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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-111                                      Understanding Diwan -i- Farid                                              کافی نمبر۔111         

 

ڈینہہ رات ڈکھاں وچ جالاں

ونجیاں خوشیاں غم بیٹھی پالاں

“I spend my day and night in the state of suffering. My joys have slipped away and I am just nurturing sorrows.”

She does not merely miss joy but has to encounter sufferings and sorrows for the sake of her beloved.

یار پُنل گیا کیچ شہر ڈوں

بیواہی کیوں آکر گھر ڈوں

تھی راہی روہی تھل برڈوں

جُکھ جُکھ عمراں گالاں

“My friend Punnal went to the city of Ketch. I should become traveller of the deserts (rohi and thal) and desolations.  Why should I return home without shelter and let my life rot in suffering?”

The transcendence of the beloved poses a great threat to her normal life. She prefers wilderness against the comforts of her home. She refuses to take any shelter except that of her beloved. Her beloved is her absolute concern. She is not concerned about anything else.

ڈیون ڈوڑے سول سہیلیاں

سنج بر سارے صحن حویلیاں

بدطینت پٹھڑیاں تے دل میلیاں

سِر ساڑاں جی جالاں

“My friends inflict double afflictions. They are vicious, irrational and impure of hearts. All the courtyards and the mansions are desolate and deserted. My head is aching and my self is burning.”

She starts distancing himself from her friends. Her friends being placed at a lower pedestal do not appreciate the commitments of her higher consciousness. She essentially finds faults with them since they do not support her vocation of love. The courtyards and mansions are there but they seem desolated and deserted in her eyes. Her uniqueness lies in her existential perception. The objectivity of a thing remains but its meaning undergoes change by the perceiving consciousness. Her embodied self burns incessantly that adds fuel to the fire.

پیت پریندی روز سوائی

سَٹ کر ویرن بھینیں مائی

وِسرے خویش قبیلے بھائی

سانول تینوں بھالاں

“My love of the beloved is on the increase each day.  My kith and kin have dwindled into insignificance. I have discarded my brothers, sisters and my mother. My beloved! I am just waiting for you.”

She increasingly loves her beloved in spite of so many contradictions. She becomes oblivious of her primary relationships. Her close relatives become distant. She frees herself of all distractions in order to fully concentrate on her beloved.

یار نہ پانواں پئی کرلانواں

پِٹ پِٹ رو رو بار اٹھانواں

سوہے سیجھ نوں بھا بھڑکاواں

وین کراں روہ ڈالاں

“I do not find my friend and I keep groaning. I set the nuptial bed and colourful ‘dopatta’ to fire in order to intensify the flames. I mourn and cry and take the woods by storm. My wailing tears asunder the mountains.”

The search of the transcendent beloved increases the magnitude of her suffering. One could imagine her state, in the situation of separation, in setting aflame the nuptial bed and colourful dopatta that symbolise union.

لگڑی جڑ کر چوٹ اندر وچ

' کر کلہڑی روہ ڈونگر وچ

آیم ڈوڑے ظلم قہر وچ

ہوت نہ لہم سنبھالاں

“The injury has been perfectly struck within me. I am engulfed in multiple severe cruelties. I have been stranded alone in the difficult mountainous terrains. My beloved has not cared for me.”

The beloved has perfectly struck her being by leaving her alone without nursing her grievous open wounds. A ‘kind-hearted’ beloved could not do the job so perfectly.

یار فرید نہ لہندا ساراں

رَت رو رو کر رات گزاراں

سَہندی ساڑے سول ہزاراں

ڈکھ ڈکھدیں ڈینہہ ڈھالاں

“Farid! My friend does not bother about me. I am bearing burnings, pains and countless afflictions. I spend my night by shedding tears of blood. I pass my day by bearing sufferings.”

He is constantly gripped with the idea of his beloved’s transcendence? He suffers to know that his beloved does not bother about him even in states of acute pains and sufferings. Isn’t it the Mercy of Allah and His Infinite Wisdom to increase the intensity of labour pangs for perfect rebirth? There is no ‘sizerin’ (scissoring) in love.


 

        Kafi-112                                      Understanding Diwan -i- Farid                                              کافی نمبر۔112          

رَت رو سرپاہ رنگانودیاں

بُرے برہوں دے سگن سہانودیاں

“I am shedding tears of blood and dyeing my nuptial dress. I am realising the ritual of awful love.”

To dye one’s wedding dress with tears of blood in order to realise the ritual of awful love signifies the heightened suffering undergone by her in separation from her beloved.

سب سینگیاں سرتیاں بھاگ لدھا

میں مٹھڑی مفت ڈہاگ لدھا

سر گوڈڑے کِھنتھ سہاگ لدہا

ڈکھے ڈکھڑے بار اوٹھانودیاں

“All my same age friends have found good fortune. They have found their wedlock by placing their heads on the leg joints of their husbands (symbolizing intimacy). I am the miserable one, who is undergoing misfortunes for nothing. I am carrying the burden of sufferings.”

She envies good fortune of her friends who have realised union. She suffers in her being in a state of misfortune. She does not feel jealous (a negative psychic emotion), but experiences a positive sentiment of envy in seeing her friends succeed in the path of love. Although, she feels sorry at her plight as compared to them but beneath her pensive mood there is an inspiration or hope of union.

کہیں سرخی کجلہ دہار ٹھہے

کہیں نوریں دا ٹھمکار ٹھہے

کہیں چوڑہ ہار سنگار ٹھہے

میں کجڑے سانگ رسانودیاں

“The rouge and line of a collyrium are looking good at times. The set of bangles and make up is pleasing at times. The exquisiteness is manifest in the sound of anklets at times. I am the one who is exhibiting ugly forms (as compared to my friends).”

She envies her triumphant friends who are blooming with beauty as compared to her ugly forms.

کہیں جوبن جوش بہار سو ہے

کہیں بانہہ سراندی یار سو ہے

کہیں ٹول خوشی دے تار سو ہے

ہک میں روندی غم کھانودیاں

“There is flowering of animated youth at times. There are plenty of collective joys at times. My friends are folding their arms beneath the heads of their beloveds at times. I am the one who is crying and is in sorrow.”

She visualises the matchless fruits of realisation borne by her friends in contrast to her who is stranded on the way.

ہِکو جیڈیاں بینسر بول چھکے

میں موئی نوں کوجھا سول چھکے

سہجوں سیجھ نہالی تول چھکے

منہہ پلڑو گھر گھر پانودیاں

“My age group friends are wearing nose ornaments that are so beautiful. They are fondly enjoying mattresses and nuptial quilts. I am spiritless and meant for ugly affliction. I wander (crying) hither and thither, while covering my face.”

She keeps on envying her beautifully ornamented friends having joys of union. She is spiritlessly afflicted, on the other hand, with hideous afflictions and crying while wandering here and there. She may be spiritless at times but the comparison with her friends does reflect spirit of love.  It ushers in a healthy spirit of competitiveness.

سوہنے یار فرید نہ بھانودیاں

تڑپھاندی رات نبھانودیاں

سوہی سیجھ سنجی اگ لانوِدیاں

رو بوچھن پاند پُسانوِدیاں

“Farid! I am unappealing to my lovely friend. I set to flames my wedding dress and the colourful nuptial bed. I spend my night in restlessness. I wet the corner of my ‘dopatta’ (head covering), while crying.”

He feels that he is not attractive to his friend. He sets to commit all his finer sentiments to flames. He cries and feels restless in ‘the dark night of the soul.’

 

        Kafi-113                                      Understanding Diwan -i- Farid                                              کافی نمبر۔113         

رت روندیں عمر نبھیساں

ایہو داغ قبر وچ نیساں

“I will spend my life by shedding tears of blood. I will take these marks to the grave.”

She at times feels that her sufferings will never end during the span of her life.

لگا تیر جگر وچ کاری

میں مٹھڑی ڈکھڑیں ماری

تھیا خون اکھیں توں جاری

ہے کیندے سانگ جلیساں

“The arrow has pierced my self. The blood is oozing out from my eyes. I am the miserable one, who is a victim of sufferings. How shall I share my life with someone?”

She considers her life of suffering as a pawn in the hands of her beloved. She cannot share her inwardness with anyone else.

اتھ رہن نہ ڈیندیاں پیڑاں

ڈینہہ رات ڈکھاں دیاں بھیڑاں

تھئے نیر ہنجوں نَک سیڑہاں

ہن موت دا ملک وَسیساں

“The pains do not let me live here. The tears are flowing from my eyes and my nose is bleeding. The sufferings are flocking me, day and night. I shall go and populate the city of death.”

She wishes to die in order to get rid of her pains and sufferings.

سَڑ سونیں دی گئی مہندی

تتی قست رودھے ڈیندی

تھئی کنڈڑے سیجھ پھلیں دی

میں مُٹھڑی کیڈے وِیساں

“The henna of my marriage rite has faded out. The nuptial bed of flowers has become thorny. My misfortune keeps me in hardships. I am the miserable one having no knowledge about my future.”

Her plight increases with her decreasing awareness of future. She has no knowledge as to what the future has store for her. She does not know where to go. She finds no ‘door in the wall.’ She subsequently learns that she has not to carve a door but has to wait for the door to open. And she ultimately learns that there was neither a wall nor a door. It was all openness.

کِھل کھید دے وقت وہانے

بھن ہار حمیلاں گاہنے

بٹھ پھلوں تول وہانے

بھن چوڑا اگ اڑیسان

“The times of playfulness have fleeted. I discard the flower carved pillows and bedding. I will break my necklace, neck ornaments, colour thread around my wrist (symbolising marital bond). I will break my set of bangles and commit these to flames.”

She interprets her past and future, while being stranded in the present. The glorious past in which, she had vision of her beloved remains no more inspiring. The very things connected with her union become instruments of torment. She cannot change her past but goes on changing its meaning in reference to her present project. Past is fixed but its contours are ever changing. Man, in a certain sense, is responsible for his past by virtue of freely interpreting it. Love is purely an act of free choice. There are no compulsions in love. The creeping of any compulsion correspondingly leads to ending of love.

ہڈ جالے تَتڑیں آہیں

میں وِیساں یار دے رَاہیں

تن گالے ٹھڈڑیں سَاہیں

ونج کیچ فرید منیساں

“My bones have been burnt by the searing sighs. My body has been rotten by my cold sighs. I will follow the way of my friend. Farid! I shall go to Ketch and spent my life over there.”

He has ravishing affects on his embodied self but still he is not cowed down by the vicissitudes of love. He resolves to follow the road of searching his friend till he triumphs in uniting with him forever. His resolve keeps him alive in the midst of deadness.

 

        Kafi-114                                      Understanding Diwan -i- Farid                                              کافی نمبر۔114         

روندی سنج صباحیں

پنل آوم آ، گل لاوِم

پووِم قبول دعائیں

“I cry, day and night. My Punnal! Come and embrace me. I wish my prayers to be granted.”

She constantly prays for the Divine Grace in order to get united with her beloved.

یار بروچل پھیر نہ آیا

اُجڑیاں جھوکاں جاہیں

“My beloved friend did not return. The places and dwellings have become deserted.”

The places and the dwellings become deserted in the absence of her beloved.

مارو تھل دے ڈکھڑے پینڈے

سَہنس ہزار بلائیں

“The paths of deadly desert are full of sufferings. There are hundreds and thousands of demons (calamities).”

The path of love is a deadly desert replete with sufferings. The unleashing of psychic forces play havoc with her. They oppose her from turning spiritual.

باجھ مٹھل دے باجھ نہ کائی

سِجُھم نہ ہرگز واہیں

“I have no shelter except that of my sweet beloved. There is no other option available to me.”

She finds no shelter except in her beloved.

روز ازل دی ایں جگ اوں جگ

میں بَاندی توں سَائیں

“I am your slave and you are my master ever since the primordial day both in the terrestrial world and in the hereafter.”

The primordial commitment of love symbolised in the forms of master and the slave embraces both the worlds.

سَاڑاں بیور زیور تریور

بیناں بینسر باہیں

“I will put to fire my suiting, jewellery and apparel along with my forehead and nose ornaments and bracelets.”

She desperately desires to burn all her ornaments and adornments. They become torturous in reminding her of the happy days spend with her beloved. They cease to have any meaning in her search of transcendence.

کچی پیچی دے ہَتھ ویچی

جندڑی سَتڑے پائیں

“I have sold my life for a nominal amount in the hands of the deceiver of Ketch.”

She feels that she has been deceived in bartering her life for such a paltry price in the hands of her beloved. Isn’t a smile of the beloved worth more than the whole treasures of the world?

عمر وہانی کانگ اوڈیندیں

تھکڑی تک تک راہیں

“My life has been spent in shooing the ravens. I am tired of constantly watching the gateways (to my beloved).”

She spends her life in shooing ravens (omen of friend’s return) but to no avail. She gets exhausted by constantly watching the entry points of her beloved’s return. A strong person takes more time to exhaust and gets more exhausted in return. Isn’t the exhausted one who finds the One?

کر کر یاد سجن دے رلڑے

نِکلن لکھ لکھ آہیں

“I heave countless sighs by recalling the moments of union with my beloved.”

The blissful moments of joyful union with her beloved torments her.

ڈھولن کارن جاون لادیاں

لگڑیاں دِل نوں چاہیں

“My heart contracted love with my beloved ever since the primordial day.”

The heart contracted love ever since the pre-eternal covenant. It is the primordial possibility, which is realised in the human medium.

انگن فرید دے آ البیلا

کر کر ناز ادائیں

“O Lively one! Do come in the courtyard of Farid by making prideful and stylish moves.”

He anxiously awaits his lively beloved to unveil himself within the infinite depths of his being in prideful and stylish moves,

 

        Kafi-115                                      Understanding Diwan -i- Farid                                              کافی نمبر۔115         

روہی لگڑی ہے سانونی

تُرت ولا ہوت مہاراں

“The rains have set out in the desert. My beloved! Hasten to turn the reins of the camel back.”

Human self symbolised as desert is impregnated with infinite possibilities. The gradual deepening of human consciousness correspondingly opens up the hidden treasure hidden beneath its ordinary layers. It is symbolised as rain setting in the desert. The lover calls his beloved to quickly unveil himself within the desert of his being. The nearing moments of unveiling are so testing for the lover.

کھمنیاں کِھمن رنگیلڑیاں

رِم جِھم بارش باراں

“The lightning flashes are spreading colours.  It is raining heavily.”

Heavy rain with flashes of lightning brings shine in his eyes.

سارے سگن سہاگڑے

یار ملم آ یاراں

“All these are omens of union. My beloved! Do come to meet your friends.”

The omens of union signify meeting with his friend.

بدلے گوڑھے سانورے

وچ برسات دیاں دھاراں

“The threading patterns of rain are visible in the thick and black clouds.”

The thick and black clouds of separation have given way to the threading patterns of rain of union.

کر دھدکارے گاجڑاں

گاون برہوں دیاں دہاراں

“The clouds are singing songs of love in an act of thundering.”

The thundering of clouds are the songs of love.

مارو والیاں کھارڑے

سنجڑے تھلڑے باراں

“Rain is pouring on deadly desert, plants and barren places.”

The spiritual opening is resurrecting inner deadness.

کارن مٹھڑی ماروی

گل گلزار بہاراں

“There are flowers, orchards and springs for the sake of the miserable Marwi.”

The miseries of the lover Marwi have borne flowers, orchards and springs of love.

کارن مٹھڑے یار  وے

گل گلزار بہاراں

“There are flowers, orchards and springs for the sake of my sweet beloved.”

The beloved is manifesting in full bloom.

سختیاں سول سڑاپڑے

سہندڑی ساریاں ماراں

“Life is bearing hardships, afflictions and tribulations and all forms of ravishing.”

Life is bed of thorns without his beloved.

شالا بھٹڑیں ریخڑیں

توں سنگ ڈاگاں چاراں

“I pray that I rear the herd in lowly places and sand dunes in your company.”

He prays for a life of action in full contemplation of his beloved.

سجن سنجی دا کوئی نہیں

دشمن سَہنس ہزاراں

“I am the damned one, who has no one except foes in hundreds and thousands.”

He considers himself damned due to psychic and inimical forces working against him.

ڈوڑے ڈوہ ڈورا پڑے

گلڑے کرن پچاراں

“There are multiple censures, sarcasms, complaints and objections against me.”

He faces inner and outer hostility just for the sake of his beloved.

اُٹھی اُٹھی نِیندروں روندڑی

سئے سئے سفنے گارہاں

“I wake up from my sleep in tears. I narrate countless nightmares.”

He wakes up from his disturbed sleep and narrates his countless nightmares.

سن سن ہَس ہَس سینگیاں

اولٹا کرن ویاراں

“My friends laugh at me, while hearing (my narrations). They unjustly develop animosity with me.”

His friends laugh at hearing his dream-interpretations. They do not understand him and develop animosity with him, instead.

&ے ڈہر سلابڑے

ٹوبھے تار متاراں

“The sand dunes and low lying areas are flooded.  The ponds are full of water.”

The heavy rainfall floods the desert and fills the ponds. The receptacles become recipients of divine blessings in proportion to their inner reach.

چھیڑن چھیڑو  چھانگڑاں

نازو کرن تواراں

“The shepherds are rearing herds. They are harping on love tunes with priding.”

The lovers are realising their beloveds within the infinite depths of their selves.

مکل وادھ سواد ڈو

رو رو واٹ نہاراں

“I am seeing towards the south west. I am crying, while awaiting my beloved.”

He sees towards the direction of the incoming clouds (entry point of his beloved) waiting and crying.

ڈسدا یار پروبھرا

بیٹھی کانگ اڈاراں

“My friend seems so far away.  I am shooing the ravens.”

He is shooing ravens as an omen to bring his distant friend in his lap.

ککڑے مکڑے ڈھانڈلے

کِن مِن مینہہ پھنگاراں

“There are muddy brownish clouds, fast blowing winds with rain and drizzling.”

The ambience of unveiling is symbolised in the atmospheric changes.

طُرفاں مُرخاں پھوگڑے

لانی لایاں کھاراں

“The desert plants, trees and shrubs are blooming.”

Heavenly blessings resurrect the dead.

پورب ہیلاں بھانونیاں

ٹھڈڑیاں مینگھ ملہاراں

“The soothing gusts of eastern wind and the cold drizzle of the clouds are very pleasing.”

He is pleased with the incoming messages of union.

کوئل اغن پپہیڑے

وردوں کڈھن پکاراں

“The nightingales, cuckoos and crested cuckoos are singing with anguish of love.”

The birds sing with anguish of love in calling their mates. How could one’s mate be called otherwise?

سوہنا عربیؐ سانورا

آ لہو ساڈیاں ساراں

“My charming Arab beloved! Do come and take care of me.”

Love of God and His Prophet is the fountainhead of Islamic spirituality. Religiosity denies a direct contact with God (mar’ifa) and a direct contact with the Prophet (haduri). It fails to appreciate that spirituality is not merely a dimension of religion but is its essentiality. The negation of spirituality is the negation of the quintessence of religion. It leads to deadness of religion. A spiritual contact with God and his Prophet is exceedingly imperative for the resurrection of religious life. The Sufi tradition of Islam has envisaged the possibility of experiencing God and His Prophet. Religiosity shows religious respect to the Prophet but falls short of paying spiritual reverence to him. It does not understand the spiritual aspect of prophecy or the ‘Substance of the Prophet.’ The lover expresses his love of the Prophet. He beseeches his beautiful and charming Arabian Prophet to come and take care of him. The coming of the Prophet and his taking care of the lover is all by the power and leave of God. The Prophet has been vested with powers from God and he acts accordingly. The Reality has inherent powers and all other powers are derivative of its power. Allah is Power itself (Al-Qawi, Al-Aziz, Al-Matin) manifest in all forms of power. There is no power sharing since all power belongs to God. It is equally applicable to all His Names or Attributes (Asma al Husna). Traditionally speaking, it is God, in His Attribute of Power, who manifests in different mediums according to their respective capacity or receptivity. The presence of the Prophet is essentially the Presence of the Divine in the medium of Muhammad. He understands this metaphysical truth. He requests the Prophet to take care of him so that he triumphs in uniting with his beloved.

تیڈے باجھ فرید نوں

ڈکھڑے تار و تاراں

“Farid is drowned in sufferings, without you.”

He implores the Prophet to bless him with his vision and presence (the Muhammadan Station); otherwise he will remain drowned in sufferings without him.

 

        Kafi-116                                Understanding Diwan -i- Farid                                     کافی نمبر۔116         

ساری عمر گزاریم گڈ سائیں

ہن ہوت پنل گیم لڈ سائیں

“I have spent my entire life with him, my master. Now, my beloved Punnal has gone away packing his tents, my master.”

She after enjoying her life with her immanent beloved is at a loss to understand his transcendence.

نہ کل یار سجن دی

نا رہ گئی جوہ جتن دی

نہ تڑ تاڈے مڈ سَائیں

 “There is no news of my dear beloved. There is no way to reach him. There is no river bank (so that I could search him across the waters) or temporary habitation to be seen (where I could find him), my master.”

She has no means to reach her transcendent beloved. Her search for transcendence does not even find a starting point.

تھل مارو دیاں پٹیاں

ڈونگر اوکھیاں گھٹیاں

اپڑم توڑ نہ سڈ سائیں

 “The vast paths of the deadly desert, the mountains and difficult passes make it impossible even for my voice to reach him, my master.”

The paths of love are so intricate that she finds it impossible even to communicate with her beloved.

سخت اویڑے پینڈے

رَڑدے رِچھ تے گینڈے

اوٹھ گئی آس تے تڈ سائیں

 “The unintelligible paths are strenuous. There are shrieks of bears and rhinoceroses. All my hope and support has gone away, my master.”

It is so strenuous to traverse these unintelligible paths. The psychosocial forces instil fear and dread. She finds no one to bank upon. She loses all hope of union.

باندر راخس گھاٹے

کھڑبن کھوب گپاٹے

قدم قدم تے کھڈ سائیں

 “The monkeys and giants are there on the arduous passes. There are cavities, quagmires, uneven patches of land and ditches at each and every step, my master.”

The psychosocial forces obstruct the spiritual journey of the self to the Self. The paths are so hazardous that she faces the possibility of fall at every step. A single fall from one’s ‘ideal human nature’ is so spiritually ruinous.

درد ”فرید“ ستاوے

اگ لاَوے بَھن کھاوے

پَٹ پَٹ ماس تے ہڈ سَائیں

 “Pain is vexing Farid.  It is burning and grilling me. It is crushing my flesh and bones, my master.”

He is vexed with pain. It burns and grills him. It crushes his flesh and bones. Isn’t such an acute form of suffering an ideal state for the realisation of love?

 

        Kafi-117                                      Understanding Diwan -i- Farid                                              کافی نمبر۔117         

سانون مینگھ ملہاراں

ترس پووی پنل آموڑ مہاراں

“The sky is overcast with thick clouds in the rainy season. My Punnal!  Have pity on me and turn the reins towards me.”

The moments of unveiling are setting in. She beseeches her beloved to have pity on her by unveiling himself.

ہنجڑوں ہاراں واٹ نہاراں

بیٹھی کانگ اڈاراں

“I am shedding my tears waiting for you in the way. I am shooing the ravens.”

She is waiting for her beloved in the path of love. She is shooing ravens to know the moments of union. Ordinary knowledge fails her in ‘boundary situations.’ She banks upon her cultural understanding of things and events to face the vagaries of her love.

سجڑیاں راتیں پاواں فالاں

ڈینہاں ڈھالے ماراں

“I make omens in the early hours of night. I resort to superstitions in the morning.”

The ordinary modes of knowledge by dint of dry logic fail to engage the lover who spends her life on the spectrum of omens and superstitions. Her existential relatedness with them is opaque to rational consciousness.

توں بن کیچ شہر دا والی

اوکھی عمر گذاراں

“My beloved! The custodian of the city of Ketch! I pass a difficult life without you.”

Her life becomes so exacting during the transcendence of her beloved.

روز ازل دیاں لَدھیم لَانواں

ہن کیوں کر دیں عاراں

“I accomplished nuptial rites with you ever since the primordial day.  Why do you avoid me now?”

She remembers the pre-eternal covenant (immanence) with her beloved. She is at a loss to understand the cause of his avoidance (transcendence) at this belated stage.

سُنجڑیں &یں دِلڑی مُوہی

وِسرے شہر بزاراں

“The barren sand dunes have captivated my heart. I have forgotten cities and bazaars.”

She becomes oblivious of outwardness and starts looking within .

ملک ملہیر وسایم مولیٰ

تھیاں چو گوٹھ بہاراں

“My Lord! Make the city of Malheer flourish so that there is spring all around.”

She prays for the spiritual life of her heart so that everything starts blooming.

تھل چترانگ ڈسیجن ندیاں

رِم جِھم لَاسوں تاراں

“The streams are visible in the deserts and plains. Rain has made these lines.”

Heavenly blessings start watering her dried self from within.

نیلیاں پیلیاں رتیاں پینگھاں

مچھلی سَہنس ہزاراں

“There are blue, yellow and red ransoms patterned like countless fishes (in the sky).”

The beauty of the self starts shining forth in different colours.

سرخ کرینہہ تے چٹڑیاں بوٹیاں

سَاوِیاں لانیاں کھاراں

“There are red flowers and fruits, the white flowers and the green plants.”

She starts growing like a plant, laden with flowers and fruits.

جھوپڑ جھوپڑ گھبکن مٹیاں

سُہندیاں گھنڈ تواراں

“The sound of churning vessels is audible from huts. The tuning sounds of the herd and melodious songs of the shepherds are so enchanting.”

The deadness of life is resurrected. There is merriment and happiness all around.

گائیں بکریاں بھیداں چانگے

چردے جوڑ قطاراں

“The cows, goats, sheep and calves are lined up while grazing.”

The self gets integrated by virtue of the Spirit.

یار فرید مِلم دل بھاندا

میلے ویس اُتاراں

“Farid! Meeting my friend will be so pleasing to my heart. I will change my shabby dress.”

His uniting with the beloved in the chamber of his heart, leads to a positive change in his human overlay. He discards the duality of his existence. He starts living in nonduality.

 

        Kafi-118                                      Understanding Diwan -i- Farid                                              کافی نمبر۔118         

سجن توں بِن نہ تھیساں میں

گھڑی کیا پل نہ جیساں میں

“My beloved! I cannot live without you. I cannot live without you even for a moment. What to take of a little period of time?”

She reiterates her stance that she cannot live without her beloved even for a moment. Water constitutes the being of fish. How could a fish live without water?

گیا سولاں اندر سر گل

سسی سوہنی اتے مومل

سبھو مشکل تھیوسے حل

انہاں وچ پئی گنیساں میں

“My life has been worn out due to these afflictions. It has resolved my problems. Now, I will be reckoned amongst Sassi, Sohni and Momal.”

She takes stock of her life and sees it worn out by afflictions. It finishes her anxiety of being caught between hope and despair. She now becomes absolutely clear that she will meet the tragic end of Sassi, Sohni and Momal.

نِتو نِت ٹیک ڈکھلاوے

جے آئے آئے نہ تاں کھٹ کھاوے

کرے وعدے تے نہ آوے

ناول سستی منیساں میں

“He takes to pride in his beauty every day. He falsifies his promise of returning to me. It is his sweet will to unite with me or not. Now, I am not going to patch up with him so easily.”

She analyses the causes of her beloved’s indifferent behaviour towards her (one of the most beautiful cultural expressions of love). It mainly consists in the fact that the beloved takes constant pride in his beauty. He knows that he is beautiful and therefore does not give due consideration to others. He falsifies his promise to meet her. She tries to detach herself by declaring that it is the sweet will of her beloved to unite with her or not. However, she resolves not to patch up with him so easily. It is again one of the most beautiful ways of dealing with transcendence of her beloved. She essentially is losing her grip on love but is trying to keep her face. However, she does understand the deeper intimacy of love and beauty. If love is dependent upon beauty then beauty too is dependent upon love. The most tragic thing that can happen to beauty is to remain unloved.

نہ سڈ ویندے نہ آندا ہے

تتا جیون نہ بھاندا ہے

ڈینہو ڈینہہ روح ماندا ہے

ہلاہل جھول پیساں میں

“He neither calls me nor returns to me. My spirit is becoming weary day by day. My inept life does not give me fulfilment. I will take diluted deadly poison.”

She finds it very difficult to understand the behaviour of her beloved. The beloved neither makes her ascend to him nor descends to her level. Her spirit becomes constantly wearied by grappling with the problems of transcendence and immanence. She finds her life of unrealised love so miserable that she prefers death to it.

کئی ڈکھڑیں توں بچ بچ گیاں

کئی سک سانگ مچ مچ گیاں

کئی ور نال رچ رچ گیاں

کراں کیس نال رِیساں میں

“There were some who were saved from grief. There were some who united in love with their beloveds. And there were some who got burned in longing of their love. How can I compete with any one of them.”

She considers that she is no match with the ones who triumphed in love without any grief, the ones who became united with their beloveds or remained burning in longing of their love.

فرید آیا نہ ماہی ول

پیا ڈکھ ڈور پھاہی ول

ڈتی سولاں نہ ساہی ول

اجھو اَج کل ہریساں میں

“Farid! My beloved has not returned. My afflictions have given me no relief. Well, the noose of suffering has tightened around my neck. I may lose these days (the game of love).”

He gets no relief from afflictions caused by the absence of his beloved. The noose of suffering tightens round his neck. He fears that he might die soon without realising union with his beloved.


        Kafi-119                                      Understanding Diwan -i- Farid                                              کافی نمبر۔119         

سِکھ ریت روش منصوری نوں

ہن ٹھپ رکھ کنز قدوری نوں

“Learn the Mansurian tradition and its realisation. Now, shelve ‘Kanz’ ‘Kanduri’ (books of jurisprudence).”

The knowledge of jurisprudence remains tied to the formal aspects of religion. It is a rational stage in the development of religious life, which has to be finally transcended to the stage of spirituality. Religiosity remains stranded at the formal stage without any inkling of gnosis. Mansur Hallaj at the heights of gnosis said: I am the Truth. The Reality had completely taken over his human medium and was communicating through his tongue.  The clerics did not understand the subtle reality and executed him. The Mansurian tradition is the tradition of Oneness. It is not merely theoretical but has corresponding means of realisation.

جو کوئی عشق مدرسے آیا

بے شک عارف ہو کر پایا

فقہ، اصول دا فکر اٹھایا

رمز حقیقت پوری نوں

“The one who joined the academy of love, ceased to bother about jurisprudence and its principles. Undoubtedly, he attained gnosis and thereby fully understood the clue to Reality.”

The one who joins the academy of love rises higher than jurisprudence and its principles. He is not involved in hair splitting. He understands the whole truth in the state of gnosis.

جو کوئی چاہے علم حقائق

تھیوے اپنے آپ دا شائق

راز لدنی کشف دقائق

سَٹ نزدیکی دوری نوں

“The one, who yearns for knowledge of realities, inspired knowledge and illumination of subtleties, should delve within his own self. He should cast away proximity and distance.”

The key to gnosis is delving within the infinite depths of one’s being. It is deepening the layers of one’s consciousness till one discovers the beloved in the infinite depths of one’s consciousness. The gnostic comes to have inspired and illuminative knowledge of his self. The rational distinction between proximity and distance dwindles away. It leads to the identity of knowledge and being.

ہمہ اوست تے بھید نیارے

ہر ہر شے وچ کرن نظارے

جانن وحدت تے ونجارے

اصل تجلی طوری نوں

“The mysteries of Oneness of Being are remarkable. They are known by the dealers of Unity. They behold the real Sinai theophany in each and every existent.”

The mysteries of Oneness of Being (wahdat al wujud) are extraordinary. They entail wisdom of the ages. They are known by the gnostics who understand the principle of unity in diversity. They understand Reality’s transcendence and immanence in simultaneity. They behold the theophany of the Reality in every existent. They see ‘God Everywhere.’

بید انوکھے پنتھ اویڑے

ہور نہ کوئی آپ نبیڑے

ویڑھے وسدے رکھن بکھیرے

اپنی اِکی، پوری نوں

“The forms of religiosity are novel and the modes of spirituality are unintelligible. Those who dwell in the same courtyard develop incongruities. There is no other but oneself who has to settle the accounts of ones own unsettled disputes.”

The forms of religiosity and the modes of spirituality come into conflict with each other due to their different perspectives. It is very strange that the votaries of the one Reality develop incongruities among themselves. They have to resolve these differences themselves by appreciating different levels of understanding. The spiritual perspectives also come into conflict with each other. One has to bear in mind that there is not always a conflict between right and wrong. There are times when different shades of rightness also come into open conflict with each other.  The votaries of the spiritual traditions have always to keep these things in mind, which are otherwise opaque to the religious consciousness.

لطف ازل دا ویلہا آیا

طبع سلیم فرید دی پایا

فخر جہاں گُر گیان سنایا

فہم لغات طیوری نوں

“It was the dawning of eternal bliss that Fakhr Jehan laid bare the principles of gnosis. The harmonious disposition of Farid understood the language of birds.”

It was the moment of primordial bliss when his spiritual master, Fakhr–i-Jehan, unravelled the Gnostic wisdom. His receptivity reached such heights and depths that he understood the language of birds (mysteries of gnosis in the universal language of love).

 

        Kafi-120                                      Understanding Diwan -i- Farid                                              کافی نمبر۔120         

ستڑیں ہوت سدھانے

ناہیں ہِک تل تَرس جتن میں

“My beloved left me, while sleeping. There is not even an iota of pity in this camel rider.”

She considers the transcendence of her beloved as an act of cruelty.

گئے کرہوں قطاری بر، ڈو

کر زورا زور دھنگانے

تھی پاندھی کیچ شہر ڈو

خوش وٹھڑے ونج دیس وطن میں

“They took the caravan of camels in desolations towards Ketch with (my beloved) forcibly tied up. They started dwelling happily in their own land.”

The dimension of transcendence is still a delimitation of the Reality. The Reality cannot remain content for long at this level. It has to descend at times to the level of immanence.

تتی کلہڑی تے نند رائی

مونہہ بُسرا نین کمانے

بیواہی مونجھ منجھائی

ہوش نہ سر میں سرت نہ تن میں

I am pitiable and alone with tiredness in my eyes. I am without support and drowned in anguishes. My face is covered with dust and my eyes are lustreless. I am mentally incapacitated and my body is out of control (my embodied self has lost contact with everydayness).”

She is in a pitiable condition in search of her transcendent beloved. She is condemned to live in a world that has been completely shattered.

بٹھ بے درداں دی یاری

نت جھر دی جھور جھرانے

میں مٹھڑی لا کر ہاری

رہندی درد اندوہ محن میں

“I don’t care for the friendship of those who are heartless. I am the miserable one, who contracted friendship and lost. I am always worrisome. I remain in pain and grief.”

Her suffering has brought her to such a desperate state that she has to say that she does not care for the friendship of her heartless beloved.

آ آپے یاری لایس

سبھ رہ گئے حال پرانے

ول ویندیں نہ موکلایس

دل دی دل میں من دی من میں

He himself came and initiated friendship with me. He went away without bidding me a farewell.  All good things of the past have been just left there in my heart. The things in my mind and heart are not fructified.”

She tries to makes her point by referring to the initiation of love by her beloved and then his going away from her without adieu. The moments of love are still fresh in her mind and they start to haunt her. She is ‘dying of unburned life.’

ڈے ویرن ڈوہ ڈوراپے

موئیں جیندیں تھلڑے مانے

رَکھ آس مِلن دی آپے

نیتس پوری گور کفن میں

“My adversaries are passing censures and sarcasms against me. I am keeping to myself my hope of meeting him. I shall dwell in these deserts, while living and dying. I will accomplish my funeral rites.”

Her sufferings multiply by the attitude of her adversaries who leave no stone unturned in proving her wrong. It is not only ‘what’ they say but ‘how’ they say, which terribly pains her. She resolves not to disclose her hope of union and wait till end. It is so difficult for her to keep things to herself.  She would like to narrate the tale of her woe and misery even to a wall.  Does she feel that she will die in holding her breath of love in case she does not breathe it out? And isn’t her latest resolve to keep things to her own self akin to holding her breath? How difficult love is.

گئے جوبھن جوش بہاری

تھئے کجل موُساگ  نمانے

گئی ہار سنگار دی واری

والی وٹڑی سوہم نہ کن میں

“The spring of my animated youth went away. The times of my makeup are gone. My collyrium and twigs (of the walnut tree) as tooth powder and lipstick (for its darkening effects) lost their attractions. My earrings (including black thread in space reserved for earrings) lost their meaning.”

She recounts the gradual dwindling of her youthfulness along with its ornaments and adornments. Isn’t the intensity of her painful realisation, in the fire of love, makes her ultimately worthy of her beloved?

ٹھگ باز بہوں دل کالے

کر کوڑ فریب اگھانے

سئے پیچ کرن لکھ چالے

ڈسدے پورب وسن دکھن میں

“These swindlers are black-hearted. They make hundreds of pretensions and countless dubious moves. They profit in their falsehood and deceits. They live in the East but give their address of the West.”

She attempts to demean transcendence in failing to capture it. Aren’t the ways of transcendence beyond human understanding?

سبھ سینگیاں ملک امن وچ

کر بیٹھم جاہ ٹِکانے

اے چھوری بیت حزن وچ

سوز بدن میں دود دہن میں

“All my friends are dwelling in the city of peace. I am unaided, who is living in the house of angst. It is my abode and dwelling. My body is in passion and the smoke is emitting from my mouth.”

She is condemned to live in the house of angst with all that it implies. It is only by living in this house for an uncertain period that she qualifies for dwellings with her beloved.

تھیاں خوشیاں آسے پاسے

کیا حسن جمال دے مانے

گئے وسر مزاخاں ہاسے

بڈھڑی تھیم نویڑے سن میں

“Pleasures have dwindled away from me. My puns and laughter have gone away.  Why I should have vainglory in my beauty and elegance? I have turned old in young age?”

Aren’t the endings of happiness, puns and laughter; the casting off vainglory in one’s beauty and elegance, and turning old in young age foretell the fruition of love?

اے غمزے ناز نہورے

ہِن ڈاڈھے سخت سَیانے

اے خوشیاں زورے تورے

ہر علم تے ہر ہر فن میں

“There are enticements, pride, blandishments, joys and radiant might. They are perfect and highly accomplishing in all types of knowledge and in all forms of art.”

The beloved’s mighty expressions of beauty and love ravish her heart. She has no defence to offer in face of her beloved’s perfect knowledge and art of love.

لا، نینھ ” فرید“ نہ پھرساں

اوہ جانے خواہ نہ جانے

ایہو گھیر کللڑا گھر ساں

رہسوں ہر دم ہکڑے ون میں

“Farid! I will not betray my committed love. I will ferry across the unintelligible waters. He may realise it or not. I shall always remain sincere in my commitment.”

He resolves never to betray his commitment of love; face the vicissitudes of love and ever remain sincere in commitment to his beloved. He further resolves to leave it to his beloved to appreciate it or not.  His resolve brings out essential elements in the metaphysics of love. He is essentially committed with love itself, polarised in the forms of the lover and the beloved. It is the absoluteness of love that matters in the end.  His sincerity is essentially to love. The behaviour of his beloved becomes accidental, in a certain sense, to his absolute and categorical commitment with love. It is precisely the reason that he remains sincere to love not only in the state of union but equally in the states of separation and disunion. The acts done, in consonance with the principle of love, do not smack of expediency. He essentially takes credentials from love itself and not from the beloved.

        Kafi-121                                      Understanding Diwan -i- Farid                                              کافی نمبر۔121         

سوہنیاں رمزاں تیریاں بھانودیاں

سانوں گجھڑی چوٹک لانوِدیاں

“Your lovely antics are so pleasant. They deeply strike my heart.”

He finds the lovely expressions of beauty so pleasant. They deeply strike his heart.

چشماں جادو قہر قیامت

ہوش حواس بھلانوِدیاں

“Your magical eyes are very striking and irresistible. They make us lose our sense and sensibility.”

The magical eyes of the beloved are spellbinding. He loses his sense and sensibility in face of vibrant beauty.

اَبرو قوس تے مژگاں کیبر

ظلمیں چوٹ چلانودیاں

“Your eyebrows are bows and the eye lids are arrows. They hurt so cruelly.”

The beauty of eyebrows and eyelids is so ravishing.

چڑھن شکار نہ مڑدیاں ہرگز

زلفاں صید پھہانودیاں

“They do not turn back in vain once they are on hunt. The locks of your hair succeed in hunting.”

The locks of hair are always triumphant in the game of hunt. They hunt the heart of the lover.

چالیں ناز دیاں دل نوں موہندیاں

حُکمیں بِرہوں بچھانودیاں

“The prideful moves bewitch my heart. They coerce it to love.”

His heart is bewitched by the coercive prideful moves of his beloved.

تیغاں تیز نگاہ دیاں ہَر دم

لال لہو وچ دھانوِدیاں

“The sharpened swords of your eyes are always immersed in red blood.”

He falls prey to the sharpened swords of eyes immersed in red blood.

عشق ”فرید“ کئی گھر گالے

سَہنس پیاں تڑپھانودیاں

“Farid! Love has ruined many a household, whereby thousands are experiencing restlessness.”

Beauty ignites love. It is not possible for love to resist the magical spell of beauty. He is akin to a fish out of water without his beloved. Countless souls get rotten in love by suffering restlessness in separation and disunion from their beloved.

        Kafi-122                                      Understanding Diwan -i- Farid                                              کافی نمبر۔122         

سینہ محض لویراں

دِلڑی دھیّاں دھیّاں

“My chest has been absolutely torn asunder. My heart has been broken in bits and pieces.”

She experience heaviness of chest and ravishing of heart in search of her beloved.

رو رو اجڑیاں اکھیاں سجڑیاں

چولی چنڑی لیراں

ھلدیاں سینگیاں سیّاں

 “My eyes have become dry and swollen due to crying. My apparel has been torn apart. My age group friends are laughing at me.”

Her plight makes her a laughing stock in the eye of her friends. It is relatively easy to bear such treatment from the strangers or outsiders than at the hands of one’s friends. How tormenting it is to be made fun of by one’s friends. It is love that makes these things happen.

عشق برائی جڑ کر لائی

لوں لوں لکھ لکھ پیڑاں

وس سولیں دے پیاں

 “Love has been fully appalling. There are countless pains, in each and every pore of my body. I am entirely in the hands of afflictions.”

She becomes a pawn in the hands of appalling love.

درد اندر وچ سوز جگر وچ

اکھیاں نیر وہیراں

منہ سر بُھٹر چھیّاں

 “My self is burning with inner pain and passion. My eyes are weeping profusely. My head is muddy and my face is covered with dust.”

Her embodied self is shattered in course of love.

نیڑے ویڑھم سخت نہیڑم

چُٹڑی ہِجر دے تیراں

او خوشیاں کِن گیاں

 “Love has enveloped and stringently tightened me. The arrows of disunion have targeted me. Where those (primordial) delights have gone?”

She measures her sufferings in relation to her earlier delights. The intensity of early happiness correspondingly intensifies sufferings of her present state.

کھوٹ کماوِن کوڑ اَلاون

کوڑیاں ڈیوم دھیراں

' دے سانول بیّاں

 “They earn what is counterfeit and speak lies. They give false consolations. My beloved! Leave my arms (I am not willing to repose my trust in you).”

Her relative consciousness is no match for the absolute consciousness of her beloved. She has a partial view of things as against her beloved who has full perspective. Her sense of serial time is characterised by past, present and future, while her beloved’s sense of time is in pure eternity. The whole sweep of time for him is ‘eternal now.’ The contradiction between these conflicting perspectives is one of the essentiality of dynamic love. Her apparent behaviour with her beloved may be considered as atrocious but beneath it is the burning desire of realising union. The language of love is universal but its existential meanings can only be understood by the lover and her beloved. How could an outsider understand the communication of the insiders?

برہوں بھنوالی ڈیکھ فریدا

سئے سسیاں لکھ ہِیراں

رلدیاں بوٹے لیّاں

 “Farid! See the vicissitudes of love. Hundreds of Sassis and countless Heers are wretchedly wandering in shrubs and marshes (wilderness).”

How embracing are the vicissitudes of love. The lovers are wandering in wilderness in wretched states. Only that person is worthy of love who chooses to become the ‘wretched of the earth’. Isn’t a little romantic love here and there enough for a person who cannot face the sufferings of true love?

        Kafi-123                                      Understanding Diwan -i- Farid                                              کافی نمبر۔123         

عشق اولڑی چال (بھلا یار وے)

یاریاں لانون سر منگدیاں

“Love is an intricate move, my good friend. The contracting of friendship requires bartering one’s head.”

Love is an intricate move impregnated with infinite intricacies. One has to barter his being and having for the sake of love.

زلفاں دلنوں پاون جالی

ناز نگاہاں دے نال (بھلا یار وے)

اکھیاں کر دیاں مست موالی

برہوں بچھیندیاں نہیں سنگدیاں

“The locks of hair net the heart. The eyes enrapture and detach one from attachments, my good friend.  The prideful eyes do not hesitate to intensify love.”

The locks of hair, symbolising intricacies of love, net his heart. The eyes of the beloved intensify love and detach the lover from all attachments. He only remains attached to his beloved.

چشماں قہری رمزاں ویری

ڈیون جندڑی گال (بھلا یار وے)

اکھیاں ظالم دید لٹیری

سرہوں بہادر ہن جنگدیاں

“The eyes are ruthless and the antics are inimical. The cruel eyes have capturing vision. They rot life, my good friend. They initially dare in warfare.”

The militant eyes of the beloved defeat him and make him prisoner of war.

نازک چالیں یار سجن دیاں

کرن دلیں پامال (بھلا یار وے)

سوہنیاں گالھیں من موہن دیاں

ہر ہر آن کھڑیاں تنگدیاں

“The tender moves of my friendly beloved and the captivating discourses of my bewitching friend devastate me, my good friend. It leads to longing of him at each and every moment.”

The beloved perfectly nurtures love in his heart to the extent that it does not remain possible for him to retract love in the events of separation and disunion. His desire and longing of the beloved adds wind to the fire of love.

چہری طرز ڈکھاون اَکھیاں

گھتدیاں جی جنجال (بھلا یار وے)

زلفاں تیل پھلیل دیاں مکھیاں

زورے رگ رگ نوں ڈنگدیاں

“The eyes manifest fondly styles. The locks of hair are greased and saturated with oil. They entangle, my good friend. They forcibly bite my each and every vein.”

The beloved ties him with locks of hair so tightly that each greasy hair binds his flesh and bones. The forcible biting is a happy sign that that he has been bound perfectly. It remains impossible for him to extricate himself from the grip of love.

عشق ”فرید“ کشالے گھلے

کوڑا وہم خیال (بھلا یار وے)

آس، امید، تسلے، بھلے

ڈٹھڑیاں پِیتاں دل سنگدیاں

“Farid! Love has sent me adversities, hopes, expectations, assurances and good intentions. All this is false, illusion and imaginary, my good friend.  I have experienced the love of the heartless.”

He experiences adversities at the hands of his heartless beloved. He is bitten by love. He becomes distrustful and considers the package of love devoid of any reality. His consciousness shrinks to the level of his own awful experience. He dreads the expansion of his consciousness. It is so understandable. The level of expansion correlates to the level of suffering. A higher consciousness undergoes higher suffering.

 

        Kafi-124                                      Understanding Diwan -i- Farid                                              کافی نمبر۔124         

عشق بھلائیاں کل طاعتاں

“Love has made me oblivious of all forms of subservience.”

Love frees him from all forms of obsequious servilities. He becomes completely in consonance with the law of things in the form of his beloved.

اے گھر میرا سُکھ مندر

جتھ بحر محیط دا بندر

معمور خفی دے اندر

اتھ ہر جنسوں ملن سوغاتاں

“My house is the temple of peace. It is built inside the corners of my heart. It is the harbour of the encompassing sea. Here, the rare gifts of all goods (merchandise) are available.”

Man’s inner being or self is the temple of peace. It lies in the inmost chambers of heart. It is the harbour of the encompassing sea of gnosis. It harbours the rare gifts of spiritual goods coming from different positions.

آئی حال مقام دی واری

گئی زہد عبادت ساری

تھئی رفع حجب یکباری

حج زکوٰاتاں صوم صلوٰاتاں

“The timings of state and station have arrived. The veil has been instantly lifted. All asceticism and worship, pilgrimage, alms giving, fasting and prayers have been transcended.”

The efficacy of devoutness or piety, worship and rituals fructifies in opening spiritual states and stations. It leads to the instant lifting of veil. The Reality unveils itself. Religiosity considers the acts of devoutness or piety, asceticism and rituals as ends in themselves as against spirituality, which considers them as means to the attainment of spiritual openings. A religious votary cannot understand the essence of religion unless spirituality is wholly acknowledged as the measure of religiosity.

تھئی نصرت فتح فتوحی

گئی ظلمت نُور صبوحی

سب سری قلبی روحی

کیتیاں جسم عجب پربھاتاں

“The openings of the invisible mysteries of heart and spirit have taken place, by virtue of the Divine Grace. The darkness has vanished, giving way to pure light.  My body has made strange revelations.”

The invisible mysteries of heart undergo spiritual unravelling by the Grace of God.   Pure Light instantaneously dispels darkness of the embodied self, which becomes transparent in reflecting light of the Spirit.

سر انہد طبل شہانہ

گیا نفل نماز دوگانہ

خوش مطرب تان ترانہ

دِسریاں ڈو، ترے، چار، رکعٰتاں

“The secret of percussion is being beaten on a royal drum with melodious tunes and lyrics. Gone are the supererogatory prayers of two genuflexions. The prayers of two, three and four genuflexions (ritual prayers) are gone in oblivion.”

The disclosing of Divine secret in the form of celestial music makes the votary transcend the level of ritual prayers. Ritualistic prayers tend to become a veil in the face of such spiritual openings. Religiosity does not know the way of handling rituals, which at times turn spiritually ruinous. Spirituality handles rituals with care. It understands their rationale and acts accordingly.

گُر، بات، بتائی پوری

تھئی فاش تجلی طوری

طیفوری تے منصوری

ہر جا ایمن تے میقاتاں

“The master taught me the whole doctrine of Bayazid Bistami and Mansur Hallaj. The Sinai theophany became openly manifest. There is ‘aiman’ (the valley of Mount Sinai) and ‘mekataan’ (the moments of communication with the Sustainer) every where.”

The spiritual master taught him the whole doctrine of Bayazid Bistami and Mansur Hallaj founded on the metaphysics of Oneness of Being with its corresponding realisation. It led to the theophanic vision of the Reality. The whole earth became holy and the channels of communication with the Sustainer were opened for him. 

اے وجدانی شطحاتاں

کر طمس دلیں سطواتاں

ہن وحدت دیاں آیاتاں

کردا ظاہر اے کلماتاں

“These inspirational antinomies are the symbols of unity. Witness the reality of oneness by effacing everything from your heart. The words are made manifest.”

The intensity of spiritual experience became so overwhelming that the recipient started uttering inspirational antinomies so scandalous to religiosity. These are symbols of unity beneath, which lays the essential Reality. The heart purified of otherness witnesses the reality of Oneness. The words reveal the essential Truth.

کل اٹھ گئے فتن زلازل

دل ہک پاسے تھی شاغل

بھج پئے اغلال سلاسل

بٹھ درکاتاں تے درجاتاں

“All earth shaking nuisances have disappeared. All binding chains have been broken. My heart is engrossed on the side of Oneness. The down gradations and up gradations have lost their meaning.”

The spiritual experience of such higher intensity drives out even the quaking nuisances out of one’s mind. Man becomes free from all binding chains of the self. The heart becomes completely attached to the Absolute or God. It does not bother about the downgradations or upgradations of its spiritual states. If the beloved is the alpha and omega of the lover’s quest, then why he should be concerned with these things? Aren’t these things thick veils in the path of spirituality?

تھئے بھاگ ”فرید“ بھلیرے

آ کان دوارے میرے

دول دِلبر لَائے دیرے

بنسی جوڑ سنایاں گھاتاں

“Farid! Fortune has started smiling on me.  My beloved is dwelling in my heart. Krishan do visit my house. The flute has perfectly harped on the intricate tunes.”

Fortune starts smiling on him. His beloved unveils himself from within ‘the infinite depths of his being or consciousness’ by perfectly harping on the intricate tunes of love.

 

        Kafi-125                                      Understanding Diwan -i- Farid                                              کافی نمبر۔125         

گذریا وقت گندھاون دھڑیاں

روگ کروپ کشالے ہر دم

وِسریا ہار سنگار اساہاں

دردوں نالہ زار اساہاں

“The time of kneading my hair has fleeted. My makeup has faded away. There are malaises, difficulties and adversities at each and every moment. Pain makes me cry in distress.”

Her sufferings lead to the collapse of her habitual, rational and happy world.

سرمہ پاون، سرخی لاون

سہجوں پھلوں سہرے پاون

بینسر، بول، تے مانگھ بناون

سَب کجھ تھیا بیکار اساہاں

“The affecting of antimony in my eyes and applying rouge, wearing of nose ornaments, setting my hair and fondly wearing chaplets of flowers, all seems useless to me.”

All beautifying things done in a state of nuptial happiness become irrelevant in states of separation and disunion.

تن من چُبھڑی سانگ غماں دی

دِلڑی سولیں کیتی ماندی

جان جگر وچ چوک ڈکھاندی

سینے، سو سو، خَار اساہاں

“The spear of sorrows has pierced my body and soul. There is anguish of sorrow in my embodied self. My heart has become weary due to these afflictions. There are thousands of thorns in my chest.”

The states of separation and disunion are not inactive states but are highly active in ravishing her embodied self.

ہسن کھلن کجھ یاد نہ آوے

جند جُکھ جُکھ لکھ رنج اٹھاوے

روندیں کَھپدیں عمر نبھاوے

ڈکھڑے تار و تار اساہاں

“I can’t remember the days of playfulness. My life is being spent in crying and making hue and cry. My life is rotting by bearing intense grief. I am drowned in the ocean of suffering.”

She loses her memory of playful days. Time becomes static for her. Her present moment of suffering seems all-pervasive. Isn’t it the precise description of hell, where one’s burning need or desire is not satiated?

پیت پُنل دَی رگ رگ گھیریم

جھور جھرانے جُڑ جُڑ ویڑھیم

یار اغیار کنوں منہہ پھیریم

چُھٹ گیا کل کم کار اساہاں

“The love of Punnal has encompassed my each and every vein. I have turned my face away from my friends and foes. Worries have completely engulfed me. I have been detached from all works and vocation.”

The attachment with the beloved makes her detach from otherness. The degree of attachment corresponds to the degree of detachment. Absolute attachment leads to absolute detachment. Detachment from the ephemeral is one of the greatest signs of love. It is at the final stage that she becomes detached even from detachment paving way for absolute attachment with her beloved.

یار ”فرید“ نہ آیم ویڑھے

سوہنے کیتے سخت نکھیڑے

ٹوکاں کر دے کھیڑے بھیڑے

تول تتی تھئی دار اساہاں

“Farid! My friend has not visited me in my courtyard. The despicable ‘Kheras’ are sneering at me. My beloved has created a great void. My inept quilt seems, scaffold to me.”

He misses his beloved so much. He experiences a great void in his life.  The despicable adversaries sneer at him.  He can’t vile away his time even with distractions. He has no spill channel of life. His psychic coverings are so inept that they tighten the noose around his neck, instead.


 

        Kafi-126                                      Understanding Diwan -i- Farid                                              کافی نمبر۔126         

کلہڑی رول ملہیر گیوں

یار ولا ہُنے ہُنے واگاں

“You wretched and left me alone and went to Malheer. My friend! Quicken to turn your reins back.”

She suffers transcendence of her beloved. She is all alone without any internal or external ties.

روہ جبلڑے اوکھڑے

ڈکھڑے تھلڑے جھاگاں

“The mountainous terrains are hazardous. I cross the deserts bearing great difficulties.”

The deserts of life are so difficult to cross. The mounting issues of love are very hazardous.

قدم قدم تے ڈھے پوواں

دِلڑی لگڑیاں لاگاں

“I fall down at each and every step. My heart has contracted love.”

She falls down at every step in steering her way across individual and social situations.

روہی وٹھڑی گھا تھئے

مٹڑیں لگڑیاں جاگاں

“The desert has turned green with rain and there is plenty of grass. The curd is being prepared for churning in the vessels.”

The dormant possibilities of union in her desert of life are becoming alive.

گائیں سَہنس سوائیاں

سَے سَے چرن کوراگاں

“Countless cows after giving birth to calves are ready for being milked and countless others (without milk) are having their fodder.”

Her efforts are nearing fruition.

سندھڑی  ڈکھڑے گھاٹڑے

روہی ملڑے بھاگاں

“The river bank areas of Sindh are full of great sufferings. Desert is in line with good fortunes.”

Transcendence is full of suffering. Immanence is impregnated with good fortunes.

لانے، پھوگ پھُلارئیے

رَل مِل چاروں ڈاگاں

“There are desert plants and bushes. Let’s herd the camels together.”

She recounts the symbols of immanence. She invites his beloved to union.

ڈینہاں، ڈوڑے ڈوارپڑے

تایں روندیں جاگاں

“My difficulties multiply by day. I keep awake crying at night.”

She suffers both in action and contemplation in her search of transcendence.

سینگیاں سرتیاں مل، ملا

سرخیاں کرن مُساگاں

“My same age friends gather together and apply rouge, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects).”

She envies the spirit of life in her friends who have united with their beloveds.

میلے ویس سہانودے

پھیری کنڈھ سہاگاں

“Only shabby dress suits me. My nuptial blessings have turned away from me.”

She loses the inner urge to be well dressed. She prefers to wear shabby dress since blessings of union have turned away from her. Could there be beautification without happiness?

درد ”فرید“ اجاڑیا

ڈکھڑے ڈتم ڈہاگاں

“Farid! Pain has destroyed me. Misfortunes have made me suffer.”

He feels great desolation of life at the hands of love. He considers love as misfortune whose pain has made him suffer. 


 

        Kafi-127                                      Understanding Diwan -i- Farid                                              کافی نمبر۔127         

گوڑھیاں اکھیاں سدا متوالیاں

رَت پیون کان اوباہلیاں

“The red eyes are permanently drunk. They are quick in sucking blood.”

Beauty is inseparable from love and is thereby responsive. But it requires the ‘eye of heart’ to behold it. Beauty in both its inward and outward dimensions creates love. The responsiveness of beauty corresponds to the intensity of love. A dormant beauty may or may not ignite love. But vibrant beauty does. The Most Beautiful manifests in beautiful forms and contemplates Himself. He loves Himself. Love becomes irresistible.

تن من بنھ بنھ قید کریندیاں

رگ رگ  وگ وگ پیچ اڑیندیاں

ایہے زلفاں دلڑی کالیاں

 “These black hair curls capture me. They tie my body and soul. They hasten to knot my each and every vein.”

He is wholly ensnared in the intricacies of beauty. The spell of beauty binds the core of his being.

جان جگر وچ پاون داماں

عشوے غمزے ناز خراماں

واہ نازک ریتاں چالیاں

 “I laud the delicate moves that entrap my embodied self by dint of amorous glances, enticements and prideful gaits.”

The game of love begins with bewitching expressions of the beautiful beloved.

کرن نہ ٹالے موہن مالے

بینسر، بول، اتے، کٹمالے

کیا پھلوالے کیا والیاں

 “My famous neck ornament, nose ornaments, a bead necklace and ornamental earrings do not abstain from seducing me.”

The inward expressions of beauty take an outward form that are highly seductive in nature.

ساڑِم دلڑی ڈکھڑیں کُٹھڑی

جندڑی لُٹڑی سُکھڑیں کھتڑی

بیاں اکھیاں دردوں آلیاں

 “My heart burns and is butchered by sufferings. My life has been looted due to loss of peace. And my eyes are a sore due to fresh wounds.”

His encounter with beauty is akin to his encounter with light passing through prisms. The moment he is separated from beauty or light, his whole world turns into pitch black darkness. He is completely swung to the other side of the pendulum. The intensity of his sufferings increase since he has beheld beauty, otherwise he would not have any comparison. Fall is tragic because one constantly remembers the majesties of heights. A born blind person suffers less than the one who completely loses his eyesight after enjoying it for decades. How could a person who had never an occasion to witness real beauty and fall in love with it understand the plight of the lover?

گھولے کوچے شہر برازاں

سوہن ”فرید“ نوں اجڑیاں باراں

ڈتیاں برہوں ملک نکالیاں

 “I have sacrificed lanes, streets and bazaars. The desolate forests seem pleasant to Farid.  Love has turned him out of the city.”

His sacrifice in choosing desolation in place of worldliness is not so much a rational choice than the force of beauty, which divests him of being and having. Religiosity will never understand love. It may at times rest content in preaching love of God. It is so tragic to sermonise love. A man who falls passionately in love with a woman in the terrestrial world, for example, may readily do anything for the sake of his beloved. His love may be just an infatuation but still under its spell he may do anything even to the point of transgressing religious, social and cultural limits over a period of time. He is never sermonised to love but may be sermonised to desist from love on one score or the other. How come divine love needs to be sermonised? All those who sermonise divine love do not understand even the alphabets of love. Religiosity does not understand that the lover does not initiate love but it is initiated by the beloved. Unless religiosity understands this metaphysical truth, it will go on floating pseudo theories of love. It will not shy itself even to promote hatred in the name of love. There are many psychic lovers in the terrestrial world who continue loving even without the beloved being aware of it. Likewise, there are so many ‘experts’ of love in the area of religiosity who have never loved any one in their life since they have never experienced vibrant beauty but they hold themselves as champions of love. There can be no love unless the Divine Beauty unveils by initiating love itself. Love is imaginative but not imaginary. The act of forming a concept of God and then loving Him is self-defeating. The onus is on the beloved and not on the lover. People should wait and do something nice till the beloved falls in love with them. Then, love will guide them accordingly.


 

        Kafi-128                                      Understanding Diwan -i- Farid                                              کافی نمبر۔128         

کون کرم نروار

تیغ برہوں دی کُٹھیاں کُٹھیاں

“Who ought to do justice in my case? I am butchered by the sword of love.”

The one butchered by the sword of love seeks justice. It points to a conflict between love and justice. But how could love be measured on the standards of justice? It is not that love is unjust but it transcends the ordinary meaning enshrined in the rational concept of justice. The metaphysical concepts of love and justice do not contradict each other since they are completely in consonance with the ultimate nature of things. It will be nothing less than injustice if the intensity of sufferings was mitigated or finished before love ripened into fullness.

”انہد“ بین بجا من موہیس

راول جوگی لٹیاں لٹیاں

“My beloved captivated me by playing the divine flute. My beloved Yogi has completely looted me.”

The flute of inner being harped by the beloved completely transforms him.

راز حقیقی فاش ڈٹھوسے

علم و عمل توں چھٹیاں چھٹیاں

“I have witnessed the Divine secret in manifest openness. I have transcended knowledge and action.”

Rational knowledge and contingent action belong to the domain of individual contingencies and are thus’ determined and conditioned states.’ The gnostic is free from them once the essential Divine mystery becomes openly manifest to him. It is gnostic knowledge and not action that dispels ignorance, ‘which is the root of all limitation.’ The effects of action are only within its own realm and thereby it cannot achieve total or universal realisation. Intention (niyyah) takes primacy over action for it entirely depends on man himself. ‘As regards action, it is important to observe that it is the intention (niyyah) which counts for the most, for this alone, depends wholly on man himself, without being affected or modified by outward contingencies as the results of action always are.’ The gnostic’s supreme knowledge embraces both action and love by freeing them from their contingencies.  The Reality, in the ultimate sense, loves and acts through human mediums.

عشق نہیں، ہے آگ غضب دی

دھانہہ کریندی ہُٹیاں ہٹیاں

“It is not the love but a terrifying fire. My beseeching has exhausted me.”

The fire of love is so terrific that she gets exhausted in beseeching her beloved for union.

کلہڑی ' کے کیچ سدھایوں

اکھیں مَلیندی اُٹھیاں اٹھیاں

“You left me alone and proceeded towards Ketch. I am waking by rubbing my eyes (witnessing a world of contrast).”

Her eyes cannot behold the transcendence of her beloved.

جام زہر دے ظلم قہر دے

درد پلیندا گھٹیاں گھٹیاں

“Pain gives me, sip by sip, the most terrible cup of poison.”

Like the fire of love, which at times is smouldering, pain too makes her take the deadliest cup of poison sip by sip. Love seldom gives instantaneous death. It makes the lover die by tasting death in its fullness. Doesn’t love teach the art of dying?

عشق ”فرید“ نہیں اَج کل دا

روز ازل دی مٹھیاں مٹھیاں

“Farid! It is not a newly contracted love. I am its captive ever since the primordial day.”

He qualifies the essential nature of his love as celestial and not terrestrial. It is since the divine beloved entered into a pre-eternal covenant with his soul (Alast…).


 

        Kafi-129                                      Understanding Diwan -i- Farid                                              کافی نمبر۔129         

گھاٹے عشق دے گھاٹے جاتے میں

تاں بھی چُم سِر اکھیاں چاتے میں

“I have realised that there are numerous losses in love but in spite of that I have inwardly taken on this vocation.”

He unravels the secret of love. He is conscious of the losses encountered in the path of love but he still chooses his vocation with earnestness because he knows that it is the only way to win his beloved.

کھوٹا نینہ انوکھا ویری ہے

ڈکھاں سولاں دِلڑی گھیری ہے

منہہ دھوڑ مٹی سرکیری ہے

پلو سول کپتڑے پاتے میں

“The counterfeit love is a novel adversary. My face is covered with dust and my head is muddy. My heart has been encircled by sufferings and afflictions. I have gathered appalling afflictions within me.”

The novice who enters the arena of love with a sure sense of victory realises after some time that love is absolutely a different ball game. He projects his own limitations by calling love as counterfeit and strange adversary. He is thronged by afflictions and sufferings. He becomes soiled with dust. The dust of love is elixir of life.

سجی  رات سُنجی تڑپھاندی ہے

ڈکھی ڈسک ڈسک کُرلاندی ہے

تتی تول ستیں اگ لاندی ہے

برے برہوں دے سَاہ سنجاتے میں

“The shades of evening keep the damned restless. My blazing beddings burn me when I go to sleep. The sufferer groans by heaving sighs. I have recognized the breath (nature) of evil love.”

The shades of night fall making him fall too. He becomes so restless. He breathes love and becomes out of breath. Love inhaling is not a child’s play.

بے واہی وہ واہ واہ میری

سنج واہ ہے تکیہ گاہ میری

ہے ہو ہو عزت جاہ میری

پاتی پیت توں ایہا براتے میں

“I laud that my being without shelter is my support. Infamy is my honour. The barren plains are my habitations. I have got all these fortunes at the hands of love.”

He has to adjust himself regarding the inverse picture appearing on the retina of love sarcasm, notwithstanding. There is no shelter except the support of his beloved. Infamy in the way of love is his honour. The barren plains are his habitations where he can fully concentrate on his beloved.

لگی تانگ پنل دی سَانگ جڈاں

اللہ تھیسم وصل دا سانگ کڈاں

بھنا چوڑا اجڑی مانگھ تڈاں

سہرے سَاڑ سٹے گہنے لاتھے میں

“When the spear of Punnal’s longing hit me, it broke the set of my bangles and my head line became uneven (widowhood symbolising acute suffering). My Allah! When there would be an eventful moment of my union? I have burnt my chaplets and thrown away my ornaments.”

The spear of longing hits her by ravishes her habitual world. She destroys the old for the rebirth of the new. She invokes God’s Grace in realising union with her beloved. 

نہ باجھ ہے باجھ خواری دے

ڈکھے گذرن ڈینہہ ازاری دے

ایہے حال تساڈڑی یاری دے

مٹھے نین کللڑے لاتے میں

“I have no support except disgrace. It is the condition of your friendship. My days are passing in sufferings and distress. My hapless eyes have entangled themselves in unintelligible relationships.”

It is the expression of love and friendship that it offers disgrace as the only support. Isn’t such a disgrace more graceful than all the graces of the world? Love is an unintelligible relationship which entangles her. Her eyes have to pay a very heavy price for beholding their beloved.

گل زلف پنل دا پیچ پِیم

سَٹ سیجھ فرید بعید تھیم

ہَتھ ہوت دے دِلڑی وِیچ ڈتم

وِیساں کیچ نرہساں جاتے میں

“Punnal’s lock of hair is around my neck. I have bartered my heart in the hands of my beloved. Farid! I have thrown away the nuptial bed and have distanced myself from it. I won’t stay here but go to Ketch.”

The mystery of love lies in the beloved’s lock of hair. It locks him from all sides and throws away the key in the infinite ocean of love. Union is just finding that key.


 

        Kafi-130                                      Understanding Diwan -i- Farid                                              کافی نمبر۔130         

ماہی باجھ کللیاں

دلدار بغیر اولیاں

“I am useless without my friend.  I am worthless without my beloved.”

The absolute consciousness of love reveals to her that she is just a thing of no use without her friend. Her whole worth depends on her attachments with her beloved.

ماہی جھوک لڈائی ویندا

سَانگ ہِجر دے رَلیاں

“My beloved is going away by tying up his household. I have entered the realm of disunion.”

The transcendence of her beloved immerses her in the state of disunion.

ترس نہ آوے ہک تل تینوں

سخت غماں وچ گلیاں

“You don’t have an iota of pity on me.  I am rotting in great sorrows.”

The pitiable lover rots in immense sorrows and laments that her beloved does not take pity on her plight. Isn’t the beloved’s taking pity at this premature stage of love tantamount to ending the game of love?

ویڑھا کھاوے انگن نہ بھاوے

اگ فراق دی جلیاں

“My neighbourhood haunts me and my courtyard does not appeal to me. I have been burnt in the fire of separation.”

The fire of separation separates her from her physical and social vicinity. Doesn’t the degree of separation correspond to the degree of proximity with her beloved?

شرم ونجایم بھرم گنوایم

رُلدی کوچے گلیاں

“I have cast away my honour and have lost my prestige. I am wretchedly wandering in streets and lanes.”

Isn’t the casting away of one’s honour and losing one’s prestige indicative of righteousness in love? It is the ruling of love that anything earned by one’s own hands has to go. Only that thing sustains, which is bestowed by the beloved.

عشق فرید بہوں ڈکھ ڈیسم

اج کل موئی بھلیاں

“Farid! Love will give me greater sufferings. It is better that I die one of these days.”

He reaches the crossroad of love in quest of his beloved. It is an either/or. He has either to bear incoming great sufferings of love or to die early in order to be saved from them. His favouring the latter option signifies the magnitude of pain and suffering he has to undergo in his desire and longing for union.


 

        Kafi-131                                      Understanding Diwan -i- Farid                                              کافی نمبر۔131         

آ مل ماہی میں ماندیاں

بے وس برہوں دی باندیاں

“My beloved! Do come and meet me for I am weary. I am a helpless maid of love.”

She gets weary of love in the absence of her beloved. A feeling of being a helpless maid of love shows the tremendous power of love, which completely subjugates her. The idea of conquering the universe creates pride but the idea of being conquered by love creates humility. She is thinned as a thread and straightened in order to pass through the eye of the needle of love.

عشق اویڑے دشمن ویڑھے

اَمڑی جڑ جڑ لاوِم جھیڑے

سَس نناناں کرم بکھیڑے

بابل ویر نہ بھاندیاں

“It is a peculiar love and the enemies are in my courtyard. My mother-in-law and sister-in-law develop incongruities with me. My mother is pointedly picking up brawls. I am unacceptable to my father and brothers.”

The peculiarity of love is that it creates its enemies from within. The heightened antagonistic contradictions between the self (individual and social) and the Self are not imported but given in the very situation of love.

کھیڑے بھیڑے سخت ستاون

سینگیاں سرتیاں تہمت لاون

نیڑے وسدے مارن آون

کلہڑی پئی کرلاندیاں

“The despicable ‘Kheras’ highly vex me. My neighbours are in for thrashing me. My intimate companions are casting allegations against me. I am groaning in loneliness.”

She faces a very hostile situation at the hands of her near and dear ones and as a consequence becomes secluded from her social relationships. There is a qualitative difference between alienation and solitude. Alienation is a ‘deficient mode of being-with-others.’ A person who is completely immersed in the world can be ‘lonely in crowd and crowded when alone’ but he can never be in solitude as against her who experiences solitude solely in reference to her beloved.

سیجھ سڑیندی لنبے لیندی

تول تُلیندی چوڑ جلیندی

گانے گہنے پھل نہ پیندی

روندی تے غم کھاندیاں

“The nuptial bed is burning and blazing me.  I am not wearing colour threads around my wrist (symbolising marital bond), ornaments and flowers. The nuptial quilt is grilling me and my set of bangles is burning me. I am crying and bearing sorrows.”

All things symbolising nuptial union become the very cause of her suffering in the state of separation and disunion.

ڈکھڑے پاواں نینہہ نبھاواں

تپدیں کَھپدیں وقت ونجاواں

توں بن کینوں کُوک سناواں

وَل وَل جھوکاں جاندیاں

“I face sufferings but remain committed in love. To whom should I narrate my tale of suffering except you? I pass my time, while burning and raising hue and cry. I repeatedly keep on going to your dwellings.”

She remains true to love in spite of intense sufferings. She can only communicate the tale of her sufferings to her beloved for there is no one who can existentially understand the intricacies of her love. There is no middle man in love. The third person always remains an outsider. She desperately tries to find her beloved in the deserted dwellings. She constantly grapples with the transcendence of her beloved.

مولیٰ جھوکاں پھیر وسیسی

یار فرید انگن پوں پیسی

سارا روگ اندر دا ویسی

ڈیسم   بانہہ   سِراندیاں

“God will again make these habitations turn into dwellings. All my internal malaise will wither away. Farid! My friend will visit my courtyard. He will fold his arm under my head.”

He keeps treading the path of love with a ray of hope in the benevolence of his beloved. He is hopeful that his beloved will unveil himself within his being ending his inner malaise. He will realise union with him.


 

        Kafi-132                                      Understanding Diwan -i- Farid                                              کافی نمبر۔132         

میڈا عشق وی توںمیڈا یار وی توں

میڈا دین وی توں ایمان وی توں

“You are my love. You are my friend. You are my way. You are my faith.”

Love itself is polarised in the forms of the lover and the beloved. The transcendent Reality takes immanent form to make love possible. He offers his absolute, sincere and unconditional love to his beloved. Religiosity does not understand the reality of love and friendship for it remains tied to the dichotomy of master and slave. A slave’s obedience arises due to the fear of his master. It is love that transforms religious consciousness into spiritual one by revealing the Reality as the beloved friend. There are many ways of life but he chooses the way of love. The axis of his whole life is love of God. He has unflinching faith in the transcendental (Nonmanifest) and immanent (Manifest) realities.

میڈا جسم وی توں میڈا روح وی توں

میڈا قلب وی توں جند جان وی توں

“You are my body. You are my Spirit. You are my heart. You are the spirit of my life.”

He has no being in itself. He has ontological consciousness of his own nothingness.  He has gnostic consciousness of his whole body being theophany of the Reality. The Reality is the warp and woof of his whole body (being-in the world’) The Spirit or the Divine Essence, which inheres in him, does not belong to him. ‘It is in ‘him’ but is not ‘his.’ It rightfully belongs to God. His ‘heart’ contains innate knowledge. His beloved dwells in the inmost chambers of his ‘heart’. It is the abode of his beloved. His beloved is the animating and vibrant spirit of his life. His whole life is permeated with divine love.

میڈا کعبہ قبلہ مسجد منبر

مصحف تے قرآن وی توں

“You are my House of God, direction of prayer, mosque, pulpit, Scripture and the Qur’an.”

He as a lover is spiritually oriented to life. The religious symbols gain spiritual orientation. They do not remain enmeshed in religiosity but are transformed into spirituality. The lover becomes ‘the speaking Qur’an.’

میڈے فرض فریضے حج زکوٰاتاں

صوم صلوٰات اذان وی توں

“You are my rituals, pilgrimages, almsgiving, fasting, prayers and call to prayer.”

Rituals are not ends in themselves but are means to the attainment of union with the beloved. The rituals manifest the presence of God. They become lifeless once they cease to manifest His presence. The most authentic call is a call to inwardness. It is a call to orient one’s whole life to God.

میڈی زہد عبادت طاعت تقویٰ

علم وی توں عرفان وی توں

“(You are) my asceticism, worship, obedience and piety.  You are my knowledge. You are my gnosis.”

His asceticism, worship, obedience and piety absolutely belong to the beloved. They do not remain external to him but become internalised. God is the object of knowledge. All levels of knowledge manifest the corresponding levels of the Reality including gnosis (‘esoteric knowledge of spiritual truth’), which is a direct experience of God.

میڈا ذکر وی توں میڈا فکر وی توں

میڈا ذوق وی توں وجدان وی توں

“You are my remembrance. You are my reflection. You are my tasting. You are my intuition (inspiration).”

He constantly remembers God. He considers even a moment of forgetfulness as sinful. He reflects on the symbols of God both within his own self and the world. He does not remain merely at the reflective level but experiences the ultimate nature of things. He has intellectual intuition of the Reality, which is more immediate than even sensory intuition. He experiences God in ‘the infinite depths of his being or consciousness.’

میڈا سانول مِٹھڑا شام سلونا

من موہن جانان وی توں

“You are my charming, sweet, supporting, pleasant and bewitching beloved.”

He is captivated by the beauty of his beloved, which evokes all finer sentiments in him.

میڈا مرشد ہادی پیر طریقت

شیخ حقائق دان وی توں

“You are my spiritual master, guide and adept of the Sufi way and Gnostic with full knowledge of realities.”

The Reality assumes the form of the spiritual master and guides the disciple on the gnostic path. People remain stranded in forms and fail to reach the Formless hidden within them. The spiritual master is human but it is the Divine that wholly acts through him. The infallibility of the spiritual master is essentially the infallibility of the Reality openly manifest in him. Revering his murshid is essentially revering God.

میڈا آس اُمید تے کھٹیا وٹیا

تکیہ مان تے تران وی توں

“You are my hope, expectation and profitable earnings, reliance, pride and support.”

The beloved is the ground of hope, expectations and achievements. His only pride is in his beloved. He fully relies upon the support of his beloved in all situations of life. He never banks upon otherness.

میڈا دھرم وی توں میڈا بھرم وی توں

میڈا شرم وی توں میڈا شان وی توں

“You are my righteousness. You are my trust. You are my sense of honour. You are my glory.”

His righteousness is not self-styled but is rooted in the ultimate nature of things. It stems from the beloved. The beloved is the foundation of his credit, trust and prestige. He has no separate sense of honour. It is completely formed in reference to his beloved. He does not take glory in anything except in his beloved.

میڈا ڈکھ سکھ روون کِھلن وی توں

میڈا درد وی توں درمان وی توں

“You are my suffering, peace, crying and laughing.  You are my pain. You are my remedy.”

He suffers in the path of love. He has peace in unison with his beloved. He is sad when he misses him. He is happy when he finds him. He is in pain in the state of disunion. The beloved remedies it by realising union.

میڈا خوشیاں دا اسباب وی توں

میڈے سولاں دا سامان وی توں

“You are the cause of my joys. You are the cure of my afflictions.”

He experiences joy in his beloved’s responsiveness. The only cure of his afflictions (separation and disunion) is uniting with his beloved.

میڈا حسن تے بھاگ سہاگ وی توں

میڈا بخت تے نام و نشان وی توں

“You are my beauty and nuptial fortune. You are my prosperity and celebrity.”

His beauty, nuptial fortune, prosperity and celebrity solely lie in his beloved. He has no concern in their worldly counterparts or terrestrial dimensions.

میڈا ڈیکھن بھالن جاچن جوچن

سمجھن جان سنجان وی توں

“You are my seeing, caring, examining, verifying, understanding and recognition.”

He orients all his sources and modes of knowledge in deeply knowing his beloved. It leads to the metaphysical identity of knowledge and being.

میڈے ٹھڈڑے ساہ تے مونجھ منجھاری

ہنجنوں دے طوفان وی توں

“You are my sighs of despair, anguishes and the flood of tears.”

The sighs of despair, anguishes and flood of tears arise due to separation and disunion from his beloved.

میڈے تِلک تلوے سیندھاں مانگھاں

ناز نہورے تان وی توں

“You are my brow colour mark, mole and hair parting line on head, pride, coquetries and imperiousness.”

His expressions of beauty and love are solely for the sake of his beloved.

میڈی میندی کجل مساگ وی توں

میڈی سرخی بیڑا پان وی توں

“You are my henna, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects). You are my rouge and the triangular fold of betel-leaf.”

The colourfulness of his life completely hinges on the positive response of his beloved.

میڈی وحشت جوش جنون وی توں

میڈا گریہ آہ و فغان وی توں

“You are my desolation, animation and frenzy. You are my crying and lamentation.”

The varying states of his Gnostic and suffering consciousness (intentional) are attached to his beloved.

میڈا شعر عروض قوافی توں

میڈا بحر وی توں اوزان وی توں

“You are my verse, prosody and rhyme. You are my metre. You are my balance.”

The inward musicality of love is manifest in different forms of poetry. All poetry stems from his lovely beloved. The essence of poetry is openness-unto-transcendence.

میڈا اول آخر اندر باہر

ظاہر تے پنہان وی توں

“You are my first, last, inward, outward, visible and the invisible.”

The Reality manifests itself in all dimensions of his embodied self.

میڈا فردا تے دیروز وی توں

الیوم وی توں الآن وی توں

“You are my coming day and the bygone day. You are my today. You are my instant.”

He identifies time and eternity with Reality.

میڈا بادل برکھا کھمنیاں گاجاں

بارش تے باران وی توں

“You are my cloud, rain, lightening, thundering, downpour and rainfall.”

All inward and outward openings of love are in the hands of his beloved.

میڈا ملک ملہیر تے مارو تھلڑا

روہی چولستان وی توں

“You are my dominion Malheer and deadly sandy tract, wasteland and desert.”

All liveliness and deadness is in reference to the states of love. He feels animated in the presence of his beloved and feels deadened in his absence.

جے یار فرید قبول کرے

سرکار وی توں سلطان وی توں

“Farid! If the friend accepts you, then you are the authority and you are the sovereign.”

If a person is accepted by God (Friend), then He manifests Himself in His Attributes of Power in that medium conferring on him authority and sovereignty. A person thereby exercises authority and sovereignty over things and events. Religiosity takes false pride in human effort. Faith and good deeds, notwithstanding the ultimate recognition of a person entirely depends upon the Grace of God. 

نہ تاں کہتر کمتر احقر ادنیٰ

لا شے لا امکان وی توں

“Otherwise, you are the least, inferior, meanest and ordinary bereft of reality and devoid of possibility.”

A person who fails to be worthy of recognition by his friend is then brought down to the lowest of the low. He becomes bereft of reality and devoid of any possibility of development. He is reduced to a thing of no use.

 

        Kafi-133                                      Understanding Diwan -i- Farid                                              کافی نمبر۔133         

 

میڈا یار گیا پَردیس ڈوں وے میاں

گانے گہنے کینویں پانواں (ڑی پانواں)

“My beloved has gone to a foreign land. Why should I wear jewellery and for whom should I ornament myself.”

The transcendence of her beloved does not inspire her to beautify herself.

ساڑاں سیندھ تے مانگھ اجاڑاں

بوڈی کوں اگ لانواں (ڑی لانواں)

“I burn my hair parting line of head and make it uneven (widowhood symbolising extreme suffering). I commit the braid of my hair to fire.”

She becomes desperate in facing the intricacies of love.

بٹھ کجلا بن سرخیاں میندیاں

سولیں سانگ نبھاواں (ڑی نبھاواں)

“I cast away collyrium and do away with rouge and henna. Now, I have to bear afflictions.”

She is not in a mood to add colours to her, while bearing the brunt of separation and disunion.

سجڑی رات کراں فریاداں

ڈینہاں وین ولاواں (ڑی ولاواں)

“I beseech in the evening and tune wailings in the day.”

She suffers to the core of her being in missing her beloved.

ککڑے کنڈڑے فرش وچھا کر

ڈکھ دی سیجھ سہاواں  (ڑی سہاواں)

“I make gravel (small pieces of stone) and thorns as my beddings. I ornament my nuptial bed with sufferings.”

Her plight can be gauged from the fact that even her resting place makes her so restless.

ملک ملہیر نہ وِٹھڑم ہے ہے

رو رو سندھ ڈوں آواں  (ڑی آواں)

“Alas, there has been no rain in the city of Malheer. Now, I am coming towards Sindh, while crying.”

She moves pitiably from one place to another in search of her transcendent beloved.

بھینیں ویر تھئے سبھ ویری

اَمڑی مول نہ بھاواں  (ڑی بھانواں)

“My sisters and brothers all have become my adversaries. My mother also does not tolerate me even for a moment.”

One of the most glaring indications of love is that the nearest and the dearest ones become one’s adversaries. She loses her communication even with the most intimate ones. Isn’t the blocking of these channels a prerequisite to the opening of channels of communication with one’s beloved?

باجھوں یار فرید ہمیشہ

رَت روواں غم کھاواں  (ڑی کھاواں)

“Farid! I always pour the tears of blood and bear the fruits of sorrow without my friend.”

His separation and disunion from his beloved is not an ordinary happening but is a traumatic experience. Isn’t the intensity of trauma that transforms his inner being and perfects him for attaining unison with his beloved? 

 

        Kafi-134                                      Understanding Diwan -i- Farid                                              کافی نمبر۔134         

 

ناصح ناہی نہ تھی مانع

عشق اساڈا دین ایمان

“My adviser and counsellor do not stop me from it. Love is the way of our tradition.”

He goes beyond the religious advice and counselling in committing himself to the tradition of love. Religiosity is condemned to play safe. It takes no risks. It has no inkling of the game of love. It has no strength to traverse the intricate path of love rampant with pains, adversities and sufferings. It deprives its votaries from the inward infinite space and compels them to live in an outward finite space leading to problems of religious maladjustments. Its denial of the inward inflates the outward. It romanticises fear and keeps its votaries chained to the external and the apparent. It believes in the transcendent God bereft of immanence. It is happy in placing Him in the Heavens and following His Commandments on the earth. And in attempting to follow His Commandments, its votaries start following their own vain desires. It leads to dogmatism, ritualism and sectarianism. Religious behaviour becomes constricted and elements of hatred, hypocrisy and militancy start creeping in. The denial of the spiritual dimension of religion is denial of the essence of religion. It tantamount to rejecting the Signs of God without encompassing them with knowledge says the Qur’an. The denial of spirituality veils ‘the infinite depths of one’s being or consciousness.’ The ‘Universal Man’ is reduced to a mere embodied self. Religiosity becomes instrumental in the spiritual fall of man. It has no real understanding of tawhid or unity of God. It does not understand the simultaneity of God’s transcendence and immanence. It denies the Omnipresence of God and that’s why it is damned to see polytheism, idolatry and infidelity everywhere. It falsely accuses the Unitarians of placing divinity beside Allah. It has no notion of saint reverence, which it falsely equates with saint worship. It stifles religious creativity by stamping its own ignorance on rightful innovations in religion. Religiosity in its zeal to weed out certain foreign elements creeping in its beliefs and practices blows them out of proportion and dupes its votaries in believing the necessity of its pseudo claims. These exercises in self-deception are spiritually so ruinous. They strike at the very roots of religion. Religiosity degenerates in projecting worship of its self-created idols without any pang of conscience. It finally ends up in misconceiving the ‘Signs of God.’ It is the gnosis of love, which can rid the modern man from ‘learned ignorance’ and the philosophies of hatred. Religion can only be handled with love.

کُنت کنزاً عشق گواہی

پہلوں حب خود ذات کوں آہی

جیں سانگے تھیا جمل جہان

 “‘Hidden Treasure’ testifies love itself. Originally, the Essence inspired itself with love. It caused the entire universe.”

‘Hidden Treasure’ manifested the forms of the world and appeared to the Essence itself in these forms. The entire worlds or the cosmic manifestation is understandable by the reality of Love. Divine love causes the ontological movement by virtue of which the world comes into existence from the state of non-existence.  ‘Hidden Treasure’ refer to the holy tradition wherein the Divine Essence loved to be known. ‘I was a hidden treasure and I desired (ahabatu, loved’) to be known Accordingly, I created the creatures and thereby made Myself known to them. And they did come to know Me’. This tradition is fundamental in accounting for the original emergence of the principle of differentiation within the Reality. Self-Consciousness is the primordial and fundamental polarization within the Absolute. The otherness is not absolute for in case of divine Self-Consciousness the principle of otherness is essentially for Self-realization.

عشق ہے ہادی پرم نگر دا

عشق ہے رہبر راہ فقر دا

عشقوں حاصل ہے عرفان

 “Love is the guide to the city of affection. Love steers the way to ontological nothingness. Love leads to the realisation of gnosis.”

‘Love of God is legitimate for the Divine Essence assumes the form of the personal Divinity, which in reference to man is a human aspect and in the soul of man there is an affective element which makes this relationship possible.’ Love makes him attain full consciousness of his ontological nothingness and ultimately unites him with his beloved. Love leads to the identity of knowledge and being.  The realisation of gnosis takes place at the hands of love.

مال عیال دی بٹھ گھت یاری

دنیا عقبی توں تھی عاری

بے سامانی ہے سامان

 “Cast aside the attachment with wealth and family. Be devoid of this world and the world hereafter. Poverty is richness.”

He has no attachment with wealth and family. He has no craving to possess anything of this world or the next one. His void is his plenitude. His ontological nothingness mirrors Reality itself. He realises union with his beloved.

مذہب مشرب لَا مذہب دا

لب ہے سارے اَرث عرب دا

شاہد درس حدیث قرآن

 “The religious tradition of ‘negation’ (in the connotative sense and not in the denotative one for there is nothing except Reality) is the kernel of the entire Arab heritage. It is evident in the teachings, Hadith and the Qur’an.”

The kernel of the entire Arab heritage, imbibed in the Islamic tradition, pertains to the negation (la) of any reality for there is no reality except the Reality. It is in the explication of Islamic Shahadah that one can clearly decipher the metaphysical message of tawhid. It provides a key to unlock the treasure of two assertions pertaining to the Absolute and the relative. The first Shahadah by virtue of transcendence (tanzih) and the second Shahadah by virtue of immanence (tashbih) conveys the metaphysical message of tawhid. The Shahadah becomes the doctrinal basis and the most perfect expression of Oneness of Being (wahdat al-wujud).

سِکھ خلت سَٹ غیر دی علت

ابن العربی دی رکھ ملت

آکھیم سوہنے فخر جہان

 “Learn the lesson of unity and leave craving of otherness.  Be in the tracks of Ibn’ Arabi. The majestic Fakhr Jehan advises so.”

His spiritual master advises him to learn the lesson of uniting with the beloved. He has to cease craving of otherness. He has to remain in the tracks of Ibn’ Arabi, who teaches the doctrine of Oneness of Being (wahdat al wujud).

غافل شاغل ناسی ذاکر

صالح طالح مومن کافر

سَب ہے نُور قدیم دا شان

 “All is the Splendour of the Primordial Light (manifest) in the unmindful and the devotee, the neglectful and the attentive, the virtuous and the vicious and the faithful and the infidel.”

The Primordial Light manifests in different forms. The distinction between light and darkness, true and false, beautiful and ugly, good and evil, perfect and imperfect and so on arises in the process of manifestation. The negativities or privations pass through certain cosmic cycles and ultimately return to their source. Religiosity erroneously considers them as absolute whereas spirituality rightfully understands them in their relative context. Isn’t everything sacred at its roots?

اَحد اوہی ہے احمدؐ اوہے

میم دے اولے دِلڑی موہے

دھیان فرید رکھیں ہر آن

 “He is Ahad. He is Ahmad. He captivates the heart by being manifestly hidden (remaining immanent and transcendent) in the form of Meem (Muhammad).  Farid! Keep constant watchfulness (about this Divine disclosure).”

The doctrine of the Logos considers Ahmad as the first self-determination of the Absolute. It is by virtue of the principle of Ahmad that the undifferentiated Reality (al-ahadiyah) assumed differentiated form (al-wahidiyah).  It is at this stage that ‘the Essence at the level of Unity determined itself before any other forms of self-determination.’ The Prophet realized the permanent and actual synthesis of all states of Being. The Reality captivates the ‘heart’ hidden in the form of Muhammad. Islamic Shahadah enlightens us in understanding this fact by virtue of discernment and integration. The first Shahadah point toward discernment whereas the second establishes integration.

 

        Kafi-135                                      Understanding Diwan -i- Farid                                              کافی نمبر۔135         

نینہہ لایم کارن سِکھ وے میاں

پئے پلڑے ڈوڑے ڈکھ وے میاں

“I initiated love for the sake of attaining peace, my master. Multiple sufferings have fallen to my lot, my master.”

He contracts love for the sake of peace but multiple sufferings fall to his lot. He suffers at the hands of the world. He has to undergo pangs of separation and disunion. His perception of love changes with the passage of time. His theory of love does not hold ground in practice. It is dynamism of love, which makes him understand the dimensions of the beloved.”

نہ خواہش دنیا دولت دی

نہ شاہی شوکت صولت دی

ہے ہک دیدار دی بوکھ وے میاں

 “I have no wish of worldliness, suzerainty of power or regal status. I have only hunger of witnessing my beloved, my master.”

He has no wish of worldly pomp and show. He only desires the vision of his beloved. Religiosity takes pride in sermonising its votaries to abolish the love of worldly things and concentrate on God but it meets with a limited success. Spirituality just does the opposite with unlimited success.  It provides a glimpse of the beloved to ignite love in the heart of the lover and then the wish of worldly things just withers away from his mind. Sufi doctrinal sittings are catalyst of inward transformations.

نہ قاصد نہ پیغام آیا

نہ خشک جواب سلام آیا

گئی گذر عمر جُکھ جُکھ وے میاں

 “There has been neither messenger nor message. I have not received any cold response, too. My life has been spent rotting in suffering, my master.”

He encounters the most agonising moments of love when he does not receive any form of message or any indication of his beloved. He does not get even a curt reply, which could have signified a connection though poised negatively. It makes his life rot in suffering.

وچ دِلڑی درد اندوہ بھری

پئی روڑی وانگے چننگ ذری

نِت سَڑم تتی دکھ دکھ وے میاں

 “My life is full of pain and grief. It is like a spark that flames a heap of litter. I am the inept one being consumed in fire, my master.”

He faces pain and grief in being separated from his beloved. The spark of love consumes him little by little like a heap of litter that catches fire with a spark.

کہیں خبر ڈساں میں ڈھالا دی

دل سنجڑی مُنبڑی مُنڈھ لا دی

تھولی گالھوں ویندی ڈکھ وے میاں

 “How should I narrate the state of my ups and downs? My heart is damned and ravished ever since the primordial day. It suffers even on account of a petty matter, my master.”

His heart bears intense sufferings since the primordial day to the extent that now even a petty matter becomes a source of suffering for it.

ہیوں عشق وے ملک دے میر اساں

پوشاک ہے لیر کتیر اساں

ہے بستر کھتڑی نُکھ وے میاں

 “We are notables of the city of love. Our royal dress is made of countless patches. Our sleeping mat is worn out that has been made by the leaves of palm dates, my master.”

The notables of the city of love wear a royal dress made of countless patches. These patches symbolise appearance (multiplicity) beneath, which lies Reality (unity). His sleeping mat made of palm date leaves, symbolises his constant thriving to concentrate on his beloved without forgetfulness.

ایہو کھٹیا علم ہنر دا ہے

کیوں وِسرے نقش پتھر دا ہے

سوہنے خان پنل دا مُکھ وے میاں

 “It is the only earning of our knowledge and art. Why should I forget the face of my beloved Khan Punnal? It is a line carved in stone, my master?”

She considers knowledge and its realisation as her only treasure since it does not make her oblivious of the reality of her beloved, which is permanent and unaffected by the vicissitudes of time.

ہے چھوٹیں لا دی دل کُٹھڑی

ہتھوں ناز بروچل دی مُٹھڑی

“My heart was butchered (crushed) ever since childhood. It has become more miserable in the hands of my prideful beloved. I have yet to give it any peace, my master.”

She remembers the primordial ravishing of her heart. It becomes more miserable when the beloved does not respond to her because of his being prideful. Her heart has not been in a state of peace ever since it contracted love.

تھل مارو دے وچ رو گیا

آیا سخت ڈکھاں دے وات جیا

تلے ریت تتی اوتوں لُکھ وے میاں

 “He has left me wretched in the deadly desert. My heart has been gripped by terrible sufferings. There is burning sand beneath me and the hot wind blows above me, my master.”

She finds herself stranded in the deadly desert of life. Her heart experiences terrible sufferings. She faces severe adversities of life.

جیں ڈینہہ فرید توں یار رُٹھن

پِٹ رو رو کٹ کٹ پیٹ مُٹھن

ماری مک سینے گک کُکھ وے میاں

 “Farid! I have been mourning and crying ever since my friend snapped ties of communication with me.  I have beaten my chest and boxed my ribs, my master.”

He fiercely suffers at distancing of his beloved. He is at a loss to understand the reason of his beloved snapping friendly ties with him.


 

        Kafi-136                                      Understanding Diwan -i- Farid                                              کافی نمبر۔136         

وچ روہی دے رہندیاں

نازک نازو جٹیاں

“The tender, sublime and stout maids dwell in the desert.”

The desert maids symbolise tender, sublime and stout possibilities dwelling within the human self.

راتیں کرن شکار دلیں دے

ڈینہاں ولوڑن مٹیاں

“They hunt hearts at night (contemplation) and in the morning, churn their vessels (action).”

The possibilities in the process of their realisation, lead to the integration of contemplation and action so beautifully brought forth in the Qur’anic verses of Surah Muzzamil.

گجھڑے تیر چلاون کاری

سے سے دلڑیاں پھٹیاں

“They hit hard the arrows of mystery. They pierce countless hearts.”

The mysterious possibilities of love are actualised by ravishing countless hearts. 

کر کر درد منداں کوں زخمی

ہے ہے بدھن نہ پٹیاں

“They inflict wounds on the compassionate souls. Oh! Oh! They do not even bandage them.”

The compassionate ones are susceptible to love. They are wounded by love without being bandaged by their beloveds.

چھیڑن بھیداں بکریاں گائیں

لیلے گابے کٹیاں

“They graze sheep, goats, cows, lambs, calves and young buffaloes.”

Love makes possible the grazing (realisation) of different possibilities of the self in the vicissitudes of life.

کئی مسکین مسافر پھاتھے

چوڑ کِیتونے ترٹیاں

“They have trapped many a lowly travellers. They have ruined their lives.”

Love has waylaid many a modest lowly travellers and slaughtered them at the s of their beloveds.

دھوئیں دار فقیر تھیوسے

فخر وڈائیاں سٹیاں

“We have become the meditative mystics. We have discarded self- conceitedness.”

He meditates on his own ontological nothingness by ceasing to be self-conceited, which arises due to the illusory notion of separate selfhood. The union with the beloved is attained by fostering mutual selfhood. A man devoid of love remains estranged from the higher possibilities of his self and is captivated in ‘the narrow circuits of his individuality.’ He is condemned to live on the psychic plane, which stultifies development of his personality. The loss of his personality correspondingly gives birth to his ‘ego’ and makes him self-conceited. He loses the taste of real freedom. His apparent freedom turns into bondage. The crisis of the modern man is the loss of his capacity and strength to love.

ہیوں دلبر دے کُتڑے دردے

برہوں پیاں گل کٹیاں

“We are dogs at the doorsteps of our beloved and around our neck is the collar (chain) of love.”

He considers himself as canine at the doorstep of his beloved in all humility. His commitment to love impregnated with his belongingness to the beloved is symbolised by the collar of love around his neck. The modern man has lost the sense of belongingness due to the loss of spiritual love. It leads to alienation, depersonalisation and dehumanisation. One of the greatest miracles of love is that it blesses the lover with a sense of belongingness to the beloved, which is greater than the treasures of the world. It is the sense of belongingness, which makes him face testing situations of life with sincerity, courage and hope. It gives a higher meaning to his life. A person who does not belong to God does not belong to himself.

مونجھ فرید مزید ہمیشہ

اَج کلھ خوشیاں گھٹیاں

“Farid! Anguish is constantly on the increase. These days’ joys have decreased.”

He passes through different states of union and disunion. The state of disunion makes him experience increasing anguish and decreasing happiness.

 

        Kafi-137                                      Understanding Diwan -i- Farid                                              کافی نمبر۔137         

ویسوں سنجھ صباحیں

خالی رہسن جائیں

“We will go from here in the morning or evening. The dwellings will be deserted.”

The self (nafs) infused with the Spirit (Ruh) will go to its eternal abode by leaving bodily dwellings in the terrestrial world.  

پکھی پردیسی اُبھے سردے

دو دن دے خلقائیں

“We are birds of the north coming from distant lands. We are thirsty of two days hospitality.”

The self coming from the celestial world thirsts hospitality of embodiment for a brief period in order to realise higher possibilities of existence. 

ملک بیگانہ دیس پرایا

کوجھیاں کوڑ بنائیں

“It is an estranged country and an alien land. All foundations are false and ugly.”

The self find the body estranged and alienated with false and ugly demeanour. But it is solely through the medium of the body that the self has to accomplish the task of winning immortality. The base metal has to be turned into gold.

نہ کوئی ساتھی نہ کوئی سنگتی

کینوں درد سنائیں

“I have neither any companion nor any friend to whom I could narrate the tale of my pain.”

He finds no companion or friend to share his pain of separation and disunion from his beloved. He has to carry the cross of love himself.

قسمت سانگے ڈٹھم اے دھرتی

آندا کون اتھائیں

“I have seen the terrestrial world by dint of fortune.  Who would have come here otherwise?”

The birth in the terrestrial world is not a misfortune but a great blessing of Divine Mercy. Symbolically speaking, the self gets embodied by primordial fortune. How could love be realised otherwise?

حسن نگر ڈوں تھیم روانہ

یارَب توڑ پچائیں

“I have started towards the City of Beauty. My Sustainer! Make me reach my destination.”

The self embarks on the path of realising the Self (the beautiful beloved). He beseeches His Sustainer to fructify his efforts of realisation. 

منگاں دعائیں اللہ سائیں

وِچھڑیا ڈھول ملائیں

“I pray to God, my benefactor, to unite me with my parted beloved.”

He prays to God to transform his disunion in unison with his primordial beloved.

عشق فرید بہوں ڈکھ ڈتڑے

بَچھیّاں بِرہوں بلائیں

“Farid! Love has given me great sufferings. The calamities of love keep track of me.”

He is tracked by the calamities of love that instil great sufferings on him.

 

        Kafi-138                                      Understanding Diwan -i- Farid                                              کافی نمبر۔138         

ویندیں ول کیچ ڈو

پنل کیندے کان

“My Punnal! You are going to Ketch for whom?”

She tries to delve on the mystery of her beloved’s transcendence.

جیندیں سانول رَل مِل مانوں

شہر بھنبھور سیوہان

“My beloved! Let us both enjoy our lives living in Bhambore and Sauhaan.”

She wants to enjoy immanence of her beloved.

توں ہیں جیون جوگا ساڈی

ڈکھڑی دل دا مان

“You are worthy of life. You are the honour of my suffering heart.”

She considers her beloved as the very worthiness of her life. It is honour for her heart to suffer for his sake.

ناز و ادا دی جانی لایو

جانِ جگر وچ کان

“My beloved! You have shot the arrows of your stylish pride in my being.”

She reminisces the moment when her beloved with stylish pride captivated her in the snare of love.

ڈتڑی جمدیں اَمڑی کھتڑی

غم گُھٹڑی ڈکھ ڈان

“My poor mother gave me mouthful of sorrow and a doze of suffering at the time of my birth.”

She recounts her primordial commitment to love impregnated with sufferings.

ایں جگ اوں جگ موئیں جیندیں

ہاں %ڑی جان نہ جان

“You may realise it or not but I belong to you in this world and in the next one and in the state of life and death.”

She reiterates her unconditional love and absolute belongingness with her beloved beyond the vagaries of time. It is an all weather friendship.

توں بن گانون یار مُٹھی دے

وین تتی دے وان

“My friend! The songs of the hapless and the inept one are tunes of wailing without you.”

She expresses the intensity of her suffering without her beloved. One can imagine her plight whose songs turn into wailing tunes in disunion from her beloved.

جے ڈینہہ بھلڑے مِتروی بھلڑے

ہے مشہور اکھان

“It is a famous proverb that if the days are good then one’s friends are also good.”

She takes light from a famous proverb and thinks that her days are not good otherwise she would have found a friend who would have been highly responsive.

درد موٹھا چک چونڈھیاں پاوے

مارم سول وڈان

“The hapless pain cuts and bites me. It hammers me with afflictions.”

She is crushed by the pain of separation from her friend.

لیلیٰ مجنوں ہِیر زلیخا

سے لڑھ گئے ہیں گھان

“Layla, Majnun, Heer, Zulaikha and countless others have drowned in the whirlpool (of sufferings).”

She takes solace in the fact that it is not only she who suffers in love but there have been many before her who remained drowned in the whirlpools of sufferings. The story of Yousaf and Zulaikha has been told and narrated at different times with different meanings. The strange case of Zulaikha and the sufferings, which she had to undergo for the sake of Yousaf, manifests the tremendous might of love. Her whole life since she met Yousaf was a tale of suffering. Her mention with Layla, Majnun and Heer brings out a spiritual dimension of her love beyond the ken of religiosity. Religiosity is not concerned with love and thereby rests content with moral dimension of her choice. It cannot unravel the mystery of her love. Zulaikha’s essential faltering or existential sinfulness consists in attempting to possess the freedom of her beloved as an object, and as a consequence in reducing her own self to an object. There can be neither union of subject and object nor union of objects. It can only be union of subjects in consonance with the ultimate nature of things. Her faltering notwithstanding, her essential quest of love remains sanctified. Love itself is beyond good and evil. The expression of love can be misdirected but not love as such. This is precisely the reason that she continues to occupy an ambivalent place in the cultural consciousness of people. Zulaikha has come to symbolise a spiritual opening beneath the labyrinth of psychic love impregnated with symbiotic attachments.

باجھوں یار فرید نبھایا

جیوے کیندے تران

“How can Farid, the unacceptable one, live without the support of his friend?”

He finds himself out of place with everyone and realises that he cannot live without the support of his friend.  Aren’t the push factors instrumental in drawing him nigh with his beloved?

 

        Kafi-139                                      Understanding Diwan -i- Farid                                              کافی نمبر۔139         

ہر جا حسن پُنل ہے

صوفی سمجھ سنجان

“Primordial Beauty is present everywhere. Sufi! Understand it by witnessing.”

The beautiful beloved is omnipresent. Sufi understands it by witnessing Him in all forms. He is transcendent and immanent in every form in simultaneity. His Omnipresence does not negate his transcendence but affirms it.

لَیس کَمِثلہ شئًی

سَب شے اس نوں جان

“There is no thing resembling Him. Know Him as All-Reality.”

There is no thing, which could resemble Him. He is ‘the Metaphysical Whole.’ There is no thing outside it. There is no thing to be denoted as such. Things have only a connotative meaning. The question of resemblance does not arise. The very attempt of religiosity to compare Him with things and then declare Him as Incomparable is missing the whole point. He is Incomparable because there is no thing to be compared with Him. ‘God is, and no thing is with Him’ says the Prophet. He is the All-Reality.

یَبقٰی وَجہء رَبِک

باقی کل شے فان

“The Face of your Sustainer endures. Remaining all things perish.”

The reality of the Sustainer is changeless amidst change. The cosmos is being re-created every moment. Everything is perpetually perishing. It is in the state of ‘He/not He.’ The moment it is and at the same moment it is not. It is the recurrence of theophanies that the mind provisionally carves as things. The perception of stability of things is an illusion. The ontological descent of theophanies and their ontological ascent is so quick that the mind fails to grasp it.

لَا یَحتاجُ سِوی اللہ

ہے فقر دا شان

“There is no dependence on any thing except Allah. It is the majesty of ontological nothingness.”

All things depend upon Him for their sustenance. He is ‘Al-Ghani’ and the whole creation is ‘faqir’ says the Qur’an.  The majesty of ontological nothingness consists in realising that there is no dependence on anything except Allah. No one has self-subsistent reality or independent qualities. His existence or qualities are completely derived from God and are dependent upon Him. It is Allah, who in His Infinite Wisdom manifests Himself in different forms. No medium has any quality of its own because it has nothing of its own. The question of depending upon any one thus does not arise. How could one depend on anything else when there is nothing except Allah? 

لَا مَوجُودْ سِوی اللہ

ساڈا دین ایمان

“Nothing exists except Allah. It is the way of our tradition.”

It is the way of our tradition that there is no reality except the Reality and the cosmos including Man is the manifestation of the Reality. There is nothing beside Allah. Philosophical pantheism errs in understanding the metaphysical truth enshrined in the doctrine of Oneness of Being (wahdat al wujud). ‘The Indivisible One-And-Only’ is ‘the One- and –All.’

حق باجھوں بیو باطل

دھیان رکھیں ہر آن

“All is ephemeral except the Reality. Do keep constant watchfulness.”

One has to remain constantly watchful of the metaphysical truth that everything is unreal and ephemeral in Face of the Most Real. One has to concentrate, for example, on Reality, Truth, Beauty, Love, Perfection, Light, Freedom, Goodness, and Knowledge as against unreality, falsehood, ugliness, hatred, imperfection, darkness, bondage, evil and ignorance, respectively. The privations or negativities are born in the process of manifestation and through a system of cosmic cycles return to the source. All things come from Allah and return to Him says the Qur’an. It is a perpetual homecoming. The friends of God, however, caution humanity to remain fully concentrated on the Reality by saving itself from the snares of unreality and the ephemeral.

علم فریدؔ ہے حاجب

بے  شک  بے عرفان

“Farid! Knowledge is veiled. It is undoubtedly bereft of gnosis.”

There are different levels of knowledge corresponding to different levels of Reality. The modern man commits the Delimitation Fallacy in delimiting these levels and then subsequently denying them. The levels he declares as legitimate are further delimited by the delimitation of his own mental set-up. If one fails to perceive the ‘permanent essences of things,’ ‘the transparency of the phenomena’ and ‘the ultimate nature of things’ then doubtlessly his knowledge is veiled. A piece of knowledge bereft of gnosis cannot be called knowledge. The traditional concept of knowledge demonstrates the identity of knowing and being. How could humanity survive if it labels ignorance as knowledge?

 

        Kafi-140                                      Understanding Diwan -i- Farid                                              کافی نمبر۔141         

ہر جا ذات پنل دی

عاشق جان یقین

“There is omnipresence of my beloved’s essence. Lovers! Know it with certainty.”

Love gains realised knowledge with absolute certitude. He witnesses the essence of his beloved in all forms.

ہر صورت وچ یار دا جلوہ

کیا   اسمان  زمین

“My friend’s manifestation is in each form. What to talk of the heavens and the earth.”

The friend is manifest in all forms. He is manifest not only in the cosmos but in everything.

احد ہا بن احمد آیا

موہیس چین مچین

“Ahad emerged in the form of Ahmad. He has captivated China and other parts of the world.”

The undifferentiated Reality emerged in the form of the differentiated one by virtue of the transcendent principle of Ahmad. The immanent principle of Ahmad in the form of Muhammad has captivating influence on different parts of the world.

حاکم ہو کر حکم چلاوے

آپ بنے مسکین

“He is the Sovereign, who issues the decrees. He himself becomes lowly (assumes the form of petitioner).”

He assumes the form of the Sovereign who issues decrees. But at the same time He assumes the form of the lowly one subjected to these decrees.  Religiosity cannot understand any aspect of His manifestation since it believes in the delimited God established on throne. The Reality keeps its transcendence intact while being immanent in forms. It cannot be defiled in any form.

آپ کرے بہہ وعظ نصیحت

آپ بجائے بین

“He himself delivers traditional and moral discourses in doctrinal sittings. He himself plays the flute.”

He assumes serious forms of conducting doctrinal sittings.  He assumes different playful forms like playing the flute. How could any form exist bereft of His manifestation or devoid of His presence? One has to metaphysically understand that every form implies a respective formlessness.

جے چاہیں توں یار دا میلا

سَٹ کاوڑ بٹھ کین

“If you want to have a contact with your beloved, then discard hardness and throw away malice.”

The state of anger, fury or rage arises due to hardness of heart. A few of the impurities of the heart consist in having malice:  an intention ‘to cause pain, injury or distress to another.’ It is harbouring grudge against others. A person who wants to befriend God must achieve calmness and purity of heart. The moral and psychological aspects notwithstanding, the spiritual virtues and vices have deeper spiritual meanings. Religiosity has no deeper understanding of spiritual virtues or methods of curing spiritual vices. It constricts things in their religious and moral contexts. The friend of God knows the secret of meeting God, so he delves on the avoidance of anger and malice in order to have a living contact with God. A person who avoids these spiritual vices brings calmness in his life and that of others. It leads to the expansion of his self and it is somewhere in the expansion of his self that he meets God.

زاہد کوں جا خبر سناؤ

عشق اساڈا دین

“Go and convey the message to the ascetic that love is our religion.”

The devout remains devoted to religious obligations and piety. He remains tied to the external aspects of religion. The Sufi lives in inwardness and considers love as his religion.

پیر مغاں ہک رمز سجھائی

ساجن سمجھ قرین

“The cup bearer has made us realise an intricacy of understanding the beloved as absolutely near.”

The cup-bearer makes him realise the intricacy of understanding the nearness of his beloved. It is the dawning realisation of his nearness that makes it possible for him to unite with his beloved with a relative ease. 

غافل نہ تھی یار تھوں ہک دم

ہر جاگہ ہر حین

“Don’t be oblivious of your friend for an instant at any place or moment.”

The lover has never to fall in oblivion of his friend at any place even for a moment. It is the spiritual lesson of constant remembrance of God. Always remembering God through one’s mind and heart with all that it implies is the royal road to the beloved.

دل فرید دی لٹن کیتے

بنیا  فخر  الدین

“He has assumed the form of Fakhr-ud-Din in order to loot the heart of Farid.”

The Reality or God assumes the form of his spiritual master and wins him through him. World Spirituality unites in paying reverence to the spiritual master. Any irreverence to him is discourtesy to God. A man who has a spiritual master has surely God on his side.

 

        Kafi-141                                      Understanding Diwan -i- Farid                                              کافی نمبر۔141         

ہِکو راز ڈٹھم ہر گال کنوں

ہکا رمز لدھم ہر چال کنوں

“I have unravelled an essential secret in each discourse. I have found an essential clue in each move.”

He realises metaphysically the Reality manifesting in every form.

ہر صورت من نوں موہندی ہے

سب نسبت یار نوں سوہندی  ہے

ہر مورت دل نوں کوہندی ہے

ہر حال کنوں ہر قال کنوں

“Any of the forms captivates my inwardness. Any of the figures ravishes my heart. All referential befit my beloved in each state and in every communication.”

The forms are so charming because each one of them occasions transparency of his beloved. Likewise, the figures are heart-ravishing. The manifestation of his friend is befitting in all mediums. It is befitting in every act and in every word.

کِتھے دلبر تھی من موہندا ہے

کِتھے ربطوں فارغ ہوندا ہے

کِتھے عاشق ہو کر روندا ہے

غم ناز دی قید وبال کنوں

“He captivates my heart in the form of beloved at times. He resorts to crying in the form of lover at times. He gets free from all attachments, sorrows and the complex chain of priding at times.”

He assumes the form of the beloved and captivates the heart of the lover. He assumes the form of the lover and undergoes sufferings of love. But He stays transcendent in immanence and thereby remains free from attachments. It makes Him detach from sorrows and the intricacies of pride. The metaphysical truth of His transcendence and immanence in simultaneity is witnessed by virtue of metaphysical realisation.

بدنامی میڈا نام ہویا

رت پیون کام دوام ہویا

غم کھاون شراب مدام ہویا

جھٹ پیو سے شرم دی جال کنوں

“Notoriety has been identified with my name. Sorrowfulness is my regular drink. My permanent task is blood-bearing. I have become free from the sense of honour.”

He accepts notoriety in love. He does not bother about his own name. He is solely concerned with the Name of his beloved, which is identical with Reality. He constantly remains in sorrows. He is permanently blood-bearing and sacrifices his sense of honour solely for the sake of his beloved.

ڈیکھو حسن حقیقی ظاہر ہے

کِتھے ناسی ہے کتھے ماہر ہے

کیا اندر ہے کیا باہر ہے

سوہنا اپنے وصل وصال کنوں

“Witness the manifestation of the essential Beauty in the realms of inwardness and outwardness. He is forgetful at times and at times is skilful. The Beautiful manifests itself (in different mediums).”

The essential Beauty is manifest in the Inward and the Outward. The Beautiful manifests Himself in the forms of forgetfulness and skilfulness. The simultaneity of transcendence and immanence is perceived in every form. The Reality remains perfect, by virtue of transcendence, even when it manifests itself in imperfect forms as such. The Reality or Knowledge itself, for example, remains transcendent while manifesting itself in the form of forgetfulness. It is the nature and capacity of the receptacle, human medium in the instant case, which reflects or deflects theophanies of the Reality. The Reality remains transcendent and thereby unaffected by the mediums in which it manifests itself (immanence).  If Allah is the Light of Heavens and the earth, which He is, then the entire cosmos including Man is constitutive of His Light. How could it be otherwise? The cosmos demonstrates the immanence of Allah. His transcendence consists in simultaneously remaining apart from everything in the cosmos. Religiosity neither understands the immanence of God nor His transcendence. It fails to appreciate that they are simply human ways to understand the Divine. It does not understand the relative nature of both these terms. To talk of one is to imply the other. How could one talk of God’s transcendence without implying His immanence and vice versa? These terms complement each other in a certain context of understanding God. They have no relevance outside this context. The negation of the one is the negation of the other.

جڈاں عشق فرید استاد تھیا

پر حضرت دل آباد تھیا

سَب علم و علم برباد تھیا

سو وجد کنوں لکھ حال کنوں

“Farid! When love becomes the mentor of someone, it ravishes all his knowledge and action. But, it enlivens his heart with hundreds of spiritual states and hundred thousand of ecstasies.”

Love leads to end of knowledge and action, when it becomes mentor of someone. The end of knowledge consists in the end of theoretical knowledge bound to the subject-object structure of reality. It is end of veiled knowledge. It harbingers heart-knowledge. The end of action consists in the end of contingent action bound to the individual realm.  It is end of the contingent realm. It harbingers non-action. Love blows the breath of life in the deadness of heart resulting in countless ecstasies and innumerable spiritual states. The heart finally does what the mind fails to do. Heart-knowledge or gnosis leads to the identity of knowing and being. He gets united with his beloved. What else one wants?
 

 

        Kafi-142                                      Understanding Diwan -i- Farid                                              کافی نمبر۔142         

ہن دل بدلایم سُر سائیں

گیا دردوں جیڑا جُھر سائیں

“My heart has changed its state, my master. Pain has made my self so worrisome, my master.”

The heart changes its state from union to disunion with self becoming so worrisome.

درد دے کنڈڑے سینے

لگڑے ہن دیرینے

پئے نکلن بھر بھر سائیں

 “The thorns of pain are in my chest. They have been pricked ever since immemorial (primordial) times.  They are crumbling and finding their way out, my master.”

The celestial pricking thorns of pain become more painful in finding their outlet in the terrestrial world.

ڈکھڑے روز سوائے

جیں ڈینہہ سجن سدھائے

شہر بھنبھوروں ٹر سائیں

 “My daily sufferings are on the increase ever since the day my beloved went to the city of Bhambore, my master.”

He remembers his increasing sufferings since the transcendence of his beloved.

ڈینہاں راتیں ماتم

ڈکھ آیا سکھ واٹم

خوشیاں دے تھئے پر سائیں

 “I am mourning day and night. The entry of suffering has led to the exit of my peace. It is the death rites of happiness, my master.”

The separation from the beloved leaves him in a state of constant mourning. The sufferings encountered thereof lead to the end of peace. Happiness has been cut at its roots.

یار نہ آوے، اکھیاں

رو رو ہٹیاں تھکیاں

ڈینہہ راتیں دی پھر پھر سائیں

 “My friend has not come and my eyes by dint of crying to have become tired and exhausted. They involuntary wink day and night (an omen of beloved coming), my master.”

He cries in vain for his beloved. His eyes continually wink as an omen of friend’s coming.

چمڑا ماس لویراں

کپڑے لیر کتیراں

برہوں ڈتو سے بر سائیں

 “Now, my skin and flesh have been minced. My clothes have been torn to bits. Love has given me such courage, my master.”

Courage to love makes him steadfast through mincing of his skin and flesh, and tearing of his clothes. He courageously faces pain of his self peeling unto nothingness.

صبر فرید نہ آوے

گھر کھاوے جیڑا تاوے

دِلڑی کیتم لر سائیں

 “Farid! I am at a loss to exercise patience. My house haunts me and my self makes me burn. My heart has made me crazy, my master.”

The most difficult thing for him is to exercise patience. The collapse of his everyday world or his habitual self is nothing less than a trauma. Isn’t patience in adversity that ultimately makes him unite with his beloved?


 

        Kafi-143                                      Understanding Diwan -i- Farid                                              کافی نمبر۔143         

 

ہن عشق ونجایم چس سائیں

لکھ وار اساڈی بس سائیں

“Now, love has made me lose all my fondness, my master. I have firmly resolved to end it once for all (call it a day), my master.”

She distances herself from the fondness of love by firmly resolving to end it once for all. But these firm resolves prove to be walls of sand against surging waves of love.

رات ڈینہاں تڑپھاواں

رو رو حال ونجاواں

رحم نہ کیتو خس سائیں

 “I am restless, day and night. I keep crying and worsening my condition.  There has not been an iota of pity on me, my master.”

She perpetually suffers but her beloved does not take an iota of pity on her by granting her vision or union. Isn’t the beloved’s taking pity on her at such a premature stage tantamount to stultifying love?

کلہڑی پئی کُرلاواں

کَھپدیں عمر نِبھاواں

دھاں کراں بِے وس سائیں

 “I am groaning all alone. I am leading my life by raising hue and cry. I implore out of sheer helplessness, my master.”

The highest form of loneliness is the loneliness of love. It is the solitariness of love with all its sufferings that makes union possible. Her sheer helplessness is an occasion of Divine help.

چاک مہیں من بھانے

مہنیں ڈیوم ننانے

طعنے مارم سس سائیں

 “The shepherd of the flock is my beloved. My sisters-in-law rebuke me. My mother-in-law taunts me, my master.”

The beloved shepherds her embodied self so pleasantly as against the animosity of her dear and near ones.

نندر سبھو ڈکھ لایم

ستڑیں ساتھ لڈایم

نہ کئی خبر نہ ڈس سائیں

 “My sleep is the root cause of my entire suffering. I slept and the caravan went away. There is neither any news nor any indication of his whereabouts, my master.”

The transcendence of the beloved is a moment of great remorse for her. She considers her forgetfulness as the root cause of her suffering. Transcendence has no signs. It leaves no traces.

عشقوں سود نہ پایم

سارا بھرم ونجایم

جو لگڑی سو کس سائیں

 “I have not profited from love. All my respect has gone down the drain. All my commitments have caused me losses, my master.”

Love leads to loss of honour. Her gains are reduced to losses instead of profits.

ڈکھے پینڈے تھل دے

پور پوون پل پل دے

دردیں دی ہتھ رس سائیں

 “There are suffering paths of the desert. I am having fits at each and every moment.  My reins are in the hands of suffering, my master.”

His reins are in the hands of suffering. It makes him suffer in the paths of the desert. His state is worsened by perpetual fits.

درد اندوہ گھنیرے

کردے سول وہیرے

نس گیوں دل کھس سائیں

 “There is intensification of my pain and grief. I am bearing the onslaught of afflictions. You have just run away after grabbing my heart, my master.”

His intensification of pain, grief and affliction increases at the transcendence of his immanent beloved.

غم فرید ستایُم

ڈکھڑا نیہڑا لایُم

مونہہ سر پایم بھس سائیں

 “Farid! Sorrow has vexed me. I have contracted love filled with suffering. I have covered my face and head with dust, my master.”

He is vexed with sorrows. He is in a deplorable state.  He repents in contracting loved filled with suffering. But is love possible without suffering?

 

 

        Kafi-144                                      Understanding Diwan -i- Farid                                              کافی نمبر۔144         

ہن کیتم برہوں تنگ سائیں

دل نال اساڈی جنگ سائیں

“Now, love has vexed me, my master. There is a tug of war with my heart, my master.”

He is vexed by the tug of war between his reason and heart. Reason demands rationality and has no inkling of the intellectual treasures of heart. It remains contented with the visible and resists the moves of going beyond the visible into the realm of the Invisible. 

غمزے سخت اویڑے

جھیڑے کرن بکھیڑے

نہ کجھ ترس نہ سنگ سائیں

 “The enticements (of my beloved) are very peculiar, brawling and incongruous without any pity or hesitation, my master.”

The enticements of the beloved with all their characteristics captivate him. They neither have any pity on him nor hesitate to ravish his heart. The beloved perfectly ensnares him in such a way that that he cannot extricate himself from the grip of love. 

عشق مریلے لٹیاں

ہٹیاں مٹھیاں کٹھیاں

تن من چور چورنگ سائیں

 “Ravishing love has ransacked me. I am weary, worn out and butchered. My body and soul are crushed by being targeted of doting, my master.”

Love ravishes his embodied self. It constantly targets his heart.

گذرے ویلھے سکھ دے

جی جُوکھدے پیا ڈکھدے

رگ رگ تے انگ انگ سائیں

 “The times of peace have passed away. My heart is burning.  Suffering is rampant in every vein and part of my body, my master.”

The intensity of suffering is inimical to peace. The state of peace dwindles away once he contracts love.

درد اندوہ پرانے

جھردی جھور جھرانے

یار ملم دل سنگ سائیں

 “My pain and grief have a long history (primordial). Worries have made me so worrisome. I have met a heartless beloved, my master.”

He remembers his primordial covenant of love, which ushered in pain and grief. His life is replete with worries. He considers his beloved as heartless, who has brought him to such a wretched state.

عشق علامت ظاہر

سول گھنے تن لاغر

ساوا پیلا رنگ سائیں

 “The signs of love are visible. The intensity of afflictions has crippled my body exhibited in greenish yellow colour, my master.”

The intensity of love affects his embodied self. The inward states of love leave a crippling affect on the body and also change its colour into greenish yellow.

نینہہ نرالی ڈاتے

ملی فرید براتے

گیا ناموس تے ننگ سائیں

 “Love is a strange gift. It has been fortuned to Farid. It has led to the ending of all my prestige and honour, my master.”

Love is a strange gift of fortune, which cuts the roots of his worldly prestige and honour. Isn’t it a great fortune that the lover is pushed to the wall and ultimately he finds himself in the lap of his beloved?

 

 

        Kafi-145                                      Understanding Diwan -i- Farid                                              کافی نمبر۔145         

ہن وطن بیگانے ول نئیں آنوناں

یاد کیتم دلدار نیں

“My beloved has remembered me. Now, I will not return towards this alien land.”

She becomes stranger to her world at the call of her beloved. She responds with pure earnestness. 

کولے رہساں مول نہ سہساں

ہجر دا باری بار نیں

“I will remain near and will never bear the burden of disunion.”

She resolves not to bear the burden of disunion but to attain metaphysical realisation in order to live permanently with her beloved in the state of nonduality.

وِسریا سارا راج بباناں

وسر گیا گھر بار نیں

“All my regal status in my parent’s house has been fallen in oblivion. My entire household has become oblivious to me.”

Love makes her oblivious of her parental and household ties. She has sole ties with her beloved. 

بھانڑ من لسیاں مانڑ نبھیساں

گھولے عار ویار نیں،

“I will inhabit the deserted dwellings of my beloved. I have gone beyond feeling ashamed of the public opinion.”

She chooses to concentrate on her heart where her beloved dwells. She goes beyond the compulsions of public opinion inimical to her love. She freely chooses her beloved in inwardness.

سرخی کجل مساگ گیو سے

بٹھ پیا ہار سنگار نیں

“My rouge, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects) have no meaning for me. I don’t care a fig for my makeup.”

She does not give an iota of meaning in beautifying herself in separation and disunion from her beloved. They become relevant in responsiveness to her beloved.

پاروں ڈسدی جھوک سجن دی

کیوں رہساں اُروار نیں

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

She has to ferry across the stream of love in order to unite with her beloved. There is no point in remaining stranded in duality when the beloved can only be realised in nonduality.

میں مَنتاری تے نیں باری

قادر نیسم پار نیں

“The stream is full and I do not know swimming. The Almighty will take me across the waters.”

She finds herself unqualified to ferry across the stream of love. Human effort stands nullified. It is the Divine Almightiness, which fructifies union. 

بٹھ پئی سندھڑی کیتم مولیٰ

ملک ملہیر ملہار نیں

“Why should I bother about Sindh? My Sustainer has made the city of Malheer blossom.”

She does not bother about outward but turns inward to find it blossomed by the Sustainer.

دیس عرب دا ملک طرب دا

سارا باغ بہار نیں

“The land of Arab is the land of happiness. It is in full bloom.”

The lover finds happiness in achieving the Muhammadan station in course of his spiritual journey.

روہی راوے روہیں رولیس

نس گیا کِرہوں قطار نیں

“My beloved has made me wretchedly wander in the desert ‘rohi,’ rocky grounds and mountainous terrains. He has fled away with the caravans of camels.”

He encounters wretchedness at the transcendence of his beloved.

ڈینہہ ڈکھاں دا ڈونگر ڈسدا

رات غماں دی غار نیں

“Day seems the mount of suffering and night the cave of sorrows.”

He faces constant sufferings and sorrows at the hands of his beloved. 

سانول آیا روہی وٹھڑی

بار تھئی گلزار نیں،

“My beloved has come and there is rain in the desert. The woods have been turned into orchards.”

The unveiling of his beloved turns disunion into union.

دار مدار فرید ہے دلنوں

ڈکھڑے تار و تار نیں

“Farid! My heart is bearing all these all-encompassing sufferings.”

His heart has to bear unbearable sufferings.

 

 

        Kafi-146                                      Understanding Diwan -i- Farid                                              کافی نمبر۔146         

ہے صدقے گھولے یار توں

ایہو جیڑا نینہہ نپناں

“I sacrifice my heart soaked in love for the sake of my friend.”

He offers his heart soaked with love to his beloved. It is the most valuable offering for the sake of his friend.

شالا حسن جوانی مانے

مٹھڑی دل دا وناں

“I pray that God grants beauty and youth to the beloved of my miserable heart?”

He invokes Divine Grace for the perpetual beauty and youth of his beloved, in spite of the fact that his heart has suffered miseries at the hands of his beloved. 

تھل %ے چترانگ وی %ے

ملک ملہیر دا بناں

“These deserts with plain lands belong to you. You are the suzerain of the city of Malheer.”

The beloved’s almightiness is manifest both in transcendence and immanence.

ڈکھ دا حال نہ تھیوم پورا

چتراں سو سو پناں

“The narration of my heart’s sufferings will not end even if I go on writing hundreds of pages.”

The sufferings of love are unending. Threy cannot be completely reduced to writing. Words cannot capture the tale of sufferings.

جے توں آویں تن من ڈیساں

پیر پرم دا چھناں

“If you visit me, then I shall make ritual offerings of my body and soul on the altar of love.”

He tenders his whole self as a ritual vow on the altar of love in case his beloved returns.

بیعت کرکے عشق کڈھایم

علم و عمل توں بناں

“Love has administered me an oath of allegiance. It has made me transcend knowledge and action.”

Love administers an oath of allegiance to itself.  It makes the lover transcend the realms of knowledge and action. Knowledge turns into gnosis and action is transformed into inaction (non action). The individual and contingent spheres of knowledge and action respectively merge into the realm of the universal. Love leads to metaphysical realisation.

سوہنیں دے وچ وصف وفا دی

میں اے گالھ نہ مناں

“I do not believe that there is quality of faithfulness in my beloved.”

He is not ready to believe that his beloved is faithful since he undergoes sufferings in love. He gauges the faithfulness of his beloved by the act of his responsiveness. He is right but his beloved is also right. The conflict between these two perspectives of love is a conflict between two shades of rightness. It is not a conflict between right and wrong. The conflict is ultimately resolved in rightness itself. 

برہوں فرید تھیو سے ساتھی

سب شے توں جی بھناں

“Farid! Love has become my companion. I have broken my ties from everything (detached myself).”

He lives in the company of love. It is the uniqueness of love that he detaches himself from everything. The basic contradiction of religiosity is that it preaches detachment without offering love. It is only love that makes real detachment possible. 

 

 

        Kafi-147                                      Understanding Diwan -i- Farid                                              کافی نمبر۔147         

تم بیشک اصل جہان کے ہو

“You undoubtedly belong to the real world.”

Man belongs to the real world by virtue of the Spirit (Ruh) that inheres in him.

نہ تم فرشی نہ تم عرشی

ذات مقدس نور معلیٰ

نہ فلکی نہ ارضی ہو

آئے وچ انساں کے ہو

“You are neither mundane nor celestial. You are neither heavenly nor earthly. You are the holy essence and pure light embodied in Man.”

The Spirit is neither mundane nor celestial. It is not heavenly or earthly. It is the Holy Essence (Divine Essence) or Pure Light embodied in the form of Man. 

روتے ہو کتھ ہنستے ہو

اپناں بھیت بتاؤ رے

کتھ عاشق تے معشوق بنو

تم کون ہو بھلا کہاں کے ہو

“You weep at times and at times you laugh. You assume the forms of the lover and the beloved at times. Do disclose your esoteric reality. Who are you? Where do you belong to?”

Man weeps and laughs. He assumes forms of lover and beloved. The esoteric reality of Man lies in ‘the Spirit, which is in him but is not his’. Man is ontologically nothing. It is the Spirit, which works in him. He is manifestation of the Absolute. He rightfully belongs to God.

 

روپ انوکھے طور اویڑے

ناز نزاکت حسن ملاحت

نازک چالیں من موہنیاں

صاحب سب سامان کے ہو

“The forms are novel and the ways are odd. The tender moves captivate the heart. You muster all pride, delicacy and charming beauty. You are the treasury of all graces.”

It is the Spirit in Man that assumes novel forms and odd ways. It assumes the form of the beloved and captivates the heart of the lover. It musters all pride, delicacy and charming beauty.  It totally enriches Man.

کِتھ جاہل کِتھ فاسق فاجر

کِتھ عارف کِتھ اہل حقائق

اپنا آپ گماتے ہو

واقف سر نہاں کے ہو

“You are ignorant at times and at times you are sinner. You just lose yourself.  You are gnostic at times and at times you are witnessing to truth. You are familiar with the secrets of the Invisible.”

Man becomes ignorant of the Spirit. He sins against himself. He becomes oblivious of his origin and centre. But the one who knows the secrets of the Invisible Spirit becomes a gnostic and a witness to truth.

قبلہ کعبہ مسجد مندر

صوم و صلوٰۃ کے خود ہو والی

دیر گنش سب تجھ میں ہے

کیوں پابند گمان کے ہو

“Qibla (prayer direction), Kaabah (House of God), Mosque, Temple, Monastery, Synagogue all is within you. You are the custodian of fasting and prayer. Then, why are you the captive of delusion?”

The outer forms of religious worship and rituals are the manifestation of the inward Spirit dwelling in Man. There is unity in diversity. Man should not fall into delusion by considering these multiple forms as absolute. They are relative to the Absolute. Their strength lies in their inwardness.

غیر تمہارا محض محالے

دنیا تم ہو عقبیٰ تم ہو

اس جگ میں اور اس جگ میں

مالک کون و مکاں کے ہو

“Your other is hardly possible in this world and in the next world. You are the terrestrial world and the hereafter. You are the possessor of the cosmos.”

The Spirit dwelling in Man makes him unique in the whole creation in this world and the next one. He becomes the possessor of the cosmos.

وعظ نصیحت رمز فریدی

اپنی عظمت یاد کرو

سوچ سنجانو دم دم سے

کیوں تھئے یوسف زندان کے ہو

“Faridi symbolism is manifest in his sermons and counsels. Think and reflect on it at each instant. Remember your vocation. Why have you become Yousaf, content with prison?”

Man has to constantly think and reflect on these Sufi discourses impregnated with symbolism. He has to understand his higher place in the scheme of reality. Yousaf, without any of his fault, preferred prison against the seductive designs of women. He remained contented in prison till he was absolved of all charges levied against him. But he had finally to move out from the prison in order to realise his cosmic destiny. Likewise, Man is imprisoned ‘in the narrow circuits of his individuality.’ He cannot remain content with it forever. He has to set himself free from his own imprisonment in order to get united with his beloved in the state of nonduality. 

 

 

        Kafi-148                                      Understanding Diwan -i- Farid                                              کافی نمبر۔148         

ڈٹھڑی یار بھلائی

ہِک تل ترس نہ آیو

“My friend! I have seen your goodness. You did not even have an iota of pity on me.”

She sees no goodness in her beloved since he did not take pity on her deplorable state and just left her forlorn. He made her suffer pangs of separation and disunion.

پا گلواڑی ستڑوں

ویندیں نہ موکلایو

“You slept with folding arms around my neck.  You did not say even parting words to me, while going away.”

She reminds him of his caresses in love and then his just leaving her without adieu.

سہجوں کول بلہا کے

کیوں جانی دل چایو

“You fondly made me sit beside you. My beloved! Why have you cast me away from your heart?”

She recalls the showering fondness of her beloved and then his cooling towards her.

ہے ہے یار بروچل

کیں میں تو بھرمایو

“Oh! Oh! My dear beloved! Who made you so distrustful about me?”

She thinks that someone has made her beloved distrustful about her. It is a cultural expression of love. Man is not only a social being but he is a cultural being as well.

جے ہاوی اے نیّت

کیوں وت یاری لایو

“If you had this intention (of not remaining true to love), then why did you contract friendship with me?”

She questions the intention of her beloved in contracting friendship with her. She perceives her beloved through cultural lens.

جان فرید نکمڑی

مفت ڈکھاں وچ پایو

“Farid! You have just put your valueless life in sufferings.”

He laments that he has put his simple life in sufferings.

 

 

        Kafi-149                                      Understanding Diwan -i- Farid                                              کافی نمبر۔149         

کر یار اساں ول آون دی

اَج سہج کنوں اکھ پُھر کے وو

“My friend! Do make haste in coming towards me. My eye is readily quivering.”

 The readily quivering of eye omens the coming of friend. It intensifies the quest for the beloved.

گذری ڈکھ ڈوہاگ دی واری

مد مستانی ڈینہہ ملہاری

روہی گُل پُھل نال سنگاری

باد شمالی لُرکے وو

“The times of sufferings and misfortunes are gone. The desert is embellishing with flowers and fruits. The day is overcast with rain laden clouds in the enthralling season. The north wind is blowing gently.”

The days of separation and disunion are over. The self is flowering into fruition. There is an all-encompassing spiritual ambience.

کیتی بھاگ سہاگ اتاول

کن من کنیاں رِم جھِم بادل

رت آئی کر ترت اباہل

بارش برکے برکے وو

“The nuptial fortunes have hastened to descend. The season has quickened to come early. The raindrops are pouring from the rain laden clouds. It is drizzling.”

The nuptial blessings have quickened. The moment of union has suddenly arrived. It has refreshed the lover’s inner being. There is an aura of spiritual openings.

سدھڑی تھئی ول قسمت پٹھڑی

سوہنی موسم روہی وٹھڑی

آپے منڑی راحت رٹھڑی

وحشت ڈوں دِل سُر کے وو

“My overturned fate has been turned into good fortune. Happiness has readily become agreeable. The weather is fine and the desert is blossoming. My heart is leafing towards wilderness (of love).”

The overturned fate has been transformed into good fortune. The era of happiness has ushered in on its own. Her heart becomes entranced in a state of bewilderment.

ٹھڈڑیاں ہیلاں پورب والیاں

سینگیاں سرتیاں نوں خوشحالیاں

کجلے بادل لِسٹریاں کالیاں

ہِک ویرن پئی کُر کے وو

“The cool winds of the north are blowing. The sky is overcast with thick and black clouds. My same age friends are happy. I am the adverse one who is murmuring.”

Her transcendent beloved is assuming immanent forms. The portents of union are imminent. She gets impatient by seeing her friends unite with their beloveds. She laments state of her disunion. The most difficult thing in life is to exercise patience in love.

آپے یار فرید سنبھالیم

بختیں سنجڑی سختی ٹالیم

سوہنے سانول پتیاں پالیم

جی مُسکے دل مُرکے وو

“Farid! My beloved friend has himself taken care of me. My charming beloved has nurtured the beautiful tradition of love. My good fortune has replaced my damned hard times. My heart is cheerful and amused.”

He becomes happy in seeing his charming beloved take care of him and nurture the lovely tradition of love. He gets fulfilment in embracing good fortune after experiencing hard times. It is a moment of great cheerfulness and amusement for him.

 

 

        Kafi-150                                      Understanding Diwan -i- Farid                                              کافی نمبر۔150         

کیں پایا باجھ فقیراں

جذبہ عشق کی لذت کو

“Who found the taste of the enthusiasm of love except those who are conscious of their ontological nothingness?”

A ‘faqir’ is the one who is conscious of his ontological nothingness. He knows that his being and having are all from God. It is only the ‘faqirs’ who taste the fervour of love.

کل شے وچ کل شے ڈٹھوسے

برکت صحبت پیراں

ہمہ اوست دا درس کیتوسے

پی کر بادہ وحدت کو

“We witnessed the Reality in all things. We narrated the doctrine of Oneness of being by drinking the wine of unity in the blissful company of mystics.”

They drink wine of unity in the blissful company of the mystics and thereby witness the Reality in everything. They narrate their experience of Oneness of Being (wahdat al wujud).

جب مدہوشی ناز ڈکھایا

خرقہ پاڑ لویراں

عریانی نے رنگ جمایا

پہنیم رندی خلعت کو

“The moment drunkenness manifested its prideful style (the reality of things became manifest), nudity stamped its reality. The saintly attire was torn into bits. We wore the robe of the inebriates.”

The heavy drunkenness makes the ‘faqirs’ witness the unveiling of Reality. Their saintly attire becomes tattered (outward) and they wear robe of the inebriates, instead (inward)

درد منداں کوں درد سلامت

دوکھ دوکھ اٹھدیاں پیڑاں

بار محبت پنڈ ملامت

گھول گھتاں سب راحت کو

“The pain of the compassionate ones may remain intact. They may carry the burden of love and load of reproach. The pains are steadily intensifying. I sacrifice all my peace in their honour.”

He prays for the perpetuity of pain of love borne by the compassionate ones. The onerous burden of love and load of reproaches may always remain with them. They may constantly experience the intensifying pangs of love. All happiness is sacrificial at the altar of suffering.

حسن فرید کئی گھر لوٹے

سے سسیاں لکھ ہِیراں

رلدیاں پھردیاں جنگل بوٹے

ڈیکھو عشق دی شدت کو

“Farid! Beauty has ransacked many a home. There are numerous Sassis and countless Heers, who are wandering, wretchedly in forests and marshes. Do hereby witness the intensity of love.”

The beauty of the beloved ransacks many a hearts. The intensity of love heightens so much that numerous lovers wander wretchedly in wilderness. The radiance of beauty intensifies love and the intensity of love glows beauty. The lover is sawed by beauty and love.

 

        Kafi-151                                      Understanding Diwan -i- Farid                                              کافی نمبر۔151         

نینہہ نبھایا سخت برا ہے

بار اجل سر باری بھلو

“I have been bearing highly detesting love. It is better to carry the burden of death on my head, well.”

Love is so highly laden with sufferings that he prefers the onerous burden of death than bearing love.

مارو محب ملہیر سدھایا

ولدا کوئی پیغام نہ آیا

پھر دی شہر آواری بھلو

 “My heartless lover has gone towards Malheer. There has been no message of his coming back. I am wandering in the streets as a vagabond, well.”

The transcendence of the beloved makes him restless. Doesn’t he drift like a rudderless boat in the stream of love?

کیچ گیاں دی خبر نہ آئی

روندیں گل گئی عمر اجائی

یار نہ کیتم کاری بھلو

 “There has been no news about him from Ketch. My life has been rotten in crying for nothing.  My friend did not solace me, well.”

He suffers at the transcendence of his beloved. His expectations for any solace of love remain unrealised.

ڈکھڑے ڈکھڑے آیم پکھڑے

تاڈے ڈٹھڑے ٹوبھے سکڑے

دِلڑی دردیں ماری بھلو

 “Sufferings are fallen to my lot. The thatched houses are fallen and the ponds have become dry. My heart is abject with pain, well.”

His suffering has no outer supports and he finds his inner being as a dried well. His heart pains in becoming spiritless.

ککرے کنڈڑے راہ جبل دے

اوکھے پینڈے مارو تھل دے

سولیں ساڑی ہاری بھلو

 “There are gravelling and thorns in the mountainous ways. The difficult paths of the deadly desert have burnt me. Afflictions have given me a sense of defeat, well.”

The adversities of love bring him to the edge of losing the game of love.

ریت تھلاندی پیر پجالے

جھلکن چھلکن لکھ لکھ چھالے

پلڑے پیوُم خواری بھلو

 “The sand of the desert burns my feet.  There are countless boils and oozes that are clearly visible.  Disgrace has been fallen to my lot, well.”

Love is fraught with sufferings, which make him fall in the pits of miseries. 

روہ ڈونگر دیاں اوکھیاں گھٹیاں

مارو تھل دیا ڈکھڑیاں پٹیاں

وَہ وَہ یار دی یاری بھلو

 “There are difficult passages in the mountainous terrains. There is suffering inducing vast areas of the deadly desert. I laud the friendship of my friend, well.”

He resorts to sarcasm in lauding the friendship of his beloved that ravishes his embodied self.

عشق فرید نہ کیتُم بھلا

ہے ہے بخت نہ تھیم سولا

ویندم ہوت وساری بھلو

 “Farid! Love has not favoured me. Oh! Oh! Good fortune also did not come my way. My beloved Punnal is now going away by deserting me, well.”

He feels being left out by love and good fortune. He considers the transcendence of his beloved as a desertion. The consciousness of love develops with its own logic. It adopts a piecemeal approach at times and at times it develops in leaps and bounds. The conflicting perspectives of the lover and the beloved essentially in reference to the beloved’s transcendence are necessary for the realisation of union. The exertion of the lover in uniting with his beloved is the essential effort (jihad). All forms of effort (jihad) are it hues and colours. 

 

        Kafi-152                                      Understanding Diwan -i- Farid                                              کافی نمبر۔152         

ہر دل جو دلدار یار مہنجو

سوہنیاں جو سردار یار مہنجو

“My friend is the object of love of each heart. My friend is the master of all beautiful maidens.”

The friend’s beloved is the object of love of every lover. The beloved rules the heart of all the beautiful maidens.

کتھ ملا کتھ آمر ناہی

کتھ منصور تے دار یار مہنجو

“He is a cleric at times and at times a preacher. My friend is Mansur and the scaffold at times.”

The formless assumes all forms. The Absolute manifests Himself in every form. The whole creation is His manifestation. The friend manifests Himself in forms of the cleric, preacher (the moral preacher who moralises about performance of good and avoidance of evil), Mansur and the scaffold. He not only manifested Himself in the form of the martyr Mansur but the scaffold was also his manifestation on, which Mansur embraced his death for his so-called religious blasphemy in stating: ‘I am the Truth’. The Absolute or God wills and says ‘kun’ (to be) to His Possibilities and the things from their unmanifest state assume manifest form. How could a thing come to be without His Presence?

آپ چھپائے راز حقیقی

آپ کرے اظہار یار مہنجو

“He himself hides the real secret.  My friend himself makes it manifest.”

The friend is transcendent and immanent in simultaneity. He is the Absolute in his absoluteness but by virtue of being the Infinite. He manifests Himself in every form.

کِتھ بلبل کِتھ گل جی صورت

برگ کتھاں کتھ خار یار مہنجو

“He is a nightingale at times and at times as the form of rose.  My friend is a petal at times and at times is a thorn.”

The nightingale, rose, petal and thorn are different forms of friend’s manifestation.

کتھ سرخی کتھ ناز نزاکت

کتھ کجلہ کتھ دھار یار مہنجو

“He is rouge at times and at times pride and delicacy. My friend is a collyrium at times and at times is the line of the collyrium.”

The friend assumes the form of rouge, pride, delicacy, collyrium and even the line of the collyrium. 

کِتھ ڈھولک کِتھ تان ترانہ

کِتھ صوفی سرشار یار مہنجو

“He is a drum at times and at times a tune and song. My friend is intoxicated Sufi at times.”

The friend’s manifestation is in drum, tune and song. The friend manifests Himself in the form of the Sufi and the lover deeply steeped in love.

کِتھ عابدتے کتھ نفل دوگانہ

کِتھ کیفی میخوار یار مہنجو

“He is devout at times and at times supererogatory prayer with two genuflexions. My friend is in an ecstatic state of drunkenness at times.”

There is nothing even less than an atom, which is not His manifestation. The friend manifests in the form of devout, ritual prayer and in ecstatic state of drunkenness.

کِتھ عاشق کتھ درد کشالے

کِتھ دلبر غم خوار یار مہنجو

“He is lover at times and at times bears the pains and adversities. My friend is the beloved comforter at times.”

The friend assumes the form of the lover and bears pains and adversities. The beloved friend also becomes the comforter. Metaphysically speaking, love itself assumes the forms of the lover and the beloved.

یار فرید نہیں وچ پردے

خود پردہ ہے یار یار مہنجو

“Farid! My friend is not in a veil. My friend is the veil itself, my friend.”

It is one of the finest experiences undergone by him to demonstrate the metaphysical truth that the friend is not in a veil but is the veil itself. If there is nothing outside the Metaphysical Whole, then how could the veil be outside it? ‘The idea of the veil, however, is in reality of a more complicated structure, because it contains in itself other basic paradoxes. One of them is the following… the phenomenal world works as an impenetrable veil concealing the Absolute behind it; the Absolute is not visible because of the veil. But on reflection we easily discover that this is a very inexact description of the real ontological situation… the veil is the external epiphany of the Absolute. From this point of view we must say that when man sees the veil, he is actually seeing nothing other than the very Absolute. In other words, the veil qua “veil” does cause obstruction to man’s sight and prevents him from seeing the Absolute, but in its epiphanic form the veil is rather an immediate presentation of the Absolute itself. We must go a step further and say that the Absolute is so nakedly apparent to man’s sight that it is not visible – another paradoxical situation in which light appears as darkness. As Shabastari say: “The whole world of Being is the beams of the absolute Light. The Absolute remains hidden because it is so clearly manifest.”

 

        Kafi-153                                      Understanding Diwan -i- Farid                                              کافی نمبر۔153         

پریں اَج نہ گیو سے کل ہی سہی

ایہو وطن بیگانہ کوڑا کوڑ ٹکانہ

“If you have not gone to the next world by now, you will go there for sure. This alien land is false and an illusory abode.”

The certainty of death is absolute though its hour is uncertain. The meaning of death has been construed differently in the history of Man. Humanity is divided in negating or affirming life hereafter and there are varied shades of these negations and affirmations. Eschatology enlightens us on the ultimate destiny of mankind. It is one’s concept of death, which gives corresponding meaning to one’s life. The existentialists- theists and theists- have brought out existential significance of death, which is opaque to the ordinary or rational understanding of death. However, it gets enmeshed within its own modern mentality, which has no inkling of the metaphysical transcendence. It is the spiritual understanding of death that gives real meaning to life. Man has constantly to remain aware of the sureness of death and the uncertainty of its hour so that he could realise the spiritual purpose of his existence, which consists in uniting with his beloved. The terrestrial world is not an end in itself but it is a means toward the realisation of unity. It is an alien world. Our original abode is in the heavens to which we have to return. It is a false world for it gives semblance of the real. It is an illusory abode creating misperception of its finality. All those who negate the reality of the life hereafter negate the higher dimensions of the terrestrial life as well. Their negation is not based on knowledge but is an expression of their deep rooted ignorance.  Their arguments are within the narrow orbits of their own thinking, which considers human finitude as ultimate. They commit the Fallacy of Delimitation. They are no friends of humanity. They are misled and have misled large sections of mankind. The traditional literature of mankind on immortality, on the other hand, not only shows the fallacious nature of their arguments but presents eschatological world view in consonance with the law of things. Both worlds are constitutive of Man’s being. 

رنگ گل پھل ڈیکھ تے بھل نہ بہیں

سدھے راہوں سالک رل نہ بہیں

ایں جگ دی جگمگ سمجھ بہانہ

 “Do not be forgetful after seeing the colours, flowers and fruits. Do not get astray from the right path, O’ traveller. The attraction of the terrestrial world is just a cloak.”

Remembrance of God is forgetfulness of otherness. One has not to be oblivious of the underlying reality and its purpose beneath the colours, flowers and fruits.  Man has not to astray from the right path of finding the beloved manifest in these forms. The attractions of the terrestrial world are occasions to go beyond the manifest.

اے نگری ملک پرایا ہے

اِتھ آسرا رکھن اجایا ہے

منڈھوں رہن نہ ڈینڈے کرن روانہ

 “This world is an estranged place. It is useless to put one’s trust in it. It makes every one move on without letting anyone have permanent abode here.”

This world is a transitional phase of life. It is useless to trust the impermanent, fleeting and ephemeral mode of life and existence. Man has no permanent abode here. He is led to the grave after the end of his transitory period in this world. He embarks upon a journey beyond the grave.

تھی غافل اصلوں ہِک نہ گھڑی

ہن ہتھ مل مل پرتاب ذری

اجھو موت نے بھجیا لکھ پروانہ

 “Do not be forgetful even for an instant. Be deeply repentant of your deeds. Your written warrant of death is just on its way.”

The uncertainty of the hour of death implies that Man should not be forgetful even for a moment about his spiritual vocation. He should deeply repent about his deeds committed in the state of forgetfulness and do good deeds (by removing rust and polishing the mirror of his heart for the Reality to contemplate itself). He should consider the hour of death so near for the completion of this task.

بٹھ دنیا فانی دیس ایہو

سب مکرو فریب دا ویس ایہو

کیا ناز نہورے تان ترانہ

 “Discard the mortal place of habitation. It is garbed by cunningness and deceit. What is (the ultimate significance of) pride, coquetries and singing a tune?”

One has to discard the ephemeral nature of the terrestrial world. He has to beware of its cunningness and deceit hidden beneath its beautiful forms, which rob him of his celestial treasures.

کر توبہ ترت فرید سدا

ہر شے نوں پر نقصان کہوں

تھی محض موحّد صاف یگانہ

 “Repent everlastingly and seek forgiveness. Always refrain from infidelity and duality. Be simply Unitarian and purely unique.”

One should constantly repent of losing his origin and centre of being.  He needs to seek forgiveness from his Lord and thereby return to his spiritual vocation. He has to always refrain from innovations that are inconsistent with the law of things and also from placing divinity beside Allah. He has to be unique in simply realising contemplative tawhid or the doctrine of Oneness of Being (wahdat al wujud). It is the realisation of his ontological nothingness, which opens the door of unison with the beloved.

رَب باجھ فرید نوں آس نہیں

ایہا عمر سبھو ہِک پاس نہیں

کہیں نال نہ چاڑھے توڑ زمانہ

 “Farid has no hope except in the Sustainer. I have my whole life before me but there is no one on my right side. Time is not faithful to anyone.”

The friend of God has no hope except in his Sustainer. Life finds no other friend. The world does not escort one to the life hereafter but robs him in the way. It is only spiritual friendship, which is beneficial in both the worlds.

 

        Kafi-154                                      Understanding Diwan -i- Farid                                              کافی نمبر۔154         

تِھیواں صدقے صدقے

آیا شہر مدینہ

“I sacrifice my life countless times.  I have reached the city of Medina.”

 He offers himself in thanksgiving in reaching the city of the Prophet. It is a city that houses the Prophet. Religiosity understands prophecy in the outward sense and mainly concentrates on its outward aspects. The mode of revelation is even construed as if from the outside. It negates Muhammadan presence or a contemporaneous living contact with the Prophet. The spiritual dimensions of prophecy remain opaque to the religious consciousness. It is the spiritual consciousness, which unveils the veil of prophecy and realises the possibility of experiencing the Prophet in different modes. 

سُکھ دی سیجھ سُہایم

گیا ڈکھڑا دیرینہ

“I lay the nuptial bed of peace. My old suffering has vanished.”

His old suffering withers away and he finds inward peace.

نہ رو دِلڑی لُٹڑی

نہ ڈکھ سنجڑا سینہ

“O looted heart! Do not cry. O chest! Do not give an abode to suffering.”

He addresses his looted heart not to cry and his chest not to be abode of suffering since the Prophet is so caring.

سِجھ سونے دا اُبھریا

ڈٹھڑا نیک مہینہ

“The golden sun (moment of bliss) has risen. I have witnessed the month of blessings.”

The golden sun of prophecy is visible in the times of blessings.

حرم معلیٰ روشن

ہے نوری آئینہ

“The Sanctuary of the Prophet is shining. It is a mirror of light.”

The sanctuary of Medina shines forth and acts as mirror of Divine light. The Reality contemplates itself in the prophetic mirror.

عرب دی ساری دھرتی

سوہنی صاف نگینہ

“The whole land of Arabia is a beautiful transparent jewel.”

The entire land of Arabia is a beautiful and transparent jewel. God has spread his beautiful and clear message to mankind through His beloved Prophet.

مِلسی جیڑھا رکھسی

صَدق ثبوت یقینہ

“It will fall to the lot of the one, who shall be truthful, intuitive and absolutely certain.”

The one who is inwardly pure and has absolute certitude of the Prophetic presence will be blessed with his vision and presence (haduri).

تِھیا شیطان پَسیلہ

مَر گیا نفس کمینہ

“The Satan has been cornered. The meanness of the self has been effaced.”

It is due to the blessings of the Prophet that the Satan has been subdued and the mean self has given way to the higher self. 

خبر فرید سنیو سے

مِلسوں شب آدینہ

“Farid got the news of meeting (prophetic presence) on Friday night.”

He has got spiritual news that he would be graced by the Prophetic presence (haduri) at the appointed time.

 

        Kafi-155                                      Understanding Diwan -i- Farid                                              کافی نمبر۔155         

ہے عِشق دا جلوہ ہَر ہر جا

خود عاشق خود مَعشوق بنیا

سُبحان اللہ سُبحان اللہ

سُبحان اللہ سُبحان اللہ

“The immanence of Love is manifest everywhere. Glory is to Allah, the Glorious. The lover himself has assumed the form of the beloved. Glory is to Allah, the Glorious.”

Love itself is manifest in each form. He has himself assumed the forms of the lover and the beloved. Allah is glorified for His transcendence and immanence in love.

خود بُلبل تے پروانہ ہے

تھی چاند چکور نوں موہ لیا

گل شمع اتے دیوانہ ہے

سُبحان اللہ سُبحان اللہ

“He is himself the nightingale and the moth. He is crazy of the rose and the candle. He has enchanted the red-legged partridge in the form of the moon. Glory is to Allah, the Glorious.”

The Reality manifests itself in the form of nightingale (beauty) and moth (love). It demonstrates the intimacy of beauty and love. It manifests itself in the form of rose and candle (beauty) and also in the form of passion (love) for them. It manifests itself in the forms of the red-legged partridge and moon (beauty) and also in the magnetic attractiveness of moon (love), which enchants the bird. Allah is glorified for manifesting in forms of beauty. 

کڈیں موسٰی تھی مِیقٰات چڑھے

کڈیں عیسٰی یحییٰ زِکرٰیا

ول وعظ کرے توریت پڑھے

سُبحان اللہ سُبحان اللہ

“He becomes Musa and climbs stations of communication with the Lord at times. Well, He narrates the sermon and recites the Torah. He is (in the forms of) Isa, Yahya and Zakariya at times. Glory is to Allah, the Glorious.”

The Reality assumed the form of the Prophet Musa in climbing stations of communication with the Lord. He narrated the sermon and recited the Torah on the tongue of Musa. He manifested in the form of the Prophets Isa, Yahya and Zakariya. Allah is glorified for manifesting in immanent forms.

کِتھے شاد کِتھے دل تنگ ڈسے

تِھیا شان جلال جمال ادا

کِتھے صلح ڈسے کِتھے جنگ ڈسے

سُبحان اللہ سُبحان اللہ

“He seems happy at times and at times niggard. He seems peace at times and at times strife. He manifests the grandeur of Majesty and Beauty. Glory is to Allah, the Glorious.”

The Reality manifests itself in expansion (feeling of happiness) and in constriction of heart (feeling of being hard pressed); in peace and war and in the grandeur of the Majesty and Beauty. The whole creation is the manifestation of Allah. He is manifest in ideas, feelings, words and actions. Allah is glorified in His transcendence and immanence. 

کِتھے راز انا الحق فاش تھیا

کِتھے انی عبد رسول کہیا

کِتھے سُبحانی دا وِرد پڑھیا

سُبحان اللہ سُبحان اللہ

“The secret, ‘I am the Truth’ were unravelled at times. He recited, ‘Glory to me’ at times.   He stated, ‘I am a bondsman and Messenger’ at times.  Glory is to Allah, the Glorious.”

The ‘antinomian utterances’ of Mansur Hallaj and Bayazid Bistami and the Prophet’s expression of being servant and messenger of God are beyond the ken of religiosity. What is the secret of Mansur al-Hallaj’s assertion ‘ana’ l-Haqq, I am the Truth’? The Self withdraws from the ‘servant-Lord’ polarity and ‘resides in its own transpersonal being’. The subject-object dichotomy is transcended by virtue of pure intellect or Spirit, which is identical with the Divine Essence. The second verse essentially refers to the same message but this time through Bayazid Bistami who says: ‘Glory to me! How great is my majesty’. His ‘antinomian utterance’, or ‘theophanic locutions’ based on his experience of ultimate union have made him celebrated as a representative of the most intellectual form of Sufism. Again, ordinary people did not understand the metaphysical significance of these utterances for it transcended servant-Lord polarization and in the ultimate sense it was the Self-alone which said: ‘Glory to me. How great is my majesty’. The third verse refers to the servant-Lord polarity and manifestation of Allah pertaining to the Prophet who is both ‘abd’ servant and ‘rasul’ messenger. As ‘rasul’ he is the manifestation of the Divinity. In other words, the Self polarizes itself into the ‘servant-Lord’ axis and ultimately reduces it to itself. Man’s actualization of servanthood makes him correspondingly perfect. The most perfect servant is God’s greatest locus of disclosure. He perfectly manifests God’s attributes. And it is here that the axis servant-Lord is surpassed and the door from God to man is opened. The Qur’an in these words expresses the reality of realization: ‘Therefore, you did not kill them, but God killed them. And thou (O Muhammad’) didst not shoot (at them) when thou didst it, but God did it… Surely God is Hearing, Knowing.’ (8:17). Knowledge is the most all-encompassing of the divine attributes and it is identical with His Essence. The Prophet identified himself with Knowledge itself.  His prayer of being granted knowledge of the ultimate nature of things was granted. Allah is glorified in making possible the simultaneity of transcendence and immanence.

ہِن ہستی دے نیرنگ عجب

بیرنگ بہ ہر ہر رنگ رچیا

ہِن حسن ازل دے ڈھنگ عجب

سُبحان اللہ سُبحان اللہ

“The forms of the Essence are strange. The ways of the Primordial Beauty are strange. The ingraining of the Colourless is in each and every colour. Glory is to Allah, the Glorious.”

The Essence or the undifferentiated Reality assumes the form of the differentiated Reality so that it could know itself through the ‘other.’ It is by virtue of the principle of Ahmad that the Essence takes these forms beyond ordinary understanding. It is so strange to see different manifestations of the primordial beauty. The way it becomes a beauty and gives rise to its opposite ugliness and the return of ugliness to its source in beauty through cosmic cycles is so difficult to understand. It is equally strange to see the colourless manifest in every form. The colourless light assumes different colours in the process of manifestation. Allah is glorified in manifesting Himself in different modes and colours.

ہے محض مقام تحیر دا

ہیں ڈونگھڑے ڈیہہ ڈوں ہتھ نہ پا

بٹھ حیلہ درک و تفکر دا

سُبحان اللہ سُبحان اللہ

“It is simply a station of bewilderment. Discard the effort of comprehension and reflection. Do not try to traverse these deep ways. Glory is to Allah, the Glorious.”

The intricacies of the Essence and Divinity take the lover to bewildering heights. Discard the rational mode with its tools of comprehension in understanding these subtleties. Do not try to delve deep in these mysteries with ordinary modes of knowledge. Allah is glorified in devising different layers of knowledge and being.

تقدیس کِتھاں تنزیہہ کِتھاں

ہے حیرت سکھ تسلیم و رضا

تقیید اَتے تشبیہہ کتھاں

سُبحان اللہ سُبحان اللہ

“There is holiness, at times and at times, is transcendence (Nondelimitation). There is delimitation and immanence at times. It is bewilderment that teaches acceptance and resignation. Glory is to Allah, the Glorious.”

The Reality is the holy Essence. It is transcendent or Nondelimited. It assumes the forms of delimitation and immanence otherwise pure transcendence itself becomes delimitation. Religiosity has to understand the metaphysical truth that Allah is not only in the heavens but He simultaneously dwells on the earth. Religiosity commits the cardinal error in placing Him solely in the heavens and thereby delimiting the nondelimited One. It is so bewildering to understand these mysteries. One should keep an intellectual poise and be content with God, who confers knowledge according to His will. Allah is glorified in keeping His transcendence and nondelimitation intact in spite of His manifestations in the forms of delimitation and immanence and conferring the stations of knowledge according to His will. 

تھئی عمر تلف برباد سبھو

مر مردے تئیں نہ پیُم سَمَا

ہیہات سبھو فریاد سبھو

سُبحان اللہ سُبحان اللہ

“My whole life has been ruined and destroyed.  I have immense remorse and great beseeching. I got no disclosure (of the holy essence) even in my last moments of dying. Glory is to Allah, the Glorious.”

It is a moment of great remorse for him to find his life wasted without finding his friend in the last hours of life in spite of great beseeching. Allah is glorified as the Infinite, who cannot be totally absorbed by the finite.

ہے پیت فرید دی ریت عجب

سن سمجھو سارے اہلِ صفا

ہے درد تے سوز دی گیت عجب

سُبحان اللہ سُبحان اللہ

“The tradition of Farid’s love is strange. It is a strange song of pain and passion. All the followers of Purity! Do listen and understand.  Glory is to Allah, the Glorious.”

All the puritans must listen and understand that the Faridi tradition of love is strange. It is a song of pain and passion beyond the ken of human understanding. Allah is glorified for purifying the heart of the lover and making it possible by the alchemy of suffering to unite with the beloved.

 

        Kafi-156                                      Understanding Diwan -i- Farid                                              کافی نمبر۔156         

آ پہنتُم جیندیں مکّے

ایہیں شہر مُبارک بکّے

“I have reached Makkah during my life time. It is the city of blessings called Bakkah.”

It is moments of spiritual rejoice to reach the city of Makkah. It is the city of blessings also called Bakkah by the Qur’an. The crowning jewel of this city is the House of God, the source of constant blessings for humanity. It is the birth place of the Prophet, who revolutionised mankind.

واہ دیس عرب دیاں چالیں

گیاں وِسر وطن دیاں گالہیں

خوش طرحیں خوب خصالیں

کیا خویش قبیلے سکّے

“I laud the styles of the Arabian land. They are pleasing and highly qualitative. I have forgotten the characteristics of my own native town, my close relatives and kith and kin.”

The traditions of Arabia are highly laudable. The transcendent and immanent aspects of the beautiful tradition confer so much happiness that the visitor forgets his homeland and his near and dear ones.

ہے لذّت وادھو وادِھی

ہَر ویلھے تانگھ زیادی

ہے ہَر دم ڈوڑی شادی

کئی ہارے تے کئی تھکّے

“The pleasantness is on the increase. Here, each and every moment is filled with multiplying joys. There is an ever increasing longing. Many of them have been lost and a number of them have drained out.”

The joy of living in the sacred land is ever on the increase. Happiness multiplies every moment. There is a constant longing to have a direct contact with God. The insatiable quest of the beloved is never satiated. The path of love is so arduous that some lovers have been lost in the way and some others have drained out.

ہِن پتھر سیجھ پُھلاں دی

شب بادِ صبَا من بھاندی

ہے دُھوڑی تول گلاں دی

تا صبح جھلیندی پکھّے

“The stones are my nuptial bed of flowers. The dust is the nuptial quilt of roses. The zephyr fair wind of night is pleasing to the self. It fans till morning.”

The ambience of the holy city is such that even the stones and dust impart spiritual meaning and thereby are so likeable. The zephyr wind of contemplation pleasingly integrates action.

انگور ہزار متیرِن

رُمّان صغیر کبیرن

خربوزے پِنڈ کثیرن

چن دانے ماروں پھکّے

“There are numerous bunches of grapes, countless watermelons, melons and plenty of dates. There are small and big beads of pomegranates that we are eating in a mouthful.”

The pilgrims enjoy the fruits of civilization in plenty.

ہے ملک مقدّس نوری

بِن عاشق پَاک حضوری

ہے جنّت حور قصوری

پیا کون قدم اِتھ رکھے

“This land is holy and shining. It is a paradise of beautiful houries. Who can step in without love and pure presence?”

The light of Divinity shines in the holy land, which is a paradise full of bounties symbolised by pure heart. The spiritual bounties are reserved for those who enter the presence with love and purity. Religiosity remains at the peripheral and has no access to the corridors of spirituality. It is the spiritual dimension, which makes possible vision of God.

ونج ڈٹھم مدینہ عالی

ہے دھرتی عیبوں خالی

جتھ کون و مکان دا والی

پیا نور رِسالّت چھکّے

“I went and saw the majesty of Medina. There lies the custodian of the universe. The place is free of any imperfection. The light of prophecy is shining forth.”

He sees the majestic city of the Prophet, which houses the custodian of the universe. The shining forth of the light of prophecy leaves no darkness in any corner of life. Symbolically speaking, it is the ‘Muhammadan Station’ of the soul.

کیوں وِسرن یار دے دیرے

دم جیندیں کر سوں پھیرے

تھیاں اکھّیاں رو رو بیرے

یا لڈ بَہسُوں آ پکّے

“Why should the dwellings of my beloved fall in oblivion? My eyes have become pieces of red flesh by constant crying. I shall continue coming here during my life or I will come here to dwell on permanently.”

He does not want to be oblivious of his beloved’s dwellings. He bears great sufferings in love. He desires continual visits or permanent dwellings with his beloved (the outward symbolising the inward).

توڑے لگدے دِھکّے دَھکّے

تن آگ محبت بکَھّے

اکھ ول ول یار ڈوں تکّے

دِل دردوں لذّت چکھّے

“Although, there are the numerous physical pushing (hazards) but my eyes are constant in looking toward my friend. The fire of love is burning in my body. My heart, by virtue of pain, is enjoying this taste.”

He remains unmindful of physical pushing (due to rush of pilgrims) during circumambulation ‘of the Holy Ka’aba as a religious rite’ but remains absolutely mindful of his friend. He burns with the passion of love. His heart enjoys the pain of suffering. The tastes of suffering in divine love keeps him remain in the tracks of love. The taste of love has to be earned with great efforts in face of sufferings.

ہے سخت شدید آزاری

تھئے تنلے نالے جاری

کرے کون فرید دی کاری

دل سوزوں بُھج بُھج پکّے

“It is a terrible and great distress. Who would share the lot of Farid? There is flow of tears from my eyelids. My heart is being grilled with passion.”

Love sufferings are so terrible and distressful that no one can share his lot. He has to carry the cross of love on his shoulders amidst his crying eyes and passions grilling his heart. Isn’t it the only way to reach the destination of love?

 

        Kafi-157                                      Understanding Diwan -i- Farid                                              کافی نمبر۔157         

آپے بار محبت چایُم ڑِی

ونج آپ کوں آپ اَڑایُم ڑِی

“I have taken upon myself the burden of love.  I have myself entangled my being.”

The metaphysics of love helps in understanding the metaphysics of freedom. Love is a relationship of pure freedom. It has no psychic entrails, which qualitatively differentiates it from all sorts of infatuations. She accepts the responsibility of contracting love with all that it entails. She takes the liability of entangling her being in the state of love.

سَب ڈکھاں سولاں دی تات ملئیم

غم درد اندوہ برات ملئیم

بھیڑی دلڑی مار منجھایم ڑی

 “I have been invested with the robe of sufferings and afflictions. I have been gifted with sorrows, pain and grief. The despicable heart has ravished me.”

The path of love has its own dynamics, which he cannot escape. He has to encounter sufferings, afflictions, sorrows, pains and grief. Is her heart despicable in ravishing her by being completely subservient to her beloved? 

سوہناں ہوت پنل ' کیچ گیا

گل سوز فراق دا پیچ پیا

جو لکھیا پلڑے پایم ڑی

 “My lovely and charming Punnal left and went to Ketch. The collar of passion and separation is around my neck. My destiny has fallen to my lot.”

She suffers when the immanence of her lovely and charming beloved becomes veiled in transcendence. It is not an ordinary separation but a passionate one, which shakes the fabric of her being. She realises that it is destined (symbolically written on the forehead) or law of things that pure heart is hunted in the sanctuary of love and that love and suffering are inseparable.

ڈکھا تھل مارو آ پیش گیا

دِل جان جگر تن ریش تھِیا

تتی عشق اَولڑا لایم ڑی

 “I am encountering deadly desert with sufferings. My whole embodied self has become a sore. I am the inept one who has embraced such an intricate love.”

Love is not a simple romance. The deadly desert of sufferings awaits her. The contracting of the intricate love sores her whole embodied self.

مُہنجا یار پُنل گیا کیچ رُٹھا

سر ظلمی نینہہ جو مینہہ وُٹھا

رَب ایڑھے بار سَہایُم ڑی

 “My friend Punnal went to Ketch by being cool towards me. There is down pouring of the cruel love on my head.  I am bearing these heavy burdens due to my Sustainer.”

She perceives transcendence as a reaction of her beloved, which pours down cruelties on her. The Sustainer succours her to bear these onerous burdens of love, since it by virtue of these sufferings that the Divine Grace transforms duality into nonduality.

ہِک وَار فرید نوں یار مِلے

سِروں پنڈ ہجر دا بار ٹلے

جیندے کارن عمر گنوایم ڑی

 “Farid! I wish an encounter with my friend. The load of disunion on my head may wane. It is for his sake that I lost my life.”

He stakes his entire life for the sake of uniting with his beloved. He wishes an encounter with his friend in order to get rid of the pangs of disunion. It is the light of union, which can dispel the darkness of disunion.

 

        Kafi-158                                      Understanding Diwan -i- Farid                                              کافی نمبر۔158         

آپے کیتوئی یار وے

کیوں تھی کَھڑیوں اَوَازار وے

“You yourself cultivated friendship with me, oh. Now, why you have been disgusted and gone aside, oh?”

She beautifully questions the transcendence of her immanent beloved.

اینویں نہ ہا لائق پُنل

ونج کیچ لایو عیش گل

کلہڑی دی ول لدھڑو نہ کل

میں گل موئی وچ یار وے

“Punnal! It was unbecoming of you not to ask about the welfare of the forlorn one. You embraced all pleasures at Ketch. I got rotten and spiritless in wilderness, oh.”

She points to the transcendent aspects of her beloved that pertain to his responsiveness. She compares her deplorable plight with the happy state of her beloved and seeks justice.

دِلڑوں نہ سُنجڑی کوں چہیں

شالا سَدا تو خوش رہیں

شرموں کثرموں آ بہیں

اصلوں نہیں اے کار وے

“You do not love the damned one from the core of your heart. It is merely your courteous demeanour to sit with me. I pray that you remain happy forever. It is not the true way, oh.”

She considers the polite behaviour of her beloved just a face saving bereft of real love. She questions its propriety while wishing her beloved happiness. The communication between the lover and the beloved is at a level, which cannot be deciphered by ordinary or rational standards. The words and forms of expressions are unique. The language of love cannot be used or understood outside the situation of love.

جُڑ جُڑ لگی آسانونی

موسم سُہاگ سُہاونی

مُد مست مینہہ وساونی

میں سِر ڈوہاگ دا بار وے

“Rain has poured heavily. The enthralling rainy season is in full swing. The weather of union is lovely.  But, I am bearing the burden of misfortunes on my head, oh.”

Her solitude deepens both in the inward and the outward ambience of union. Doesn’t the deepening awareness of solitariness pave the road to union?

گئی مفت چیتر بہار وی

مہندی تے ہار سنگار وی

سُرخی تے کجلہ دھار وی

کر یاد قول قرار وے

The joyful spring, rouge, the line of a collyrium, henna and makeup have gone just for nothing. Do remember your commitments, oh.”

She laments the passing away of spring without union with her beloved. Her beautification and ornamentation have not succeeded in evoking a single glance of her friend. She makes her beloved remember the vows of love. Love consciousness is dynamic but it has no steady pace.  It develops with leaps and bounds.

مَا پیُو تتی توں دور ہے

سانول سبھو منظور ہے

دوکھ درد قہر کلور ہے

ہک توں نہ تھی بیزار وے

“I am the inept one whose parents are far away. The sufferings and afflictions are terribly severe. My beloved! All things are acceptable to me. But do not get fed up from me, oh.”

She accepts the parting of her parents, sufferings and afflictions for the sake of love but beseeches her beloved not to get cool towards her.

آیاں رتاں من بھانونیاں

وَل تانگھ چاوے چاونیاں

لالیاں لِوِن تے کاونیاں

وَل رس وسوں ہِک وَار وے

“There is ushering of a pleasant season. The voice of starlings and the ravens is audible. My longing for you is again awakening within me the deeper feelings of love. Let’s dwell together in happiness, oh.”

She finds a qualitative pleasant change within herself. The language of birds is audible. The sprouting feelings of love crave for unity with her beloved.

گیوں رول مِٹھڑا ڈھول وے

وسرے الول مخول وے

سارے بُھلے ٹک ٹول وے

ڈکھ سول ناسیں تار وے

“My sweet beloved! Why you wretched me by going away? All my enchantments have been forgotten. All our fun and pun fell in oblivion. I am fully drowned in sufferings and afflictions, oh.”

She faces afflictions and sufferings while wretchedly experiencing transcendence of her beloved. She remembers the moments of joy with her friend in the state of immanence.

دِل شینہہ نینہہ دے وات ہے

اے مونہہ نہ ماندی بات ہے

ہیہات ڈینہاں رات ہے

دِل ہِک تے لکھ آزار وے

“My heart is in the jaws of the lion of love. My day and night is spent in lamentation. It is not a befitting utterance but my heart is one and the distresses it has to face are countless, oh.”

She expresses the deadly grip of love, which ravishes her bones and flesh. The unity of her heart is distressed by the world of multiplicity.

قِسمت پُٹھی دیاں گالیاں

ڈے گیوم ملک نکالیاں

مَارو نہ پیتاں پالیاں

گھر بار بر، گھر بار وے

“It is my overturned fortune that my ravishing beloved has not nurtured love. He has banished me. Now, my abode is in the desert and the desolate places have become my dwellings, oh.”

She considers it her misfortune that her beloved has not responded with love and has banished her in wilderness.

ڈکھ پیا پِٹی دے پیش ہے

دِل زخم زخمی ریش ہے

غم صبح شام ہمیش ہے

توں بِن تھیوم لَاچار وے

“I am the dejected one facing sufferings. Sorrow is constantly with me in the morning and evening. My heart is hurt and there are sores in my wounds. I am utterly helpless without you, oh.”

The consciousness of sorrows, sufferings and utter helplessness without her beloved, shows that she has no fallback position. Isn’t she reaching the threshold of union?

بابَل دی شفقت کُھٹ گئی

بھینیں دی سنگت تُرٹ گئی

ما مار مار تے ہُٹ گئی

وِیرن دا نِت تکرار وے

“I lost the love of my father. My mother has got fed up after thrashing me. The company of my sisters has been severed. My brother keeps quarrelling with me every now and then, oh.”

The untying of her primary ties signifies increasing hostility of her dear and near ones. One of the mysteries of love is the nurturing of love in the environment of animosity. It brings the best out of a person. Love transforms negativity into positivity.

جے تئیں نہ ڈیکھاں ول تیکوں

رکھسیں جے اتنی تانگھ توں

اصلوں نہ ٹِک رہساں منڈھوں

ہن پار نیلا پار وے

“I will not get real peace unless I see you again. If you also develop the similar longing, then I will be able to achieve my fulfilment, oh.”

She finds no real peace without the vision of her beloved. She thinks that if her beloved has the same longing as she has about him, then she can certainly find fulfilment in love (union).

ہن ہَٹ دی کوڑی چج گئی

ڈکھڑیں توں دِلڑی بھیج گئی

نیڑے کنوں دل رج گئی

بَس یار گیوسے ہار وے

“Now, I am shattered. My heart is fed up from love. My heart fled away from sufferings. My friend! I ultimately lost, oh.”

There are hard times in love, when she even loses her face. She feels that she has lost the game of love. The beauty of these symbolic expressions consists in understanding the waning of self and the unveiling of the Self. It points to the hazardous path of love and the steadfastness of the lover in spite of all odds.

آ آپ کیتو پیار وے

گلڑے، پچار، ویار وے

چا سِر تے ڈوہ ہزار وے

ٹھہندی نہیں ہن عار وے

“You yourself cultivated the ties of love. You took upon yourself countless censures, complaints, and objections. Now, it is unbecoming of you to be ashamed of me, oh.”

She addresses her beloved and makes him remember his initiative in contracting love. It was love itself, which took the forms of the lover and the beloved. The transcendent had to delimit itself in order to manifest itself in immanence. There is nothing to be ashamed of this cosmic reality. The Reality assumes the form of Divinity, in order to realise the possibility of love, and maintain its transcendence in spite of its immanence.

ستڑیں کوں کلھڑا چھوڑ گیوں

سُنج بر دی چھل وچ بوڑ گیوں

واگاں وطن تے موڑ گیوں

لُٹ دھاڑ ظلم اندھار وے

“You left the lonely one asleep. You turned the reins towards your native place. You have drowned me in the sea of wilderness. It is loot, offensiveness, cruelty and darkness (darkness at noon), oh.”

The transcendence of the beloved becomes so overbearing that she hurls accusations of injustice against her friend. She looses her composure in experiencing the splendour of immanence turned into wilderness of transcendence. The dwindling of the self also leads to the dwindling of calm and poise. Love is so strange.

ہِیں ظلم تُوں کر بس کڈیں

وَس رس اتے کِھل ہس کڈیں

رلڑے فرید دے وس کڈیں

جیون دے ڈینہہ ہِن چار وے

“Now, end this cruelty. Do dwell in togetherness with Farid. Let’s spend these four days of life in joy, happiness and fraternity, oh.”

He offers a friendly advice to his beloved to shun cruelty of separation and disunion, and unite with him to enjoy the short span of life. What if the beloved accedes to his demand there and then? The seed of love would not flower or bear fruit. It is the wisdom of the beloved that fructifies love.

 

        Kafi-159                                      Understanding Diwan -i- Farid                                              کافی نمبر۔159         

اج بن موں برج راج بنسری بجائی

بنسری بجائی اگم گیت گائی

“Krishan Maharaj played on the flute today in his native place. The playing of the flute orchestrated a celestial song.”

The beloved’s attuning of the self orchestrated celestial song.

رُت سہاگ بھاگ پھاگ راگ رنگ پِیا سنگ

بھیو آنند انگ انگ ہرموں ہریائی

“It is the season of happiness.  My good days have dawned. I am in a state of musical festivity with my beloved. There is peace and every part of my body is alive with freshness.”

The nuptial season of happiness leads to the dawning of good days. He enjoys musical festivity with his beloved. He experiences joy in every pore of his being. It is rebirth in the world of love.

کونج گلی موں بھلی کرشن سے کھیلوں ہوری

پریم نیم کی گلال کو اُڑائی

“I play holi with Krishan in the lovely street. I spread red colour signifying my happiness in love.”

He plays the celestial game of love with his beloved. It symbolises commitment and happiness of love. 

عَین بَین چین میں بین بھیو نہیں بین

انہد گھن گھور شور جور سے مچائی

“The happy note of my heart is comfortable and soothing, without any fear. The celestial music is like the thundering of the raining clouds.”

The celestial music is like thundering of clouds but it does not instil fear in his heart. The note of his heart is joyful, serene and calm.

سن مینہ سمادھ سدھ دا لکھ لاگ رہو

مہاں گھٹ وہٹ پٹ جوت ہیں جگائی

“True concentration ultimately led to my beloved. The annihilation of my self led to the identity of spirit and light.”

His full concentration on the Real led to realisation. The effacement of self unveiled the enlightened Self.

کہاں گنگ گومتی جمنا ار رام گنگ

دل جل موں ٹوب ٹوب تیرتھ پرسائی

“Where is the Ganga, Gomti, Jamna and Ram gang? I have plunged myself in the waters of my heart and attained realisation.”

The rite of bathing in the sacred rivers or holy waters for purifying oneself has been transcended. He dives inwardly in the waters of gnosis and attains realisation. 

کاشی، متھرا، پراگ، برما، بشن، مہیش

سب ہی اپنے بھیس کیوں پدیس جائی

“Kashi, Mithra, Praag, Barma, Bishan and Mahesh are all my forms (manifestations). Why I should I alienate myself in a search of otherness?”

He finds no necessity in visiting the sacred places of Kashi, Mithra and Praag and worshipping the manifestations of the Absolute in the lordship forms of Barma, Bishan (Vishnu) and Mahesh (outwardness) since the Self is within Man (inwardness). It is by delving deep within the infinite depths of one’s being that one can attain union or ‘the Supreme identity.’

پرم کی فرید کھیل بسری جگت موں بیل

درمٹ کے پھول کو پھلا کے پھل کھائی

“Farid! The one, who lost the game of love, wronged himself by eating from the creeping plant, sprouting evil in the world (symbolically eating from the forbidden tree).”

The one, who tastes the fruits of otherness, loses the game of love.

 

        Kafi-160                                      Understanding Diwan -i- Farid                                              کافی نمبر۔160         

اَج پہلوں سیج سڑیندی ہے

تتی تُول سڑی چک پیندی ہے

“My nuptial bed is burning my sides today. My inept nuptial quilt is biting me with its teeth.”

The very things, which give comfort, become a source of torment for him in the absence of his beloved. Things remain the same but the freedom of consciousness gives them meaning. No one can deny the objective meanings of nuptial bed and nuptial quilt but he confers existential meanings to them in the state of suffering.

ڈینہہ فراق اساں سر کڑکے

سول نویں نِت ڈیون دھڑکے

دلڑی پھڑکے چھاتی تھڑکے

سختی سخت ستیندی ہے

“The days of separation are weighing heavily on my head. My heart is fluttering and my chest is palpitating. The incoming afflictions are threatening me.  Hardship is highly vexing me.”

The situation of separation is overbearing for him. His embodied self falls in a deplorable state. He is overwhelmed by the state of dread.

آئے وقت وداع سجن دے

سنجڑے سینے بیت حزن دے

سوہنے سانول من موہن دے

دِلڑی جھوک ڈکھیں دی ہے

“The parting time of my beloved friend has come. He is lovely, charming and bewitching. My wild bosom is the abode of angst.  My heart has become the abode of sufferings.”

He faces the moments of angst and suffering in the parting of his charismatic beloved. He experiences peeling of his self.

اُجڑی رنگت پھٹڑے پُھٹڑے

اے ڈکھ کُٹھڑے سکھڑیں کھٹڑے

ہار حمیلاں سہرے تُرٹڑے

پل پل پِیڑ مُونجھیندی ہے

“The brightness of colours has disappeared and the colourful bridal coverings have faded out. The necklace, neck ornaments and chaplets stand broken. The flocking of sufferings has displaced peace. My constant pain gives me anguish.”

His whole world collapses in the state of separation from his beloved. The everydayness of existence has no meaning for him. The colourful life becomes colourless. The ornamentations break in pieces. The day of peace turns into night of suffering and painful anguish. His midday sun of love becomes totally eclipsed.

وطن پیاساں چایاں خنکیاں

سانوں ڈوڑیاں ڈوڑیاں خشکیاں

خَوشیاں ڈسکیاں مونجھاں مُسکیاں

قسمت رُخ بدلیندی ہے

“My longing for the native land is reviving. My delights are sobbing and my anguishes are smiling.  I am feeling highly dry and oppressed. It is destiny that takes such turns.”

The quest of finding the origin and center of one’s self, on the spectrum of time amidst oppressiveness, becomes so challenging for him.

پاس نہ کیتی آس دلیں دی

مان ونجایم مان مہیں دے

یاری تروڑی یار چہیندے

جندڑی کھتر کریندی ہے

“He has not cared for the hope of my heart. My beloved friend has snapped his friendly ties with me. It has lead to the breaking of my vanity. My life is regretful of it.”

He perceives the transcendence of his beloved in different ways. He holds his beloved responsible for dashing his hopes; snapping friendly ties with him and ruining his faith in love. He is regretful of his life, which has brought him to such a tragic end.

مَستک لِکھڑی پیش پیو سے

بیدرداں دے ساتھ رلیو سے

یار فرید نہ کھڑ مکلیو سے

سب کئی مہنیں ڈیندی ہے

“I got what was destined for me. Farid! My friend did not stay to bid me even good-bye. I am being rebuked by every one, on account of having been wretched at the hands of the heartless.”

He tries to understand his plight in the context of cosmic destiny. It at least gives him some solace in placing his suffering in a wider context. He recalls the suddenness of parting, which leaves him unprepared. He faces rebukes for cultivating friendship with his heartless beloved who has turned him into ‘wretched of the earth.’ Isn’t it the beauty of love that the lover hardly blames himself in the game of love?

        Kafi-161                                      Understanding Diwan -i- Farid                                              کافی نمبر۔161         

اَج ڈوڑی سِک دیدار دی ہے

متاں آئی نگری دلدار دی ہے

“My desire for witnessing is doubly on the increase today since the dwellings of my beloved are nigh.”

The nearness of beloved’s dwellings increases his desire of vision.

ارض مقدس ملک عرب دی

منزل منزل طرح عجب دی

ہر ہر وادی فرح طرب دی

ساری وضع سنگار دی ہے

“The Arabian land is holy. There is a state of blooming, happiness in each and every valley. The beauty of the way is being strangely reflected at each and every stage.”

The land of Arabia is holy by virtue of the House of God and the Prophetic presence. The valleys manifest thriving happiness. The steps of journey amazingly reflect the beauty of the way.

ہر ہر قطرۂ آب ہے کوثر

کرڑ کنڈا شمشاد صنوبر

گرد و غبار ہے مشک تے عنبر

خار وی شکل بہار دی ہے

“Here, each and every drop of water is blessed. The cloudy dust is perfume and ambergris. Thorny shrubs and thorns are bon-tree and a bearing tree. The thorn (autumn) looks like spring.”

The land symbolises blessings of Divine revelation, which is guidance to mankind. Both the outer and the inner stand transformed.

عرب شریف ہے سوہنی ساری

تھیواں واری لکھ لکھ واری

نازک نازو تے متواری

دار نبی مختار دی ہے

“The sacred Arabia is all beauties. It is tendered, elegant and graceful. I may sacrifice myself countless times on it. It is the dwelling of the sovereign prophet.”

The sacred land is so beautiful. It mirrors the tender, elegant and graceful tradition of love. He resolves to completely sacrifice himself at the altar of the living Prophet, who bestows mercy on mankind.

آئے حج عمرے دے وارے

جیندیں ڈیکھاں رب نہ مارے

سبھ رل مِل لبیک پکارے

وِسری حُب گھر بار دی ہے

“The times of Hajj and Umra have ushered in. All have gathered together in proclaiming their presence (receptivity before God). I may witness it, while living before the Sustainer calls me back from this world. All loves of my household have dwindled into insignificance.”

People proclaim their receptivity before God in togetherness (collective self) in times of Hajj and Umra. He becomes oblivious of his everydayness of existence and he longs for the vision of his beloved before his exit from the terrestrial world.

انگن نہ بھاوے تے گھر کھاوے

کئی شے اصلوں محض نہ بھاوے

ساڑے تول نہالی تاوے

سک ہِک سانول یار دی ہے

“The courtyard of my house is not pleasant and my house haunts me. My nuptial quilt burns me and the mattress parches me. There is nothing that really enchants me. I have the sole desire of my charming friend.”

He is completely immersed in the desire of union with his charming beloved. The outer claims of his self hold no ground for him.

عشق فرید خرید کیتو سے

سُرخی سیندھ مساگ گیؤ سے

کل کاروں آزاد تھیو سے

نہ کل کجلے دھار دی ہے

“Farid! Love has bought me. It has freed me from the contingent realm of the action. My rouge, collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects), is no more. I have no concern even for the line of the collyrium.”

He is sold out to love and thereby frees himself from the contingency of action. Action is bound to individuality and the ceasing of individuality leads to the cessation of the contingent realm of action; metaphysically understood as nonaction or ‘inaction’. The Divine fully acts through the human medium. It is the stage of metaphysical or universal realisation. When the individual ceases to be; he no more requires beautification to attract his beloved (symbolising transcendence from the contingent realm of action). 

 

        Kafi-162                                      Understanding Diwan -i- Farid                                              کافی نمبر۔162         

اَج رنگ رخ تے ولیا ہے

متاں ماہی مانھوں گھلیا ہے

“The colour of my face has brightened today. Perhaps, my friend has sent some courier.”

The expectation of his beloved’s message, at the hands of a courier, ends the period of separation and disunion, which restores colour on her face. 

جنگل بیلے سبزی چائی

رَل مِل سیّاں ڈیون ودھائی

رونق روز بروز سوائی

رانجھن لُوں لُوں رلیا ہے

“The forest and the marshes are green. The bloom is on the increase each day. My friends in togetherness are congratulating me. Ranjhan has been knitted in the fabric of my being.”

The deadness of forests and marshes turns into an ever increasing liveliness. Friends congratulate her in togetherness at the unveiling of her beloved in the infinite depths of her being.

کانہہ کہیلے خنکی چائی

گل پھل کر دے حسن نمائی

چائی لیاں دے بور للائی

سکھ ملیا ڈکھ ٹلیا ہے

“The riverine reeds and plants have become fresh. The plants (jhao) have turned red. The flowers and rose buds are manifesting their beauty. Peace has ushered in and sufferings have withered away.”

There is enveloping freshness, happiness and beauty. The ushering of inward peace leads to the withering away of sufferings. Doesn’t light make darkness vanish?

رانجھن جوگی میڈا ماہی

روز ازل توں اس دی آہی

مَیں بے واہی دا ہے واہی

جیں دِلڑی نوں مِلیا ہے

“Ranjhan Yogi is my beloved.  I am without shelter and he is my shelter. I belong to him ever since the primordial day. He has captivated my heart.”

She has no shelter except the recurring shelter (symbolised as Yogi) of her beloved. It is her primordial love commitment in the pre-eternal covenant.

ڈھولن ڈتی بانہہ سِراندی

کھیڑیں بھیڑیں حسرت آندی

سس ننان تھئی درماندی

کوئی گلیا تے کوئی جلیا ہے

“My beloved has folded his arms under my head. My mother-in-law and my sister-in-law have become disheartened. The despicable ‘Kheras’ are in a state of wistfulness. It makes some of them rot and others jealous.”

The beloved’s responsiveness of love in owning her elicits negative responses at the hands of her in-laws (secondary ties).  There is disheartenment, wistfulness, rottenness and jealousy amongst them. Doesn’t happiness create loneliness? There is hardly any one to share happiness except a sincere friend.

ماہی کیتے جھوکیں دیرے

ہتھ گانے سر سوہندے سہرے

تھئے ہن میرے بھاگ بھلیرے

باغ خوشی دا پھلیا ہے

“My beloved has settled in my dwellings. Now, my fortune has started smiling on me. There are colourful threads around my wrist (symbolising marital bond) and adorning chaplets on my head. The orchard of my happiness has flowered.”

He has the feeling of being so fortunate in winning his beloved on his side. His inward state of happiness blooms forth.

تھیو سے سول کنوں جی واندا

یار فرید ملیم دل بھاندا

گذریا ویھلا وقت ڈکھاں دا

بخت اسّاں ول ڈھلیا ہے

“My heart has become free of afflictions. The times of sufferings have passed away. Farid! My heart is pleased to meet my friend. Good fortune has turned towards me.”

Time is not static. The times of sufferings pass away freeing heart of afflictions. Time turns into eternity when his heart finds contentment in meeting his beloved. It is the turn of fortunes, which makes him smile. The smiles of fortunes or the smiles of the lover are identical. All human effort is ultimately subject to fortune. Good fortune or misfortune is beyond the ken of human endeavour. The results are in the hands of the Divine, says the tradition. The message of union or hope encourages the lover to remain steadfast in traversing the path of love without falling in despair.

 

        Kafi-163                                      Understanding Diwan -i- Farid                                              کافی نمبر۔163         

اَج فال فراق ڈسیندی ہے

متاں یار کنوں نکھڑیندی ہے

“There is an augury of separation today. May be it separates me from my friend.”

The omen portent indicates separation from friend.

سختیاں ودھیاں سکھ تھئے تھولے

چرکھا ڈکھڑی روں روں بولے

رنج و الم غم سوز سمولے

تند ڈنگی ول پیندی ہے

“There is an increase in my hardships and my peacefulness has decreased. Grief, torments, sorrows and passions have all flocked together. The spinning wheel is uttering notes of suffering. The threading is bending and not following its straight course.”

The act of separation from the beloved is beset with hardships, grief, torments, sorrows and unfulfilled passions. The spinning wheel uttering notes of suffering symbolises the human self undergoing suffering in love. The twisting of thread symbolises the nullity of human effort in the face of Divine Grace.

سیندھاں کجڑیاں میندیاں پھِکڑیاں

یاساں ملیاں آساں نکھڑیاں

کجلے اُجڑے سرخیاں بکھڑیاں

لوں لوں وین ولیندی ہے

“The parting line of hair on my head is untidy and henna is faded. The collyrium has worn out and rouge has been swelled. I am in despair with unrealised hopes. There is a tune of wailing in my each and every pore.”

The outward reflects the inward. The state of separation or disunion leads its marks on the outward. The unrealised hopes lead to despair. It is a state of “dark night of the soul’ and has to be qualitatively differentiated from ordinary despair. It can be understood as an eclipse of hope. Isn’t the inaudible song of love beneath the inward tune of wailing?

تول نہالیاں دار ڈسیجن

صحن، حویلیاں بار ڈسیجن

ہار پھلاندے خار ڈسیجن

سب شے مونجھ ودھیندی ہے

“My nuptial quilts and mattresses seem as gallows. The garlands appear as thorns. The courtyard and mansions look like wilderness. All things are increasing my anguish.”

Her separation or disunion from her beloved is a terrible experience. The things, which once gave peace, beauty and homeliness, have now turned to be the instruments of increasing anguish. She perceives everything through the eye of anguish.

بھاگ گیا بدبختی جاگی

جیندیں ڈیکھاں سانول ساگی

بانہہ چوڑیلی تھیوم ڈوہاگی

جندڑی مر مر ویندی ہے

“Fortunes have gone away and misfortunes have awakened. My arm covered with bangles exhibits misfortune. I may see my beloved in my life time. My life is ending spiritlessly.”

The dormant misfortune has activated by banishing good fortune. The ornamented arm seemingly conveys a stroke of bad luck. She yearns for her beloved’s vision before her spiritless life comes to an end.

ٹوٹے پیلیں کڑیاں نیور

کٹمالے تھئے نانگ برابر

ٹکڑے بینے بولے بینسر

چوہنب کلی چک پیندی ہے

“My bangles, bracelets and anklets are broken. My forehead and nose ornaments are reduced to pieces. My bead necklace seems like a snake and the champak necklace is biting me. All my ornaments are reduced to bits and pieces.”

The jewellery and ornamentation symbolise delight of belongingness. She finds them as a source of torment since she is separated and disunited from her beloved.

نظر نہ آوے رانجھن ماہی

مونجھ مونجھاری گل دی پھاہی

کیتس بے کس تے بے واہی

صبر آرام ونجیندی ہے

“My Ranjhan friend is no where to be seen. He has made me helpless and without any shelter. Anguishes are a rope around my neck leading to the loss of my patience and peace.”

The veiling of the beloved makes her helpless and shelterless. The multiplying anguishes tighten the noose around her neck making it overbearing and discomforting.

درد کنوں مونہہ ساوا پیلا

توں بن ساڈا کوجھا حیلہ

چولا کالا بوچھن نیلا

ہر کئی سخت الیندی ہے

“My face has turned green and yellow due to pain. My cloak is black and my head covering is blue. All my efforts are fruitless without you. People talk bitterly with me.”

The inward sufferings cast their shadows on her face (reality) and the attire (coverings). People discourse with her so bitterly, instead of sharing her sufferings. Her efforts to attain or realise union do not fructify without the responsiveness of her beloved (Divine Grace).

سون شگون سبھے تھئے پُٹھڑے

نین نہ بھائے رو رو ہٹڑے

وصل وصال دے سانگے ترٹڑے

دلڑی کیس کریندی ہے

“All omens of my marriage are overturned. The ties of my union have been snapped. My despised eyes are exhausted by crying. My heart is drowned in woe.”

The omens of happy union with her beloved have turned into sad states of disunion. It has snapped the ties of union. The dried eyes reflect the heart drowned in woe.

چیتر بہار خزان  ڈسیجے

نہ کوئی علم نہ بان  ڈسیجے

جھوک سبھو ویران ڈسیجے

روہی ڈین ڈریندی ہے

“The spring season of April seems autumn to me. All dwellings look so deserted. I have no knowledge or a way out. The haunted desert frightens me.”

The seasons of spring and autumn are relative to the union or disunion of the beloved, respectively. The dwellings seem deserted without her beloved. The contingent realms of knowledge and action do not fructify. The haunted wilderness of her self is so frightening.

یار فرید نہ کھڑ مُکلایا

سِک ساڑیا تے تانگھاں تایا

باری بار ہِجر سر آیا

قسمت رودھے ڈیندی ہے

“Farid! My friend did not bother to bid me a goodbye. The heavy burden of disunion is fallen on my head. The desire has burnt me and the longing has set me aflame. It is my destiny that creates hardships for me.”

There are no mental preparations in love. The suddenness of the beloved’s transcendence makes him feel being thrown in a situation. He has to bear the onerous burden of disunion. The desire and longing of union with the beloved burns the lover and reduces him to ashes. Destiny engulfs one in trying circumstances. Isn’t it the law of things that union is realised out of ashes of the lover?

 

        Kafi-164                                      Understanding Diwan -i- Farid                                              کافی نمبر۔164         

اج کل اَکھ پُھرکاندی ہے

کئی خبر وصال دی آندی ہے

“My eye is quivering these days. May be there is a message of union.”

Waiting for the beloved is the most taxing art of love. The quivering of eye is taken as the news of the friend’s arrival. It is a cultural expression of her desire and longing for union.

وقت ملن دی موسم آئی

خوشیاں کر دی ما پیو جائی

لذّت روز بروز سوائی

کیا بردی کیا باندی ہے

“The time of realising union has come. There is a constant increase in happiness. My sister is happy with me. What to talk about my maid and bondwoman (who are happy too).”

The times of union have ushered in leading to day by day increase in happiness. Good times bring positive changes in the attitudes of people. She finds her sister happy to know facts about her intimacy. Even the maids and bondwomen share this happiness.

درد و الم برباد تھیوسے

ویرانہ آباد تھیوسے

جنگل بیلہ شاد  تھیوسے

فرحت مول نہ جاندی ہے

“My pains and torment have been uprooted. The forests and riparian shrubbery have become fresh. The desolate areas have turned into dwellings. Happiness will never depart.”

The eye of happiness sees the world happy. It gives a fresh meaning to things. She considers the state of her happiness as permanent.

ہر ویلھے ہر آن ہے شادی

ہر آزاروں تھئی آزادی

ڈیون لوک مبُارک بادی

سول کنوں جند واندی ہے

“There is happiness at each and every moment. People are conveying their greetings. There is freedom from every distress. My heart has become free from all afflictions.”

She experiences perpetual joy in the situation of love. She is greeted by people for her realising union. Her life becomes free from every distress and affliction. 

رانجھن جوگی آیُم ویڑھے

ہُن وَت سانوں کون نکھیڑے

سڑدے مردے کھیڑے بھیڑے

پلپل بانہہ سراندی ہے

“Ranjhan Yogi has come to my courtyard. The despicable ‘Kheras’ are dying of jealousy. Now, who will part us?  Your arm is folded under my head all the times.”

The beloved unveils from within the infinite depths of her being. The adversaries are jealous to see her good fortunes in realising love. The beloved’s intimate responsiveness leaves no chance for anyone to create disunity between them.

تھیا فرید سہاگ سوایا

رانجھن میڈا میں گھر آیا

مولیٰ جھوک نوں آن وسایا

جیں کارن دل ماندی ہے

“Farid! My union has become auspicious. My Sustainer has turned the place into dwellings.  My Ranjhan has come to dwell with me. My heart was suffering from weariness (sickness-unto-death) without him.”

His love and gnosis lead to metaphysical realisation. Heart weariness withers away with the unveiling of his beloved, by the Grace of God. 

 

        Kafi-165                                      Understanding Diwan -i- Farid                                              کافی نمبر۔165         

اَج مانگھ مہینے دی نانویں وے

وَل آویں آگل لانویں وے

“It is ninth of Mangh (the month that comes before the spring season) today, oh. Do come and embrace me, oh.”

The advent of spring deepens the desire of union with her beloved.

رُت رنگیلی تے ساعت سوہنی

مدمستانی ڈکھڑیں کوہنی

موسم گل پھل دی من موہنی

سانول صحن سہانویں وے

“The season is colourful and the moments are lovely. The spread of flowers is enchanting. These enthralling times eliminate sufferings. My charming friend! Do beautify my courtyard by your presence, oh.”

It is the ambience of love, which eliminates sufferings of separation and disunion. She beseeches her charming friend to unveil himself for the sake of realising union.

سیّاں ناز نواز کریندیاں

چیتر سہیندیاں ور گل لیندیاں

کجلہ سُرخی مانگ بنیندیاں

مَیں گھر وی پوں پاویں وے

“My friends are displaying their pride and elegance. There are applying the collyrium, rouge and setting their hair. They are enjoying the season by embracing their beloveds. Do step in my dwellings as well, oh.”

She sees her friends pridefully and elegantly realising union of love. She entreats her beloved to affect union with her.

مُٹھڑی روپ انوپ وسارے

سوہنا ڈے کر کوڑے لارے

ڈکھڑی روندیں عمر گزارے

آندیں نہ مُڑ جانویں وے

“I am the miserable one who has become oblivious of beautifying forms. I am sufferer who is spending her life in crying. My beloved friend! Do not just leave me by giving false hopes, oh.”

She becomes oblivious of her beautiful forms. She suffers in crying. She does not want to spend her life in false hopes of union at the hands of her beloved.

کھیڑے بھیڑے رکِھن بکھیڑے

چاک مہیندا آ وڑ ویڑھے

سس نِناناں لانِوم جھیڑے

تتڑی نوں نا تانویں وے

“The despicable ‘Kheras’ are fanning their incongruities. My mother-in-law and sisters-in-law are picking up brawls with me. The shepherd of my flock! Do come in my courtyard.  Do not make the inept fiery, oh.”

She finds herself in miserable plight at the hands of her adversaries. The unresponsiveness of her beloved makes her fiery. 

سیّاں جُگتاں نُوکاں کر دیاں

مل ماہی ہن بھٹ گھت سردیاں

مہنے ہاپ کریندیاں بردیاں

نہ دُھوتیں لاج لجاویں وے

“My friends are laughing and making fun of me. The bondwomen consider me fit for rebuking. My beloved! Meet me and cast aside indifference and apathy.  Do not let the backbiters dishonour me, oh?”

The transcendence of the beloved (exhibited in his indifference and apathy) makes her helpless in facing hostile environment. She wants her beloved to manifest in immanence in order to save her from being dishonoured at the hands of the backbiters. Her individual and social self is almost peeled out and she finds no refuge except in her beloved. Doesn’t such vulnerability bring her to the threshold of union?

توں بن میرا ہور نہ کوئی

روز ازل دی تیری ہوئی

طعنے مارم خلق سبھوئی

لگڑی توڑ نبھانویں وے

“There is no one who belongs to me without you. All the people are taunting at me. I belong to you ever since the primordial day.  Do realise this primordial commitment, oh.”

She has no friend except her beloved. Otherness is so despicable. Her love is primordial. She beseeches her friend to honour his commitment of love till end (to absolutely honour the commitment of love).

سالہوں بِھنڑا اکھیاں نیرے

لوں لوں سیڑھاں لکھ لکھ چیرے

چولی چُنری لیر کتیرے

الڑے زخم مٹانویں وے

“My nuptial shawl is wet with tears rolling from my eyes. My dress has been torn to bits. There are countless cuts and profuse bleeding in my each and every pore. Do heal my fresh wounds, oh.”

The wounds of love are always fresh. Who can heal these wounds except her beloved?

نینہہ فرید فقیر دی مُوڑی

مردیں جیندیں نیویں پوری

باجھ برہوں دے کل گل کوڑی

دِل نوں دَاغ نہ لانویں وے

“Farid! Love is the treasure of the faqir (one who is conscious of his ontological nothingness). All talks except love are false. Do remain committed to it at all times. Do not stigmatize your heart, oh.”

He reiterates the traditional wisdom of love. Love is the treasure of the one who is conscious of his ontological nothingness in Face of the Beloved. The reality of love is the sole reality and it exposes the fakery of all things. One should remain committed to love through thick and thin and never stigmatise his heart by being drowned in otherness. It is the Divine, which is loved in all forms— knowingly or ignorantly. All love is sacred at its roots. Loving human for the sake of human is falling to the lowest of the low in the pit of otherness.

 

        Kafi-166                                      Understanding Diwan -i- Farid                                              کافی نمبر۔166         

اَج مانگھ مہینے دی یارہی وے

کیوں بیٹھیں یار وساری وے

“It is the eleventh of the Mangh month today, oh. Why are you being oblivious of your friend, oh?”

She suffers the transcendence of her beloved with the nearing of the spring season.

آئی موسم چیتر بہاراں

جوبھن لہریں تار متاراں

سینگیاں سرتیاں ملیاں یاراں

ہِک میں مفت ازاری وے

“The season of spring has come. My same age friends are meeting their friends. The tides of their youth are in full swing (animation). I am the one who is distressed for nothing, oh.”

She sees lovers uniting with their beloveds, in their youthfulness, during the spring season but finds herself bearing the distress of separation from her beloved.

سیّاں دھانوِن گانون گانوِن

مانگ بناوِن دھڑیاں گندھانون

سہجوں ہار سنگار سہاون

مَیں  سر ڈکھڑے باری وے

“My friends are bathing, while singing songs. They are fondly accomplishing their makeup. They are drawing a parting line of hair on their head and kneading the locks of hair. I am loaded with heavy burden of sufferings on my head, oh.”

She witnesses joys of lovers and their preparations in accomplishing union but she finds herself condemned to overbearing sufferings.

سرخی کجلہ میندی سُہندی

میں مٹھڑی غم لُٹڑی لُہندی

ہر ہک اپنے ڈھول نوں مُہندی

کر دی لکھ لکھ زاری وے

“The rouge, collyrium and henna look so pleasant. My every companion is captivating her beloved. I am the miserable one who has been destroyed by sorrows and is experiencing an anxious desire (of my beloved). I am making countless calls of distress, oh.”

The lovers are enjoying the moments of love with their beloveds but she is left out and making innumerable calls of distress to her beloved. 

زیور پانوِن بیڑے لانون

بانہہ سراندی وَر گل لانوِن

کنتھ رِجھاوِن سیجھ سہاون

میں ہاں سولاں ماری وے

“They are wearing jewellery and complete set of bangles. They are being intimate with their beloveds and dwelling in the nuptial beds. They are embracing their beloveds with folded arms. I am the one dying with afflictions, oh.”

The lovers are ornamented and uniting with their beloveds but she is victim of afflictions in disunion from her beloved.

رُت سوہنی تے وقت سُکھیلے

میکوں وی رب رانجھن میلے

انگن سہیلے گھر البیلے

قِسمت ڈِیوم واری وے

“The season is beautiful and the times are comfortable. The courtyard is beautiful and the house is lively. My Sustainer! Make me also unite with Ranjhan. Let fate give me my turn, oh.”

She wishes a turn of fortune in these happy times, in order to unite with her beloved, by the Grace of God.

گُل پُھل دھجراں جوڑ ڈکھاوِم

ول ول حسرت ساڑے آنوم

بلبل بھونرے خوشیاں پانوم

پل پل چُبِھم کٹاری وے

“The rose buds and flowers are in heightening blooms. The nightingale and the moth like insects (black beetle) are radiating happiness. My wistfulness is burning me perpetually. The dagger is piercing my heart at each and every moment, oh.”

She finds herself so miserable without her friend and more so amidst the singing birds in the orchard of spring.

اُجڑے سہرے ہار کُمانے

گذرے سارے مانے ترانے

ناز نواز دے ٹول وہانے

لگڑی شہر خواری وے

“The chaplets have been crushed and the garlands have lost their freshness. The company of priding and elegance has passed away. All vanities have vanished. I have earned notoriety, oh.”

She has lost all colour and freshness of love. She has no more any pride, elegance and vanity but has earned notoriety, instead.

راتیں نندر نہ ڈینہہ قرارے

تول نہالی ڈسدی دارے

ہَر ہَر ویلھے دار  مدارے

تتڑی اُوڑک ہاری وے

“There is no rest at night or peace in the day. There are irritating situations at each and every moment. My nuptial quilt and mattress seem, scaffold to me. I am the inept one who has finally lost (the game of love), oh.”

She is in such a terrible condition that she perceives losing the game of love.

بانہہ چوڑیلی سِک سِک ہُٹڑی

پیت کللڑی ریت اپٹھڑی

گل نہ لاوے ڈیندا پُٹھڑی

ڈٹھڑی یار دی یاری وے

“My arm decorated with set of bangles has been worn-out due to perpetual desiring. My beloved does not embrace me but walks away. My love is unintelligible and the tradition of love is overturned. I have experienced the (so-called) friendship of my friend, oh.”

The effortful desire to unite with her beloved does not fructify. The unintelligibility of love and the intricacy of its tradition are beyond the ken of rational understanding.She questions the friendship of her friend (in such a sweet way).

ماہی مِٹھڑا گل نہ لاوِم

بَاس گُلاندی سَاہ مُنجھاوِم

گانے گہنے کھاوَن آوِم

سَاڑے باد بہاری وے

“My sweet beloved does not embrace me. My colourful threads around my wrist (symbolising marital bond) and my ornaments haunt me. The fragrance of flowers anguishes my breath. The cool breeze of spring burns me, oh.”

Union with the beloved is the measure of all things. All inspiring things become perspiring in separation and disunion from her beloved. 

درد اندوہ تے روگ کشالے

شالا یار فرید سمبھالے

سوز پجالے اکھیّاں نالے

ٹالِم مُونجھ مونجھاری وے

“My life is characterized by pain, grief, malaise, adversities, burning passion and tearful eyes. Farid! I pray that my friend takes care of me and ends my anguishes, oh.”

He is fully conscious of the fact that it is only his beloved who can end his distresses and mounting anguishes by gracing him with union.

 

        Kafi-167                                      Understanding Diwan -i- Farid                                              کافی نمبر۔167         

آ چنوں رل یار

پیلوں پکیاں نی وے

“My friends! Let’s pick together. The pilus is ripe, oh!”

The tree of the desert laden with ripened fruit symbolises the essential vocation of Man in realising the possibilities of his existence. Pilu harvest in its natural and cultural context notwithstanding, the picking of pilu in the company of friends symbolises realisation of possibilities in society. It is a message of integrating the inward with the outward. It is integration and not segregation from community that helps her attain metaphysical realisation. 

کئی بگڑیاں کئی ساویاں پیلیاں

کئی اودیاں گلنار

کئی بھوریاں کئی پِھکّڑیاں نیلیاں

کٹوریاں رتیاں نی وے

“Some are white, green and yellow; some are brownish and light bluish while some are red, mauve and grey, oh!”

The traditional symbolism of colours helps in understanding the nature of different existential possibilities realisable on the spectrum of time.

 

بار تھئی ہے رشک ارم دی

ہر جا باغ بہار

سُک سڑ گئی جڑھ ڈکھ تے غم دی

ساکھاں چکھّیاں نی وے

“The paradise is envious of the desert. The roots of sufferings and sorrows have been dried and burnt. There is blossoming spring everywhere. The recently plucked fruits have been tasted, oh!”

The desert of the inner self becomes paradisal state leading to the uprooting of sufferings and sorrows of individuality. Tasting symbolises realisation

پیلوں ڈیلھیاں دیاں گلزاراں

کئی لا بیٹھیاں بار

کہیں گل ٹوریاں کہیں سرکھاریاں

بھر بھر پچھیاں نی وے

“Pilus and other fruits are flowering.  Some (pilus pickers) are bearing neck baskets and some are bearing small baskets on head. Some has gathered heaps of fruits by filling on hawker’s baskets, oh!”

The beautiful art of realising existential possibilities varies from individual to individual. It is the manifestation of the inward in different modes of the outward.

جال جلوٹیں تھئی آبادی

لوکی سَہنس ہزار

پل پل خوشیاں دم دم شادی

کُل نے پھکیاں نی وے

“People have gathered at the site of the pilus trees. There is happiness and rejoice at each and every moment. There are hundreds and thousands of people over there. They are chucking pilus in their mouths with the palms of their hands, oh!”

The realisation of existential possibilities in the community sets such a beautiful pattern. The society of selves is a happy society where play and work become identical.

حوراں پریاں ٹولے ٹولے

راتیں ٹھڈیاں ٹھار

حسن دیاں ہیلاں برہوں دے جھولے

گوئلیں تتیاں نی وے

“The beautiful and lovely maidens are visible in groups. They are the breezes of beauty and the gusts of love (in the desert). The nights are cool and chilly. The day wind is hot, oh!”

The integration of beauty and love is the integration of contemplation (night) and action (day); hot day wind symbolising the testing times of love, which are necessary for the realisation of union.

رکھدے ناز حسن پروردے

تیز تِکھے ہتھیار

اَبرو تیغ تے تیر نظر دے

دِلیاں پھٹیاں نی وے

“These maidens keep prides and nurture themselves in beauty. Their eyebrows are swords and the arrows of their eyes are sharp and pointed weapons. Hearts have been ravished, oh!”

The magnetism of beauty attracts the lovers and their hearts become ravished in return.

کئی ڈیون اَن نال برابر

کئی ویچن بازار

کئی گِھن آون ڈیڈھے کر کر

تُلیاں تَکّیاں نی وے

“Some is bartering for wheat. Some is bartering for one and half wheat. Some is measuring by the eyes keeping in a view the market price, oh!”

The realisation of possibilities takes place by virtue of freedom. It is not a mechanical affair but a creative one, which makes every individual choose his own mode of realisation.

کئی دھپ وچ دِی چندیاں رہندیاں

کئی چن چن پیاں ہار

کئی گِھن چھان چھنویرے بہندیاں

ہُٹیاں تھکیاں نی وے

“Some remain picking pilus even in sunshine. Some has picked these and sat under the shade. Some by constant picking have become exhausted, tired and worn out, oh!”

The act of picking pilus even in sunshine symbolises the resolve to attain universal realisation, whereas the sitting of the pickers in shade symbolises the inferior stage of individual realisation. The realisation of the doctrine is free but it is so hard. Some may even ultimately fail to attain realisation (union and deliverance).

ایڈوں عشوے غمزے نخرے

کُسَن کان تیار

اوڈوں یار خرایتی بکرے

رانداں رسیّاں نی وے

“There are amorous glances, enticements and blandishments, on part of the beautiful maidens. There is the spirit of sacrificial animals on part of the lovers, readily available for being slaughtered.  The game of love is in full swing, oh!”

There is inseparability of beauty and love. Beauty attracts the lovers and the lovers like iron filings get attracted to it. It is the game of realisation, which is in full swing.

پیلوں چُندیں بوچھن لیراں

گِلڑے کرن پچار

چولا وی تھیا لیر کتیراں

سینگیاں سکیاں نی وے

“The shawl has been torn apart and the shirt has also been torn in bits, while picking pilus. The youthful companions and relative girls are making complaints and objections (being critical and making them ashamed), oh!”

The difficult act of realisation is essentially inward leading to the dwindling of individuality into universality and going beyond the ordinary standards of society in simultaneity. The lover is a rebel who, in the act of realisation, casts away his self and at the same time sets higher standards for the community.

آیاں پیلوں چنن دے سانگے

چھوڑ آرام قرار

اُوڑک تھیاں فریدن وانگے

ہکیاں بکیاں نی وے

“They came for the sake of picking pilus. Ultimately, they became Farid like. They left peace and rest and fell in a state of rapture, oh!”

The possibilities inhering in the Divine Essence were in the state of calm and repose (nonexistence). They were manifested in the state of existence in individual forms. The individuals embarked on attaining realisation (symbolised in the act of pilu picking). The individual realisation gave way to his universal and bewildering stage of metaphysical realisation. 

 

        Kafi-168                                      Understanding Diwan -i- Farid                                              کافی نمبر۔168         

اَج ویڑھا پیا بھاندا ہے

کوئی وصل سنہیڑا آندا ہے

“My courtyard seems pleasant to me today. Some message of union is in the air.”

Love heightens the sense of intuition. The ambience of love makes him intuit the unveiling of his beloved.

مِل مِل آئے بادر کارے

گج گج گاج کرے دھدکارے

بجلی چمکے مینہ پھنگارے

جھوک سُہاگ سُہاندا ہے

“The black clouds are gathering. There are flashes of lightning with drizzle. The thundering of clouds is loudening. The merriment in my dwellings is looking so good.”

He finds himself on the threshold of meeting with his beloved, which causes merriment in the inmost chamber of his being.

ٹوبھے اُچھلن مال نہ ماوے

ہر کوئی فرحت نال نبھاوے

راتیں یار اساں گل لاوے

ہِک ڈکھ ڈکھ پیا کھاندا ہے

“The ponds are overflowing with water and the place of a herd has become constricted. My beloved embraces me in the darkness of night. Every one is realising his possibilities in happiness. It is only suffering that is obliterating suffering itself.”

The water of life starts overflowing. The frontiers of the habitual self cannot constrict the higher possibilities of existence. He experiences his beloved in the state of contemplation. Suffering is obliterated at its roots. He goes beyond the clutches of suffering. The era of suffering withers away.

کوئل کوکے مور چنگھاڑے

ہَر ہَر وحشی کر للکارے

اغن پپیہے کرن بُلارے

گیت خوشی دے گاندا ہے

“The cuckoo is cooing and the peacock is sounding wild. The crested cuckoos are voicing calls. Here, each and every wild animal is also loudly voicing the songs of delight.”

The language of the birds is the language of love. The songs of delight are being loudly voiced even by wild animals. Love is making the soft and hardened possibilities of the self become vibrant.

دشت بیاباں ڈسن بہاراں

راحت ہوئی ہے تار متاراں

بوٹے بوٹے سہنس تواراں

چولے انگ نہ ماندا ہے

“The forests and desolate places seem to be lively. The herds with bells around their necks are gathered around each and every plant.  The depth of happiness is overflowing its bounds. All is immensely happy.”

Deadness has been transformed into liveliness. The development of the inner self is so musical. Joy knows no bounds.  It is a state of ecstatic happiness.

چنکے کر دے چنک سہیلی

سیندھ فرید رکھاں کیوں میلی

ویہلے آن سنبھالیم بیلی

ناز نواز سبھاندا ہے

“The tinkle of bells around the necks of the herds sounds so musical to my ears. My beloved has taken timely care of me. Why I should keep the parting line of my head dusty? It looks so nice to display pride and elegance.”

The realisation of existential possibilities sounds so musical. The friend has given a timely response. He resolves not to remain contented with his untidy appearance since it is so heartening to display pride and elegance. He is not independent or autonomous since he takes all his cues from his beloved and acts accordingly.

 

        Kafi-169                                      Understanding Diwan -i- Farid                                              کافی نمبر۔169         

اجھو مارو ملیو

دل ناں ماندی تھی

“My heart! Do not be so weary.  You will soon unite with your beloved.”

She consoles her weary heart by giving it hope of union with her beloved. Her solitariness reaches such heights that there is no one to soothe her heart burning in passion except herself.

سوہے سیج کوں ساڑ تے

ونج مِتراں دی تھی

“Burn your nuptial red head covering and the nuptial bed. Go and realise identity with your friend.”

She has to discard the formal rites and delve deep within herself in order to realise identity with her friend.

باندی بردی یار دی

بردی باندی تھی

“You are the handmaid and bondwoman of your friend.  Become his bondmaid and bondwoman (remain completely subjected to him).”

She has to constantly remember that she is completely subject to her beloved and thereby has to act accordingly.

غیروں اُلفت یار دے

دِلڑی واندی تھی

“My heart! Do empty yourself from the love of everything except my friend.”

She counsels her heart to empty itself from the love of otherness. She has to love her beloved in absoluteness.

نینہہ نبھیندیں مَرگیم

پُنل کاندھی تھی

“I have died while remaining true to love. Punnal! Now, you should come to accomplish my funeral rites.”

Her vocation is to remain true to love till the last moment of her breath in spite of all odds. She may die and leave it for the beloved to accomplish her funeral rites. There is no logical necessity between her efforts and the beloved’s response. Love rises higher than the horizontal concept of justice. Love is not a trade off. It is a mystery.

تانگھ فرید نوں آکھدی

بر ڈوں پاندھی تھی

“The insatiable longing asks Farid to travel to the world of wilderness.”

His insatiable longing for his beloved makes him resolve to reach the wilderness of his self with the hope that the autumn of life will certainly have its spring. His despair is qualitatively different from ordinary forms of despair. There is an invisible ray of hope buried beneath his darkness of despair. It is this ray, which keeps him moving in the tracks of love. Isn’t love and hope identical?

        Kafi-170                                      Understanding Diwan -i- Farid                                              کافی نمبر۔170         

الف ہکو ہم بس وے میاں جی

“Alif (the alphabet symbolizing Allah, the Reality) is simply and solely enough for me, my respected teacher.”

The imagery of letter Alif is of an independent vertical straight line. The symbolism of letter Alif (A) stands for the Absolute. She attaches herself to the root of Knowledge and needs nothing else.

ہور کہانی مول نہ بھانی

الف گیم دل کَھس وے میاں جی

“There is absolutely no other narration that has touched me. It is Alif that has grabbed my heart, my respected teacher.”

She distances herself from the narrations of religiosity. She is bewitched by the letter Alif (A) that contains all love and gnosis.

بے تے دی بئی کل نہ کائی

الف کیتم بے وس وے میاں جی

“I have no knowledge of ‘bay’ and ‘tai’ (alphabets symbolising formal learning).  Alif has made me helpless, my respected teacher.”

She is overpowered by the inward reality and transcends the domain of formal learning.

ٹھپ رکھ فقہ اُصول دے مَسلے

باب برہوں دا ڈس وے میاں جی

“Shelve the issues of jurisprudence and its principles. Open the chapter of loving for me, my respected teacher.”

Jurisprudence and its principles do not offer taste of love.  She asks her master to shelve them and make her drunk deep in love and gnosis.

جے کر لگڑو چاٹ برہوں دی

جایاں کوں ڈیسیں ڈس وے میاں جی

“Once you get the taste of love (get existentially involved in love), you will even caution your descendants (about the sufferings of love), my respected teacher.”

The taste of love warrants such heights of sufferings that no ordinary being could ever think of contracting love.

جے ناں سبق برہوں دا ڈتڑو

اَج کل وِیساں نَس وے میاں جی

“If you do not teach me the lesson of love, then I will one of these days flee from you, my respected teacher.”

She has no tolerance for religious discourses. She is only interested in attending doctrinal sittings steeped in love.

برہوں سکھیں تے برہوں سکھائیں

ہئی شابس شابس وے میاں جی

“Learn love and teach love. Bravo! Bravo, my respected teacher.”

It is so commendable to learn the art of love and teach the same to votaries.

جیندیں موئیں ہک یار دے رہسوں

وسری ہور ہوس وے میاں جی

“We shall remain committed to the one beloved in life and death. All other craving has been fallen in oblivion, my respected teacher.”

Loving the beloved with absoluteness leaves no room for craving of otherness. She will remain committed to her beloved through thick and thin. 

منتر پریت دا پھوک شکاریں

لنگنیں ہم آلس وے میاں جی

“Blow over me the incantations of love since there is indisposition in parts of my body, my respected teacher.”

She asks for blowing the incantations of love on her so that she could overcome the temporary indispositions of her body and hasten to reach the destination of love. It is requesting the freshening of her spirit to unite with her beloved.

اُلفت زر دی گھر دی ور دی

نہ رہ گئی ہِک خَس وے میاں جی

“No attraction of wealth, household and husband has remained in me even to the extent of a straw, my respected teacher.”

The absoluteness and universality of love for one’s beloved does not leave any room of love even to the extent of a straw for one’s wealth, household or spouse. 

رانجھن میرا میں رانجھن دی

کھیڑیاں دے مونہہ بَھس وے میاں جی

“Ranjhan is mine and I belong to Ranjhan.  I wish dust in the mouths of the ‘Kheras’ (signifying contempt for one’s adversaries), my respected teacher.”

Her deep and intimate relationship with her beloved warrants contempt for the adversaries of love.

سَٹ گھر بار تے بار وَسیساں

بَدلیں کیتی لَس وے میاں جی

“I will leave my household and shall dwell in desolate forests. The clouds have shown flashes of lightning, my respected teacher.”

She resolves to leave her everydayness of existence and delve in the desolate forests of herself for there are signs of unveiling of her beloved in the inmost chambers of her being. 

علم عَمل بُھل، ویسی جے کر

عشق پیو کن رُس وے میاں جی

“You will become forgetful of knowledge and action (transcend), once the tune of love enters your ears, my respected teacher.”

The universal tune of love played within the infinite depths of her consciousness makes her forget the contingent realms of knowledge and action. Knowledge is transformed into gnosis and action is transcended to the realm of nonaction.

اُوڑک عشق اندر جند ڈیسوں

نہ سمجھیں کِھل ہَس وے میاں جی

“Ultimately, I will sacrifice my life for the sake of love. Do not take it as a joke, my respected teacher.”

Reason needs to take her seriously in her claim of sacrificing her life for the sake of love. Reason cannot measure the abysmal depths of love and thus, is at a loss to understand that how could she sacrifice her life just for the sake of her beloved.

نینہہ کڈوکنا ں پیو سے پُکھڑے

نہ ہئی قلم تے مَس وے میاں جی

“Love fell to our lot before there was the pen and ink, my respected teacher.”

‘Hidden Treasure’ testifies love itself. The Reality loved to know the possibilities of His Essence in the forms of His Names or Attributes. It was before the Reality created Pen (al-Qalam) to ink ‘the realities of all things (al-haqa’iq) upon the Guarded Tablet (al- Lawh al-Mahfuz).’

نہ اَج کل دی یار دے ول دی

روز ازل دی ہس وے میاں جی

“My intimate bond with my friend is not recent. I am with him ever since the primordial day, my respected teacher.”

Her intimacy with her friend is not merely a temporal affair. It is a pre-eternal covenant of friendship with him. 

عشقوں مُول فرید نہ پِھرسوں

روز نَویں ہِم چس وے میاں جی

“Farid! I will never turn my face from love. I have creative taste each day, my respected teacher.”

He resolves never to turn his face from love.  He is drowned in its recurring creative taste. 

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