hundred thousand nay two hundred thousands but do converse with me once.”

Is she ‘bribing’ the beloved for making him communicating with her at least once? It is one of the finest verses in the whole literature of love. Her desperation is evident in offering her beloved even money to make him responsive. The offer of doubling the money adds beauty to her desire of union. The offer symbolises the willingness of the lover to win her beloved at all cost.

پہلوں ڈے کر بانہہ سِراندی

سانول یار نہ رول

“You folded your arm beneath my head.  My charming beloved! Now, do not put me in a wretched state.”

The initial warmth of the beloved and then his becoming indifferent makes her fall in a state of wretchedness.

نیں سانون دی میں من تاری

سَے چھولیاں لکھ جھول

“The rainy season has made the stream full and I do not know swimming. There are hundreds of stormy waves and countless whirlpools.”

She finds it impossible to ferry across the high tides in the ocean of love. All help comes from the beloved.

یار چہیندا مان مہیندا

رَل مل ساڈڑے ٹول

“My beloved friend! You are my pride. Do come and dwell in closeness with me.”

She beseeches her beloved to unveil himself within her being.

سانولیاں دے نین سلونے

کجلے دے ٹک ٹول

“The eyes of the charming maidens are increasingly enchanted by the beauty of the collyrium.”

The seductiveness of beauty is enhanced by embellishments.

پاپن چکوی کر کر چِیکاں

اَلہڑے زخم نہ چول

“O’ sinful partridge! Do not touch my fresh wounds by crying aloud.”

She identifies her sufferings with the partridge who cries aloud for her mate.

مر مر جاندی رشک نہ سَہندی

دِلڑی سخت سڑول

“My heart is burning severely. It is in a dire state but it refuses to bear envy.”

Her suffering heart wants to embrace her beloved in fullness and that creates envy. She, at times, becomes envious by the universality of her beloved. However, these psychic traces in the consciousness wither away with the ripening of love.

بینے بولے بینسر وِسرے

گئے نُورے رمجھول

“I have become oblivious of my forehead and nose ornaments and my anklets, too.”

How could ornaments have any meaning without her beloved?

نخرے ناز نہورے ہر دم

بیا بیا کرن الول

“The blandishments, pride and coquetries of my beloved increasingly tickle me anew.”

The responsiveness of the beloved makes her dance to the tune of love.

اوگن ہاری نَاکس کم دی

سوہنا عیب نہ پھول

“I am sinful devoid of any virtue. My beloved friend! Do not resort to fault-findings.”

She acknowledges her own imperfections in the face of the perfect beloved and wants him not to point them out. It is the dawning realisation of her ontological nothingness in relationship with the Divine Being.

سمجھ فرید نہ تھی غم وَاسو

اللہ مِلیسِم ڈھول

“Farid! Understand and do not plunge in sorrows. Allah will cause you to meet your beloved (the transcendence from the servant-Lord axis is by the Grace of God).”

He understands that in order to ward of his sorrows, God will cause him to meet his beloved. The transcendence from the servant-Lord axis will be only possible by the Grace of God. It is by virtue of transcendence that he will realise union with his beloved.

       Kafi-80                                Understanding Diwan - i - Farid                                  کافی نمبر . 80        

دستوں پیر مغاں دے

پیتم عشق دا جام


“I took the cup of love from the hands of the cup bearer.”

The cup of love works spiritual wonders when taken at the hands of the spiritual master.

وحدت کیتا غلبہ

بُھل گیا کفر اسلام


“The unity became so overpowering that I transcended infidelity and Islam.”

The wine of love makes the sense of unity so overpowering that the lover transcends the distinction between Islam and infidelity. He goes beyond the distinction of truth and falsehood. The distinction between truth and falsehood is relevant at a certain level of the self-determination of the Absolute. It remains so and is not obliterated at that stage. But it is relatively absolute and not absolute in absoluteness. Metaphysically speaking, the undifferentiated Reality manifests itself in differentiated forms of Names and Attributes. It is at the descending stages of manifestation that the Truth itself appears in the form of a given truth implying the possibility of a given falsehood. The wine of love takes him to the heights of gnosis, where he identifies himself with the Truth itself in obliviousness to a truth and a falsehood. Individual religiosity gets absolutely transformed in universal spirituality.

گزرے فرض فریضے

سنّت کو بھی سلام


“I went beyond the call of duties and imperatives. I took the leave from the Sunnah, too.”

He ascends to such gnostic heights that the religious imperatives or the imperatives of a truth remain far behind. Religiosity gives way to ‘the kernel of the kernel’. The formalities are no more required when a person finally presents himself before the King and remains in his continuous presence.

کشف حقیقی آئے

گئے اضغاث احلام


“There has been true unveiling. My doubts and apprehensions have disappeared.”

Doubts and apprehensions are the bye-products of veiled knowledge tied to the subject and object structure of reality. All certainties at the veiled levels are relative characterised by probabilities and negativities. Many a time’s even ignorance is considered as knowledge. Religiosity, for example, gives proofs of God’s existence, which are hardly tenable at the rational level. There are different epistemological and logical fallacies contained in these religious arguments. It is only metaphysical realisation or unveiling, which grants absolute certainty. It provides absolute certitude leaving no room for any doubt or apprehension.

وحدت ذاتی سبھ دا

ہے آغاز انجام

“Oneness is the alpha and omega of every thing.”

Oneness of Being not only demonstrates the Reality as the Inward and the Outward but also as the First and the Last. These four basic dimensions of the Reality are in their fullness. Any attempt to consider any one of these wholesome dimensions as partial tantamount to placing divinity beside Allah. The Reality is in its wholesomeness and it has no parts. Religiosity errs in delimiting God by making the universe confront Him. The universe does not confront God as the other. It is simply the manifestation of His Reality. He is the Origin of everything (The First) and everything returns to Him (the Last).

تکھڑی تیغ نفی دی

غیر کیتا قتلام

“The sharpened sword of negation has obliterated otherness.”

The negation of everything except the One obliterates otherness. Metaphysically speaking, both negation and obliteration essentially do nothing. There is nothing to be negated and no otherness to be obliterated. There is no thing to be denoted and negated and there is no otherness to be acknowledged and obliterated. The act of negation and obliteration is only at the connotative level (conveying a certain meaning). The Reality is ‘the Metaphysical Whole’ with no thing outside it. The Absolute Reality is essentially or inherently ‘the Most Real’ and the cosmos including Man have no inherent reality or reality in itself. It is simply manifestation of the Reality. And no manifestation has any reality in itself. How could borrowed existence claim to have inherent reality? Anything not having inherent reality is considered as unreal in reference to the Absolutely Real or God. There is no reality except the Reality and Muhammad is the manifestation (Rasul) of the Reality--has been demonstrated so beautifully in the metaphysical truth enshrined in the ‘Shahadah’ of the Islamic tradition. The servant or ‘abd’ points to ontological unreality or ontological nothingness of the servant in face of the ontological Reality of God.

باجھوں شغل حقیقی

بیو کُل کوڑ قمام

“All things are absolutely meaningless without the realisation of the Oneness.”

Human activity has no meaning except engaging realisation of Oneness. Man’s Ultimate Concern is the Real or God. It is the measure of all his concerns. Any concern bereft of it is false and rubbish.

کر توبہ اغیاروں

پَٹھڑے بِرہوں پیام

“Love has sent a message of absolute repentance of otherness.”

The spiritual vocation of Man is to absolutely concentrate on the Real or God. He has to repent of the time lost in illusory engagements with otherness. Love ultimately succeeds in uniting the lover with the beloved. Light does not see any darkness or otherness but the light; likewise the lover does not see any shadow or otherness but the beloved.

تُرت فرید فریدوں

تھی آزاد تمام

“Farid! Now, transcend your individuality (transcend delimitation). Have an Identity with Freedom itself (Nondelimitation).”

The Absolute has the aspect of the Infinite, by virtue of which, it manifests itself forming different planes of existence. He is the Origin of all manifestation till its last form. Man is theophany of the Absolute. The Reality, in the process of manifestation, clothes itself in the form of Man. Man has no self-subsistent reality. He comes to assume a relative reality, which is illusory in reference to the Absolute Reality. A person has a sense of individuality or individual consciousness but his sense is relative and not absolute and, in a certain sense, illusory since absolute consciousness only belongs to God. It is a delimited consciousness tied to relative freedom. He has been endowed with the possibility of freedom, to get rid of his delimited, relative or illusory consciousness, which gives him the idea of ego, self or individuality. It is his identity with Freedom itself or Absolute Freedom that his inner and outer perception is transformed and assumes a form of nondelimitation. It is at this level that one can speak of metaphysical realisation; attaining full consciousness of one’s ontological nothingness; extinction (fana); self-effacement; to die before dying; being in contact with the roots of one’s being; transcending man-God polarity; the Self withdrawing from the servant-Lord axis; Self-Realisation; realising union with the beloved; deliverance; living in the realm of nonduality; Oneness of Being or ‘contemplative tawhid.’

       Kafi-81                                Understanding Diwan - i - Farid                                  کافی نمبر . 81        

ڈکھڑیں کارن جائی ہَم

سولیں سانگ سمائی ہم


“I was born for the sake of bearing sufferings. I got absorbed with afflictions in this world.”

She feels that she was destined for sufferings and thereby got absorbed with afflictions in the world.

درد اندیشے سَکڑے سوڑے

بیا نہ بھین نہ بھائی ہم


“Pains and anxieties are my close relatives. Besides, I have no brothers or sisters.”

She lives in the intimate company of pains and anxieties.

گہلی کملی سنجڑی دُھر دی

ہِک غم دی سدھرائی ہم

“I was imprudent, simple and damned ever since the primordial day. I was only receptive to sorrows.”

She experiences the tragic aspects of love at the very outset.

جاون لا دی پَنڈ بلا دی

چُم سر اکھیاں چائی ہم


“I enthusiastically lifted the bundle of calamities on my head ever since my birth.”

The commitment of love was made with full animation since day one.

راحت وِیندیں وداع نہ کیتُم

مئی ہم پر مَترائی ہم


“Comfort was my mother, nay stepmother for she did not bid me a goodbye, while going away.”

The days of comforts passed away leaving her in distress.

پیڑ پرانی اَمڑی سکڑی

مونجھ منجھاری دائی ہم


“The primordial pain is my real mother.  Anguish is my mid wife.”

It was cosmic design that she was born in pain and anguish.

سختی تے بدبختی تتڑی

حال وانڈاؤ ہمسائی ہم


“I am the inept one with hardships and misfortunes that are taking care of me like my neighbours.”

Hardships and misfortunes are always present with her who is so inept.

بے ٹھائی دی چولی چنڑی

پائی ہم پا ٹھمکائی ہم


“I adorned and exhibited myself with garments of divergence.”

The garments of love worn by her are at variance with her.

سر تے چَھتڑے چوٹیاں مَتھڑے

تیں سنگ دلڑی لائی ہم


“I had small hair on my head and locks of hair moving on my forehead (a state of girlhood symbolising primordial covenant), when my heart contracted love with you.”

It was the primordial stage of the pre-eternal covenant when she contracted love with her beloved.

ہو ہو پھکّڑی شہر خواری

جاتی فخر وڈائی ہم


“I have accepted infamy, ill-repute and notoriety as my pride and elevation.”

Her world overturns. She is condemned by the force of love to consider infamy, ill-repute and notoriety as her pride and elevation. The retina of her eye completely overturns her social perception.

کینویں یار فرید وساراں

جیں کیتے اِتھ آئی ہم


“Farid! How could I be oblivious of my friend for whom I came here?”

He is fully aware that in spite of all sufferings, he cannot be oblivious of his friend. The cosmic purpose of his existence can only be realised by dint of union with his beloved.


       Kafi-82                                Understanding Diwan - i - Farid                                  کافی نمبر . 82        

سَے، سَے، سول سڑاپے

ڈکھڑا نہیڑا لایم

“I have cultivated anguished love with countless afflictions and tribulations.”

She does not romanticise love. Her anguished love is full of afflictions and tribulations at the spiritual level.

توں بن گھر ور وے

سینے لکھ لکھ کاپے

ہاں دا ساڑا وے

ویڑھا کھانون آیم

“My household gives me heart-burning without you. There are hundred thousands wounds in my chest. My courtyard haunts me.”

The things closest to her that gave her peace and comfort, become a source of distress and discomfort without her beloved.

پل پل دل نوں وے

ول آوے تاں جاپے

پور پنل دے وے

دردیں مار منجھایم

“I am perpetually undergoing fits in the state of missing Punnal. I will only believe once he comes.  Pains have crushed me with anguish.”

Her hope starts waning while facing the hardships of love. She wants her beloved to visit her so that she could revitalise her faith in him. It is a deepening crisis of hope and a very exacting time of love.

یار دلیں دے وے

کینویں ڈیواں ڈوڑاپے

پیت نہ پالی وے

یاری تروڑ سدھایم

“My closest friend! You did not cultivate love with me. Whom should I complain about it? You went away by snapping friendly ties with me.”

She suffers the fact that her bosom friend has not been responsive and has snapped friendly ties with her without any rhyme or reason. She cannot communicate with any one about her beloved since everyone is an outsider. These facts shine forth so much in the existentiality of love.

کینویں دل دا وے

لوک سبھے ڈو چاپے

حال سناواں وے

سختی سخت ستایم

“How should I narrate the story of my heart? People resort to double-talk. My severities highly vex me.”

She desires to share her story of love with people but their insincerity makes her keep things to herself. The severity of not being able to communicate with people about her deepest aspirations is highly vexing.

یار اویڑے وے

جی جُکھ جُکھ پرتاپے

توڑ نہ نیتی وے

مفتی جان گنوایم

“My peculiar friend! You did not take me to the end. My self is rotting in suffering. Life has been wasted just for nothing.”

She feels left out in the game of love. She suffers in thinking that her life has just been wasted.

سِک ساجن دی وے

جیں سنگ دِلڑی اَڑاپے

رہن نہ ڈیندی وے

جیندے ناز مسایم

“The desire of my beloved does not let me live in peace. My heart is entangled with him and his pride has captivated me.”

The prideful beloved entangles her heart in such a way that the desire of union with him destroys her peace.

انگن فریدؔ دے وے

کرم کریسم آپے

سانول او سی وے

تانگھیں آس ودھایم

“Farid! My beloved will visit my courtyard. He will himself shower his blessings on me.  Longings have increased my hope.”

He is hopeful that one day his beloved will visit him and shower his blessings on him. Longing increases his hope. Longing is the secret of hope. Hope is not an empty posture of mind. It is filled with content. Longing is the content of hope. A person who has no longing has no hope.  The ‘dialects’ of longing and hope teach that longing increases hope and hope increases longing.


       Kafi-83                                Understanding Diwan - i - Farid                                  کافی نمبر . 83        

نینہہ اوَلڑا اوکھا لایُم

سِک پل پل دی مار منجھایم


“I have cultivated intricate and difficult love. My perpetual desire is putting me in crushing anguish.”

His perpetual desire of the beloved is filled with great anguish. It makes love so intricate and difficult for him.

پُچھدی ملا بانبھن جوسی

ڈھول اَساڈے ویڑھے اوسی

کیڑھا وقت ملن دا ہوسی

رنج ہجر دے سخت ستایم


“I am asking a cleric, Brahman and astrologer to divulge on the moment of union, when my beloved will visit my courtyard? The grief of disunion is highly vexing.”

He being dejected and highly vexed by the grief of disunion, resorts to non-rational modes when his rational endeavours become fruitless in realising the moment of union. His desperation is evident in the modes of his behaviour. It has been aptly said that if a person does not have an illusion of a pool of water in the scorching heat of the desert then it is not perfection of his sight but the imperfection of his thirst. Likewise, it is the intensity of love, which makes him recourse to hidden knowledge, which he thinks, could be instrumental in divulging the destined moment of union with his beloved. 

روہی وُٹھڑی مینگھ ملہاراں

شالا موڑِم دوست مہاراں

بوٹے بوٹے تھیاں گلزاراں

بھاگ سہاگ دی موسم آیم


“The desert (rohi) has become green and the rain-laden clouds are hovering on the sky. All plants are flowering. I pray that my friend turns the reins towards me. The season of good fortunes and nuptial happiness has ushered in.”

The Reality manifests in the inward and the outward. The outward changes affect the inward and the inward changes transform the perception of the outward. It is the intensity of love, which makes him behave in different ways. There is a close relationship between the inner and the outer dimensions of the cosmos. The moment of unveiling can only be realised by the Grace of God. He prays for this nuptial union. The portents of spiritual union demonstrate the path of love. The tracks of love are true, absolute and universal making him realise union.

اکھیاں روون دِل کُرلاوے

رات ڈینہاں آرام نہ آوے

دِلڑی جُکھدی تن تڑپھاوے

ڈکھ ڈوہاگ دے بار اٹھایم


“My eyes are weeping and my heart is groaning.  My heart is bearing tribulations and making my body restless. I have no peace, day and night. I am bearing the burden of sufferings and misfortunes.”

The ordinary sufferings of love at the plane of psyche do not match the higher sufferings at the plane of spirituality. The psychic love with all its infatuations, obsessions and symbiotic attachments does not engage human consciousness in fullness. It remains stranded on a certain level and keeps on flattening it out. But the spiritual love broadens, heightens and deepens consciousness and ushers in qualitatively different sufferings, which ultimately lead to the identity of knowledge and being. The sufferings of psychic love, in spite of all the hues and cries, do not touch the inmost chambers of one’s being. The sufferings of the spiritual love, on the other hand, engage the person wholeheartedly and in a wholesome way. The alchemy of suffering transforms the base metal into gold and displaces misfortunes with good fortune.

عشق اویڑا پیش پیوسے

مونجھ منجھاری ہار پتوسے

درد کشالے سیجھ ڈھیو سے

سہجوں ڈکھ ڈوہاگ سہایم

“Peculiar love has fallen to my lot. I got the nuptial bed of pain and adversities. I am wearing the necklace of anguishes. I have readily accepted sufferings and misfortunes.”

He readily accepts sufferings and misfortunes in the way of love because he has freely chosen to love his beloved. Love cannot be imposed by might. Love is born of freedom and lives in freedom. He understands the dynamics of love and acts accordingly. 

حسن پرستی گھات اساڈی

رمز حقیقی جَھات اساڈی

راز حقائق بات اساڈی

فخرِ جہاں ایہا ریت سکھایم

“Our vocation is to be fully absorbed in beauty. Our activity is to delve on the secrets of Reality. Our looking within ourselves is clueing to the Reality. Fakhr Jehan has taught me this tradition.”

His spiritual master, Fakhr-i-Jehan makes him realise the metaphysics of Beauty. He reveals the secrets of the Reality to him by making him appreciate that the Reality is Beauty itself. He has to delve deep within his own being in order to encounter the Beauty and become its adorer in all inward and outward forms.

مِلسم یار فرید کڈاہیں

جان جِگر تَن بھڑکن بھاہیں

دود دکھاواں کڈھ کڈھ آہیں

سُوز پنل دے صاف جلایم

“Farid! My friend will meet me one day. I am emitting smoke by continuously heaving sighs. My embodied self is flaming, fire. I have been completely burnt by the passion of Punnal.”

He hopes for union with his beloved. It is not a false hope but a true one arising from the ashes of his embodied self. He has knowledge of the path of love and is fully conscious of the fact that his effacement opens the door of subsistence with his beloved.

       Kafi-84                                Understanding Diwan - i - Farid                                  کافی نمبر . 84        

ہر صورت وچہ دیدار ڈٹھم

کل یار اغیار کوں یار ڈٹھم

“I have witnessed the unveiling in each form. I have witnessed all the intimates and strangers as friends.”

The ‘eye of heart’ witnesses the ultimate nature of things, which is opaque to the ordinary eye. The realised eye sees ‘the transparency of the phenomena.’ It goes to the roots of things. It is the gnostic consciousness, which sees the Reality manifest in all forms. It transcends all dualities and polarisations and witnesses the One in the states of nonduality and pre-polarisation. The ordinary distinction between intimates and strangers sprouts, in the process of manifestation and, in an act of transcendence, withers away and the Reality is witnessed as the Friend. The Reality is above the forms of the intimates and strangers (transcendence), but manifests in the forms of intimates and strangers (immanence). How could anything be excluded from the Reality or the Absolute? Metaphysics provides knowledge of the essential nature of things and their inter-relationships. It enlightens on the manifestations of the Reality in different forms, by integrating the fundamental dimensions of transcendence and immanence.  There is no thing in the Heavens and the earth, which is not governed by the Law of things. The Law of things is ingrained in the ultimate nature of things. It is called the immanence of the Law. The law itself is simply what it is. It is neither purified nor defiled by being ingrained in the ultimate nature of a thing. It is understood as the transcendence of the Law. The transcendence and immanence of the Law is simultaneous and if the Reality is identified with the Law of things, then it may help the ordinary understanding to understand that the One like the Law is ingrained in everything and, further manifests itself in all forms (immanence) without compromising its transcendence. A person, who succeeds in witnessing the ingrained Law of things, will witness Oneness in all things. Likewise, a person who succeeds in witnessing the Reali.ty manifesting itself will equally witness Oneness in multiple forms. The law of things, in a miraculous way, determines the properties of things and these properties range from the material to the spiritual. The positive and negative properties, in different ranges, can be categorised as true and false; beautiful and ugly; right and wrong; good and evil; light and darkness and so on. The positive properties inhere in the ultimate nature of things but the negative ones exist relationally and have no being outside their relationships. They are negatively related to positive properties. The act of witnessing the Truth, manifest in all forms, for example, is in consonance with the ultimate nature of things. Ordinarily a truth has a falsehood as it’s opposite but the absolute Truth has no falsehood as it’s opposite.  It is beyond the categories of true and false. The one who witnesses the Truth witnesses it in ‘absoluteness’ in all forms without a shadow of falsehood. He is akin to the one who witnesses the Light in ‘absoluteness’ in all forms without a shadow of darkness. Likewise, the absolute Friend has no stranger as it’s opposite. The one who witnesses the Friend witnesses it in ‘absoluteness’ in all forms without there being shadow of a stranger

کِتھ جوہر تے کِتھ عرض ڈٹھم

کِتھ صحت ڈٹھم کِتھ مرض ڈٹھم

کِتھ سنّت نفل تے فرض ڈٹھم

کِتھ چُست اَتے بیمار ڈٹھم

“I have witnessed at times the substance and at times the accident. I have witnessed at times Sunnah, supererogatory and obligatory rituals. I have witnessed at times health and have witnessed at times sickness. I have witnessed at times activity and feebleness.”

The Reality at times is witnessed as the Substance (the Essence), which is self-subsistent, which requires no support for its subsistence or existence and at times accident (cosmos), which requires support for its subsistence or existence. He is essentially above Substance and accident (transcendence) but He manifests Himself in the form of Substance and in the form of accident (immanence). The Reality witnessed as accident is scandalous for religiosity. It fails to have a metaphysical understanding of things. Religiosity considers the cosmos absolutely distinct from God. It worships the God of transcendence. It has no inkling of the immanent aspects of God.  It considers God absolutely over and above the cosmos. The Reality is ‘the Metaphysical Whole’ and there is nothing outside it. The whole cosmos is manifestation of the Reality. The accident is the manifestation of the Substance. It is utterly dependent on the Substance. The notion of an independent, autonomous and self-subsistent accident is a contradiction in terms. It is metaphysically absurd to impute the essential qualities of the Substance to the accident. However, witnessing the Reality as accident means witnessing the accident as manifestation of the Reality. It is witnessing its attachment to the Reality. ‘All things are attached to the Absolute’.  How could it be otherwise? The Reality does manifest itself in all forms but, by virtue of its transcendence, it is not delimited, defiled or corrupted in any one of the forms. The transcendence and immanence of the Reality is in simultaneity in every form. It is the act of witnessing that unveils Reality in all its forms. He is manifest in the worshipped and the worshippers and thereby witnessed accordingly. His manifestations (ontological descent) worship Him (ontological ascent). He is essentially above worshipped and the worshippers (transcendence) but is manifest in the forms of the worshipped and the worshippers (immanence). He is essentially above health and sickness (transcendence) but manifest in forms of health and sickness (immanence). He is essentially above being lively and feeble (transcendence) but manifest in forms of liveliness and feebleness (immanence). Religiosity considers it a blasphemy to talk of His manifestation in the cosmos and especially in the forms of the worshippers, the sick and the feeble because it has a delimited view of things. It is blasphemous itself in committing the Fallacy of Delimitation by delimiting ‘the Nondelimited Being’ or ‘the Supra-Personal Divinity’ and further delimiting Him to the Heavens. It also lacks the vision of witnessing Him in the cosmos.  They are only the spiritual men of higher vision, who witness ‘the One in multiple forms.’

کِتھ بطن بطون ظہور ڈٹھم

کِتھ مُلّاں تے منصور ڈٹھم

کِتھ زاہد تے مخمور ڈٹھم

کِتھ چوب رَسن تے دار ڈٹھم

“I have witnessed at times hidden, interiority and exteriority. I have witnessed at times ascetics and the drunkards. I have witnessed at times clergy and Mansur. I have witnessed at times a pole, rope and scaffold.”

The Reality is witnessed in its aspects of the unmanifest and the manifest. It is witnessed in the forms of ascetics and drunkards that appear to be poles apart in their conduct. It is witnessed in the forms of the clerics and Mansur Hallaj, notwithstanding that the clerics did not understand the spiritual import of his ecstatic utterance: I am the Truth and hanged him. The Reality is witnessed in the forms of pole, rope and scaffold used in his hanging. The mode of witnessing offers metaphysical proof that there is nothing outside the Reality. How could a thing be divested of its essentiality? All things are attached to ‘the Most Real.’

اے مذہب پَاک نبیاں دا

اے رُشد ارشاد ولیاں دا

اے مشرب صاف صفیاں دا

آیات ڈٹھم اخبار ڈٹھم

“It is the religion of the sacred Prophets. It is the way of pure saints. It is the discernment and discourse of the friends of God.  I have witnessed the symbols and I have witnessed the events.”

The prophets, saints and friends of God have attested by virtue of their witnessing that there is no reality except the Reality and everything is the manifestation of the Reality. There is no thing bereft of His Presence. The witnessing of the symbols, which partake of the Reality and the witnessing of the events, which disclose His recurring Will, there is a clear manifestation of the Reality in things and events. The Reality shines through symbols and His Will operates in all events-small or big.

کِتھ پُھل گل باغ بہار ڈٹھم

کِتھ خس خاشاک تے خَار ڈٹھم

کِتھ بلبل زار نزار ڈٹھم

ہِک نُور دے سَبھ اَطوار ڈٹھم

“I have witnessed at times flowers, roses, gardens and springs. I have witnessed at times nightingales in a distressful plight. I have witnessed at times straws, litters and thorns. I have witnessed all these manifestations of the essential Light.”

The Primordial light is the Absolute as the Essence. ‘The Real is sheer Light.’ The Essence of Allah is identified with Light itself. Absolute Reality or the Supreme Light is indefinable and is designated as ‘Haqq’ (Truth or Reality). The Primordial Light is unknowable in itself but it becomes manifest and knowable through existence and knowledge.  The inherent nature of Light is to manifest itself. Light is the basic stuff out of which the cosmos has been created or manifested. All things are the manifestation of the essential Light. The cosmos constitutes ‘degrees of irradiation and effusion of this Primordial Light, which shines everywhere while remaining immutable and forever the same.’ Allah is the Light of the Heavens and the earth, says the Qur’an. It demonstrates His absoluteness and Omnipresence. The individuation of Light, in the Light verse of the Qur’an, points towards the degrees of Light. ‘Things are so many rays reflected from Light’s substance.’ The Light’s substance is witnessed in flowers, roses, gardens and springs; in the distressful plight of the nightingales longing for their mates and in straws, litters and thorns spread in the garden. The metaphysics of Light accounts for the Light itself and the whole process of its manifestation. It is metaphysical realisation or witnessing, which makes the lover witness the manifestation of Light in every thing and in every event.

کِتھ برم نارائن نرنجن ہے

کِتھ بید بیاس برہمن ہے

کِتھ رَام کنیا لچھمن ہے

کِتھ راچس تے اوتار ڈٹھم

“He is Brahma, Narain and Naranjan at times. He is Ram, Kanaya and Lachman at times. He is Veda, Bias and Brahman at times. I have witnessed men of God in royal dresses and spiritually– incarnate at times.”

It is the Reality, which assumes many forms like Allah, Rahman and Rabb. It has different Names and Attributes in the Islamic tradition. Hindu metaphysics also deals with the Reality and the forms it assumes in the process of its manifestation.  Brahman (‘the supreme principle; the ground of the universe, the source of all existence; declared as nondifferent from atman; described as unconditioned existence, self-luminous intelligence and unexcellable bliss’), Narain and Naranjan are different aspects of the Reality. He is manifest in Ram Chandar, Lachman and Krishan. He is manifest in Vedas (the Hindu Scriptures), in Bias (the Brahmin who collected the Vedas), and in Brahmin (‘the priestly class and the priestly functionary’). He is witnessed in holy men with royal attires and in avtar (the mediums of Divine descent). There are degrees of the manifestation of the Reality. It is the Reality, which manifests itself in all forms including the higher ones, namely the metaphysical, the spiritual and the religious.

اَرواح نفوس عقول ڈٹھم

معقول ڈٹھم منقول ڈٹھم

انسان ظلوم جہول ڈٹھم

اقرار ڈٹھم انکار ڈٹھم

 

“I have witnessed spirits, souls and intellects. I have witnessed men as cruel and ignorant. I have witnessed the rational sciences and I have witnessed the traditional sciences. I have witnessed affirmations and I have witnessed negations.”

The embodied self consists of spirit, soul and reason. The Spirit is identical with the Divine Essence and it is individualised in every human medium. The soul or self has the possibility of integration or disintegration by doing good deeds or bad ones respectively. Reason cohere the data received from the material and the spiritual worlds. The spirit, soul and reason are common to Man. Man wrongs his own soul in ignorance of the cosmic purpose of his existence but his essence remains universal. The Reality as the Knowledge itself appears in the forms of the rational sciences and the traditional ones. The negation of the reality is the affirmation of the Reality because there is no reality except the Reality.

کتھ منطق نحو تے صرف ڈٹھم

ہِک معنے ہَر ہر طرف ڈٹھم

کِتھ اسم تے فعل تے حرف ڈٹھم

چو گوٹھ ڈٹھم چُودھار ڈٹھم

“I have witnessed logic, syntax and accidence at times. I have witnessed a name, verb and alphabetic letter at times. I have witnessed essential meaning everywhere. I have witnessed every nook and corner and I have witnessed the four sides.”

The language with its logic, syntax and accidence and with its name, verb and alphabet has meaning in its essentiality. Likewise, the Reality is the essentiality in every form.

سَب اعلیٰ اعلیٰ شان ڈٹھم

ابوبکرؓ عمرؓ عثمانؓ ڈٹھم

حسنین تے شاہِ مردان ڈٹھم

وہ پاک نبیؐ مختار ڈٹھم

“I have witnessed all the majestic ones in supreme glory.  I have witnessed Hasnayn (Hasan and Husayn) and Shah Mardan (Ali). I have witnessed Abu Bakr, Umar and Uthman. I have witnessed the lauded pure prophet as sovereign.”

The Majesty and Glory of the Reality or God is witnessed in the grandsons and son-in-law of the Prophet and his foremost Companions. The Reality’s Attribute of Sovereignty is witnessed in the pure medium of the Prophet.

کِتھ شاہِ نظام الدین ڈٹھم

کِتھ قطب معین الدین ڈٹھم

کِتھ فرد فرید الدین ڈٹھم

کِتھ فخر جہاں دلدار ڈٹھم

“I have witnessed Shah Nizam-ud-Din at times. I have witnessed the unique Farid-ud-Din at times. I have witnessed the pole Mueen-ud-Din at times. I have witnessed my friend Fakhr-e-Jehan at times.”

The Reality descends in all forms, which act as mirrors for the Reality to contemplate itself. The saintly hearts reflect the Face of the Beloved more perfectly. The Reality is witnessed in saintly forms.  But how could Man witness anything unless the Reality in its Attribute of Witness (As Shahid) witnesses through him? And the matter does not end here. The Witness, the witnessing and the witnessed is essentially the same Reality. It appears in multiple forms in simultaneity but in reality it is the essential One. The same is true of all the Attributes of the Reality appearing in the total activity of Man including his ideas, feelings, words and actions. How could ontological nothingness claim any being or having?


       Kafi-85                                Understanding Diwan - i - Farid                                  کافی نمبر . 85        

اپرم بید بتاؤں

میں اگیانی کو گیان سناؤں

“I am disclosing the supreme Veda. I am imparting knowledge to the ignorant.”

The Reality has manifested and appeared in different metaphysical and religious traditions of the world. The Veda is the pure metaphysics of the Hindus enshrined in different doctrines. The Supreme Principle manifests in different forms. Knowledge dispels ignorance like light dispels darkness. The oral Tradition is the repository of Knowledge passed on from one generation to the other by those who understand its teachings and are qualified to communicate it to the concerned. The search of the Reality or God in outer forms has destroyed the spiritual life of Man. He is caught in the outward as against the inward. The symbols have become for him as ends in themselves. He is lost in the pointers and has become oblivious of the inwardness they point to. The rituals are promoting religiosity at the cost of spirituality. The Heavenly truths have been corrupted on earth. The votaries have started idolising the spiritual realities. They are being far removed from the fountainhead of knowledge. They are leading their lives in ignorance caught in the snares of falsehood. It is a call to return back to the original and pure teachings of the Vedas, and for that matter to all the Scriptures so that the votaries of their respective traditions re-establish their contact with the Truth that lies within. 

سرت سرندھ ہاتھ موں لے کر

پریم کی تار بجاؤں

“I take the violin of knowledge in my hands and play the tune of love.”

Knowledge and love enjoy a deeper intimacy. The supreme Knowledge or gnosis is inseparable from love.  How could the lover attain union in ignorance of his beloved? The ‘dialectic’ of knowledge and love is operative at all levels. Knowledge deepens love and love deepens knowledge. How could a gnostic achieve heights in gnosis without achieving heights in love? Love opens up certain dimensions of higher knowledge, which remain veiled otherwise. The ‘Hidden Treasure’ loved to be known, which caused the entire cosmos.’

پانچ سکھی مل رام دوارے

ست گر کی جس گاؤں

“I laud the Divinity by integrating five intimates (senses) in the temple of God.”

The integrated senses in the embodied self perceive ‘the transparency of the phenomena.’ It opens the door to the non-sensuous aspects of the Reality. One delves within oneself to find the beloved.

کونج گلی میں شام سندر سنگ

ہوری دھوم مچاؤں

“I celebrate ‘Holi’ in the beautiful streets with ‘Krishan’ (my beloved).”

The celebrations of ‘Holi’ (Hindu festival) symbolise the eventual victory of good over evil;’ rejoicing in love and spreading beautiful colours of the Colourless.

میت چیت پچکاری ماروں

پریت گلال اڈاؤں

“I squirt the love laden and make the colour of love soar.”

Life consists in spreading the colours of love from the earth to the Heavens, in order to attain spiritual happiness.

کہاں اجودھیا سنبل متھرا

کہاں گوردھن جاؤں

“Why should I wander at Ajodhia, Sanbal, Mathra and Gurdhan (Hindu pilgrimage centres)?”

What the pilgrimage centres have to offer by remaining outward. They have even ceased to play their roles as pointers to the Inward.

لچھمن رام کنیا کلگی

اپنے آپ موں پاؤں

“(When) Lachman, Ram, Kanaya and Kalgi (deity incarnate) are within me.”

The whole world of spirituality lies within Man. Why it should be idealised in outer forms?

دیسوں کہاں بدیس کو دوڑوں

جوگ براگ کماؤں

“Why should I leave my native abode, run to unfamiliar places and undergo hard spiritual exercises or become an ascetic?”

There is no need to displace inwardness with externality, undergo hard spiritual exercises and become an ascetic in search of God. One has to simply realise Him within ‘the infinite depths of one’s being.’

سورج چاند کو سنمکھ راکھوں

سن سمادھ لگاؤں

“Why should I keep the sun and moon opposite my face for concentrating on the focal point (ritual)?”

There is no need to adopt the practice of going within from the outside. He is near to Man than his neck-vein. It is in deepening one’s consciousness that one finds the beloved in the inmost chambers of one’s heart.

پیپل تلسی کاہے کو پوجوں

کاہے کو تیرتھ ناؤں

“Why should I worship (peepal) a tree and (tulsi) a shrub? And why should I go for a bath to the sacred place?”

Why worship His manifestations in trees and shrubs? Shouldn’t He be worshipped beyond His manifestations? Why to bathe in sacred places for purity, when the possibility of purifying one’s intention lies within.

اور سے کام فرید نہ میرو

آتم   دیو   مناؤں

“Farid! I have no business with otherness. I am realising the Spirit within myself.”

He realises the Spirit within the infinite depths of his being or consciousness. He has no need of searching Him in the outward. Aren’t external aids obstructions in the path of spiritual realisation?

       Kafi-86                                Understanding Diwan - i - Farid                                  کافی نمبر . 86        

اَج زیور پئے ٹھہندے ہِن

متاں ڈینھ سہاگ دے آندے ہِن

“My jewellery is sounding pleasant to me. May be the days of union are drawing nigh.”

Her inward state changes her perception. Her pleasantness is a sign that the moments of union are drawing nigh.

کجلہ مارو دیداں بھالے

بولے بینے تے کٹمالے

سُرخی مُسک مُسک غم ٹالے

سہجوں لچکے کھاندے ہن

“The captivating collyrium is befitting my eyes. My rouge is smilingly shunning sorrows. My nose and forehead ornaments and a bead necklace are readily dancing with joy.”

Her embodied self enjoys inward happiness. It perceives everything as joyful.

باد شمالی لُرکے لُرکے

اَکھیاں پِھرکِن لُوں لوں مُرکے

بارش رم جھم بُرکے بُرکے

ٹھر گئے گوشے ہاں دے ہِن

“The north wind is blowing very gently and there is drizzling. My eyes are winking (an omen of friend’s coming) and the pores of my body are smiling beneath. It is providing fulfilment to the spaces of my heart.”

The signs and omens of meeting her beloved make her so happy.

جیندیں عرب شریف ڈٹھوسے

سوہنے سانول یاد کیتوسے

لُہندیں سِکدیں نہ مرگیو سے

ہار سنگھار سہاندے ہن

“I have visited holy Arabia during my life time.  I have not died merely desiring and wishing for it. My beloved friend has remembered me. My makeup seems so pleasant to me.”

Islamic spirituality demonstrates the inward dimension of Prophecy, which is realisable by spiritual men. It realises the possibility of direct contact with the Prophet, understood as presence (haduri). The visit of holy Arabia (inwardly and outwardly) during one’s lifetime is spiritually so refreshing. These are moments of great rejoice for him that his desire and wish of visiting the place has been fulfilled before his death. However, it is not a religious visit but a spiritual one. The living Prophet desires to meet him. It stirs his heart and things appear pleasant to him. The efficacy of all rituals is to provide meeting or union. What is the use of going up and down the ladder without reaching one’s friend or beloved? The house remains a house of brick and mortar without the dwelling of one’s friend. Who would like to visit a house in the absence of its inmate? The House of God houses God while the Mausoleum of the Prophet houses the living Prophet, and the visit to these sacred places (inwardly and outwardly) is essentially to experience the Divine Presence and the Prophetic presence. The votaries communicate with God and His Prophet according to their respective spiritual levels. Religiosity being tied to the outward has no such experience. It has never smelt the fragrance of spirituality.

صدقے صدقے واری واری

سِر قربان تے جان نِثاری

اُولے گھولے لکھ لکھ واری

ملک مِٹھے مِتراں دے ہِن

“I repeatedly make countless sacrifices in honour of his love. I sacrifice my head and my whole life is devoted to him. I am in the dominion of my sweet friend.”

He reaches the dominion of his friend and reiterates his absolute commitment with him. He offers his whole being and having to him. Love and reverence of the Prophet is central in Islamic spirituality. The more one loves the Prophet, the more one is loved by God.

وادیاں راہ مدینے والیاں

ہر ہر آن سدا خوش حالیاں

ساگی باغ بہشتی چالیاں

سُکھ سہرے ڈکھ ماندے ہِن

“The valleys on the way to Medina are identical to the paradisal gardens. There are everlasting joys and affluence at each and every moment. Now, peace has overpowered the weary (weakling) sufferings.”

The valleys of Medina are identical to the paradisal gardens with blissful vision of the beloved. There is happiness and peace all around without suffering.

عرب شریف دی سوہنی ریتے

دِسرے چاچڑ صدقے کیتے

لَاوے دل نوں پرم پلیتے

اَصلوں محض نہ بھاندے ہن

“The tradition of holy Arabia is lovely. It kindles the wick of love in one’s heart. I have forgotten Chachar and sacrificed it (for the sake of my friend). It has ceased to truly appeal me.”

The beautiful tradition of the holy land stirs love in his heart. He becomes oblivious of the terrestrial for the sake of the celestial. He concentrates on the realisation of the higher possibilities of his existence.

حُسن جمال دی دھرتی آئی

فرحت روز فرید سَوائی

سَبھ شے چاہری طرز ڈکھائی

ڈکھڑے ماندے سَاندے ہِن

“I have reached land of the radiant beauty. All things are manifesting freshness. Farid! Happiness is on the increase each day. Now, the sufferings have become weary (loosened their grips on me).”

He experiences the radiant beauty of the land of his friend. Things display spiritual freshness. His dwindling sufferings give way to increasing happiness.

       Kafi-87                                Understanding Diwan - i - Farid                                  کافی نمبر . 87        

اَج شبریاں شغدف بھاندے ہِن

متاں دیس پنل دے آندے ہن


“The caparisons and saddles (on camels) seem pleasant to me today. May be I am nearing the dwellings of Punnal.”

The inward journey of the self to the Self is essentially the realisation of the beloved in the inmost chambers of his heart. The symbolic journey is essentially within the infinite depths of his being or consciousness. The caparisons and saddles on the camel (ship of the desert) symbolise journey to the beloved.

نازو جمل جمیل وطن دے

ہر دم ہووِن نال امن دے

راہی راہندے راہ سجن دے

ساتھی درد منداں دے ہن


“The prideful and lovely camels of the native place are travellers to the dwelling place of my beloved. I wish them permanent peace. They are the companions of the compassionate ones.”

The camels or sublime feelings (ships of the inner desert of the being) seem so prideful and lovely unto their journey to union with the beloved. They are wished peace during the journey for they are compassionate to him.

لَب مسکاون اکھیاں پُھرکِن

غم غم کھاون ڈکھڑے کر کن

رگ رگ بلکے دِلڑیاں سرکن

سول سروں نس جاندے ہن


“There is smiling on my lips and the eyes are winking (an omen of meeting one’s beloved). Each and every vein of my being is throbbing and my heart is tickling. The sorrows are sorrowful and the sufferings are grumbling (are being envious of happiness). The afflictions have been uprooted in a flash.”

He experiences the transformation of his being and the sudden end of his afflictions.

سوہنے جمل جمیل بداوی

سارے حسن جمال دے حاوی

شمس و قمر دے نال مساوی

ساڈے گوشے ہاں دے ہن

“Handsome camel riders are riding the beautiful camels. They are similar to the sun and the moon. They dominate (the patterns of) beauty and loveliness. They are our dear ones.”

The Spirit is riding the self. The Spirit has original light like the sun and it is reflecting its light on the self or the moon. It creates patterns of beauty and loveliness. He considers then as dear because they are instrumental in realising union with his beloved.

بدلیں جڑ گھنگھور مچائی

ناز کریندی لائی لائی

پھوگیں لانیں خنکی چائی

عارف عبرت کھاندے ہن

“The sky is overcast with thickening and rainy clouds. The desert bushes and plants have attained freshness. Here, each and every riverine plant is dancing with priding. The gnostics are in the process of attaining realisation.”

His self is being transformed, by the Grace of God, and he is experiencing liveliness all around. He is in a state of awe in the act of attaining realisation. 

آئے بھاگ سبھاگ سدھائے

تن من ڈکھڑے جھاگ سدھائے

بھاگے بھاگ ڈوہاگ سدھائے

جو چاہندے سو لہندے ہن

“The good fortunes have ushered in and the bad times and misfortunes have withered away. My embodied self has swum across the waters of sufferings. It gets whatever it wishes.”

The perplexing state of disunion and separation is over with the coming of good fortune. His embodied self has ferried across the waters of suffering. His desire for perpetual vision of his beloved is fulfilled.

بینسر بولے بینے ٹھمکن

کڑیاں نورے پیریں گھمکن

والیاں والے جھمکے جھمکن

زیور تریور ٹھہندے ہن

“My nose and forehead ornaments are looking beautiful. My ornamental earrings are dangling. My anklet ornaments are looking lovely. All my jewellery and apparel seem so pleasant to me.”

The ornamentations, jewellery and apparel are looking superb and making her so happy. The beauty and loveliness of her inner states endows all happiness.

زلفاں سہجوں سو ول پاون

سرخیاں کجل مُساگ سہاون

تلک تلولے لٹکے لاون

ہار سنگار سہاندے ہن

“The locks of hair are readily making countless furls. The brow colour- mark and moles are simply enchanting. My rouge, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects) are looking so good. My makeup is increasingly charming.”

The beauty and charm of her intricate embodied self is on the increase.

طالع بھلے بخت سوّلے

پل پل یار سنیہڑے گھلے

آئے محض فرید دے ولے

ڈینہہ ڈکھاں توں واندے ہن

“The stars are favourable and the fortunes have started smiling. They have specially turned towards Farid.  My friend is sending messages every now and then. My days have become free from sufferings.”

The responsiveness of the beloved ushers in happy times for him . His sufferings of disunion and separation wither away. 

       Kafi-88                                Understanding Diwan - i - Farid                                  کافی نمبر . 88        

اساں سو بدمست قلندر ہوں

کڈیں مسجد ہوں کڈیں مندر ہوں

"We are heavily enraptured qalandars (spiritualists). We are mosques at times and at times we are temples.”

Religiosity cannot understand the nature and significance of any spiritual state or station from the lowest to the highest. Many of the words and utterances of the Sufis cannot be taken literally or on their face value. The antagonism of the clerics with the Sufis is proverbial. The Sufis, unlike the clerics, experience God and express their experience accordingly. There are many states and stations of the spiritual path, which can only be understood by the men of spiritual vision. The Sufis, who achieve such spiritual heights of being ‘qalandars,’ do not commit any sin or evil. They are essentially beyond good and evil. They have the heightened consciousness of their ontological nothingness in the Face of Being itself (God). The Reality or God is Power itself (al-Qawi and al-Matin), manifest in all forms of power. It is the degree of His manifestation, in His Attribute of Power, which vests the mediums of angels, jinni and men with ordinary or extraordinary powers. The same is true of His other Attributes as well.  The Qur’an is replete with instances of His Power manifesting in different mediums. No medium has ever claimed any power flowing from itself, but has always ascribed it to God. And all those human mediums that made any false claims like Pharaoh and Qarun were destroyed by their very claims. The human medium of a ‘qalandar’ by virtue of his receptivity becomes a spiritual receptacle for the Divine to manifest Himself to a greater degree than in other mediums. He acts act under the spell of heightened intoxication or gargantuan rapture. In other words, the ‘qalandars’ are empowered by God to identify themselves with His manifestations assuming different forms. The Reality is the Infinite, the Perfect, the Love, the Beauty, the Good, the Light, the Freedom, and the Knowledge, so on. It has no limit, imperfection, hatred, ugliness, evil, darkness, constraint and ignorance respectively. These arise in the process of manifestation by individualising themselves and thereby creating their opposites. They are merely privations, which ultimately return to their source. Whatever forms the manifestations of the Reality assume, the qalandars come to assume the same. They identify themselves with the archetypal forms but they are not identical with them. Their identification with the manifestations in the forms of mosque and temple is understandable in this context.

کڈیں چور بنوں کڈیں چار بنوں

کڈیں زہد عبادت کار بنوں

کڈیں توبہ استغفار بنوں

کڈیں فسق فجوریں اندر ہوں

“We are thieving at times and at times we are swindlers. We are repentance and forgiveness at times. We are devout ascetics at times and at times we are engrossed in sinfulness and impiety.”

They identify themselves with the manifestations of the Reality in the forms of thieves and swindlers; repentance and forgiveness; devout ascetics and sinfulness and impiety.

کِتھاں درد کِتھاں درمان بنوں

کِتھاں کیچ بھنبھور دا شان بنوں

کتھاں مصر کتھاں کنعان بنوں

کِتھاں واسی شہر جلندر ہوں

“We are pain at times and at times we are remedying. We are Egypt at times and at times we are Canaan. We are the glory of Kech and Bhambore at times and at times we are the dwellers of Jullunder (the city under water).”

Their identification with the manifestations of the Reality embraces ideas, feelings, words and actions both in serial time and in pure duration in the forms of pain and remedy; Egypt and Canaan; glory of Kech and Bhambore; and the dwellers of Jullunder.

کِتھاں صومعہ دیر کنشت کِتھاں

کِتھے عاصی نیک سرشت کِتھاں

کِتھے دوزخ باغ بہشت کِتھاں

کِتھے گمرہ ہوں کِتھے رہبر ہوں

“We are Shrine at times and at times we are Monastery and Church. We are hell at times and at times we are gardens of Eden. We are sinners at times and at times we are of virtuous disposition. We are misguided at times and at times we are guides.”

They identify themselves with the manifestations of the Reality in the forms of shrine, monastery and church; hell and gardens of Eden; sinners and of virtuous disposition; guided and the misguided.

ہیوں اور قلاش تے رند اساں

ہیوں بے شک عارف چند اساں

پئی نودی ہے ہِند سندھ اساں

کل راز رموز دے دفتر ہوں

“Although we are penniless and inebriates yet Hindustan and Sindh are bowing before us. Undoubtedly, we are a few gnostics, the repository of all the secrets and mysteries.”

They are few in number divested of being and having. They aren’t to be judged by their poor appearances. They are inwardly the repositories of Divine secrets and mysteries. It is by virtue of their inwardness that people in our part of the world hold them in high esteem.

ہن ناز نواز دے ٹول کڈیں

رَلے ڈھول کڈیں گیا رول کڈیں

ہے مُونجھ منجھاری کول کڈیں

کڈیں بردر ہوں کڈیں در برہوں

“We are in the company of priding and elegance at times and at times we are in proximity to anguishes. Our beloved unites with us at times and at times wretchedly separates from us. We are at the doorsteps at times and at times we are inside (dwelling with our beloved).”

They identify themselves with the manifestations of the Reality in the forms of priding and elegance; anguishes; unity of the beloved and His wretched separation; nearness with the beloved and in unison with Him.

ول واتوں سمجھ فرید الا

ہے چالوں حال پدید بھلا

کر محض نہ شعر جدید ولا

تونے کیجو سارے ابتر ہوں

“Farid! Now take caution in uttering words from your mouth. Do not create such novel poetry again (for people will not understand it). Our inwardness manifests spirituality though outwardly we seem in a bad shape.”

It is risky and difficult to give poetic expression to one’s spirituality. One’s poor outward does not match one’s inward richness.

       Kafi-89                                Understanding Diwan - i - Farid                                  کافی نمبر . 89        

آمل اجکل سوہنا سائیں

توں بن مول نہ سجھدیاں واہیں

نہ تاں مفتی خون تھیسائیں

سن دل نال تاں گالھ اکھائیں

“My beautiful beloved! Do meet me these days. Otherwise, I will die and my blood shall be on you. Nothing occurs to me without you. I will narrate if you listen by the ears of your heart.”

He submits to the beloved and anxiously waits for his response. He would consider him responsible in the event of his death. He beseeches him to heed to this forewarning with all seriousness.

پربھت دہاراں روہ گھنیرے

بیشک درد منداں دے دیرے

جِتھ لاہنگے جِتھ تھیوم وہیرے

جِتھ تھلڑا جِتھ سنجڑیاں جاہیں

“There are hilly terrains and gigantic mountains. I wait there on the passages. Undoubtedly, the dwellings of the compassionate ones are there in sand dunes and desolate places.”

He awaits his beloved at different entry points of the desert. These desolate places are the dwellings of the men of Heart. These places turn into oases with the responsiveness of the beloved.

ہک پل عیش نہ پایم گھر وچ

پوندے سو سو پور اندر وچ

گذری ساری عمر سفر وچ

یار رب یار دے دیس وسائیں

“I have not found even a moment of enjoyment in my house. My entire life has been spent in the way (of love). I experience lots of fits within me. My Sustainer! Make me dwell in the city of my friend.”

His plight manifests his state of love. He prays for union with his beloved. It is Divine Grace, which affects union.

جاں ڈیکھاں جھڑ مینہہ کن من کوں

اکھیاں بلکن مونہہ ڈیکھن کوں

روواں کر کر یاد سجن کوں

گل لانون کوں پھِتکن بانہیں

“I constantly cry in remembering my beloved, the moment I see clouds, drizzling and rain. My eyes are anxiously waiting to see his face. My arms are quivering with fondness to embrace him.”

The signs leading to the beloved’s vision affect inward changes, which leave a deep impact on his embodied self.

واٹ نہاراں کانگ اڈاواں

سو پونج ہاراں فالاں پاواں

پنڈت جوسی دے کَن کھاواں

او سی میڈا یار کڈاہیں

“I keep waiting and shooing the ravens. I make the pundit and astrologer fed-up by my queries. I make countless vows and take omens to know about the visit of my friend some day.”

He desperately tries to know, by all means, the destined moments of union with his beloved. The normal consciousness does not help in solacing his heart. He catches at a straw while drowning in the stream of love. The mystery of future cannot be resolved by rational modes.

میں بد نہ کہیں بِھیم بھرم دا

زور فرید کوں تیڈڑے دم دا

تو ہیں صاحب لَاج شرم دا

لگڑی سانول توڑ نبھائیں

“I am imperfect without any respect and reputation. You are the custodian of my honour and grace. Farid’s strength is solely due to you. My beloved! Remain with me till last.”

All said and done, he sustains hope in his beloved. He admits his imperfection in face of his perfect beloved. He does not impute any honour or good reputation to himself. He totally considers his beloved as the custodian of his honour and grace. He is bereft of any might. It is his beloved, which grants him strength on the path of love. He beseeches his beloved for the ultimate union.

       Kafi-90                                Understanding Diwan - i - Farid                                  کافی نمبر . 90        

آ مل مَارو ماڑرو

ماراں ہَکلاں کوکڑیاں

تھل وِچ کَردیاں دھاہاں

کر کر لنبڑیاں بانہاں

“The heartless dweller of Marwar! Do come and meet me. I keep beseeching in the desert. I cry and yelp for help by spreading my arms.”

Her plight in awaiting her heartless dweller of Marwar (beloved) speaks of the dynamics of love. He initiates love and she intensifies it with suffering in order to realise union. 

بُھل گیاں رسماں ریتاں

بٹھ پئے خویش قبیلڑے

جیں ڈینہہ لگڑیاں پیتاں

پر ہک تینوں چاہاں

“I have forgotten customs and traditions ever since I contracted love with you.  I do not bother about my kith and kin.  I love you solely.”

The possibility of love cannot be realised partially. It has to be realised in wholeness. It is in the process of realisation that she becomes oblivious of everything except her beloved. She does not discard all these things by any rational effort. She does not make conscious efforts to abandon the whole lot that hitherto gave meaning to her life. Reason teaches otherwise. It is the drive of love that steers her straight to her beloved. The force of love forces everything out of her for the sake of her beloved. 

کینویں جیوے جالڑے

رانجھن تخت ہزارڑے

سنجڑی ہیر سلیٹی

سُکیاں لایاں کاہاں

“How should the damned Heer live and spend her life, when Ranjha is at ‘takht Hazara’ and all the plants and shrubs have dried up?”

Love itself is polarised in the forms of the lover and the beloved. There is no love without this polarisation. It is not possible for her to remain insulated from her beloved. Her existence would dry-up without inward nourishment of love. It is her ontological necessity to transcend and get united with her beloved. Love quickens the dead to life.

ما پیو ویر وِساریم

پاواں لیرے میلڑے

راول ڈتڑم رولا

چولی چنڑی لاہاں

“I have become oblivious of my parents and brothers. I have been wretched by my beloved.  I wear untidy clothes. I have shed my fine clothing.”

It is a positive sign of love to become oblivious of one’s parents and fraternal ties. The experience of being wretched by one’s beloved is the sign of triumphing in love. The very act of wearing untidy clothes and shedding the fine ones speaks volumes of the conquering nature of love.

جاہی چوٹ فرید نوں

مول نہ وِسرم %ڑیاں

لایو لا ڈکھلایو

سانول ناز نگاہاں

“You have targeted Farid so perfectly. My beloved! I will never forget the gracefulness of your eyes.”

He is targeted so perfectly with the graceful eye contact of his beloved that he constantly remembers his vocation of love in the vicissitudes of life. How could an imperfect move of the beloved fructify love?

       Kafi-91                                Understanding Diwan - i - Farid                                  کافی نمبر . 91        

اے حسن حقیقی نور ازل

تینوں واجب تے امکان کہوں

“O’ essential Beauty! The Primordial Light! May I describe you as the Necessity and the Possibility?”

In calling Him as the Essential Beauty and the Primordial Light, it seems a delimitation since these are manifestations or manifested forms. How could they describe the Unmanifest? But one has to take a reference point in attempting to describe Him. Otherwise, it is not possible to describe Him even provisionally. The very word ‘You’ speaks of delimitation. Notwithstanding, the initial delimitation, in describing Him as the Necessity and Possibility, the very word necessity cannot be understood without reference to possibility. If there were no possibility, then the question of necessity would not have arisen? How come necessity, in a certain sense, becomes dependent upon possibility for its explanation? In describing Him as Possibility, the question of impossibility arises. It is true that an impossibility being a pure and simple negation is nothing and cannot limit it, but, then the Possibility has to be necessarily unlimited. But in calling it unlimited, it has to be dependent upon the concept of the limited. If there were no idea of the limited, then the idea of unlimited won’t arise. How could the higher be described by the lower?

تینوں خالق ذات قدیم کہوں

تینوں حادث خلق جہان کہوں

“May I describe you as you the Creator, the Beginningless Essence? May I describe you as the Originator of the created worlds?”

 Can He be described as the Creator (Al-Khaliq) who created the whole creation? Can He be described as the Beginningless Essence since He has no beginning? The First (Al-Awwal) is His Attribute. Can He be described as the Originator of the created worlds at all levels?

تینوں مطلق محض وجود کہوں

تینوں علمیہ اعیان کہوں

“May I describe you as the Nondelimited and the Delimited Being? May I describe you as the three degrees of knowledge?”

Can He be described as the Nondelimited Being or Pure Freedom? Can He be described as the Delimited Being or relative freedom? Can He be described as the three ascending degrees of knowledge or certitude: ‘ilm al-yaqin, ‘ayn al-yaqin’ and ‘haqq al-yaqin’?

ارواح نفوس عقول مثال

اشباح عیان نہان کہوں

“May I describe you as spirits, souls, intellects, ideas, and embodied existents visible and invisible?”

Can He be described as the spirits, which are the manifestations of the Spirit; the souls or the selves in between the body and the spirit; the rational faculties; the imaginal modes; and all the embodied existents whether visible or not.

تینوں عین حقیقت ماہیت

تینوں عرض صفت تے شان کہوں

“May I describe you as the essential Reality and its quintessence? May I describe you as contingent, an attribute and glory?”

Can He be described as the Quintessence of the Reality? Can He be described as contingent being, an attribute or as glory.

انواع کہوں اوضاع کہوں

اطوار کہوں اوزان کہوں

“May I describe you as species? May I describe you as types? May I describe you as modes? May I describe you as measures?”

Can He be described in quantitative terms as the species and their types, modes and measures?

تینوں عرش کہوں افلاک کہوں

تینوں ناز نعیم جنان کہوں

“May I describe you as empyrean? May I describe you as heavens? May I describe you as delicacies and graces of paradise?”

Can He be described in celestial terms beyond the terrestrial ones?

تینوں تت جماد نبات کہوں

حیوان کہوں انسان کہوں

“May I describe you as atom, matter and plant? May I describe you as living being? May I describe you as human?”

Can He be described in terms of different degrees of matter and life?

تینوں مسجد مندر دیر کہوں

تینوں پوتھی تے قرآن کہوں

“May I describe you as Mosque, Temple and Church? May I describe you as Veda and Qur’an?”

Can He be described as different places of religious worship? Can He be described as Scriptures (sacred and authoritative)?

تسبیح کہوں زنار کہوں

تینوں کفر کہوں ایمان کہوں

“May I describe you as rosary?  May I describe you as cross thread? May I describe you as infidelity? May I describe you as faith?”

Can He be described as rosary of the Muslims and the cross thread of the Christians? Can He be described as the infidelity of the infidels and the faith of the faithful?

تینوں بادل برکھا گاج کہوں

تینوں بجلی تے باران کہوں

“May I describe you as cloud, rain and thundering? May I describe you as lightning and drizzling?”

Can He be described as the atmospheric changes?

تینوں آب کہوں تے خاک کہوں

تینوں باد کہوں نیران کہوں

“May I describe you as water and may I describe you as clay? May I describe you as air? May I describe you as fire?”

Can He be described as elements of the universe?

تینوں دسرت لچھمن رام کہوں

تینوں سیتا جی جانان کہوں

“May I describe you as Dasrat, Lachman and Ram?  May I describe you as my beloved Sita?”

Can He be described as different characters portrayed in the epic poem Ramayana namely, Dasrat (father of Ram Chandar), Lachman (brother of Ram Chandar) and Ram Chandar? Can He be described as the beloved Sita, who remained true to her husband Ram Chandar during his banishment in the forest?

بلدیو جسودا نند کہوں

تینوں کشن کنہیا کان کہوں

“May I describe you as Baldev, Jaswada and Nand? May I describe you as Krishan, Kanaya and Kaan?”

Can He be described as characters portrayed in Bhagwat- Gita namely Baldev (elder brother of Krishan), Jaswada (adopted mother of Baldev) and Nand (adopted mother of Krishan)? Can He be described as Krishan, Kanaya and Kan (different names of Krishan?)

تینوں برما بشن گنیش کہوں

مہا دیو کہوں بھگوان کہوں

“May I describe you as Barma, Bishan and Ganesh? May I describe you as Mahadev? May I describe you as Bhagwan?”

Can He be described as the Supreme Reality with its Attributes or forms namely, Barma (Creator of the world), Bishan (Vishnu, the Lord of the Heavens and the earth) and Ganesh (the Wise and the Succour Provider), Mahadev (the Supreme Lord) and Bhagwan God)?

تینوں گیت گرنتھ تے بید کہوں

تینوں گیان کہوں اگیان کہوں

“May I describe you as Gita, Granth and Veda?  May I describe you as knowledge? May I describe you as ignorance?”

Can He be described as the sacred and authoritative books of Hindus and Sikhs? Can He be described as Knowledge? Can He be described as ignorance (which does not arise as an opposite to absolute Knowledge but arises when knowledge creates its opposite in the form of ignorance in the process of manifestation)?

تینوں آدمؑ حوا شیث کہوں

تینوں نوحؑ کہوں طوفان کہوں

“May I describe you as Adam, Eve and Sheesh? May I describe you as Nuh?  May I describe you as the storm?”

Can He be described as Adam (the prototype of mankind) and Eve (the symbol of feminine essence); the Prophets Sheesh and Nuh and the Great Flood in the times of the Prophet Nuh?

تینوں ابراہیمؑ خلیل کہوں

تینوں موسٰیؑ بن عمران کہوں

“May I describe you as Ibrahim, the friend?  May I describe you as Musa bin Imran (descendent from the House of Imran)?”

Can He be described as the Prophets Ibrahim and Musa?

تینوں ہر دل دا دلدار کہوں

تینوں احمدؐ عالی شان کہوں

“May I describe you as the beloved of every heart?  May I describe you as Ahmad, the majestic and the splendid?”

Can He be described as the beloved of everyone? Can He be described as the Prophet of Islam in his majesty and splendour?

تینوں شاہد ملک حجاز کہوں

تینوں باعث کون مکان کہوں

“May I describe you as the witness in the city of Hejaz? May I describe you as the raison d’etre of the cosmos?”

Can He be described as the beloved Prophet for whom the cosmos was created?

تینوں ناز کہوں انداز کہوں

تینوں حور پری غلمان کہوں

“May I describe you as pride?  May I describe you as mode? May I describe you as houries, fairies and lads in paradise?”

Can He be described as prideful and beautiful forms of expression? Can He be described as the celestial inmates of paradise?

تینوں نوک کہوں تینوں ٹوک کہوں

تینوں سرخی بیڑا پان کہوں

“May I describe you as gambol? May I describe you as playful? May I describe you as redness of lips and colourful beetle leaf?”

Can He be described as enticements of the beloveds and their embellishments?

تینوں طبلہ تے تنبور کہوں

تینوں ڈھولک سر تے تان کہوں

“May I describe you as drum and tambourine? May I describe you as small drum, tune and a melodious voice?”

Can He be described as musical instruments, tunes and songs?

تینوں حسن تے ہار سنگار کہوں

تینوں عشوہ غمزہ آن کہوں

“May I describe you as beauty and embellishments? May I describe you as amorous glance, enticement and grace?”

Can He be described as beauty, beautification and bewitchment?

تینوں عشق کہوں تینوں علم کہوں

تینوں وہم یقین گمان کہوں

“May I describe you as intuition? May I describe you as knowledge? May I describe you as illusion, certainty and vanity?”

Can He be described as intuition and other modes of knowledge? Can He be described as illusion, certainty and vanity?

تنوں حسن قوی ادراک کہوں

تینوں ذوق کہوں وجدان کہوں

“May I describe you as beauty and power of comprehension? May I describe you as tasting? May I describe you as inspiration?”

Can He be described as the beauty of gaining knowledge of the ultimate nature of things? Can He be described as tasting, by virtue of witnessing? Can He be described as inspiration coming from within the depths of ones being or consciousness?

تینوں سکر کہوں سکران کہوں

تینوں حیرت تے حیران کہوں

“May I describe you as intoxication?  May I describe you as the intoxicant?  May I describe you as bewilderment and amazement?”

Can He be described as the spiritual intoxication and the spiritual intoxicant of love? Can He be described as bewilderment and amazement experienced by the gnostic in the state of gnosis?

تسلیم کہوں تلوین کہوں

تمکین کہوں عرفان کہوں

“May I describe you as agreeableness? May I describe you as fickleness? May I describe you as grandeur?  May I describe you as gnosis?”

Can He be described as full and absolute submission to the ultimate nature of things? Can He be described as uncertainty? Can He be described as certainty? Can He be described as gnosis?

تینوں سنبل سوسن سرو کہوں

تینوں نرگس نافرمان کہوں

“May I describe you as hyacinth, iris-coloured and cypress (trees)? May I describe you as form of a narcissus?”

Can He be described as different forms of flowers?

تینوں لالہ داغ تے باغ کہوں

گلزار کہوں بستان کہوں

“May I describe you as tulip spot and garden? May I describe you as orchard and garden?”

Can He be described as tulip spot, orchards and gardens?

تینوں خنجر تیر تفنگ کہوں

تینوں برچھا بانک سنان کہوں

“May I describe you as dagger, arrow and musket? May I describe you as spear, curved dagger and spearhead?”

Can He be described as different weaponry?

تینوں تیر خدنگ کمان کہوں

سوفار کہوں پیکان کہوں

“May I describe you as arrow, white poplar (whose wood is used in the making of arrows) and bow? May I describe you as notch of an arrow? May I describe you as arrowhead?”

Can He be described as different parts of weapons?

بے رنگ کہوں بے مثل کہوں

بے صورت ہر ہر آن کہوں

“May I describe you as the Colourless? May I describe you as the Incomparable? May I describe you as the Formless, at each and every moment (transcendence in immanence or pure duration in serial time)?”

Can He be described as the Colourless, being devoid of all colours? Can He be described as the Incomparable since nothing can be compared to Him? Can He be described as the Formless recurring in the forms of things?

سبوح کہوں قدوس کہوں

رحمان کہوں سبحان کہوں

“May I describe you as the Praised? May I describe you as the Pure? May I describe you as the Merciful?  May I describe you as the Glory?”

Can He be described as the Attribute of Sabuh (the Praised?)  Can He be described as the Attribute of Quddus (the Pure)? Can He be described as the Attribute Rahman (the Merciful)? Can He be described as Subhan (the Glorious?)

کر توبہ ترت فرید سدا

ہر شے نوں پر نقصان کہوں

“Farid! Quicken to repent once for all. I consider each of the descriptions fraught with harmful implications (highly deficient in describing the Essence that transcends even transcendence).”

The attempts to describe the Essence have to be permanently discarded with repentance for all times. The Essence cannot be defined or described even by Names or Attributes. All the planes of existence are highly deficient in describing It. Even the categories of transcendence and immanence are human dimensions of describing ‘the Most Real’ and they miserably fail to describe It. Language and thought have inherent limitations in describing the Essence.

اسے پاک الکھ بے عیب کہوں

اسے حق بے نام نشان کہوں

“I describe Him as the Pure and the Transcendent, without any imperfection. I describe Him as the Nameless Truth without signs.”

Can He be described as the Transcendent and Pure of all imperfections? Can He be described as the Nameless Truth without Signs? Isn’t describing Him in these terms imperfect since it tantamount to delimiting Him as pure transcendence by the exclusion of His immanence? The Reality (God) is manifest in things (immanent) but at the same time remains apart from them (transcendent). It is transcendent and immanent in simultaneity. The distinction between the Essence and the Divinity does not help us here. He is beyond transcendence and immanence; nay, He is beyond every form of description. ‘Glory is to your Lord, the Lord of Grandeur, beyond what they describe’ (37: 180). It is an error to delimit Him in any descriptive form. The One, in principle, is beyond description. The Reality cannot be exhausted by the forms of its expressions or contained in the narrow circuits of its forms. Isn’t silence the only legitimate human mode of describing the Essence? But again silence is relative to speech. He is beyond silence and speech. Only God knows Himself.

       Kafi-92                                Understanding Diwan - i - Farid                                  کافی نمبر . 92        

اے رِیت سِکھی ہَئی کیں کنوں

ڈھولا لُک چُھپ بہندیں میں کنوں

“My beloved!  You keep hiding from me. You have learned this manner from whom?”

He is at a loss to understand the transcendence of his beloved.

جڑ تیغ برہوں دی مار گیوں

کیوں جھوک لڈا لنگھ پار گیوں

کَھس صَبر آرام قرار گیوں

کوئی پچھن والا، ہم تَیں کنوں

“You have perfectly targeted me with the sword of love. You have grabbed my patience, comfort and tranquillity. Why did you take your dwellings and went across the river? Is there no one to take you to account?”

He considers his beloved responsible for his sufferings and therefore accountable.

ڈینہاں ڈوڑے ڈکھڑے پانوِدیاں

کر وین ڈوہاگ سہانوِدیاں

رَت رو رو رات نبھانوِدیاں

ونج حال گھِنو ہَمسائیں کنوں

“I bear intense sufferings in the day. My night is spent in awful crying. I wail and try to fashion my misfortunes. Go and verify my condition from my neighbours.”

He explains the plight of his love, which is known to everyone.

جند نال محبت جکڑی ہے

دل منہوں سٹھنوں تکڑی ہے

لگی شہر ملامت پھکّڑی ہے

نسے ڈردے مہنیں ویں کنوں

“My chain of love has led me earn wider reproaches and ill-repute. My heart is stout in facing these rebukes and satires. I am not afraid of these increasing rebukes.”

He faces numerous contradictions in love. The hostility of the environment does not deter him from the path of love.

اے روہی یار ملاوڑِی وے

ونج پیسوں لَسڑی گاوڑی وے

شالا ہووے ہر دم سَاوڑِی وے

گِھن اپنے سوہنے سئیں کنوں

“The desert (rohi) is the meeting point of my beloved. I pray that it remains evergreen. I will go and have a drink of cow-diluted curd in the hands of my beloved master.”

The desert symbolises the meeting ground with his beloved. He prays that it always remain impregnated with the possibility of union. He desires to have instructions at the hands of his spiritual master, which freshen his being.

غم درد فراق دی رولڑیاں

تھئی، گہلی کملی بھولڑیاں

گیاں ناز نواز دیاں ٹولڑیاں

دھک مار جھلاں جیں تیں کنوں

“I am wretched by sorrows and pain of separation. My communal pride and elegance has gone away. I am imprudent, naive and simple. I bear kicks from everyone, petty or superior.”

His sufferings multiply when the inner and outer forces reduce him to a non-entity.

دل جھر جنگل دی باندی ہے

بو صدق وفا دی آندی ہے

جِتھاں جھوک میڈے متراں دی ہے

انہیں ساوئیں سنہڑیں لئیں کنوں

“I am subject to the thick forests, housing the dwellings of my fast friend. The fragrance of sincerity and faithfulness comes from these green and fresh plants.”

The dwelling of his beloved in the inmost chambers of his heart sprouts freshness with fragrance of truth and sincerity.

کجھ یاد نہالی تول نہیں

تڑ پار ونجن دا مول نہیں

کوئی سنگتی باجھوں سول نہیں

ہیں نینہہ دی باری نین کنوں

“I have no memory of my mattresses and a nuptial quilt. I have no companion except affliction. There is absolutely no way to cross the stream of love. It is in such high currents.”

The magnitude of difficulties in the path of love is so high that it is not possible for him to surmount them without the help of his beloved.

بِن یار فرید نہ جیواں میں

لو زہر پیالہ پیواں میں

کیوں ایجھیں اوکھی تھیواں میں

چھٹ پوساں سو لئیں سئیں کنوں

“Farid! I will not live without my friend. Why should I spend my life in such hazards? I will take the cup of dissolved poison and be free from countless afflictions.”

He dies by inches in bearing onerous sufferings for the sake of his beloved. He prefers death to his life spent in unresponsiveness of his friend. 

       Kafi-93                                Understanding Diwan - i - Farid                                  کافی نمبر . 93        

بری بیزار ہِن ذاتوں

محض آزاد ہِن ناموں

صفاتوں مست جانانوں

نشانوں دین ایمانوں

“We are now delivered and detached from the essences and attributes by being enraptured of the beloved. We are now free from names, signs and the ways of faith.”

The gnostics achieve gnosis by getting enraptured by the beloved. They get detached from their essences and attributes and achieve deliverance or union. They get freedom from determinates of names, signs and dynamics of faith. They become universal men.

چُھٹے اکروں لنگھے پھکروں

گذر کر ذاکروں ذکروں

عباداتوں اتے فکروں

نکل گئے کون امکانوں

“We have been set free from speculations and arisen higher than trivialities, worships and reflections. We have transcended the reciters and recitals. We have gone beyond the spatio – temporal order.”

They become unconditional by transcending the conditional spheres of speculations, trivialities, worshipping, thinking, recitations of sacred texts and the spatio-temporal order. These are preparatory to the final stage of metaphysical realisation.

تھئی دل دور اغیاروں

پیوسے خبر آثاروں

بھری معمور دلداروں

تے اخباروں تے قرانوں

“My heart has distanced itself from otherness. It is full of love of my heart’s beloved. Knowledge has been gained by dint of symbols (knowledge of things that is symbolic understanding of the cosmos) events (knowledge of events pertaining to past, present and future) and the Qur’an (knowledge of the earthly Qur’an and the immanent Qur’an which is inscribed on the tablet of the heart).”

The heart of the gnosis in achieving the final stage of gnosis becomes absolutely free from otherness. It is completely filled by the love of the beloved. The intimacy of knowledge and love reaches its zenith. The knowledge of things and events gained by virtue of the cosmos, the Prophet and God become unified in a single whole. Doctrinal truths are metaphysically realised. Theoretical knowledge becomes realised knowledge.

جڈاں ڈو تریں توں غافل ہے

لدھا قرب النوافل ہے

تڈاں ہک نال واصل ہے

دل ایقانوں تے احسانوں

“A person, who discounts duality and trinity, has the realisation of the One. He achieves nearness (to God) by virtuous behaviour. His heart achieves absolute certainty and spiritual beauty.”

The gnostic realises the One by getting rid of the illusion of duality and the metaphysical absurdity of trinity. His virtuous behaviour leads him to contemplate the beloved in the mirror of his heart. His heart achieves absolute certitude and spiritual beauty. The ‘eye of the heart’ sees ‘God Everywhere.’

ڈتیاں استاد استادیاں

تھیاں سنج بر تے آبادیاں

ہمیشہ رات ڈینہہ شادیاں

شہودوں ذوق وجدانوں

“My spiritual master gifted me with the art of unravelling mysteries leading to everlasting and perpetual joys. I got resurrection of my life by dint of witnessing, tasting and intuition.”

His spiritual master taught him the subtleties of gnosis leading to permanent blissfulness. His life got resurrected by experiencing the Reality through witnessing, tasting and intuition (higher modes of knowledge).

جِتھاں خود قرب ہے دوری

انانیت تھئی پوری

اتھاں کیا وصل مہجوری

ہے انسانوں تے رحمانوں

“What place do identity and difference have, where nearness itself becomes remote? Man-Lord axis is finally withdrawn by the Self.”

The stage of metaphysical realisation makes nearness itself so remote. It transcends the reality of identity and difference. It is metaphysical Identity-in-Difference. The Divine ‘I amness,’ which manifests in the human ‘I amness,’ remains provisionally bound to the ‘servant-Lord axis,’ till it is finally withdrawn by the Self, by the Grace of God.

عجب مشرب تے ملّت ہے

نہ انیّت دی علت ہے

سبھو وسعت نہ قلت ہے

نہ حسناتوں نہ عصیانوں

“It is a strange way and mode, where there is no delimitation but all non delimitations. There is no problem of being delimited neither from the side of virtue nor from the side of sin.”

It is the supreme nondelimited way and mode beyond delimitation. There is no problem of being delimited either from the side of virtue or from the side of sin. Both virtue and sin belong to the conditioned states of existence or the contingent realm of action and thereby are delimited. The Nondelimited is the realm of the universal and the sphere of non-action. The Reality acts itself through the human medium.

فرید آئی ہے ہشیاری

پئی سدھ بدھ سچی ساری

نچت گئی چت اندر ساری

جگائی جوت تن جانوں

“Farid! Awareness has dawned upon me. It has led me to a complete inward realisation. All intellectual understandings have been renewed. There is an awakening of purpose from the infinite depths of my being.”

His dawning of gnostic awareness has led to his inward realisation in fullness. Intellect realises the identity of knowledge and being. The light of the ‘immanent Qur’an’ shines forth in the inmost chambers of his being.

       Kafi-94                                Understanding Diwan - i - Farid                                  کافی نمبر . 94        

بن یار سانول بیو کو نہیں

بے او نہ آنست و نہ ایں

ھذا جنون العاشقین

ھذا جنون العاشقین

“There is no one except my charming beloved. This is the frenzy of the lovers. There is neither hither nor thither (except my beloved). This is the frenzy of the lovers.”

The frenzy of the lovers is not irrational but beyond rationality. It is a connotative negation of everyone except the beloved and finding him everywhere.

تھل بر تتی رلدی ہے کیوں

یار است ہمدم ہمنشیں

سدھ واٹ توں بھلدی ہے کیوں

ھذا جنون العاشقین

Why the inept one is wretchedly wandering in the deserts and forests? Why she has become oblivious of the straight path? My friend is always with me. This is the frenzy of the lovers.”

The lover being finite is not always with the beloved and therefore he becomes inept in wretchedly searching him in wilderness. The frenzy of love teaches him that the beloved being Infinite is always with him. The permanent presence of the beloved with the lover is the greatest miracle of love. 

کیا نار کیا گلزار وے

او را بداں او را بہ بیں

کیا یار کیا اغیار وے

ھذا جنون العاشقیں

“What is the meaning of fire and garden? What is the significance of friend and stranger? You see him in all forms and remain always with Him. This is the frenzy of the lovers.”

The frenzy of love reveals to the lover that all forms are those of his beloved. The dawning of this realisation leaves no space for differentiating between hell and paradise or a friend and a stranger.

مذہب وجودی فرض ہے

دیدیم با چشم یقیں

بیو کُل اجائی غرض ہے

ھذا جنون العاشقیں

“The doctrine of Oneness of Being is mandatory. All else is meaningless prompted by selfishness. I have witnessed it with the eye of certainty. This is the frenzy of the lovers.”

The lover’s frenzy consists in witnessing the truth of Oneness of Being with the ‘eye of certainty.’ It dissolves the consciousness of one’s separate, independent and autonomous selfhood. It appears as meaningless to his gnostic consciousness.

ڈینہہ ہِجر دے مُکلا گئے

جانم بجاناں شد قریں

وِیلھے وصال دے آگئے

ھذا جنون العاشقیں

“The days of separation have bid me farewell. The moments of union have arrived. My being has realised the Self. This is the frenzy of the lovers.”

The path of love, chosen by a few, is still a traversable path leading to destination even though it is narrower than the eye of a needle. The darkness of separation vanishes with the light of union. The frenzy of love succeeds in realising the Self. How could it be realised otherwise?

نہیں قال بیشک حال ہے

نازک مزاج نازنیں

پلپل اساڈے نال ہے

ھذا جنون العاشقیں

“It is not merely an utterance but undoubtedly, it is our state that He is with us at each and every moment. He is tender hearted and delicate. This is the frenzy of the lovers.”

The frenzied lover does not say something theoretical but doubtlessly experiences his beloved being with him at every moment. He describes the beauty and loveliness of his beloved in absolute certitude. He transcends the rational level to the level of intellectuality. It is absolutely his love cognizance that acknowledges his beloved. How could it be otherwise? Isn’t it foolish to ask a frenzied lover to give arguments for the existence of his beloved? It is just like asking Heer to adduce arguments for the existence of Ranjha or asking Sohni to prove the existence of Mahiwal. The lover’s whole life is an ample testimony to the fact that he is related with pure objectivity. The objectivity of his love is higher than any other levels of objectivity. He is more conscious than even a scientist in constantly purifying his experience. His style of life is superior to all the other styles of life. His acts of love are qualitatively unique than any other human acts. He is not bindingly stranded on the plane of psyche but freely soars to the spiritual level. The barren rationality cannot understand the fertility of intellectuality. The phenomenology of love (intentionality) grounded in intellectuality needs no rational proofs. Love is its own proof.  Light is its own proof. Does sun require any other proof than itself? Rationality debases love and thereby debases itself.

واہ عشق ڈتڑی ڈات ہے

شد فرش دل عرش بریں

تھئی رات سبھ پربھات ہے

ھذا جنون العاشقیں

“Laudation to love that has bestowed this gift. The night has ended and now it is all daylight. My heart by traversing through the terrestrial realm has achieved celestial heights. This is the frenzy of the lovers.”

Love has to be lauded for bestowing the most precious gift to the frenzied lover. The night of separation dawns into the day of union. The heart of the lover bridges the heavens and the earth.

خلقت کوں جیندی گول ہے

سو گند پیر فخر دیں

ہر دم فرید دے کول ہے

ھذا جنون العاشقیں

“I swear by my spiritual master Fakhr-ud-Din that He is constantly with Farid whom people are trying to find. This is the frenzy of the lovers.”

He swears by his spiritual master that the beloved, who is sought after by people, is always present with him. How difficult it is to experience nearness itself. But once experienced, in the frenzy of love, the illusion of separation and disunion dwindles away.

       Kafi-95                                Understanding Diwan - i - Farid                                  کافی نمبر . 95        

بیٹھی رو رو عمر نبھایاں

سبھے خوشیاں عشق ونجایاں

“My life has been spent in crying.  My love has lost all happiness of life.”

The suffering in love makes his worldly happiness dwindle into insignificance.

واہ سانول دی دھار کجل دی

دیداں تیر چلاون کاری

بے شک تیغ اجل دی

پلکاں کرِن لڑایاں

“I laud the collyrium line of my beloved. Undoubtedly, it is the sword of destiny. The eyes are shooting piercing arrows. The eyelids are in strife.”

The beloved’s mighty initiation of ontological love with beautiful charms is so imposing that he has no way out of the impasse of love.

عشوے غمزے ناز نہورے

حسن ملاحت شکل شباہت

نخرے نوکاں ٹوکاں

ساریاں طرحیں سدھایاں

“The amorous glances, enticements, pride and coquetries, blandishments, gambols and playfulness, enchanting beauty and facial figures are all well trained forms (for captivating one in the yoke of love).”

The beauty of the beloved is perfectly captivating. The initial thrust of love is so powerful that he becomes powerless in the face of love.

ہنجڑوں جاری تنلے رَتڑے

لوکاں لیکھے اکھیں آیاں

پپلیاں اجڑیاں پجڑیاں

ظالم بِرہوں چونبھایاں

“The tears are falling and the sockets of my eyes have reddened. The eyelids have been totally ravished. People consider my eyes to be a sore but they have been hurt by the cruelty of love.”

The inward sufferings in the path of love adversely affect his body. The inner states cramp his embodied self.

مینہیں سٹھنیں درد اندیشے

دِلڑی سختی مِلڑی سنجڑی

ڈکھڑے پُکھڑے آیم

اوکھیاں یاریاں لایاں

“The rebukes, satires, pain, anxieties and sufferings have fallen to my lot. My ruinous heart has met hardships. I have contracted arduous friendship.”

His heart contracts arduous friendship and then suffers as a consequence. The hostility of the social environment increasingly constricts his social space and he is pushed to the wall. It is a miracle of love that he finds a ‘door in the wall’ at the most constricted point.

مفت ملامت سخت ندامت

ویڑھے یار فرید نہ آیم

شہر شکایت چایم

مَستک لکھیاں پایاں

“I am deeply regretful of being reproached for nothing. I have been burdened by varied complaints. Farid! My friend has not visited my courtyard. I got what was destined for me.”

He suffers in noting that the public opinion has turned against him without any rhyme or reason. He is innocent but pronounced guilty. It is his cosmic fate to be deprived of union with his beloved.


       Kafi-96                                Understanding Diwan - i - Farid                                  کافی نمبر . 96        

بے رنگ راول دے کیتے

دل سنگ سانول دے سوا

روندی وتاں رڑدی رہاں

سو سول لکھ سٹھنیں سہاں

“I keep on weeping and crying for my unique beloved. I bear hundreds of afflictions and countless satires for the sake of my heartless beloved.”

He suffers for his unique friend. He has to bear afflictions and satires for his heartless beloved. He owns his beloved in spite of all odds. It fosters a feeling of belongingness in him, which is so vital for the fruition of love.

سِک سکھ سبھو سہی سچ کھسے

دشمن سجن ہر ہِک ہَسے

ڈکھ رنج ویڑھے وچ وسے

ٹوکاں کرم سارا جہاں

“My desire has really snatched all my peace. Suffering and grief are dwelling in my courtyard. All my friends and enemies laugh at me. The whole world is sneering at me.”

Love upsets the peace of ordinary life and plunges him in the stream of grief and suffering. The whole world sneers and laughts at him. His self-image undergoes a radical transformation and he comes to see himself as a social and individual non-entity. The peeling of his social and individual self is instrumental in gracing him with the ontological consciousness of his nothingness.

کیتو پُنل واہ ویر وے

ڈکھڑے ڈتونی ڈھیر وے

ونج کیچ لایو دیر وے

سنج بر پھراں سر بھر ڈہاں

“My beloved! How adverse you have been with me?  You went to Kech and started dwelling there. You gave me countless sufferings. I roam in wilderness and keep falling headlong on the ground.”

The spiritual sufferings of love even at their heights keep him attached to the pure objectivity of love, unlike the psychic sufferings of love, which are purely psychological in nature and end up in being totally subjective. The psychic lover tries to possess his beloved as an object and as a consequence becomes possessed himself whereas the spiritual lover strives to unite with his beloved as Subject in exercise of his metaphysical freedom. All genuine love is spiritual in nature and is nurtured in freedom.

دِلڑی غماں دی بھین ہے

پربھت جبل چٹ ڈین ہے

سولاں ڈکھاں دا وین ہے

چاڑھیاں چڑھاں لاہیاں لہاں

“My heart is the sister of sorrows (sorrows have such intimacy with me). The afflictions are tuning the wailing of suffering. I am wandering in hills, mountains and plain lands. I keep mounting and dismounting.”

The spiritual pains, sorrows and sufferings are not at the loss of anything terrestrial but arise in separation and disunion from the celestial beloved. How great love is at the higher plane.

سب آس ہو گئی یاس ہے

مونس نہیں کوئی پاس ہے

ہر دم اداس ہراس ہے

ہے دل کہاں دلبر کہاں

“All my hope has been turned into despair. I am sad and terror-stricken all the times. There is no one with me to share my sufferings. My heart is here but my beloved is elsewhere.”

He passes through certain states where his hope turns into despair. He feels sad, lonely and terror–stricken but these are not psychic states but spiritual ones.

آرد فرید ایں التجا

وارد گدا امید ہا

رحمے بحال بے نوا

صد گونہ ز الطافِ شہاں

“Farid!  I am the helpless one who has presented himself beseeching for mercy. The poor is hoping countless blessings of the king.”

His light of hope remains shining beneath the darkness of despair. It makes him helplessly present himself seeking mercy at the hands of his beloved. He being devoid of being and having hopefully counts on the infinite blessings of the king.

       Kafi-97                                Understanding Diwan - i - Farid                                  کافی نمبر . 97        

تتی رو رو واٹ نہاراں

کڈیں سانول موڑ مہاراں

“I am the inept who is on the look out for you, while crying. My beloved! Do turn your reins towards me.”

He wants nothing but the responsiveness of his beloved in order to end his state of suffering. He does not crave for possessing his beloved as an object but desires union with him.

جیں کارن سو سختی جھاگی

جیندیں ڈیکھاں سانول ساگی

پھراں ڈوہاگی دیس براگی

تھیواں باغ بہاراں

“I have accepted countless hardships for his sake. I am wandering like nomads with misfortunes. I wish to see my beloved face to face during my life time. I want to bloom forth (from within).”

He knows that it is only the vision of his beloved that can make him inwardly bloom with happiness.

یار بروچل وسم سولڑا

خان پنلڑا نا کر کلہڑا

جیندے سانگے مانیم تھلڑا

توں سنگ چانگے چاراں

“My Baloch friend! Dwell near me. I have chosen dwellings in the desert for your sake. Punnal Khan! Never leave me forlorn. I wish to shepherd my herd with you.”

Love craves for nearness with beloved at all costs. It is the constant consciousness of his friend that keeps the flame of love burning.

جیں ڈینہہ یار اساں تو نِکھڑے

ڈسدے سرخی دے رنگ بِکھڑے

میہندی روپ ڈکھائے پِھکّڑے

وِگھریاں کجل دیاں دھاراں

“The colour of my henna faded out ever since my friend parted from me. My rouge has become colourless. The lines of the collyrium have spread out.”

The colours of union fade out and become colourless in the periods of separation.

مَن مَن مَنتاں پیر مناواں

سڈ سڈ جوسی پھالاں پاواں

ملا گول تعویذ لکھاواں

کر دی سون ہزاراں

“I go on making vows for the sake of making my master agreeable to me. I search the talisman for the writing of an amulet. I go on calling the astrologer for giving me omens. I do countless charming.”

He desperately resorts to vows, amulets and astrology in the hope of finding his friend. He goes beyond his ordinary consciousness in tracking his beloved.

خواجے پیر دے ڈیساں چھنّے

جیندیاں سبھ دل کیتیاں منّے

ایہے ڈینہہ اتھائیں بھنّے

وَسِم سدا گھر باراں

“I shall give bowls in the name of Khawaja Pir in return of my beloved spending these days with me. He should lovingly accept the cravings of my heart and everlastingly dwell in my house.”

He makes up his mind to give bowl (‘crumbled bread rolled in sugar and butter oil’) in the name of the saint, in fulfilment of his vow, that his beloved spends his days with him with everlasting responsiveness.

بندڑے نال نہ کرسیں مندڑا

لٹک سہائیں صحن سوہنداڑا

تونیں کوجھا کملا گندڑا

پوں پوں توں جند واراں

“You will not despise your bondsman in spite of his being ugly, naive and defiled. You will step in his courtyard in a majestic way and beautify it. I will sacrifice myself at your each and every step.”

He still has hope that in spite of his imperfections, he will be accepted by his perfect beloved who will unveil himself with majestic beauty. He is ready to sacrifice his whole being and having for the sake of the moment of union.

چھوڑ فرید نہ یار دا دامن

ڈوہاں جہانیاں ساڈا مامن

جئیں جی کیتا جڑ کر کامن

کینویں دلوں وِساراں

“Farid! Do not cease to cling to your friend. He has enchanted your heart in fullness. This is our treasure in both the worlds. How can my heart be oblivious of him?”

He reiterates his choice to remain attached to his friend who has fully enchanted his heart. How can he be oblivious of his friend who is his support both in this world and the life hereafter?

       Kafi-98                                Understanding Diwan - i - Farid                                  کافی نمبر . 98        

تتی نینہہ دے پندھ اڑانگے نیں

ڈکھے ڈونگر اوکھے لانگھے نیں

“O’ the inept one! The paths of love are very difficult. There are hard mountainous terrains and the passages are hazardous.”

The paths of love are difficult and hazardous. The ideal of union is realised in exercising great patience in terrible adversity.

ڈنگے راہ اولڑے ولڑے دے

بیا پندھڑے روہ جبلڑے دے


نہ سمجھیں مفت سہانگے نیں

 “The turnings encountered in the way are winding and circular. There are also mountainous terrains lest you consider them as easy costing nothing.”

The straight path of love does not mean that it is not winding and circular. It simply means that it leads to destination. The novice in love has to understand the intricacy of the way. He has not to mistakenly think that the path is easy and free of cost. It is not romantic love merely thriving on romance. It is real love with real sufferings.

رکھ طرح طریق توکل نوں

کر حوصلہ صبر تحمل نوں


ول وصل وصال مہانگے نیں

 “Remain steadfast in the tradition of trust in your Sustainer by manifesting guts, patience and forbearance. The meeting and union (with beloved) are of high value.”

He has to have constant trust in his beloved. He has to employ guts, patience and forbearance in face of separation and disunion coupled with inner and outer hostility. It is nothing less than bartering his head for the realisation of union.

سئے دھکڑے دھوڑے سول بہوں

لکھ خار آزار ببول بہوں


سبھ سہندے یار دے لانگھے نیں

 “There are numerous violent pushes, set backs and afflictions. There are countless thorns, distresses and thorny bushes. They all seem pleasant in reference to my beloved.”

His connectivity with his beloved makes the physical and mental onslaughts lose their sting in his eyes. He considers them as pleasantries in the course of love.

بن مارو اے تھل مارو ہے

نہ جھوک نہ کوئی چارو ہے


نہ بھیڈاں بکریاں چانگے نیں

 “The desert is deadly without Maroo (my beloved). There is no habitation or any shepherd to be seen.  The sheep, goats and their calves are not grazing.”

He sees deadness all around in being separated from his beloved. The vibrant desert life seems so lifeless to him.

سنج بر ہے ڈر ہے دڑبڑ ہے

رچھ راخس مم دی گڑ بڑ ہے


کئی سجھم نہ اصلوں ٹانگے نیں

 “The places are lonely, desolate and dreadful. The bears, giants and man eaters have created a great nuisance. I essentially cannot discern the marks and signs of the way.”

The transformation of the psychic into the spiritual is a dreadful experience. There are no given marks and signs in the path of love. He draws them while traversing the path. He has to make his own drawings. Isn’t it the uniqueness of love?

ِسر بُھوندے تے روح پھِردے ہن

دل ڈکھدے تے ہاں گِھردے ہن


چم لیراں ماس وی گھانگھے نیں

 “My head aches and I am feeling unwell. My heart is suffering and I am having a feeling of vertigo. My skin has worn out and my flesh has been cut to pieces.”

His embodied self faces quakes of love, which transform his being into nothingness.

غم محنت دی دل جوئی ہے

سر گٹھڑی مونڈھے لوئی ہے


گئے چولے بوچھن لانگھے نیں

 “Sorrow inspires my efforts. There is burden on my head and there is a shawl (of suffering) on my shoulders. I have become oblivious of my shirt, dopatta (head-covering) and leggings.”

He is not cowed down by sorrows, which inspire him instead of making him perspire. The alchemy of sorrow purifies his heart in order to make it worthy of his beloved.

گھر باروں بِرہوں بعید کیتا

کم کاروں فرد فرید کیتا


دل پرم نگر ڈوں تانگھے نیں

 “Love distanced me from my household. Farid! It detached me from worldliness. My heart is longing for the City of Love.”

He inwardly long for the City of Love. The light of his longing makes the darkness of his worldly attachments disappear.

       Kafi-99                                Understanding Diwan - i - Farid                                  کافی نمبر . 99        

جند سولاندے وات نیں

ڈتڑی برہوں برات نیں

“Life has become a bed of thorns. It is the blessing of love.”

What a blessing of love that life becomes a bed of thorns.

کڈیں ڈینہہ ڈکھاں دا سر تے

کڈیں غماں دی رات نیں

“The day of suffering encompasses me at times and at times the night of sorrow envelops me.”

He lives his life on the spectrum of sufferings and sorrows.

تول تلیندی سیج سڑیندی

جلدیں تھئی پربھات نیں

“The nuptial quilt scorches me and the nuptial bed keeps me burning till morning.”

The nuptial bed and quilt torch him without his beloved.

روندیں عمر وہانی ساری

یار نہ پایم جھات نیں

“My whole life has been spent in crying. My friend has not even shot a glance at me.”

He spends his life in crying for his unresponsive friend.

پُنل ہے مسجود دلیں دا

دین ایمان دی بات نیں

“Punnal (my beloved) is the object of my heart’s adoration. It is my whole inward commitment.”

His heart adores his beloved with inward sincerity.

احد تے احمدؐ فرق نہ کوئی

واحد ذات صفات نیں

“There is no difference between Ahad and Ahmad. The Essence and the Attributes are identical.”

The undifferentiated Reality (Absolute, Essence, Ahad) became differentiated (Infinite, Divinity, Names or Attributes), by virtue of the principle of Ahmad. Ahad or the principle of al-Ahadiyah and the principle of Ahmad are essentially the same since the Reality in the undifferentiated and the differentiated form is essentially the same. The Possibilities inhering in the Essence are internally transformed into Names or Attributes. The Essence (Dhat) and the Names or Attributes (Siffat or Asma al Husna) are identical. The metaphysical principle of unity in diversity enlightens us on the essential sameness of Ahad and Ahmad and the essential identity of the Essence and the Divinity.

حسن پرستی تے میخواری

ساڈی صوم صلوٰۃ نیں

“The adoration of beauty and drunkenness is our fasting and prayers (rituals).”

The enraptured adoration of beauty and the spiritual state of drunkenness are their rituals of Fasting (abstinence of otherness) and Prayer (witnessing the beloved).

فقر فنا دا راہ اڑانگا

ہن لکھ لکھ آفات نیں

“The realisation of one’s ontological nothingness and effacement is very intricate. There are countless tribulations (in the way).”

The effacement or the realisation of one’s ontological nothingness is not easy but intricately woven with countless tribulations. ‘To plunge into nonbeing, with the consciousness of being, is as difficult an act as to fly without wings.’

ٹھڈڑے ساہ تے ہار ہنجوں دے

ڈتڑے عشق سوغات نیں

“Love has sent these rare gifts of cold sighs and strings of tears.”

The rare gifts of cold sighs and strings of tears are identifiable as coming from the hands of Love.

ساڑے، سول فرید دی سنگت

درد کشالے سات نیں

“The company of Farid comprises burning afflictions along with pains and adversities.”

What a sweet company of burning afflictions, pains and adversities he has as a lover. Why the world should not feel envious of such a blissful company.

       Kafi-100                                Understanding Diwan - i - Farid                                  کافی نمبر . 100        

جیں رمز راول جی بجھی

تن کھے مشاہدہ رات دن

“The one who unravels the mystery of the beloved does remain in the state of witnessing day and night.”

The one who unravels the mystery of love constantly witnesses his beloved.

نہیں جا اتھاں افیون دی

جنہاں سدھ لکھی بے چون دی

نہ بھنگ نہ معجون دی

نت مست رے پیتیں وتن

“Here, there is no scope of opium, hemp or electuary. They keep a track of the Unique. They are enraptured without wine.”

They have no need of opium, hemp, electuary or wine (inducing psychic states). They are enraptured at the spiritual plane without any psychic aid or support. (This also accounts for the genuineness of spiritual experience). 

رل وسدے لوکاں نال ہن

ہر آن غرق خیال ہن

پر اصل فارغ بال ہن

شاغل سمہن شاغل اٹھن

“They remain and dwell with the people but are essentially free from the worldly strings (worldliness). They are drowned in imagination at every moment. They remain committed in sleep and remain absorbed, while awake.”

They maintain a respectable distance from things and events. ‘They live in the world like boats sailing in the widely spread waters, which do not pour in. But when the waters rush in then the boats sink.’ The friends of God do not let the waters, sink their boats. They remain in a constant state of contemplation. They remain attuned to the Reality in state of sleep and wakefulness. 

خود توں خودی توں دور ہن

حق دے ہمیش حضور ہن

سَرمست جام طہور ہن

اولیں وچوں بھولے بَھنِن

“They are beyond themselves and ego hood. They are enraptured in Divine illuminations. They are permanently in the fold of Divine Presence. The worldly activity is for them a persona.”

They are enraptured in Divine illuminations. They go beyond themselves without any sense of egohood. They are always in the fold of Divine Presence in their state of nothingness. The worldly activity is for them a persona since the Divine acts through their mediums.

نہیں مِلک ملک تے مال دے

ہِن ذوق وجد تے حال دے

نہیں زال دے نہیں بال دے

گم کر گماں یک رو رہن

“They are not attached to property, dominion and wealth. They are neither attached to a wife nor to children. They belong to tasting, inspiration, and a mystic state. They thrust aside all doubts and remain meditative.”

They are detached from the world and its ties. They delve deep within themselves and experience tasting, inspiration and countless spiritual states. They doubtlessly remain meditative in absolute certitude.

سر ڈے لہن سر دا لقا

ہو کر فنا پاوِن بقا

گئے محض مرنوں سر لکا

سو سود نقصانوں کرن

“They witness the real mystery by sacrificing their head. They save their head from ordinary death. They attain subsistence by annihilating themselves. They reap countless benefits from one loss.”

They unravel real mystery by sacrificing everything for the sake of the beloved. They are saved from meaningless death.  They die before dying and earn immortality. They reap countless benefits from the one loss of passing away from this world.

ونج وٹھڑے دیس سہاگ دے

بارہ مہینے پھاگ دے

سُکھ روپ مانن بھاگ دے

پاچین چڑھ سیجیں بہن

“They go and dwell in the nuptial city. They enjoy the destined forms of peace. Their twelve months are the season of spring. They sit, while mounting on the nuptial bed in the state of fulfilment.”

They go and dwell in the city of happiness. They enjoy the fortunes of peace. They constantly experience bloom all around. They remain in the state of realisation.

جیں من مندر پایا پیا

تھی محو اثباتی تھیا

ڈکھ پاپ سارا مٹ گیا

رَہندا فرید فرید بِن

“The one who finds the beloved in his heart, it leads to the effacement of all his sufferings and sins. Farid remains without individuality by subsisting in the everlasting one (non duality).”

His finding of his beloved in the inmost chambers of his being leads to the effacement of all his sufferings (of separation and disunion) and all his sins (of duality).  He ceases to be individual and becomes universal by attaining the ontological consciousness of his nothingness. He lives in the state of nonduality.

       Kafi-101                                Understanding Diwan - i - Farid                                  کافی نمبر . 101        

درسن بِن اکھیاں ترس رہیاں

“My eyes are thirsty of your vision.”

His eyes thirst for vision of his beloved. His thirsty plight is more precarious than the thirsty traveller, who is dying for want of a few drops of water in the scorching heat of the barren desert. It is only a drop of water that can save his life. If he is not given water to drink and instead is offered the whole treasures of the world, then how could he survive? Likewise, nothing can quench his thirst except the vision of his beloved.

سئے سول سَہاں سِک سانگ سَوا

سُکھ سڑ گئے، خوشیاں راکھ تھیاں

 

“I bear hundreds of afflictions and spearing desires (of union with my beloved). My peace has been burnt and my happiness has been reduced to ashes.”

The onslaught of afflictions and spearing desires burn peace and reduce happiness to ashes.

جی جلدا سینے اگ لگی

دل بیکل ہنجڑوں ڈہلک پیاں

 

“My self is aflame and my chest is burning. My heart is anxious and the tears are flowing from my eyes.”

His embodied self tears from within and evokes flowing tears in his desolate eyes.

بٹھ سیج سڑی بٹھ تول تتی

گیاں سینگیاں سرتیاں وِسرسیاں

 

“I don’t care for the burning nuptial bed and I don’t bother about the parched nuptial quilt.  My same age friends have forsaken me.”

The nuptial bed burns and the nuptial quilt parch in absence of any response of his beloved. He has no value of his nuptial belongings since his friends have also forsaken him.

گل کوجھے کانٹے خار چُبھن

تھئی چولی سالہوں سہنس دھیاں

 

“The ugly pointed thorns round my neck prick me. My garments and the red shawl have been torn into bits.”

The jewellery around the neck seems ugly and pricks like pointed thorns. The beautiful dress has been torn into pieces.

کئی لہر لوڑھے کئی روہ رُولے

کئی پِھردے بوٹے بیٹ لیاں

 

“There are many who have been swept away in waves and there are many who are wandering in the mountains in a wretched state. There are many who are roaming amidst plants, marshes and riverine growth.”

The might of love has destroyed many a lovers and there are many who are on the verge of being destroyed. The intricacies of the path of love are opaque to ordinary consciousness. 

دن بیت گئے سدھ بسر گئی

ساجن نے برائیاں جوڑ کیاں

 

“My days are ended and my thoughtfulness has fleeted. My beloved has pointedly stated my imperfections.”

His ordinary understanding dwindles with the passage of time. His encounter with the perfect beloved mirrors his own imperfections.

ہے ناز، نہیں اعراض مُنڈھوں

رکھ آس، نہ تھی غم واس میاں

 

“Do keep hope and do not remain immersed in sorrows. It is essentially pride and not avoidance (on the part of your beloved).”

It gives him a new understanding about the behaviour of his beloved. He solaces himself by the idea that the beloved does not shun him on account of his imperfections but has his own majestic way of responding to love.

بِن یار فرید نہ عید ڈٹھم

کھل کھیداں ساریاں وِسرگیاں

 

“Farid! I am not experiencing happiness without my friend. All playful things have gone away.”

How could he experience happiness without embracing his beloved? He distances himself from the whole world considering it as a child’s playful thing.


Kafi-102

ول عشق مچائی اگ سائیں

ڈکھ، سوز رچیا رگ رگ سائیں

 

“Love has again intensified the fire, my master. My each and every vein has been the abode of suffering and passion, my master.”

Love intensifies fire from within. His every vein becomes pyre of passion and suffering.

گھر گھر مِل گئے ہو کے

قبلہ یار دی جھوکے

 

ایں جگ تے اوں جگ سائیں

 “It has been proclaimed on the beat of the drum that my ultimate concern is the abode of my friend in the terrestrial world and in the hereafter, my master.”

His ultimate concern is the universal truth that the beloved dwells in his heart in this world and in the life hereafter.

دلبر دور سدھاناں

ساڑاں تول وہاناں

 

جیواں کیندے لگ سائیں

 “My beloved has gone away. I set aflame my bedding and pillow. With whose support should I live, my master?”

His beloved is his only support. He does not need outer supports. He transcends multiplicity to reach unity.

ہور نہیں کوئی باقی

ایہا ذات صفاتی

 

ہاں دلدار دا سگ سائیں

 “There has remained nothing except the Essence manifest in Attributes. I am the canine of my beloved, my master.”

There is nothing except ‘the One in multiple forms.’ It is the One in many. It is unity in diversity. There is no otherness. He is the canine of his beloved. He is loyal to him. 

من مُونجھا تَن ٹونڈے

لنگ میلے سر بھونڈے

 

سول آِون کر وگ سائیں

 “My self is in anguish and my body is in cramps. The parts of my body are untidy and my head is deformed. The afflictions are pouring in multitude, my master.”

The higher magnitudes of afflictions in the path of love adversely affect his embodied self.

بِرہوں روح حیاتی

غم ہے بیلی ساتھی

 

درداں دی ہم تگ سائیں

 “Love is the life of my Spirit. Sorrow is my fellow and companion. The durable pains are intimate with me, my master.”

He considers love as the Spirit of his life in spite of bearing pains and sufferings. He understands the intricacies of love, the adversities of the way, and the sacrifices he has to make for the sake of his beloved. Sorrows become his fellows and companions, and the durable pains his intimates. Shouldn’t the world envy the lover for having such fellows, companions and intimates?

حال ”فرید“ خوارے

دِلڑی زار نزارے

 

کیتُم ہِجر الگ سائیں

 “Farid! I am in a disgraceful state. My heart is highly distressed. I have been isolated by disunion, my master.”

He experiences highly distressed states of his heart and the isolating affects of his disunion, which makes his condition so pathetic. All these deplorable states are so many positive signs in the path of love. These signs are indicative of the vast distance he as a lover has traversed on the straight but hazardous road to love.

اور سے کام فرید نہ میرو

آتم دیو مناؤں

 

 


Kafi-103

دِل مست محو خیال ہے

سرمو تفاوت نہ سہوں

 

“My heart is engrossed within imagination. I cannot bear any differentiation.”

‘Imagination (khayal) has the power to grasp God’s similarity (tashbih).

His heart is engrossed within imagination. It is unified with the undifferentiated imaginal reality.

اے خیال عین وصال ہے

تے کمال ہے نہ کہ ہے جنوں

 

“My imagination is an immanent union. It is perfection and not lunacy.”

His imagination realises immanent union. It is not a psychic state but spiritual identity of knowledge and being.

اصل الاصول شہدتہ

چہ شہود عین بعینہ

ہمہ سو بسو ہمہ کوبکو

نہیں فرصت اتنی کہ دم بھروں

 

“I have openly witnessed the Supreme Principle in every nook and corner. The witnessing is so glaringly evident that I cannot disengage myself even for a moment.”

He witnesses the Supreme Principle in the modes of its manifestations. The ‘transparency of the phenomenon’ becomes so absolute that he finds it impossible to disengage himself from this witnessing.

جو مکاں تھا بن گیا لامکاں

شدہ اسم و رسم زمن دواں

جو نشان تھا ہو گیا بے نشاں

اللہ اپنے آپ کو کیا کہوں

 

“The spatial turned spaceless. The sign turned without a sign. The names and customs of the ages have left me forlorn. My Allah! What should I call myself?”

He experiences the imaginal reality of space becoming spaceless and the signs ceasing as pointers. The dimension of quantity tied to the ordinary spatio-temporal order undergoes qualitative transformation. The habitual mode of perceiving the physical and the social world deserts him. His self identity remains in a state of flux.

نہ عیان ہے نہ نہان ہے

نہ رہا ایہہ جسم نہ جان ہے

نہ بیان ہے نہ دھیان ہے

کِیہاں ڈوس ہوش حواس کوں

 

“There is neither openness nor hiddenness. There is neither speech nor a thought. My body has neither remained nor the life-impulse. How can I blame my sense and sensibility?”

He sees neither openness nor hiddenness. He has no speech or thought. He sees neither his body nor life. His senses and sensibility are radically transformed. The Divine takes over the human medium and acts through it.

شد عکس در عکس ایں بِنا

باقی نماند بجز انا

کہ فنا بقا ہے بقا فنا

کِتھ او تے توں کِتھ ہاں تے ہوں

 

“There is double reflection. ‘Fana’ (extinction) is ‘baqa’ (subsistence) and ‘baqa’ (subsistence) is ‘fana’ (extinction). There is solely the ultimate, without any question of that and you (otherness)?”

The states of ‘fana’ (annihilation) and the states of ‘baqa’ (subsistence) at different levels are relative and complementary to each other. There is invert reflection by virtue of which, ‘fana (annihilation) is ‘baqa’ (subsistence) and ‘baqa’ (subsistence) is ‘fana’ (annihilation). The term ‘fana’ (annihilation) and the term ‘baqa’ (subsistence) are derived from the Qur’an: ‘All that dwells on the earth is annihilated, and there subsists only the face of your Lord, the possessor of majesty and generosity’ (55:27). ‘Inasmuch as human beings are Not He, they are annihilated, but inasmuch as they are He, they subsist…Creaturely attributes have been annihilated and divine attributes subsist… But in truth it is God who acts, since the servant has been utterly effaced…Annihilation always means annihilation from some specific mode of lower consciousness and simultaneous subsistence through a specific mode of higher consciousness. One kind of awareness is given up to be replaced by a higher kind. Annihilation, in other words, is validated through the subsistence that accompanies it. That which subsists is the Real’s self-disclosure, and that which is annihilated is the unreal----the limited self-awareness of the individual… Subsistence is your relationship with the Real…. But annihilation is your relationship with the engendered universe, since you say, “I have been annihilated from such and such.” Your relationship to the Real is higher. Hence subsistence is a higher relationship, since the two are inter-related states. None subsists in this path except him who is annihilated, and none is annihilated except him who subsists. The one described by annihilation will always be in the state of subsistence and the one described by subsistence will always be in the state of annihilation.’ There is solely the self-disclosure of the Reality without any trace of otherness.

کڈیں شور دے سطوات ہن

کئی قسم دے بکوات ہن

کڈیں زور دے شطحات ہن

ستوں دے بتوں، بتوں دے ستوں

 

“There are percussions and spiritual impositions at times and at times there are drives and antinomian utterances. There are so many types of prattling leading to meaningless discourse.”

He undergoes percussions, pressures and drives in a state of spiritual drunkenness. He overflows with antinomian utterances, prattling and meaningless speech. His modes of communication cannot be understood at the plane of psyche. He has no psychic control over any of these things originating from the spiritual source. His self dwindles in the wake of spiritual experience.

اٹھ گئی ”فرید“ ہوس مُنڈھوں

کسے کس ہو کس ناکس منڈھوں

نہ رہا ہئی وَس ہک خس منڈھوں

چپ چاپ فیل فساد توں

 

“Farid!  Lust has been uprooted. I have become incapacitated as a straw. You should be quiet for there will be tumult in determining, who absolutely merits or who does not merit.”

Lust has been completely uprooted with the withering of his self. His gnosis has made him absolutely incapacitated as a straw. He no more remains doer of his actions. He prefers to keep quiet in order to avoid tumult in determining as to whose actions are totally perpetrated by the Divine and whose actions are by dint of his self. 


Kafi-104

ڈکھاں سولاں کیتم کک سائیں

ہن موت بھلی بے شک سائیں

 

“I have been reduced to a straw by sufferings and afflictions, my master. Now, undoubtedly death is a boon for me, my master.”

The sufferings and afflictions undergone by her adversely affect her embodied being to the extent that she considers death as a boon.

پُنل کیچ سِدھایُم

وَلدی خبر نہ آیُم

 

رہیاں راہیں تک سائیں

 “My Punnal went to Ketch. I got no news of his return. I kept waiting for him, my master.”

She suffers the transcendence of her beloved. She does not receive any indication of the moment of his immanence. She awaits her beloved.

گھولاں بھیڑی گھل کوں

پووِن تتی دے دِل کوں

 

سو سو پور تے جک سائیں

 “I sacrifice my detestable sleepiness. I am the inept one with countless worries and captivations distressing my heart, my master.”

Sassi detests her sleep during which Punnal went to Ketch. Her resolve to sacrifice sleep symbolises determination to overcome forgetfulness of God even that of a moment and to constantly remain in the state of wakefulness. Her heart is distressed by the devastating affects of separation from her beloved.

آئے سخت کروپ کشالے

کون بندی دے ٹالے

 

جو لکھیا مَستک سائیں

 “Many stringent difficulties and adversities have befallen me. Who can erase the writings on the forehead of the slave maid, my master?”

The difficulties and adversities faced by her in the path of love are primordial. 

ڈکھڑے درد ڈکھیندے

جان جگر وچ پیندے

 

سو چونڈھی لکھ چک سائیں

 “The sufferings and pains hurt me. They cause hundreds of pinches and countless bites on my embodied self, my master.”

Her embodied self is ravished by pains and sufferings.

بھاگ سہاگ گیوسے

یار دلوں وِسریوسے

 

پک سائیں ہم پاک سائیں

 “All my nuptial fortunes have vanished.  My friend has erased me from his heart (forsaken me). It is the truth, my master. It is the truth, my master.”

She becomes so cowed down by the pressures of love that she comes to believe that the possibility of union has ended since her beloved has forsaken her.

ہِجر ”فرید“ اجاڑیم

سوز اندر دے ساڑیم

 

دِلڑی ہم چک مک سائیں

 “Farid! Disunion has ravished me. The inward passion has burnt me. My heart catches fire by rubbing, my master.”

He is ravished by disunion. The inward passion burns him. His heart catches fire in being rubbed by desires and longings of his beloved.


Kafi-105

ڈوکھ ڈھیر سکھ دا ویر ہے

رت رو ہنجوں نیراں وہن

ریڑاں گھنیاں پیڑاں بہوں

نک سیڑھ تے سیڑہاں بہوں

 

“The sufferings are great adversaries of peace. There are a number of acute and continuous pains in my bodily joints. The bloody tears are flowing heavily from my eyes. My nose is oozing blood and is bleeding profusely.”

The intensity of sufferings reaches a height where even peace becomes her adversary.

جکھ جکھ کراں دُھائیں بہوں

دوکھ دوکھ اوٹھن بَھاہیں بہوں

ڈکھ ڈکھ کڈہاں آہیں بہوں

اُک چُک پیاں دھیراں بہوں

 

“I am beseeching by rotting in suffering. I heave great sighs in encountering sufferings. The burning flame of sufferings is emitting smoke with a steady pace. All my efforts have dwindled into insignificance.”

Her efforts do not fructify in giving her peace, which is only possible by uniting with her beloved. The principle of effort, so sacrosanct in religiosity, is not of much efficacy in the spiritual realm. The decisive factor is the Grace of God.

سر بھونڈ اجڑیا خاک ہے

چوچک تھیا ہن چاک ہے

منہہ دھوڑ سینہ چاک ہے

موٹھی جھوک دل ویراں بہوں

 

“My deformed head is covered with a coat of dust. There is dust on my face and my chest is wounded. The daughter of Choochak has been reduced to a maid servant. My dwellings are hapless and my heart is deserted.”

She gradually becomes devoid of being and having. Heer, born and nurtured in royal environment, is forcibly married and reduced to a maid-servant. She forsakes everything for her beloved, Ranjha.

سبھ لوک کردا ٹوک ہِم

ڈتی برہوں ڈاڈھی چوک ہِم

لگی دل نیارڑی نوک ہِم

چُٹی درد دے تیراں بہوں

 

“All people are ridiculing me. My heart has been pierced in a novel way. Love has afflicted great prick. Numberless arrows of pain have targeted me.”

He has to repeatedly encounter ridicule, which makes him suffer a lot. He loses his social standing. His social consciousness becomes so traumatic. It is his absolute commitment with the beloved that provides him courage to stand against these onslaughts. He transcends his social self to the realm of the solitary, which is so vital in the path of love. Doesn’t God turn evil into goodness?

بے پیر دل دیاں چالیاں

پِیتم نہ پیتاں پالیاں

سبھ ہِن اُوپٹھیاں گالھیاں

رو رو کرے رِیڑاں بہوں

 

“The moves of my rebellious heart have overturned. My beloved has not nurtured love. My heart cries with great wailing.”

A heart full of love is beyond the control of reason. It rebels against the normal notion of loving someone who reciprocates love. His move to keep on loving the beloved without his loving response is upturned. He wails while crying but of no avail.

کلہی میں نمہی ایہیں جول دی

دل بوڑدی دل رولدی

پھرے لکھ فرید ایہیں تولدی

سوہنیاں سسّیاں ہیراں بہوں

 

“I am not alone in realising this tradition. Farid! There are countless others who are immersed in this way. It is heart that drowns and it is heart that makes countless beautiful ‘Sassis’ and ‘Heers’ turn into the wretches of the earth.”

He is not the only one in realising the tradition of love. It has been realised by many lovers deeply immersed in love. Many lovers like ‘Sassis’ have drowned and many others like ‘Heers’ have become the wretches of the earth. The lover realises that he has to remain sincere to love without taking into account the consequences thereof including the behaviour of his beloved. He has to remain in love in all types of easy or stringent circumstances Love is unconditional. It is not hypothetical. It can be understood, in a certain sense, as ‘a categorical imperative’. The absoluteness of love requires absolute commitment.


Kafi-106

ڈکھڑے پُکھڑے آیُم

خوشیاں بھاونوں رِہیاں

 

“Sufferings have been fallen to my lot. Joys have remained unappealing to me.”

Her perception of joy keeps on changing in the state of suffering. She realises at a certain stage the elusive nature of joy and remains content with her deplorable state.

چاندنیاں راتیں بِرہوں براتیں

سیاں کھیدن گیاں

 

“The moonlit nights are the gifts of love. My friends have gone to play.”

The enlightened moments of contemplation are realisable in spiritual company.

رُت سانون دی مینہ برساتیں

رَل مِل دھانون پیّاں

 

“There is a rainy season with a heavy downpour. My friends are going together for bathing.”

 Heavenly blessings, in the ambience of love, purify human souls.

صدقے کیتا نال نہ نیتا

پکڑ نہ کھیڑا بیاں

 

“He renounced me and did not take me with him. O’ my adversary! Do not hold my arms.”

Heer feels herself renounced by Ranjha. But she still loves him from the core of her heart. How could she give in to the adversary bent upon winning her to his side? Rival is a displaced lover who does not understands the free nature of love. He tries to possess his ‘beloved’ as an object and becomes possessed instead? How comic is the fate of the psychic lover?

روز ازل دا وارث ساڈا

توں ہیں رانجھن سیاں

 

“My Ranjhan friend! You are my custodian ever since the primordial day.”

Love is essentially primordial. It is symbolically manifest in the forms of lovers and beloveds. Heer’s primordial commitment of love with Ranjha is expressed in terms of symbolism.

وِسریم سارا راج ببانہ

وِسریاں سیگنیاں سیاں

 

“All the regal status of my house has been fallen in oblivion. My same age friends have gone away.”

She sacrifices her being and having for the sake of her beloved.

سکڑے سوڑے خویش قبیلے

سَٹ کر %ڑی تھیاں

 

“I discarded my blood-relationships, in-laws and kith and kin. I have come to absolutely belong to you (completely subjected myself to you).”

She transcends her primary and secondary ties and gives herself completely in the hands of her beloved.

سینگیاں سرتیاں شہر سہاون

میں وت بوٹے لیاں

 

“My friends and intimate companions are enjoying in the city. I am wandering in the riverine growth.”

Her inner self stranded in psychic entrails intensify her sufferings and even more, while seeing her friends and companions realise happy union.

عشق ”فرید“ کوں خلوت ڈتڑی

منہ، سر، بھسٹّر چھیاں

 

“Love has infested Farid with the robe of honour. His face and head have been soiled with dust.”

Love infests him with a robe of honour, which ‘dishonours’ him in the social world. But doesn’t the beauty of love shine forth in his plight?


Kafi-107

ڈکھے ڈینہہ فرقت دے نِبھن

مٹھے نین رو، رو، رت تھیون

 

“The days of separation are passing with great suffering. My miserable eyes are pouring tears of blood.”

She only gets peace in union with his beloved. The days of separation are the days of suffering.

ساتھی پنل گیا دور ہے

تن چور من رنجور ہے

سر درد قہر کلور ہے

شالہ سجن کولے وسن

 

“My companion Punnal has gone far away. My head is aching with terrible severity. My body has been crushed and my heart is sad.  I pray that my friend dwells near me.”

She is weighed down by the transcendence of her beloved. She prays for the Grace of God to realise union.

ماہی مٹھل گیوں رول دے

ڈیکھاں ہیں کیندے کول دے

واہ ڈھول %ڑے بول وے

دل ڈھانڈھ درداں دے بلن

 

“My sweet beloved! You have made me wretched. What happened to your commitments? I am eager to see with whom you are staying. The great fire of pain is burning in my heart.”

It is habitual with the lover to remind his beloved of the great commitments of love that he made, which have not been corroborated by his subsequent behaviour. He becomes miserable in assuming that his beloved has become oblivious of him due to engagement with someone else. It is a residue of psychic love, which often creeps into the spiritual one although there is an isthmus between the two. The psychic love is highly possessive, which strives unsuccessfully to possess the beloved as an object of his desire. Freedom cannot be possessed. One’s attempt to possess the other ends up in becoming possessed, instead. It frequently borders on lunacy. It is cosmically retributive to possess the freedom of a person. The divine cannot be possessed as an object. It belongs to the whole creation. It belongs to every one. It is never oblivious of any one. It does not care the one at the cost of the other. It responds to each one, according to the respective degree of preparedness, in simultaneity. There are no rivals in divine love. Love has no scarcity. The beloved overflows with love.

دِلڑی تپے سینہ جلے

ہَڈ چَم سَڑے لوں لوں تَلے

جیڑا ڈکھے جندڑی گلے

اکھیاں ڈکھن دِیداں سِکن

 

“My heart is aflame and there is burning in my chest. My self is suffering and my life is rotting. My flesh and bones are on fire and each and every pore of my body is on frying. My painful eyes are longing for his vision.”

The insatiable quest of union can ravish his embodied self but cannot deter it from love. How graceful are the eyes that become painful in longing for vision of his beloved.

مونس تے نہ غمخوار ہے

پل پل غماں دی دھاڑ ہے

چو گوٹھ سخت اجاڑ ہے

مشکل نبھاواں رات دن

 

“I have no loving friend or anyone to share my sorrows. There is absolute desolation all around. The cries of sorrowfulness are emitting all the times. It is so difficult for me to bear these days and nights.”

One can share the whole world but one cannot share his sufferings. It is the uniqueness of his meaningful sufferings that they cannot be shared. The attempt at sharing metamorphoses these as meaningless. There is no one to share the lover’s cross of love. He has to carry it himself.

ڈٹھڑے سوا کیکر رہوں

جِتھ رچھ گھنے راخس بہوں

سنج بر پھروں ڈکھڑے سہوں

باندر بلائیں بھوت جن

 

“How should I live without witnessing my beloved? I am bearing sufferings, while wandering in desolations and forests that are full of bears, and plenty of giants, monkeys, demons, evil spirits and fiery creatures.”

His inner attempt to witness his beloved is thwarted by the negative forces of his psyche. It is his struggle against these psychic forces, which gives him spiritual strength to continue in the path of love.

سیّد فریدؔ سہسی سبھے

یا ونج ملے یا رل موئے

ماہی پچھے راہی تھئے

گئے ہن ڈکھاں نوں ساتھ گھن

 

“Syed, Farid, Sassi and others went in the tracks of the beloved. They either realised union or they died wretchedly. They went away along with their sufferings.”

Many lovers, belonging to different traditions, went in the tracks of the beloved with great sufferings. There were those who realised union in their lives while others died in states of wretchedness. The lucky ones united with their beloveds but the unfortunates ones died in the way. They all were inherently dignified as travellers in the path of love. They attained immortality but stopped short of attaining unison with their beloveds.  It is only the beloved who knows the mystery of union.


Kafi-108

ڈکھے عشق دے ڈکھڑے گھاٹے نیں

سر پَھٹڑا تُرٹڑے گاٹے نیں

 

“Love-suffering bestows countless sufferings. It leads to head injuries and neck breaking.”

The violent sufferings crush her embodied self.

میں جاتا سوہنا یار پنل

ہن وَل وَل پور پووِن پل پل

رہسی کول نہ ویسی کیچ ڈوں ول

اکھیں نیر ہنجوں فرڑاٹے نیں

 

“I was under the impression that my beloved friend Punnal will remain with me and will not go back to Ketch. Now, I am undergoing cyclic fits at each and every moment. The tears are flowing profusely from my eyes.”

She tends to take the immanence of her beloved as final.  It is only when she is veiled from immanence that she comes to know about the reality of transcendence. Her cognition of love expands in breadth and becomes deeper. She becomes completely unnerved in discovering this fundamental aspect of the Real.

سنج سیجھ اتے گل خار تھئے

جند جوکھوں تار و تار تھئے

دھیاں ہار حمیلاں مار تھئے

مٹھی دِلڑی کرم گگھاٹے نیں

 

“My nuptial bed has become empty and flowers have turned into thorns. My necklace has broken into pieces and my neck ornaments have become snaky. My life is full of hardships.  My hapless heart is undergoing great sufferings.”

The meaning of things becomes radically changed in the state of suffering. All those things, which seemed attractive, become repulsive.  The ordinary meaning of things gives way to existential meanings. Things remain but their meanings change with the change of consciousness. Consciousness, in a certain sense, takes primacy over things. Isn’t man free and thereby responsible in interpreting the contents of his consciousness?

برا برہوں بری بیماری ہے

ڈہولے باجھ نہ ہرگز کاری ہے

ڈکھ پیڑ تے نالہ زاری ہے

کوڑے شربت گھوٹے چاٹے نیں

 

“Love is hard and it is sickness-unto-death. There are sufferings, pains and lamentations. I have crushed and licked bitter forms of medicine but it is absolutely of no avail except union with my beloved.”

The sickness of love takes its toll on her. No medicinal measures can cure it without union.

بدوں باندر بوز ادائیں ہن

تھل مارو اوکھیاں جاہیں ہن

گڈ گینڈے گرگ بلائیں ہن

سر ڑاٹے سخت چکاٹے نیں

 

“There are wild boars, monkeys, black faced monkeys with long tails and the like along with hordes of rhinoceros wolves and demons. There are dangerous places in the deadly desert. There are noises of rusting leaves and the noisy cries of the animals.”

The psychic forces in the desert of the psyche offer resistance to her on the spiritual path of love. They ultimately prove to be the testing ground of love. She gains strength in the act of encountering these negative forces. She transcends the psychic realm to reach the spiritual one. They become the milestones of the way.

بٹھ والی والیاں بول تتے

پیریں چُبھن ہزار ببول تتے

آئے پیش تتی دے سول تتے

ہِک ریت تتی بیا بھاٹے نیں

 

“The earrings and nose jewellery are not a penny’s worth. The inept one has undergone many hard afflictions. There are innumerable burning thorns that are pricking my feet. There is burning sand and above that mark on my feet (due to burning in hot environ).”

Her perception changes in the state of suffering. The worth of precious things is ultimately determined by her consciousness, which does not give a penny’s worth to worldliness. Love excels in giving existential meaning to things. It establishes existential objectivity.

آئی روہاں جبلاں جال میری

رِچھ راخس رکھدے بھال میری

ممیں ڈینیں لہن سنبھال میری

ڈینہہ رات فرید گپاٹے نیں

 

“I am spending my life in mountainous terrains. I am being nursed by man eaters and witches.  The bears and giants are taking care of me. Farid! I am encountering uneven patches of land, day and night.”

Sarcasm notwithstanding, he strives against turbulent psychic forces in order to reach the realm of spirituality. These dark forces like opposing winds help him in soaring higher. They, in a certain sense, become his allies.


Kafi-109

ڈھولن %ی سِک ڈھیرھِم

کَھپ کَھپ کراں آہیں بہوں

تانگھاں گھنیاں چاہیں بہوں

تَپ تَپ اوٹھن بھاہیں بہوں

 

“My beloved! I am greatly desirous of you. I have immense longing and enormous fondness to be with you. I heave numberless cold sighs in an exhausted state. The sparks of love are enkindling increasingly.”

He expresses his love and communicates with his omnipresent beloved. He narrates the nature of his love and the ensuing suffering he undergoes.

کھسی دل مہیندے چاک ہے

تن چور سینہ چاک ہے

جیڑا سدا غمناک ہے

سر دھوڑ مونہہ پاہیں بہوں

 

“My heart has been grabbed by the shepherd of the herd. I remain in constant sorrowfulness. My body is ravished and my chest is wounded. My head is muddy and a heavy coat of (dung) dust has settled on my face.”

He recounts the moments of his falling in love and the hardships he encounters in the way.

لگا سخت ڈکھڑا روگ ہے

تتی پئی بھوگیندی بھوگ ہے

بے پیر دل نوں جوگ ہے

رو رو کرے دُھانہیں بہوں

 

“I am undergoing great suffering and malaise. My unruly heart craves for union. I am the inept one bearing so many ordeals. I am beseeching increasingly, while crying (to meet my beloved).”

She narrates her plight in encountering her unruly heart, which settles for nothing short of union.

ماہی پُنل دِلڑی لُٹی

رُل رُل تھکی پھر پھر ہَٹی

دل لُٹ کے تھیا راہی پٹھی

بوٹے لیاں کانہیں بہوں

 

“My beloved Punnal looted my heart. He retraced his steps after ravishing my heart. I have become tired in a fruitless search and fully exhausted myself wandering in great wilderness.”

She does not understand the moves of her mysterious beloved, who made her fall in love and then just left her in wilderness. Doesn’t she consider herself as a goat, which has been butchered and just left there without being skinned and chopped?

جڈاں دل نوں %ی چاہ تھئی

سنج بر کلہی بے واہ تھئی

سَٹ سیجھ تھل دے راہ تھئی

' آسرے واہیں بہوں

 

“My heart became fond of you. I left the nuptial bed and followed the way to the desert. I went alone in wilderness in a search of you without any help. I discarded numerous supports and ways.”

She recounts her sincere voyage of love or fondness when she left the comfort zone and heeded towards the perilous zones without seeking any help or banking upon any support or assistance. The way of love has to be traversed in solitariness, which implies freedom from psychic and social aid or assistance in order to strengthen her.

گذری فرید آخر عمر

ڈھونڈاں جنگل جھر بر بحر

آئی نہ دلبر دی خبر

تک تک رہا راہیں بہوں

 

“Farid! My entire life passed away, at last. I got no news regarding the whereabouts of my beloved. I searched for him in thick forests, land and sea. I remained waiting for him at so many entry points.”

His whole life has been spent in finding his transcendent beloved in every nook and corner without any result. It is the mystery of the Being itself that it may not reveal itself to an individual, community or an aeon. The basic vocation of Man is the search of transcendence with all that it implies. His search of the transcendent beloved in the tracks of immanence is one of the greatest mysteries in the tradition of love.


Kafi-110

ڈینہاں راتیں، سنجھ صباحیں

کنٹریں کان بجاوِم بین

 

“Krishan harps on the flute of love in my ears, day and night and in the hours of morning and evening.”

The beloved continually harps the tune of love in her ears.

قدسی بنسی انہد ازلوں

رانجھن پھوک سناوم فضلوں

 

“Ranjhan harps on the perfect primordial divine flute by grace. It reflects the mode of unity.”

The beloved harps the primordial divine flute by his grace. It reflects unity in diversity.

اثنینیت دی گئی علت

عوج تھئی سبھ حنفی ملت

 

سین بلالؓ دا بیشک شین

 “The illusion of duality has vanished. It has led to the establishment of the truthful tradition. The ‘sein’ (Bilal’s pronunciation in the call to ritual prayer) of Bilal is undoubtedly ‘sheen’ (the exact pronunciation in the call to ritual prayer).”

The illusion of duality vanishes by listening to the tune of unity. It establishes the truthful tradition of Oneness. Bilal’s call to ritual prayer in testifying that there is no reality except the Reality and Muhammad is the manifestation of the Reality is the whole truth. His manner of pronouncing an Arabic alphabet ‘sheen’ as ‘sein’ essentially makes no difference. His proverbial love of God and his Prophet takes precedence over any linguistic imperfection or mispronunciation as in the instant case. The universal language of love rises higher than ‘the words, their pronunciation and the methods of combining them used and understood by a community’. Religiosity finds it difficult to understand the Prophet’s sanctifying Bilal’s call to ritual prayer five times a day in spite of mispronunciation of an alphabet pertaining to witnessing or testifying. The difficulty arises because religiosity merely concentrates on outwardness and often at the cost of inwardness. It sees the form and is oblivious of the spirit beneath the form. The dimension of spirituality essentially concentrates on inwardness. However, it finds no contradiction between inwardness and outwardness. But if it has to choose between inwardness and outwardness in a situation, it will readily choose inwardness. The kernel, at times, takes precedence over the crust.

جو ہے مرد محقق موقن

اوسدا تھیا شیطان بھی مومن

 

مِلَلّ نحل کل قیم دین

 “The one, who is verifier of truth with certainty, subjects his satanic impulses to the will of God. The principle of unity is manifest in all diversities.”

The one, who verifies truth with absolute certainty, succeeds in invoking obedience from his satanic impulses. It is symbolised as Satan being faithful to him.  The sincere ones have authority over Satan and not the other way round. Didn’t Satan say that he had no authority over the sincere ones? The tradition of unity gets strengthened by embracing different shades of rightness.

دلڑی غیروں ویروں خالی

صدر صدور ولایت والی

 

راسخ مالک ملک یقین

 “Their heart is free from otherness and animosity. Their word and deed are truly universal and beneficial. They live in the world of absolute certainty.”

The heart of these gnostics is free from otherness and thereby from animosity. Their word and deed is universal and beneficial for the whole creation. They do not live in the night of ignorance but live in the light of certainty.

میثاقوں تا روز حشر دے

جود وجود نثار فقر دے

 

دولت صحبت فخر الدین

 “My being and having is reduced to ontological nothingness since the primordial day to the Day of Resurrection, by virtue of the priceless company of Fakhr-ud-Din.”

He values the invaluable company of his spiritual master. It is his blessings that have given him the ontological consciousness of his nothingness from the first to the last, that is from the primordial day to the day of resurrection.

ظلم جہالت تھیُم پریرے

کیتے عدل عدالت دیرے

 

آئی تمکین تے گئی تلوین

 “The forms of oppression and ignorance have distanced themselves from me. Justice and equity have taken roots, instead. Fulfilment has dawned upon me and fickleness has disappeared.”

He is free of oppression and ignorance. He practices justice and equity. He achieves fulfilment without any fickleness.

بٹھ گھت اے تلبیس ابلیسی

اے دل سکھ تدریس ادریسی

 

تھی وارث فاران تے سین

 “Discard satanic viciousness. My heart! Learn the lesson of Idris (Prophet). Realise the heritage of Faran and Sina.”

One has to discard falsehood and learn the lessons of truth practised by the Prophet Idris, who was placed at a higher station. One has to inherit Musa’s tradition of justice (Sina) and Muhammad’s tradition of love (Faran). Justice has to be rendered with love.

سو سو حمد تے لکھ شکرانے

یار فرید لدھوسے خانے

 

گئی تشویش تے آئی تسکین

 “Farid! I found my friend within the depths of my being. I offer infinite praises and immense gratitude. Disquietude has been replaced by consolation.”

He offers infinite praises and immense gratitude to God, who blessed him with His vision in the inmost chambers of his being. The state of his disquietude gave way to fulfilment. Identity of knowledge and being gave him the sense of wholeness. Metaphysical realisation granted him absolute certitude.  Religiosity cannot attain these supernal heights, which are only possible by virtue of spirituality.

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