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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-171                               Understanding Diwan - i - Farid                            کافی نمبر۔    

اللہ میلے ول سنگ یارا

بردی توں دلبر دی

“Allah may unite me with you, my friend for I am the bondmaid of my beloved.”

She prays for transcending the servant –Lord axis by the Grace of God.

ناز نزاکت حُسن ملاحت

کیا چالیں کیا ڈھنگ یارا

سوہنی طرح نظر دی

 “You have prideful tenderness and charming beauty. You have great moves and unique expressions, my friend and a lovely style of seeing.”

He is bewitched by Beauty. He describes the beauty of his beloved with its captivating antics.

عشوے غمزے کرن لڑائی

چشماں کر دیاں جنگ یارا

ڈاڈھے ظلم قہر دی

 “The amorous glances and enticements are battling. The eyes are in a state of warfare, my friend, with severe cruelty.”

The striking beauty of eyes ravishes his heart. 

ہر ہر کاکُل نانگ واردھا

زلف مریندی ڈنگ یارا

لڑدی مُول نہ اڑدی

 “The hair with each and every lock is like an overpowering snake. The tress bites me, my friend, without any reservations.”

He is capitulated by the tresses symbolising intricacy of love. He has no exit from love.

قامت یار قیامت ساری

سہنس فریب فرنگ یارا

کر دی  جو جو سردی

 “The height of my friend is so captivating. It has countless forms of deceit, my friend, doing all that is possible.”

He tries to encompass the terrific beauty of the magnificent build and stature of his beloved. The beloved succeeds in enticing him at will. 

تیر نگہ دا رَگ رَگ رچیا

سارا بدن چورنگ یارا

لگڑی نوک ہُنر دی

 “The arrow shot from the eyes has pierced my each and every vein. My whole body is a target dot, my friend, with the point of an arrow shot so perfectly.”

The eye targets him perfectly. It ravishes his embodied self. It plays on the game of beauty and love.

عشق فرید رُلایم بروِچ

ہڈ ہڈ تے انگ انگ یارا

نِکھڑیُم کونج ولہر دی

 “Farid! Love has made me wretched in wilderness affecting my every bone and each part of flesh, my friend and I am a heron separated from my flock.”

He experiences the separation and disunion of his beloved in his bones and flesh. It is likened to a heron flocking together with other herons and once separated dies alone.  The lover and the beloved having the same feathers of love ‘flock’ together. He tends to lose his identity in face of the transcendence of his beloved. He suffers crisis of identity because the formation of his mutual selfhood cannot sustain his evaporating isolated self.

   Kafi-172                               Understanding Diwan - i - Farid                          171  کافی نمبر۔    

اَلْیَوْم بصر حَدِید وے

ہر وقت یار تے دید وے

“My vision is very sharp today, oh. I am witnessing my friend at each and every moment, oh.”

 It is beyond the ken of religiosity to understand that his sharpness of vision (spiritual) makes him constantly witness his friend.

کھولی عشق قلب کلید وے

ڈینہہ رات ساڈڑی عید وے

تھئے گجھڑے راز پدید وے

تِھیا بُعد سخت بعید وے

“Love has opened the key of my heart, oh. The deeper secrets have been unravelled, oh. It is our day and night festivity, oh. The distances have greatly distanced themselves, oh.”

Love opens his deeper mysteries of heart (innateness of knowledge or the ‘immanent Qur’an’). Doctrinal realisation confers perpetual spiritual happiness. Absolute proximity banishes the concept of distance from the gnostic consciousness.

غیروں ہے قطع بُرید وے

دل مَل گھدّی توحید وے

ہُٹ کھٹ گئی تقلید وے

ہے حال روز مزید وے

“The relation with otherness has been severed, oh. The state of servitude has finished, oh. My heart has embraced unity of God, oh. My state is progressing each day, oh.”

The illusory nature of otherness falls to the ground. The state of religiosity crumbles like the house of sand. There is no reality (ilah) except the Reality (Allah). The realisation of Oneness or Unity deepens in every situation. 

ہَر لحظہ شوق شدید وے

امّارہ نفس عنید وے

ہر آن ذوق جدید وے

کر صلح تھیُم مرید وے

“My fondness is intensifying at each moment, oh. My taste is renewing at each instant, oh. The carnal self is a deadly enemy, oh. It has made peace with me and has become my disciple, oh.”

The fondness of witnessing the unveiling of the Reality is on the increase. How could religiosity tame the carnal self (al-nafs al-amarah) and transform it into realised self (al nafs al mutma’innah) without spirituality?

وَہ جذب دی تائید وے

تھی محوّ گفت و شُنید وے

وَہ فقر دی تمہید وے

گئے وِسر وعد وعید وے

“I laud the mystic state of absorption, oh. I laud the preamble of faqr (consciousness of ontological nothingness), oh. I was engrossed in doctrinal sittings, oh. I became oblivious of all promises and threatening, oh.”

The state of spiritual absorption is the preamble of attaining consciousness of one’s own ontological nothingness. The deep involvement in doctrinal sittings makes the illusory nature of self vanish and thereby the votary transcends the promises of paradise and threats of hell. The spiritual experience of God (communication with the Lord) makes one transcend the realm of action. 

ٹھہندی نہیں تشدید وے

ایہو ادنیٰ عبد فرید وے

کَاوڑ اتے تہدید وے

اَزلوں ہے دِید خرید وے

“Harshness is not befitting, oh. Anger and punishment too (are not befitting), oh. Farid is a humble servant, oh. He has been bought for the sake of the vision of my beloved ever since the primordial day, oh.”

The whole drama of cosmic existence is unfolded on the stage of love. How could he bear harshness, anger and punishment, when he has primordially bartered himself for the sake of his beloved’s vision in all humility and subjection?

   Kafi-173                               Understanding Diwan - i - Farid                        173    کافی نمبر۔    

اُتھ درد منداں دے دیرے

جِتھ کرڑ کنڈا بوئی ڈھیرے

“Here, are the dwellings of the compassionate ones with widely spread out thorny shrubs, trees, plants and bushes.”

The loving hearts dwell in Nature, which pacifies them against the humdrum of city life.

اے اچڑے &ے عالی

ہن مشتاقاں دے والی

اے سوہنی ککڑی والی

بیا کون قدم اِتھ پھیرے

“These high and majestic sand dunes and lovely brownish sand is the custodian of the people eager of vision. Who else can step in here?”

The lovers eager for the vision of their beloveds step here in the lovely sand and mounting dunes. It provides a calm atmosphere for contemplation.

کِھپ کھاراں تے لئی لانے

تھل ٹِبے ڈہر ٹِکانے

سنھ پھوگ بہوں مَن بھانے

ہر بِھٹ بِھٹ نال بسیرے

“The desert grass, plants and bushes are appealing to the lovers. They have their dwellings in the desert, sand dunes and the areas between dunes. They have their habitations on the top of every sand mound.”

The lovers are happy in the habitat of the desert with its natural growth. The sand dunes are instrumental in providing them occasions to contemplate on the higher realities of life.

مڈ جھوکاں تے تَڑ تَاڈے

واہ تکیہ گاہ اساڈے

رس چھٹڑے کھیلاں کھاڈے

ہن ہووے کون نِکھیڑے

“Who can separate us from the thatched huts, dwellings, river beds and transitory habitations, cultivable land amongst sand mounds, water drains and pools, when these are our abodes?”

The lovers do not wish to be displaced from their dwellings in the desert amongst plantation and water.

ٹِب ٹوبھے بَاہیں سوہندے

جی ہر ویلھے پِیا لوہندے

وچ چنکے دل نوں موہندے

ہے ہر دم ہووِن نیڑے

“The big sand dunes and ponds create such a pleasant atmosphere. They captivate my heart in broad day light. My heart is yearning that these always remain near me.”

He is fascinated by the desert, which creates a sense of spaciousness in him. He wishes to remain near the lovely sand dunes that give him calmness, serenity and tranquillity.

جَھڑ گاجاں بجلیاں بادل

سِک سانول کرے اُباہل

کیا چِٹڑے گورے سانول

لڈ ہوت وَسِم آ ویڑھے

“The sky is overcast with whitening and black clouds with flashes of lightning and thundering clouds. My longing for my beloved is intensifying. I wish that my beloved packs up and reach my courtyard.”

There are visual and audible signs of the unveiling of the beloved. His longing to unite with his beloved intensifies.

وَلھ لگڑیاں ریبھڑ کچریاں

کئی گدریاں پیلیاں ککڑیاں

کئی سبز متیرے کھکڑیاں

سر روہی سوہندے سہرے

“The creeping plants of different sizes and colours of melons are enhancing the beauty of the desert.”

The possibilities of the self (desert) symbolised in plants (growth) and fruits (fruition) enhance its beauty.

خوش قطرن عطروں بِھنڑی

کھا ساگ پوسی دی پنڑی

گز لائی سَاوی سنڑی

نِبھ ویندے وقت سُکھیرے

“My time passes in peace in the desert by living amidst sweet-scented grass, riverine green and fresh plants and by eating potherbs and turnips.”

He is at peace to contemplate the higher possibilities of his existence. He embarks on the vocation to realise these possibilities symbolised in eating of vegetables.

دِل ہَر ویلھے پئی تانگھے

گئیں بکریاں بھیداں چانگھے

ونج ڈیکھاں مال دے لانگھے

لنگھ پوندِم قدم اگیرے

“My heart perpetually longs to see the passages of the herd. I step out to see cows and flocks of goats and sheep.”

His heart perpetually longs to see the passages of the herd and he steps out in the hope of meeting the shepherd of the herd (beloved). It is a hope of witnessing his beloved in immanence.

سُنج واہ اَساڈیاں جھوکاں

کچھ خبر نہیں اِنہاں لوکاں

سن کَملے کَردے ٹوکاں

دل پُٹھڑے سخت اویڑے

“Our dwellings are desolate. These naive folk resort to sneering. These people have no awareness. Their hearts are overturned and are highly odd.”

The lovers dwell within. They are beyond the understanding of ordinary people, who have nothing to do but resort to sneering. The heartless outsiders are precluded in principle to understand the wisdom of love

بَٹھ شہر بَزار عمارت

پر بے شک عشق اشارت

بے واہی برہوں بشارت

' جھگڑے کُوڑے جھیڑے

“Cast aside market places, city and mansions. Our inspiration of love is to be without any support. Undoubtedly, these are signs of love.  Leave aside wrangling and pseudo- brawls.”

These are doubtlessly the educative signs of love that the lover has to cast aside all things, which distract him from his beloved; needs no external support in the path of love and has not to get involved in wrangling and pseudo-brawls. Isn’t it one of the greatest gifts of love that the lover is saved from the pettiness of life?

تِھیّاں روہی مینگھ ملہاراں

وِچ سوہندیاں گھنڈ تواراں

کُل گُل گلزار بہاراں

ہر ٹوبھے چھانگاں چھیڑے

“The desert is overcast with rainy clouds. All the flowers and the orchards are blossoming.  I like the tinkling of the bells around the necks of the herds while grazing every pond.”

The visual and audible signs of the beloved indicate that the beloved is nigh. It symbolises sprouting of inwardness.

سو ککرے کنڈڑے کاٹِھیاں

سَب ڈنگڑے وٹڑے چاٹیاں

لکھ ڈونگر اَوکِھیاں گھاٹیاں

جِتھ تھیوِم فریدؔ وہیرے

“The feet of Farid are pierced by hundreds of gravels, thorns and small broken wooden pieces along with curved sharpened stones and slabs during his travel through countless mountains and arduous passes.”

It is not easy to realise union with the beloved. The path of love is filled with pains and sufferings.


   Kafi-174                               Understanding Diwan - i - Farid                        174  کافی نمبر۔    


اے عشق نہیں سر روہے

ڈکھیں سُولیں دا اَنبوہے

“It is not love but a mountain of sufferings and afflictions that has befallen me.”

To fall in love is so easy but to remain steadfast in love is so difficult. Love is impregnated with sufferings and afflictions.

نہ تُولہا ٹانگ سنداری

مینہہ بوری رات اندھاری

مَیں من تاری تے نیں باری

بیا خاص مہینہ پو ہے

“I lack different means of ferrying across the waters. The waters are running fast and are deep and I do not know how to swim. It is a dark night and there is continuous drizzling. It is a month of extreme cold.”

Love strands him on the bank and makes him face downpour in the chilly dark night. He has neither means to ferry across the waters, which are running fast and are so deep, nor knows the art of swimming. It is an eye opener for a novice in love to have a glimpse of the intricacies of love.

تھی یار رکھے ہم رازی

ہے پیچ اتے ٹھگ بازی

ہے کوڑی حیلہ سازی

اے لطف نہیں کوئی دروہے

“He should become my friend and deeply share with me. (Otherwise)It is a false stance. It is pretence and swindling. It is not love but act of dubiousness.”

He becomes desperate in love. He challenges his beloved to become his friend and share deep aspirations with him, and in case he does not respond, then it means that his stance is false.  His desperateness is visible in interpreting the behaviour of his beloved as pretence, swindling and dubiousness. He makes his own criteria of love and judges his beloved accordingly. His reaction to the repose of the beloved brings to light the subtle distinction between the human and the Divine. He continues to bear the brunt of love and does not severe relationship with his beloved in spite of hurling accusations against him. Love is such a great mystery.

پِیاں کھوج پُنل دیاں خبراں

جڈاں عاشقاں بدھیاں کمراں

گیاں روگ اندر دیاں ڈمراں

تھئی دِلّی ڈھائی کوہے

“I have got a track of my Punnal. It has reduced the intensity of my malaise. When the lovers make choice to remain steadfast in love, the destination seems so near.”

Her success in tracking her beloved ends her malaise and inner stagnancy. When the lovers resolve to march on the road to love, the destination of love seems so nearby. The static state of the lover turns dynamic making the beloved seem so close at hand.

رو رِنگ رِنگ کِہَم کرِیہل

دم جیندیں تونیں گِیہل

بَٹھ ڈکھ سُکھ رج بُکھ دی گل

جِتھ جوہ جتن دی تھوہے

“The camel of my beloved in the state of crying asks me again and again to discard the thought of peace or suffering or of his being fed or hungry. He would keep his striving till he lives to reach the signs of the dwellings of the camel riders.”

His self (symbolised by the camel of the beloved left behind) inspires him not to bother about its physical or mental deprivation but continue his journey to the abode of his beloved (Self). Isn’t love a journey of the self to the Self?

نہ یار فرید مِلیو سے

پَندھ کر کر ہَٹ پِیو سے

ناں دردیں واند ڈتوسے

سَندھ سَندھ دی نِکھتی موہے

“Farid! I have neither met my friend nor have pains given me any respite. I have become tired of this long journey. There have been twists in each and every part of my body.”

The inward journey of the self to the Self seems so long. Time, as such, has no ‘objectivity.’ It lengthens and shortens in reference to disunion and union, respectively. Love unfolds the existential dimensions of time. His embodied self has no respite from continuous pains and bodily twists in the absence of his friend. Love involves his whole being. He suffers in his flesh and bones.


   Kafi-175                               Understanding Diwan - i - Farid                        175  کافی نمبر۔   

آئے مَست ڈہاڑے ساون دے

وہ سانون دے من بھانون دے

“The enchanting days of a rainy season have come. These good days of raining are so pleasing.”

The beauty of the enthralling days of rainy season in the desert notwithstanding, rain in the desert symbolises the process of the unveiling of the beloved within the lover’s being, which makes the lover experience self-fulfilment.  It is unveiling of the beloved, veiled within the symbols of Nature (Cosmic Book), which is also understood as going beyond the symbols, discovering behind the veil or going beyond the manifest.

بدلے پورب ماڑ ڈکھن دے

چارے طرفوں زور پون دے

کجلے بھورے سو سو وَن دے

سارے جوڑ وساون دے

“The clouds have come from the West, Marwar and North. These clouds are black, brown and of hundreds of colours. The rain-laden winds are blowing on all sides. All these are signs of rain.”

The direction of the incoming clouds, their colours and the blowing of the rain laden winds are the vibrant signs of the transformation of the beloved’s transcendence into immanence. These are the openings of Self-realisation. 

چکویاں چکوے اغن پَپّیہے

سہنس چکور چنڈور پپیہے

کوئل مور چچونے چیہے

شاغل گیت سناون دے

“The birds are engrossed in singing songs (language of the birds).”

The birds symbolising the tender and musical feelings of love (language of the birds), within his self long for union close at hand.

ڈینہاں پِینگھاں سَاویاں پِیلیاں

گج گج گاجاں گجن رسیلیاں

راتیں کِھمنیاں کِھمن رنگیلیاں

وقت سنگار سہاون دے

“There are green and yellow rainbows in the sky at daytime. There are flashes of coloured lightning at night. The thundering of the clouds seems so pleasant. This is the time to embellish one self.”

The visual and audible signs of Nature symbolising inwardness inspire him to embellish his embodied self for affecting union with his beloved. The outward is transformed into the inward. It is a shade of integrating contemplation with action symbolised as night and day, respectively. The beauty of action (embellishing oneself) has to correspond to the beauty of contemplation (flashes of coloured lightning at night).

روہی راوے تِھیاں گلزاراں

گھنڈ تنواراں بارش باراں

تھل چِترانگ وی باغ بہاراں

چرچے دھانون گانون دے

“The barren and hardened earth has been turned into orchards. The deserts and small white piece of lands flowered and bloomed. It is raining and at the same time the tinkling of the bells around the herds is sounding so musical. The rain is inviting us to sing and bathe.”

The deadness of the self becomes enlivened. There is colourfulness of life spreading its fragrance all around. The celestial music is so audible. The heavenly blessings are sending messages of participation in the ambience of love.

چاندنی رات ملہاری ڈینہہ ہے

سوہنی موسم لگڑا نینہہ ہے

ٹھڈڑیاں ہِیلاں رِم جِھم مینہہ ہے

گئے ویہلے غم کھانون وے

“There are moonlit nights and cloudy days. The cool and pleasant breeze is blowing and there is continuous rain. We have contracted love in such a beautiful season. The days of sorrows have gone away.”

The manifestation of the beloved does wonders. It initiates love in beautiful season (the spiritual moments of contact between the human and the divine). Days of sorrowful separation are displaced by happy times of union.

مُد مستانی تے خوش دِنڑے

سہجوں مینہہ برساتوں سِنڑے

سالہوں سوہے کیسر بِھنڑے

جھڑ گے لانگھے لانون دے

“These are happy days in the enthralling season. My wedding dress is soaked in perfume. It is readily raining heavily. The corners of the dress of my beloved are exhibiting beauty.”

He experiences the joy of love during the immanence of his beloved. The nuptial dress spreading the fragrance of love gives such a lovely look. The forms of the beloved seem so beautiful in the rain of love.

دیہہ فرید آباد تھیوسے

دل دردوں آزاد تھیوسے

مال مویشی شاد تھیوسے

چولے انگ نہ مانون وے

“Farid! My dwellings have enlivened. My cattle are grazing to the fill. My heart has become free from pains. My happiness knows no bounds.”

His static self becomes dynamic (deserted places are transformed into dwellings). His wild passions of love get satiated. The pains of separation and disunion wither away. He experiences proverbial happiness (boundless happiness).


   Kafi-176                               Understanding Diwan - i - Farid                        176  کافی نمبر۔   

اِیہے ناز ادا سانولڑے دے

ہِن باعث عشق اولّڑیدے

“The prides and style of my charming beloved is the cause of my odd love.”

He finds himself thrown in the situation of love by virtue of the beautiful expressions of the beloved. There are many shades of the intimate relation between beauty and love. He considers love as odd because it is beyond rational understanding. The oddness of love obliges him not to understand love from the habitual perspectives. He has to develop the style of ‘lived participation’ with the mystery of love.

گئے ویہلے بھاگ سولّڑے دے

ڈتے پیش فراق پُنلڑے دے

آئے دورے درد کُللڑے دے

ڈکھے پینڈے مارو تھلڑے دے

“The times of good fortune have passed away. I have been held up by unintelligible fits. The separation of my beloved has made me step in the suffering paths of the deadly desert.”

His good fortune is tied to the vision of his beloved. The separation from his beloved is an inward shaking experience. It is traversing the suffering paths of the deadly desert of his self.

گئے گذر ڈہاڑے رلڑے دے

ہن پربھت روہ جبلّڑے دے

ترسلّڑے عیش سُوکھلڑے دے

سُکھ پال تھئے دل جلڑے دے

“The times of meeting my friend have whisked away. The moments of joys, peace and ease have fleeted. Now, these mountains and mountainous ranges are comforts of my burning heart.”

He experiences the whisking away of the times of vision and union. They lead to the end of reassurances, joys and ease at the hands of his beloved. His burning heart has no way but to find solace in the meaningful suffering of love.

جڑ کیتی برہوں چھول مٹھی

لگی پھکّڑی ہو ہو وول پٹھی

گیا ہار سنگار دا تول اٹھی

واہ بھلّڑے بھاگاں بھلّڑے دے

“The discourse of the beloved has ravaged the hapless one. The glimmer of my makeup has faded out. There is ill-repute and infamy chasing me. What goodness has been done to me by the blessed one?”

Religiosity has to understand the magnetism of beauty in attracting heart of the lover. How could love be initiated without vision and intimate discourse with the beloved? Sermons are no substitute for a living communication with her beloved. The beautiful discourse of her beloved is so bewitching that it ravages her. Doesn’t goodness consist in the blessings of love that fade away her glimmer of make-up and confer ill-repute and infamy on her?

سَب مصری کھنڈ نبات بُھلیم

مےٴ کوثر آبِ حیات بُھلیم

اعجاز مسیح دی بات بُھلیم

سن شوخ سُخن راولّڑیدے

“I have forgotten the sweetness of sugar and sugar – candy. I have forgotten the miracles at the hands of Messiah (Syedna Isa). I have become oblivious of the pure wine and the eternal water of life after listening to the sweet discourse of my beloved.”

His listening to the lively discourse of his beloved takes him to such heights of love that he becomes oblivious of the sweetness of life, the miracle of Syedna Isa (of infusing life in the deadened self), pure wine (drinking from Hauz-i-Kausar or special fountain in paradise at the hands of the Prophet, which will quench the thirst of the spiritual thirsty) and Ab-i-Hayat (Water of life or immortality ‘supposed to give eternal youth and sempiternal(everlasting)  life to him who drinks it; esoterically (representing) the universal self and life’s principal substance’). Religiosity denies love and gnosis and thereby fails to touch the inner chords of the human. It can never understand the immense engaging power of the communication of love, which makes the lover oblivious of even the greatest things of life. 

لگا نینہہ نیارڑی پیڑ اساں

سو نشتر لکھ لکھ سیڑھ اساں

دل چبھڑے برچھے تیر اساں

نِبھ وقت چکے در ملّڑے دے

“I have contracted a painful novel love. The spears and arrows have pierced my heart. There are numerous cuts and countless fountains of blood oozing out. The times of healing have long passed away.”

The open wounds of love make him experience peculiar pains.  The wounds could be healed at the initial stages with timely stitches but with the passage of time the wounds have deepened and the possibility of their healing has ceased to exist. How can love last or union realise if the wounds are stitched in time? His open wounds can only be healed in unison with his beloved at appropriate times.

لگی نوک نظر گیا ہوش ہنر

ڈوڑے ظلم قہر ڈہاں منہہ دے بھر

رہے درد اندر سدا سول جگر

ڈکھے روہ ڈونگر راہ ولّڑے دے

“The piercing gaze of the eye has made me loose my sense and sensibility. I am having inward pain and lasting afflictions within me. I fall down with my face on the ground due to torment, cruelty and severity. These are the sufferings of traversing the mountainous paths and intricate ways.”

Love is contracted by eye contact. The loss of sense and sensibility is the sure sign of love. It is further confirmed by inward pain and perpetual afflictions. The lover’s falling down with face turned to the ground with torment, cruelty and severity leaves no doubt that love has done its work so perfectly. The sufferings encountered by the lover in traversing the intricate and hazardous path of love are attestations of his following the Straight Path (sirat al mustaqeem). Love straightens. How it could be otherwise?

سَٹ بخمل ململ رنگ محل

رِچھ راخس گَھل ممیں ڈینیں دل

گئے سانگ بدل کوئی لہم نہ کل

آئے پیش سنبھل سر کلہڑے دے

“Now, cast aside silky and muslin clothing and colourful mansions. The times have changed and there is no one to take care of me. I am the solitary one against flocks of bears, giants, man eaters and witches.”

He discards the comforts of life in course of love. There is no one to take care of him except love. And love takes care by pitching him against flocks of inner and outer demoniac forces. Love is so considerate.

وَل وَل پِیا زلف پنل دا گل

گئے سکھڑے ڈھل گیاں خوشیاں ٹل

پئے سوز اچھل پئے روگ اٹل

دِل چلڑے نیش اجلّڑیدے

“My neck has been rounded by each and every tress of my beloved. The passions have leaped and the malaise has crossed the limits. Peace has passed away and the delights have been burnt. The arrows of destiny have pierced my being.”

How could he bear separation after undergoing the experience of his neck being rounded by every tress of his beloved? His unrealised leaping passions throng him with malaise. He loses the moments of peace and happiness, which he spent in the intimate company of his friend. He experiences the piercing of his being by the arrows of destiny that have disunited him from his beloved.

کل کاروں عشق فرید کیتا

ہر پل پل شوق جدید کیتا

گھر باروں برہوں بعید کیتا

مونہہ نور بھرے نرملّڑے دے

“Farid has left all works and has accepted love as his only vocation. Love has made me distance myself from my household. The witnessing of lighted and a tender face of my beloved has kindled in me the desire of vision at each and every moment.”

His sole vocation is the vocation of love. Love makes him oblivious of everything. All his acts are acts of love. Love becomes the measure of all things. The vision of his beloved’s tender and shining face enkindles in him the desire to creatively envision it at every moment. Religiosity has to understand that sermonising hardly prepares a man to leave his entire work and household for God unless he is inspired by the love of God to do so. One may die for God due to psychic necessity but one can only live for God by freedom of love. It is so easy to die for God than to live for Him. Beauty and love act as catalysts in divesting the lover of his ‘having’ and ‘being.’ Love goads him into the lap of his beloved.

   Kafi-177                               Understanding Diwan - i - Farid                        177  کافی نمبر۔   

بٹھ مگھیانہ راج ببانہ

ستر دھوئیں کانہہ کہیلے

واہ بھانے من بھانے اساڈے

بیشک مانے ترانے اساڈے

“I don’t care of Maghiana (the birth place of Heer) and the regal status of my father. I really like the cowsheds made of thatches. This is my pride and honour.”

She rejects her royal birth and abode and takes pride and honour in the thatched cowsheds, instead since they relate to her beloved. Love is essentially commitment with inwardness and the royal outwardness as such loses its meaning. Love gives higher meaning to things.

سنو سہیلیاں سینگیاں سیاں

چولہ بوچھن دھیاں دھیاں

برہوں ڈتیاں ڈکھڑیں ہتھ بیاں

خون جگر تھئے کھانے اساڈے

“Do listen to me! My same age friends and companion! Love has given my arms in the hands of sufferings. My shirt and head covering have been torn to bits. My vital blood is my food.”

She warns her friends about the sufferings undergone at the hands of love. The ordinary self is peeled into nothingness and blood becomes the food of love.

ہار ہنجوں دا گل وچہ پانواں

ما پیو بھاواں مول نہ بھاواں

سُولاں دی نِت سیجھ سُہانواں

ویری دوست پورانے اساڈے

“I wear the necklace of tears in my neck. I hereby prepare the nuptial bed of afflictions. I am completely unpleasant to my parents and brothers. My old friends have become my adversaries.”

She constantly weeps profusely in the state of separation and disunion. She has no resting place except her laid nuptial bed of afflictions, which tantamount to sleeping on thorns. She is deprived of the tendering care of her parents and brothers. She immensely suffers to see her old friends becoming her adversaries. Isn’t the inner and outer plight of the lover an eye opener for the novices in love, who consider love as a bed of roses?

ضعف بدن وچ سرت نہ تن وچ

دِلڑی غرق اندوہ محن وچ

بھا جگر وچ دود دہن وچ

رو رو نین کمانے اساڈے

“My body is fragile and my bodily senses have lost their strength. My self is burning and my mouth is emitting smoke. My heart is drowned in grief and woes. My eyes have lost their lustre by constant crying.”

Her body becomes fragile with waning strength. She burns and heaves sighs (emit smoke). Her heart drowns in grief and woes. Her shine of eyes lose their lustre by continuous weeping in the states of separation and disunion. 

' گیا کیچ شہر دا والی

ککرے کنڈڑے تول نہالی

تھل مارو دی ککڑی والی

ڈلھ سلھ پتھر وہانے اساڈے

“The custodian of the city of Ketch has left me forlorn. Now, the brownish yellow sand of the deadly desert, gravels and thorns are my nuptial quilts and mattresses. The stones, pebbles and bricks are our pillows.”

The transcendence of the beloved leaves the lover forlorn in the deadly desert of her being. The things of comfort become highly vexing.

پینگھ پیپل ملکانے بُھل گئے

گھر در جاہ ٹِکانے رُل گئے

گانے گہنے سہرے پُھل گئے

پڑ پئے یار ایانے اساڈے

“Such amateur friends have fallen to my lot that I have forgotten my swing on the ‘peepul’ tree, colourful threads around my wrist (symbolising marital bond) ornaments, chaplets, flowers, my house and various abodes.”

She remembers the times of her carefree childhood and the colours of her youthfulness, which fell in oblivion since she contracted love with her amateur friend. Isn’t it the beauty of love to call ones beloved as amateur?

مفت فرید نِدامت چایُم

ساری پت پرتیت ونجایم

سمجھ سنبھل کر نینہہ نہ لایم

تُھڑ گئے عقل سیانے اساڈے

“Farid! I have taken upon myself regrets for nothing. I did not contract love with understanding and carefulness. I have lost all my honour and credibility. It has led to the fall of my rationality.”

He becomes regretful of contracting love without resorting to understanding and carefulness. He laments that it has led to the loss of his honour and credibility, while earning him nothing. He thinks that it is the slip of his rational wisdom, which has brought him to such a deplorable plight. The wisdom of love exists beyond rational understanding and so-called watchfulness (tools of rationality). Love is not a dark leap but it is certainly a leap in the dark, which contains within itself thousands of suns and moons that blind the lover by the brilliance of their light. It is in the higher stages of love that he realises that the leap he took was not a leap in the dark but was essentially a leap in the light. Reason abhors the very act of leaping in the dark and rests content in remaining as an outsider. It is deprived of the real treasures of life. It is the law of things that one has to take a leap in the dark in order to find light. Once a person plunges in the ocean of darkness, he finds it an infinite ocean of light and is bewildered to witness darkness consisting of veils of light. The lover takes this leap and eventually finds the beloved as veil itself.


   Kafi-178                               Understanding Diwan - i - Farid                        178  کافی نمبر۔   

برہوں پیو سے پُکھڑے

بے کل دھندڑے چُکڑے

“Love has been fallen to my lot. I have become forgetful of all other activities.”

He experiences himself thrown in the situation of love. It is a whole time affair, which engages him wholeheartedly and in wholesomeness.

پیت پرم دی چاشنی چکھڑیم

وِسرے ڈکھڑے سکھڑے

“I have tasted intense love. I have forgotten all sufferings and comforts.”

The one who tastes love goes beyond the pettiness of life.

عشق دی بات نہ سمجھن اصلوں

اے ملوانے رکھڑے

“These exoteric clerics essentially do not understand the reality of love.”

The reality of love cannot be understood by the clerics who never taste esoterism and are condemned to remain tied to lifeless exoterism.

ادبّنی ربّی جب ہویا

شرع مسائل مکڑے

“The Prophet’s saying: “My Lord has taught me and made me aware of secrets” has come to light. It has led to the settlement of all issues of jurisprudence and its principles.”

The Prophet’s allusion to inward knowledge of God makes a person aware of secrets unknown to ordinary people. It leads him to understand that the letter of the law is peripheral in nature. The enlightened person does not raise the ‘dust of multiplicity’ because he has obtained spiritual knowledge of unity.

ہمہ اوست دا سبق گھدوسے

فاش تھئے گجھ لکڑے

“I have learnt the doctrine of Oneness of Being. All mysteries and secrets have become openly manifest to me.”

The mysteries and secrets of the principle of unity in diversity become openly manifest to a person who learns the traditional lesson of Oneness of Being (wahdat al wujud).

ہیں راہوں نہ پھرساں تونیں

سِر تھیسم سَو ٹکڑے

“I shall not turn away from the path till the end even if my head is smashed to bits.”

He is committed to the realised path of gnosis and resolves to remain steadfast even at the cost of his life like Mansur Hallaj who did not relent from his statement: “I am the Truth” and embraced martyrdom at the hands of the clerics. The clerics have remained ignorant of the spiritual dimensions of religion.  Their ignorance, at times, has sprung in the form of violence against peace loving Sufis.

محض فرید نہیں کئی حاجت

ہیوں ہک نینہہ دے بکھڑے

“Farid! I have absolutely no need of any thing. I am only hungry of love.”

He is only hungry of love and nothing else can satiate his hunger. The whole world with all its bounties has no worth in his eyes since his eyes are fixed on his beloved. Love of God is absolute, wholly and total.  It is expression of the whole heart. It leaves no room for anything else. It integrates both inward and the outward.


   Kafi-179                               Understanding Diwan - i - Farid                        179  کافی نمبر۔   

بِن یار مِٹھل میں وِیساں مَر

جیں باجھوں ہک پل کو نہ سرے

“I will die without my sweet beloved. I cannot spend a moment without him.”

The transcendence of the sweet beloved is so overbearing for her.

' ہوت اکلہڑی کیچ گیا

پِٹی پِٹ پِٹ ہُٹڑی شام سحر

سو پیڑ اُوٹھی لکھ پور پیا

پئی پیت دے ڈسدے پَندھ پرے

“My beloved left me alone and went to Ketch. I experienced hundreds of pains and countless fits. I am the crushed one who got tired by mourning day and night. The ways of love seem beyond my reach.”

She undergoes acute pains and sufferings in grappling with the problem of transcendence. She mourns day and night but mourning does not succeed in transforming transcendence of her beloved into immanence. She mourns on that very account. The ways of love are beyond her rational understanding.

مٹھا مارو محب ملہیر وسے

تِھیساں بر ڈو راہی سٹ گھر در

رت روواں سارا لوک ہسے

تونیں یار قبول کرے نہ کرے

“My sweet and enchanting beloved is dwelling in Malheer. I cry intensely and people laugh at me. I will leave my household and become traveller on the road to wilderness. My friend may accept it or not.”

She is aware of the transcendent aspect of her beloved but her knowledge does not help her to remain calm. She cries wildly giving occasion to people to laugh at her. She chooses to leave her household and go to wilderness whether her friend approves it or not. She does know that her beloved appreciates patience in adversity but this knowledge again, does not benefit her in the painful and suffering state of separation and disunion. The lovers of God, who attain gnosis through love, know how difficult it is to exercise patience in adversity of love. Love opens up certain vital dimensions of gnosis, which remain opaque even to the ordinary gnostics.

کٹھی ناز نگاہ اویڑے دی

موئیں جیندیں تا دم روز حشر

مٹھی لذت عشق بکھیڑے وی

اللہ دل توں مول نہیں وسرے

“I am a victim of the prideful and elegant gaze of the peculiar one. I am miserably subject to incongruities by virtue of tasting love. I pray to Allah that my heart never becomes oblivious of my beloved till the Day of Resurrection, while living or dying.”

He is captivated by the beautiful expressions of his beloved. The taste of love eventually makes him miserable in facing its incongruities but it does not let him detest it. Rather, he beseeches Divine Grace to succour his heart so that he does not get oblivious of his beloved even for a moment in this world or in the life hereafter. Divine love is absolute and all-embracing. It unfolds various dimensions of the temporal and the eternal by integrating time and eternity.

واہ دلبر %ڑی یاری ہے

دِل سڑدی جلدے جان جگر

لگی پھکّڑی شہر خواری ہے

سر ٹوٹے پرزے سہنس ذرے

“My beloved! I laud your friendship. I got ill-repute and notoriety. My heart is burning and my embodied self is being grilled. My head has been smashed into parts, pieces and bits.”

He questions the nature of his beloved’s friendship, which has ravished his social and individual self. Doesn’t the beloved’s sincere friendship consist in such ravishing?

شالا تھیوم وصل دا سانگ کڈیں

ٹلے سخت پہر کرے بخت وہر

مِٹے لٹڑی دل دی تانگ کڈیں

سوہنا صحن سنجی دے پیر دھرے

“I pray that I may succeed in uniting with my beloved some day. The longing of my looted heart may find its fulfilment. My hard times may end and good fortunes may start smiling on me in multitudes. My handsome beloved may step in the courtyard of the damned one.”

The beauty of love is that its flame does not die down even in the most adverse circumstances. He remains enkindled with hope, which does not let him fall in the pit of despair. He prays for self-fulfilment of his ravished heart and the ushering of good fortunes displacing misfortunes leading to the ultimate union with his beloved.

آ انگن فرید دے یار مٹھل

کر لطف مہر بٹھ ظلم قہر

ساری عمر گئی جوکھ جوُکھدیں گل

دل ڈکھڑی ٹھڈڑے ساہ بھرے

“My sweet beloved! Do step in the courtyard of Farid.  My whole life has been worn out by rotting in suffering. Be kind and merciful to me by eschewing severe cruelty. My suffering heart heaves cold sighs.”

He beseeches his beloved to unveil himself in the infinite depths of his being. He communicates to him the sufferings he has undergone in life in the state of separation and disunion and the present deplorable state of his suffering heart. He implores his beloved to shun cruelty and harshness and be kind and merciful, instead. The shades of the human and the Divine, true in their own right, come into conflict with each other. The partial knowledge of the lover as against the absolute knowledge of the Divine causes a clash of perspectives. The sincerity of the lover in accusing his beloved of cruelty and harshness cannot be called in question. His rightness consists in expressing the perspective of his love in a truthful, frank and candid way. The perspective of the beloved, on the other hand, is universal and what is understood as cruelty and harshness by the lover is, in fact, kindness and mercy. Is it cruelty and harshness to let love ripen into ultimate fruition? Isn’t it kindness and mercy not to make Divine intervention at such a premature stage that could cease the lover’s possibility of union with his beloved? Love is so great a mystery.

   Kafi-180                               Understanding Diwan - i - Farid                        180  کافی نمبر۔   

بھان وسایا یار چہیندے

بیٹ سہایا مان مِہیندے

“My beloved friend has enlivened the cow-shed. The grand shepherd of the herd has made the area on the side of the river so attractive.”

She is happy to experience the immanence of her beloved. She is attracted by the purity of the waters of life.

اصلوں مول نہ ویساں روہی

رانجھن دی سر چیساں ڈوہی

کانہہ کہیلے دِلڑی موہی

تن من ملک تہیندے

“I will not go to the desert at all. The riverine reeds have captivated my heart. I will become a maidservant to Ranjhan and milk his cows. My body and soul belong to him.”

She resolves to forsake wilderness and dwell with her beloved in the ambience of love. She chooses to subject herself completely to the demands of her beloved’s immanence.

گائیں ویچ تے منجھیاں لیساں

بیلا بیلی نال سوہیساں

نیں چندن تے جھوک بنیساں

جیڑھا چاک سڈیندے

“I will sell my cows and buy buffaloes. I will make my dwellings on the Chandan stream. I will thrive in the riparian shrubbery with my beloved. He is known as Chak.”

The selling of cows and buying of buffaloes symbolises her attempt to realise the higher possibilities of her existence. She resolves to dwell on the stream of love in the riparian shrubbery (fertility of love) with her beloved, who is the shepherd of her heart.

ماراں ڈھالے پاواں فالاں

رنگ پور ساڑ۱ں ساڑا پجالاں

ساری عمر %ے سنگ جالاں

بَٹھ کھیڑے موئے جیندے

“I resort to different omens. I want to spend my whole life with you. I want to burn Rangpur and reduce it to ashes. I have no concern with the life and death of ‘Kheras’.”

She resorts to omens to know the possibilities of meeting with her beloved on the spectrum of spatio-temporal order. She wants to spend her entire life with him without any jerks or breaks. Heer demonstrates the will to burn and reduce to ashes the city of Rangpur where she was forcibly married and taken to the city of her in-laws. She attains such great heights of love that she discards any concern about the fate of her adversaries. Isn’t it the height of detachment to become unconcerned even about one’s adversaries?

جاں جاں کنڑیں رِنگ سنیندی

پاہ ہنباہ تے دھوڑ مہیں دی

جِندڑی صدقے گھولے تھیندی

ڈسدے نُور اَکھیں دے

“I hear the voice of the herd. I sacrifice my life to it. The dung of the herd and its dust is the light of my eyes.”

She is committed to the unveiling of her beloved in forms of sound and light. The Reality may will to manifest itself in any small, lowly and unclean medium. Religiosity considers it blasphemous and thus despises such mediums. It fails to realise that the mediums do not affect the Reality. The Reality keeps its transcendence intact, in spite of simultaneously manifesting itself in various mediums. It is by virtue of the simultaneity of immanence and transcendence that the whole cosmos is “He/not He.” Aren’t all things attached to the Absolute?

ہر دم یار دے نام سڈیواں

باجھ %ی دے باجھ نہ جیواں

شالا نہ بے واہی تھیواں

بیا کوئی کون کہیندے

“I want always to be identified with the name of my friend. I pray that I never remain without your support. I do not want to live without you.  There is no one who cares for others.”

She merges her identity in the identity of her beloved. The identity of the individual self plunges in the identity of mutual selfhood. She prays for Divine Grace in affecting the support of her beloved (identity). She yearns for the supreme identity and has no desire of self-identity. There is no one except her beloved, who can affect this identity.

ہیر سلیٹی چوچک بیٹی

آ تقدیروں چاک چکیٹی

ناز نپنّی مُشک لپیٹی

ہن ڈیکھو کیا تِھیندے

“Heer!  The daughter of Choochak has been nurtured with great pride and her fragrance is spread all around. She has been destined to fall in love with the shepherd of the herd.  Now, let’s see what happens.”

Heer, born in royal mansions, having prideful nurturing, and spreading fragrance of her beauty became an instrument in the hands of Providence to fall in love with Ranjha, appointed by her father to shepherd his herd. The love story of Heer and Ranjha met such a tragic end. Isn’t it better to die in love than to live without it?

چاکی الڑے چاک چکائے

مامے چاچے تے ہمسائے

وِسریا ما پیو ما پیو جائے

ان سُونہیں نظریندے

“The shepherd has inflicted fresh wounds. It has led to the obliviousness of my parents, brothers and sisters, my maternal and paternal uncles and my neighbours. Now, they seem to me as strangers.”

The wounds of love inflicted by the beloved are ever fresh. They lead to the obliviousness of her primary and secondary ties. The intimate ones seem outsiders.

پار چناہوں رانجھن آیا

ہیرے نوں جڑ جادو لایا

جھنگ سیالیں پھیرا پایا

کینویں چھپ چھپیندے

“My Ranjhan came from the other side of the Chenab River. He came to meet the Sial of Jhang. He completely bewitched Heer. How can a secret remain hidden?”

The transcendent beloved assumed immanence to make love possible. Heer became totally bewitched by the might of love.  The love story of Heer and Ranjha, among other things, demonstrates the indubitable fact that the secret of love cannot remain hidden. The fragrance of love spreads far and wide. The ordinary consciousness develops antagonistic contradictions with love consciousness and the first thing it does is it to denounce it publicly. The ignorant ones ravish the gnostic lovers in public interest. Doesn’t the multitude worship idol of the public? 

گھٹڑے وکڑی ٹوبھے تاڈے

آوس سانول کولے ساڈے

سَب وِسرائے نیڑے تاڈے

بٹھ گھت دروہ دِلیں دے

“Your love has made me forget arduous passes, water- storing fields, ponds and transitory dwellings of the desert. My beloved! Come and dwell with me. Remove dubiousness from your heart.”

He recounts the peeling of his self for the sake of his beloved. He hurls accusations of dubiousness (of love) against his beloved and beseeches for union with him. The human cannot understand the infinite ways of the Divine. It interprets Divine behaviour from the human standards. The rightness of each, absolute in its own right, comes in conflict with the other. The dynamics of love inspire different shades of rightness to clash with each other. The clash of perspectives ripens love. How great!

موسم مست ڈہاڑے بھلّڑے

بھاگ سہاگ فرید سولڑے

ڈاگاں ملٹرے ساوے تلڑے

اکھیّاں نال ڈسیندے

“Farid! It is an enchanting season and the days are good. The herd has nearby found green pastures. My nuptial happiness is so near that I can see it with my eyes.”

The process of Self-Realisation makes him traverse different stages in the path of love. The moments of union cast their happiness before. The herd feeding on nearby green pastures symbolises his sentiments, in process of realising love in inwardness. He witnesses the ushering of good fortune in the imminent act of union.


   Kafi-181                               Understanding Diwan - i - Farid                        181  کافی نمبر۔  

بے صورت صورت اولے

کر ناز ادا گھنڈ کھولے

“The formless is hidden in the form. He unveils himself in the pride and style.”

The transcendent formless Reality assumes prideful and stylish immanent forms. It is hidden beneath forms and unveils itself from within. There is essential continuity between the formless and its manifested forms.

ہر ہر جا وچ رانجھن ماہی

سب سر انہد مرلی واہی

آیا نال صفات کماہی

رمز حقائق چولے

“My beloved Ranjhan is omnipresent. He has truly manifested himself in attributes. He plays all tunes on the divine flute. He touches the chords of realities.”

He witnesses the omnipresence of the beloved as a metaphysical truth. Metaphysical understanding of the Essence and the Divine demonstrates the manifestation of the Essence in Attributes. The Essence manifests itself in immanent forms, while keeping its transcendence intact. There can be no form without the formless. The formless is veiled in every form. He plays tunes on the divine flute, touching the chords of realities, and thereby the reality of things becomes manifest.

وَفِی اَنْفسکُم بھیت بتا وے

لو دلیتم گیت سناوے

نَحْنُ اَقرب بین بجاوے

لفظ  اناالحق  بولے

“ ‘I am within your selves’ is the secret that he discloses. ‘I am nearer to man than his neck vein’ is his harping tune.  He sings the song of his omnipresence. ‘I am the Truth’ is his uttering.”

The Reality or God discloses the secret of His dwelling within human selves. He is nearer to man than his jugular vein. He sings the song of his presence in every nook and corner. He says: I am the Truth through human tongue (as in case of Mansur Hallaj). The Reality discloses the secrets of its dwelling, nearness, omnipresence and utterances to the gnostics. The gnostic’s peeling of his last layer of self finds nothing but the Reality itself. He realises the metaphysical truth that the Reality is more near to man than man is to his own self. The Reality is nearer to him than nearness itself. He understands that the metaphysical concept of nearness simply means the transcendence and immanence of the Reality in simultaneity. He witnesses the omnipresence of the Reality at every place and moment. He understands that the Reality in its attribute of Speech, utters: I am the Truth. The ignorant ones do not understand the metaphysical truths for they are bereft of knowledge.

جو کوئی دل ڈوں دھیان رکھیسی

اِثنینیت کل اُٹھ ویسی

سارے گجھڑے راز نوں پیسی

بھج پوسن سبھ بھولے

“The one, who concentrates on his heart, shall unravel the deep secret (of unity or oneness) in entirety. All the duality (multiplicity) will wither away. All doubts will be removed.”

Heart houses the Reality itself. The one who fully concentrates on his heart shall unravel the deep secret of Oneness. He will attain metaphysical realisation of the principle of unity in multiplicity, unity in diversity or one and many. He will realise that the very concept of duality is based on sensuous and rational misgivings for there is no thing in the self of man or in the cosmos, which is independent or autonomous. The absolute certitude of his gnostic experience will make the illusory separateness of existence vanish like a mirage. 

ہِک جا ہن احکام شریعت

تھیوے کیا درفت حقیقت

ہِک جا ہن اسرار طریقت

کون اے پھولے پھولے

“Now, at one level are the obligations of the Shariah and at the other level are the mysteries of the Way. Who could discover the Reality? Who would unravel these intricacies?”

There are different levels of understanding the Reality, generally considered as four namely, Shariah, Tariqah, Haqiqah and Marifah. The first three levels have their own respective dynamics to unravel the intricacies of the Reality but it is only marifah (gnosis) or metaphysical realisation, which successfully unravels the Reality in fullness. It realises the identity of knowledge and being and leads to the attainment of “the Supreme Identity.”

نہ رل ڈکھڑی روہ جبل وچ

پہلو دوش کنار بغل وچ

نہ تھی اَوکھی مارو تھل وچ

یار پنل ہے کولے

“Do not be wretched in the mountainous way. Don’t face arduousness of the deadly desert. Punnal friend is in proximity with you (nearer to you than you are to yourself).”

The arduous attempts to find the Reality in the outward do not succeed, in spite of all efforts, for the beloved is found in the inward. He is not found as object but as Subject. Love and gnosis demonstrates the dwelling of the beloved in the inmost chambers of one’s heart.

فخرِ جہاں ہِک ریت سکھائی

دل جڑ جڑ دھم دھام مچائی

اصلوں حاجت رہی نہ کائی

تھئے گن گیان سمولے

“Fakhr Jehan has taught me a tradition. It has essentially made me free from every need. My heart has integrated virtuousness and knowledge (by dint of inspiration).”

The doctrinal knowledge of the Reality (beloved) residing within the infinite depths of one’s being bears no fruit unless it is transformed as realised knowledge at the hands of one’s spiritual master. The realised lesson of metaphysical realisation taught by his spiritual master leaves no room for any other teaching. The integrated or pure heart attains gnosis.

رنگپور دے ہِن پنتھ نیارے

ہِک پیا جیتے ہِک پیا ہارے

ہِک نوں بوڑے ہِک نوں تارے

تُلدے ماسے تولے

“The ways of the colourful are unique. They let some ferry across the waters and let the others drown. One wins while the other loses. Here, ‘masha’ (weight equivalent to 16 grains) and ‘tola’ (12 ‘masha’ weights) are measured.”

The ways of the Divine are manifest in unique colours or modes. But they are not arbitrary, whimsical or capricious. A lover wins the game of love, while the other loses it. It is all in consonance with the Divine scheme of things by the Almighty Wise. Any big or meagre effort of the lover is measured on the scale of love. Who knows what? 

فاش فرید اے وعظ سنا توں

جے کوئی چاہے فقر فنا کوں

عالم جاہل شاہ گدا کوں

اپنے آپ کوں گولے

“Farid! Openly narrate this spiritual discourse to the knowledgeable, ignorant, king and beggar that any one who wishes to attain the consciousness of his ontological nothingness and annihilation should search within himself.”

He reiterates the ‘Primordial Truth’ current in all the great metaphysical and religious traditions of the world that any one desirous of attaining consciousness of his ontological nothingness and annihilation should delve in the inmost chambers of his heart. He will find God in finding himself. Isn’t finding one self and finding God identical?

   Kafi-182                               Understanding Diwan - i - Farid                        182  کافی نمبر۔  

پٹی پیت دے پندھ پریرے

برے برہوندے بار بریرے

“The path of love is quite distant. The loads of dreadful love are very heavy.”

The path of love is so transcendent. The onerous burden of transcendent love is overbearing.

جانے مول نہ جانے

گانے گہنے میوے کھانے

راج ببانے حسن دے مانے

بھانے یار دے من نوں بھانے

وسرے تول وہانے

گذرے بھاگ بھلیرے

My friend cares for me on not but his cowsheds are close to my heart. The colourful threads around my wrist (symbolising marital bond) ornaments, jewellery, delicious foods, a nuptial quilt and mattresses have all fallen in oblivion. The good days of regal status in my parental home and the vanity of my beauty have all gone away.”

She rests content only with the ways of her beloved in obliviousness of many things including her marital bond and regal status. She has to accept the fact that the times of good fortunes have passed away.

ٹول خوشی دے رول ڈتے

ڈھول نہ نیتم کول مٹھی

ہار سنگار نہ کھڑ مکلایا

وہ سولاں لائی کانی

گیا جوبن جوش جوانی

ترٹڑے پھلوں سہرے

“The afflictions shot such arrows that it wrecked all situations of my happiness. I am so miserable that my beloved did not take me along leading to the withering away of my bloom, animation and youth. My makeup did not wait to bid me a farewell. The flowers of my chaplet have been broken into pieces.”

She loses all happiness in the state of affliction. She feels miserable in finding her lively youth deadened without affecting union. The possibility of uniting with her beloved seems so remote.

بادل کالے پورب والے

بارش نالے وقت سکھالے

سوز اکالے پون ابالے

نالے باد شمالے

موسم روپ ڈکھالے

یار نہیں ہے ویڑھے

“The black clouds from the east along with the eastern wind, rain and the times of comforts manifest the weather in its lovely forms. My passion is burning and is grilling me from within. My friend is not in my courtyard.”

The ambience of love heightens her insatiable quest of union with her beloved. The sentiment of flowering love within her being becomes unbearable without fruition. The stage is all set but how could the drama of love unfold without the beloved. The absence of the beloved is felt more in such situations of life.

چیتر بہاراں کھیتر ہزاراں

گل گلزاراں لکھ للہکاراں

جوہپڑ ساڑاں جھوک اجاڑاں

ٹوبھے تار متاراں

کنڑیں پون تواراں

دوست نہ وسدا نیڑے

“It is the season of spring and the melons are in plenty. The ponds are full of water. There are flowers and orchards all around. The long tune songs of the shepherds are reaching my ears. I like to burn my hut and leave my dwellings since my friend is not nearby.”

She encounters the visual and audible signs of her beloved in the outward and the inward but they do not offer her any solace since her beloved remains veiled (transcendent).

تانگھاں یار دیاں سانگاں

کجڑے وال تے اجڑیاں مانگھاں

کر دی چانگاں سجھن نہ ٹانگاں

کنڑیں برہوں سنایاں بانگاں

لکھدی ہِجر دیاں کانگاں

سُکھ دے بُڈ گئے بیڑے

“The spears of longing of my friend have pierced me. The calls of love have reached my ears. My hair is dirty and my lines of head have become dusty. I am lettering a long tale of my disunion. I try my utmost but I can’t find a way out. The rafts of my peace have sunk.”

She longs for her friend so intensely that her embodied self becomes ravished thereby. She tries to find out a way out from the labyrinth of disunion but does not succeed. She finds peace nowhere. How could she find peace except in unison with her beloved?

راہ جبل دے مارو تھل دے

آون یاد پنل دے رلڑے

ڈکھڑے ولول پکھڑے ڈھلدے

سانگ کسانگ اجل دے

پور پون پَلپَل دے

درد اندوہ گھنیڑے

“The mountainous ways and the passages of deadly deserts, whether good or bad are my destined ways. I recall the moments of togetherness with my beloved and constantly undergo fits. My destined lot perpetually sends me sufferings and heightened pains and grief.”

She accepts the fact of her being thrown in hazardous love. The passed moments of joyfulness in togetherness with her beloved, give rise to proportionate suffering, pain and grief during the passing moments of disunion, nay more. A lover who has experienced ecstasy with her beloved suffers deeply in separation than an ordinary lover.  A king who is reduced to a beggar obviously suffers intensely than an ordinary beggar.

ویس وٹیساں دیس چھڑیساں

خاک رمیساں دھونی لیساں

شرم لڑھیساں بھرم بڑیساں

جوگن تھی گذریساں

نازک نینہہ نبھیساں

کیجو کھلسن کھیڑے

“I will change my attire and leave my native city and lead my life by becoming a Yogi. I will rub dust on my body and burn incense and remain true to my tender love. I will leave my honour and do away with my prestige. I won’t care if ‘Kheras’ laugh at me.”

She is ready to abandon the comforts of her ordinary self and choose the hard path of renunciation. It is renouncing her prestige and honour for the sake of remaining true to her tender love. She ceases to care for the scorns of her adversaries. Isn’t it one of the greatest blessings of love that it makes the lover keep a respectable distance from things and events, by renouncing the ordinary for the sake of the extraordinary?

نوک غماندی چوک ڈکھاں دی

رات ڈینہاں تڑپھاندی

سیجھ نہ بھاندی پئی کُرلاندی

دم دم دل درماندی

کٹھڑی مہنیں سٹھنیں کھاندی

مٹھڑی عشق اویڑے

“The spear of sorrows and the prick of sufferings make my heart dejected at each and every moment. I am the crushed one who is restless day and night by facing rebukes and satires. The nuptial bed does not please me and I keep groaning.  The peculiar love has made me so miserable.”

The sign of peculiar love is that it makes her so miserable and restless at the hands of her inner and outer circumstances that she constantly undergoes sufferings, sorrows, dejections, rebukes, satires and groans that lead to the effacement of her self. Doesn’t the dying of habitual self give birth to the non-habitual one for the sake of union?

دلڑی حرمل اکھیّاں بل بل

نرمل درد اندر دے درمل

جلبل تے ہتھ ململ کوکاں

پیریں چھل چھل چھالے

ڈتڑے روگ کشالے

زخم پئے ونج زیرے

“My heart is burning like wild rue (noise produced by the burning of a seed) and my eyes are itching by crying. My feet are full with oozing boils. The creeping pains have fully settled within me. They have inflicted malaises and adversities on me. I am burning and calling by rubbing my hands. Now, my inner wounds have become a sore.”

The sufferings undergone by her, at the hands of her beloved, are not psychic, which engage a person partially but are spiritual that engage her wholly. They ravish her embodied self and can be likened to an innocent person being skinned alive, nay more terrible. The grip of love increasingly tightens her amidst her hues and cries. Love has entry point. It has no exit. How wonderful!

لالی لوے تے کانگا بولے

مرغ ممولے کرن چبولے

سارے سون شگون سمولے

تھیواں اولے گھولے

نہ ڈے راول رولے

وڑ ویڑھے بٹھ جھیڑے

“I am sold out after listening to the local bird’s singing and the crowing of the crow (for they are the omens of your coming). The fowl and a wag tail (birds) are gambolling. My beloved! Do not make me wretched. All rites and omens have been combined to augur your presence. Enter my courtyard and cast away brawls.”

The sentiments of love, symbolised by the language of the birds, intensify inwardness. She considers them as rites and omens auguring the presence of her beloved. She beseeches her beloved to unveil himself by casting away brawls. Aren’t brawls necessary milestones in the path of love?

کیا دوری مہجوری اوڑک

پوری نیساں سک سانول دی

پوری جھوری خاک پٹی دی

ونجناں جھوک ضروری

ہم ایمان دی موڑی

کرسم کیچ وہیڑے

“What are these distances and separations? I have necessarily to go to my dwellings. I will remain faithful to the longing of my beloved. It is the real treasure of my commitment. I will reach Ketch in a mud-covered state and face people’s ridicule.”

She resolves to dwell within her being without caring for the veils of distance and separation. She resolves to remain faithful in the longing of her beloved since it is the real treasure of her commitment to love. She ultimately longs to ‘reside in her transpersonal being’ in spite of facing all odds in the path of love.

اگ لائی بھڑکائی رنگت

دیداں کرن لڑائی

بے واہی دے نال اجائی

چشماں چوٹ چلائی

رمزاں جڑ کر چاٹ چکھائی

غمزے رکھن بکھیڑے

“The colourful face of my beloved has kindled a great fire of love within me. His eyes have knocked me. His visions are in a war like state with striking expressions. I am without support against enticements, which fan incongruities.”

Beauty ignites love. It intensifies the fire of love by its bewitching expressions. Static beauty cannot create the dynamism of love. It is exciting beauty, which creates vibrant love. Love becomes defenceless at the hands of beauty. How could love prosper without being defenceless?


اللہ راسی ما نا ماسی

طرح اوداسی سخت پیاسی

کھوساں پھاسی تھی بے آسی

شہر بھنبھور دی واسی

بدن بھبھوت سناسی

پل پل موت کہیڑے

“I am powerless without my mother and aunt. I am the inhabitant of the city of Bhambore. I am wandering in sadness and I am feeling very thirsty. I am an ascetic with my body covered with dust. I will tie the noose around my neck and die in the state of despair. Death is challenging me at each and every moment.”

She finds herself powerless without her inward ties. She is trying to find her transcendent beloved, while dwelling in immanence. She is saddened not to find him. Her eyes are very thirsty of his vision. She is becoming lowly in order to find the higher one. She envisages the possibility of death, which shall end her despairing life. Doesn’t her deplorable plight take her to the threshold of her beloved?

جنگل بیلے شینہہ مریلے

کپڑے میلے کچیلے

ویلھے میلے کر البیلے

ڈوڑے ڈکھ ڈوہیلے

نبھ گئے ہَسن کھلن دے ویلھے

آوس ہوت اُڑیرے

“There are forests, riparian shrubbery, fierce lions and multiple sombre sufferings. My dress is shabby. The days of my playfulness have gone away. My beloved! Hasten to meet me. My dear Baloch! Do come and dwell near me.”

She faces arduousness, dangers and sombre sufferings in the path of love. Her appearance is at the stage of disappearance. The times of romance in love have whisked away. She entreats her beloved to instantly unveil himself within the infinite depths of her consciousness and remain unveiled everlastingly. Doesn’t this beseeching manifest her innocence pinned against the power of her beloved?

پندھ  اڑانگے دِلڑی تانگھے

ملن مہانگے کوجھے لانگے

جوہ جتن وے ڈسم نہ چانگے

اوکھے وصل دے سانگھے

چولا بوچھن گھانگھے

نا کھارے نہ چھیڑے

“The stations of the way are intricate and my heart is longing. The chances of meeting my beloved are so remote. It is so difficult to meet for the ways are hideous. My shirt and head covering have been torn to bits. I cannot see any signs of dwellings or herds. The treading paths of the animals or flocks of the grazing buffaloes are not visible.”

She gets lost in the way of love. She finds her ordinary self ruptured. She sees a contradiction between her longing and the attainment of union with her beloved through the intricate, hideous and sign less path of love. All are the signs of immanence. There are no signs of transcendence. Isn’t love a dangerous game of transcendence and immanence?

تیر جگر وچ پیڑ اندر وچ

پیر مناواں دہیر نپاواں

مارو چھوڑ ملہیر سدھایا

نیراں نیر وہیراں

دل دلگیر لویراں

پئے تقدیر نکھیڑے

“I am having inward pain by the shot of an arrow. The tears are flowing from my eyes. I make vows in the name of the saints. I do not find any solace. My aggrieved heart is in pieces. My ravisher deserted me and went to Malheer. Destiny has parted us.”

She undergoes pains and sufferings. She vows in the name of saints as a prelude to finding her beloved but does not succeed and thereby she does not find any solace. Her grief becomes so heart-breaking. She feels herself to be deserted by her beloved who has assumed the form of transcendence. Destiny plays the game of love with rules of transcendence and immanence.

سٹیاں مٹیاں بٹھیاں کٹیاں

گھٹیاں خوشیاں پاڑوں پٹیاں

مٹھیاں تیغ برہوں دیاں کٹھیاں

وٹیاں پٹیاں پتیاں

ہٹیاں سکھ دیاں رتیاں

لُٹیاں ناز نویرے

“I have thrown away the earthly jars of milk and have left caring the calves. I have instead exchanged the long ways of love. My happiness has decreased and has been uprooted. The traditions of peace have passed away. I am the miserable one who has been slaughtered by the sword of love. I have been looted by youthful pride.”

She discards her everydayness of existence and chooses the hardest path of love. (She wants direct vision of her beloved without any intermediary or medium). Happiness does not merely decrease but is subsequently uprooted while traversing the way of love. The modes of peace pass away. She finds herself in a miserable state in being slaughtered by the sword of love in the prime of her youth. Real love is real suffering.

درد جدید مزید ہمیشہ

پیت پرم دے گیت سکھایم

عید فرید بعید سینوسے

ریت پریت سوائی

نیت اساں سر چائی

غم کیتے دل دیرے

“Farid! My instant pain is permanent and is on the increase. The tradition of love is deepening. It is my commitment of love that makes me sing the songs of adoration. I have heard that the days of Eid are far away. Sorrows have taken an abode in my heart.”

He finds the perpetual re-creation of pain as permanent. It leads to the deepening of love in his bones and flesh. No pain, no love. The commitment of love inspires songs of adoration. He is conscious of the fact that he has to bear sorrows of separation and disunion for quite some time for he has heard that it takes ample time to affect union with one’s beloved.

   Kafi-183                               Understanding Diwan - i - Farid                        183  کافی نمبر۔  

پردیسی یارا وا پورب دی گھلے

“My friend of alien lands! The eastern wind has started blowing.”

His friend of alien land symbolises transcendence of his beloved. The blowing of eastern wind is a symbol of transcendence turning into immanence.

سانون مینہ برسات دی واری

پھوگ پھلی کھپ پُھلے

“The rainy season has set in. The desert plants have started flowering.”

The times of inward blessings of unveiling have set in. The sentiments of love have started to flower. The desert of his barren self has started turning into orchard. 

گاجاں گجکن بجلیاں لِسکن

ذوقوں دِلڑی چُلے

“There are flashes of lightning and thundering of clouds. My heart by virtue of this tasting is in ecstasy.”

His heart experiences flashes of illumination and celestial music that makes it ecstatic.

دھامن کترن سنھ تے سہجوں

چتر سہاگ دا جُھلے

“The heads of the desert plants are fondly waiving with happiness.”

The sentiments of love, by virtue of inner urge, are sprouting with happiness.

جے تئیں پانی پلہر نہ کھٹسی

کون بھلا سندھ جُلے

“Well, who will go to Sindh unless the rainwater gathered in the low lying areas gets dried.”

He does not want to experience the ‘dark night of the soul’. He wants to remain recipient of the blessings of union.

روز بروز فرید ہے لذّت

طبع ڈینہو ڈینہہ کُھلے

“Farid! My taste is increasing day by day. I am experiencing expansion within myself.”

He enjoys the ever increasing flavour of love. He experiences expansion within his self. The degree of transformation of the self into the Self corresponds to the degree of expansion. It speaks of the dynamism of the self leading to the beautiful integration of permanence and change.

   Kafi-184                              Understanding Diwan - i - Farid                        184  کافی نمبر۔  

پر وحشت سنجڑی روہی

اے دل دیوانی موہی

“My heart has been spiritlessly frantic in the dreadful and desolate desert.”

Her heart is spiritlessly frantic in the dreadful and desolate desert of her self.

واہ یار پنل من بھاندا

ہاں بردا %ڑے ناں دا

واہ داروں درد دلاں دا

چُم چاتم %ڑی ڈوہی

“I laud you my friend Punnal for you are so appealing to me. I laud you also because you are the balm of my heart pain. I have been sold in your name. I have willingly accepted the blame of your love.”

She lauds her beloved for being so appealing to her and being remedial measure of her heart pain. She totally and wholeheartedly subjects herself freely to her beloved and willingly accepts the blame of love. Freedom is the ascending spirit of love. Love deepens freedom. There can be no love without freedom. Pure love is pure freedom. Romance is psychic and oppressive but love is always spiritual and free. Love is not mechanical. It is highly creative.

ونج آکھیں قاصد بھلڑا

مل یار تھلاں وچ کلہڑا

ہے سانون سخت سولڑا

ہئی قسم خدا دی دروہی

“O good messenger! Go and deliver my message. The rainy season is so near. Do meet me alone in the desert. It’s a vow of God on you.”

She sends message to her beloved for unveiling himself within her barren self since the nuptial times are so nigh by the binding Grace of God.

تھی راہی بر ڈوں جلساں

ونج ساتھ پریں دے رلساں

ول راہوں مول نہ ولساں

وچ روہی کرسوں پوہی

“I will become a traveller of desolate places. I shall never return. I will go and join the company of my friend. I will spend my life in the desert.”

She resolves to look within and never resort to rational mode of consciousness. She will unite with her beloved and achieve mutual selfhood.

بٹھ توں بن چیتر بہاراں

دل ڈکھڑے درد ہزاراں

سر سول آون کر واراں

اندوہ کرن انبوہی

“What will I do in the spring season without you? The afflictions are striking my head.  My heart is suffering with countless pains. Grief has gathered all around.”

She has nothing to do in the spring season since her friend is not there. She suffers afflictions, pains and grief in his absence. How could deadness turn into liveliness without one’s beloved?

کیا زیور ہار چنبیلی

تھیا عشق فرید آ بیلی

کیا پھلوں سیجھ سہیلی

سبھ بُھل گئے ایہی اوہی

“What to talk of my jewellery, necklace and champak necklace. What to talk of my nuptial bed covered with lovely flowers. Farid! I have become forgetful of all these ever since love became my companion.”

The company of love makes him lose meaning of his ornamentations and nuptial belongings. He transcends these realities and reaches the realm of supernal consciousness, which finds everything worthless except love.


   Kafi-185                               Understanding Diwan - i - Farid                        185  کافی نمبر۔  

پَل پل سُول سوایا ہے

جی مفت ڈکھاں وچ آیا ہے

“My afflictions are increasing at each and every moment. My being has been engulfed in sufferings for nothing.”

The increasing inflictions make her feel that her being has been engulfed in the sufferings of love for nothing. The axis of her whole life is vision or union of her beloved, which can only satiate her hunger of love. She considers her suffering as of no account if it fails to make her achieve her object of love. Her rightness in the situation of separation and disunion cannot be challenged. Although, it is relative to his situation yet, in a certain sense, it is also absolute. Love manifests the simultaneity of the relative and the absolute. Also, the reality of her suffering at the level of the relative cannot be brushed aside from the viewpoint of the absolute. The relative has its own legitimate sense of absoluteness.

دور گیا منظور دلیں دا

شالا ڈھولن مِلم چہیندا

تن من دھن ہے مال جہیندا

درداں سخت ستایا ہے

“The cherisher of my heart has gone far away. My body, soul and wealth are his dominion. I pray to God that I unite with my beloved friend. The pains have highly vexed me.”

She experiences vexing pains to find her beloved withdrawing in the realm of transcendence after cultivating love in immanence. She recounts surrendering her body, soul and wealth for him.  She prays for uniting with her beloved by the Grace of God.

دشت بیاباں جال اساڈی

ماتم حال تے قال اساڈی

سوز اندوہ دی چال اساڈی

عشق بہوں ڈکھ لایا ہے

“I am leading my life in wilderness. My gait is of passion and grief. My state and discourse are the state of mourning. Love has given me great sufferings.”

She finds herself stranded in wilderness in the state of separation and disunion from her beloved. Her suffering knows no bounds.

چاک کیتے دل چاک مہیں دے

مرہم وصل وصال تہیں دے

کون کلّلڑے زخم کوں سیندے

کھیڑا کوڑ اجایا ہے

“The shepherd of the herd has broken my heart in pieces. Who will stitch my unintelligible wounds? It requires balm of unity with my friend? The ‘Khera’ is false and useless.”

The unintelligible wounds of love can only be stitched by the beloved who inflicts them in the very first instance. The healing of wounds requires the balm of unity. The adversaries of love being false (privations) and useless (of no ultimate consequence), do not figure in over here. Doesn’t the doctor (beloved) administer the medicine of unity to his patient (lover) without their being any one (adversary) in between?

رانجھن جوگی میں جُگیانی

مُٹھڑی ماری پھراں نمانی

بے زر اوس دے راہ وکانی

نام نشان گنوایا ہے

“Ranjhan is my Yogi and I am completely subjected to him. I have been freely sold out to him. I am ravished by miseries and condemned to roam bereft of vanity. I have lost my identity.”

She is completely subjected to her beloved in whose name she has been sold free of cost. She is ravished by miseries in the state of lowliness. She loses her identity. Isn’t the loss of one’s identity imperative for attaining “the Supreme Identity”?

بِرہوں النبی جڑ کر لائی

لوک کیا جانے پیڑ پرائی

سڑدیں بلدیں پِھراں لُکائی

جو لکھیا سو پایا ہے

“Love has set me aflame with great perfection. I am burning all alone. How can people understand the excruciating pain of others? I got what was written in my destiny.”

Love sets her aflame with great perfection and makes her bear the burns within her own self. No one can share the pain of others. Isn’t it the uniqueness of a self that no other self can share its pain? She is an innocent instrument in the hands of love, destined to play the cosmic game of love.

' گیا رانجھن سر دا والی

ساڑاں سیجھ تے تول نہالی

کِیتُس حال کنوں بے حالی

سَب کجھ ہِجر بُھلایا ہے

“The custodian of my being Ranjhan left me forlorn. He has led me to a deplorable state. I burn my nuptial quilt and mattress. Disunion has made me oblivious of everything.”

The beloved leaves her stranded and becomes transcendent, in spite of being her custodian. She is led to a deplorable state, where she casts away things signifying nuptial happiness. She becomes oblivious of everything. Isn’t the remembrance of the beloved the forgetfulness of everything?

دل نوں لُٹیا عشق مَریلے

متاں فرید کرے رب میلے

پھری دی شہر تے جنگل بیلے

تانگھ آرام ونجایا ہے

“Farid! My ravishing love has looted my heart. I am wandering in cities, forests and riparian shrubbery with the hope that the Sustainer unites me with my beloved. My longing has been instrumental in the loss of my comfort.”

The ravishing love loots his heart and he wanders in wilderness with the hope that the Sustainer unites him with his beloved. The longing of the beloved banishes him from his comfort zone. Isn’t it the graciousness of love to snatch comforts from his hands and ultimately invest him with peace, instead?

   Kafi-186                               Understanding Diwan - i - Farid                        186  کافی نمبر۔  

پرانی پیڑ پئی گل دی

نہ گلدی دال درمل دی

“The primordial pain has fallen to my lot. There is no way out of it.”

The pain of ontological love is primordial and there is no way out of it. But it has to be borne for attaining ontological consciousness of one’s nothingness and thereby uniting with the beloved.

سدا جلدی تے ہتھ ملدی

وتاں رُلدی پَٹی تھل دی

اجل دی تانگ پل پل دی

نہ ٹل دی سک بروچل دی

“I am perpetually burning and rubbing my hands. I am awaiting death at each and every moment. I am wandering wretchedly in the vast passages of the barren desert. The desire of my beloved does not satiate.”

It is so difficult for her to bear the burning pain of love. She laments at contracting love in the first instance symbolised by her rubbing of hands. She prefers death to wretchedly stranding in wilderness. Her efforts do not fructify in uniting her with her beloved. The insatiable desire of her beloved does not satiate.

سڑیندی سیجھ بخمل دی

سنجی نوں سانگ سانول دی

تَلیندی تول نرمل دی

اَزل دی ہے نہ اَج کل دی

“The velvet nuptial bed burns me. The nuptial quilt of soft cotton fries me. The damned one is longing for the charming beloved not only in these times but ever since the primordial day.”

Things associated with nuptial happiness grill her in state of separation and disunion. Her imagination damns her by longing for her charming beloved ever since the primordial times. It makes her consciousness undergo deeper suffering. 

ڈکھاں ڈکھڑے ڈتے ڈاڈھے

ہمیشہ درد ہِن وادھے

ہڈاں دا ماس غم کھادھے

پُنل وَلدیں کریں جلدی

“The anguishes have given me great sufferings. Sorrows have eaten the flesh of my bones. My pains are constantly on the increase. My beloved! Do hasten to come to me.”

Anguishes are source of great sufferings. Sorrows invade the depths of her being. The increasing pains make her entreat her beloved to come soon for ending anguishes, sorrows and pains.

اویڑا عشق پیا جھولی

نہ جمدیں وقت ما گھولی

لویراں ہے چُنی چولی

ڈتی گولی ہلاہل دی

“Peculiar love has befallen me.  My dopatta and shirt have been torn to bits. My mother did not give me a tablet of poison on my birth.”

The ways of love are peculiar and they are beyond rational understanding. The peeling of the self is a painful process. She feels that it was better to be poisoned to death at her birth than to die in love with such great sufferings. 

سجن رُٹھڑا تے سُکھ مُٹھڑا

نہ ڈکھ کُھٹڑا نہ جی چُھٹڑا

خوشی دا سانگ سبھ تُرٹڑا

اُپٹھڑی مونجھ ول ول دی

“My beloved has turned his face and has snapped ties with me. All ties of happiness have broken.  I have not got free from my grief. My devastating anguish is ever recurring.”

She is completely dependent on the responsiveness of her beloved. The cooling of her beloved leads to the end of her peace and happiness. She does not get free from anguishes. She faces ever recurring overturned anguish of love. Who can experience the working of the Divine in the human more than the lover?

سڑیندا سوز چھاتی ہے

نہ پیندا یار جھاتی ہے

مریندا روگ کاتی ہے

کراں کیا کجھ نہیں چلدی

“Passion is burning my bosom. The malaise is striking me with knives. My friend does not cast glance at me. What should I do for none of my efforts fructify?”

Her deplorable state does not succeed in eliciting response from her beloved. Her efforts do not succeed in affecting union with her beloved and she does not know what to do. Her reaching the point where she does not know what to do is understood as the ablution of love which she has to undertake at the hands of her beloved. Religiosity with its underlying tall claims is absolutely unfit to enter the realm of love. It has not done even the ablution of love. The mystery of love consists in the absence of any relation of causal necessity between the lover and the beloved. Aren’t there some who spend their whole lives in search of God but do not find Him and some who walk just a few steps and find Him standing in the way?

ڈکھی دا درد ویری ہے

تتی دا وِیر وَیری ہے

مٹھی دی ما اویڑی ہے

سروں سختی نہیں ڈھلدی

“The pain of the sufferer is primordial. The mother of the hapless one is so peculiar. I am the inept one whose brother is her adversary. The hard times do not give me any sigh of relief.”

She as sufferer considers pain as her adversary. It is a pain born out of primordial love. She finds no support in love even from her near and dear ones; rather, they detest her for contracting such a meaningless love. 

فرید آیا نہ ماہی ہے

جگر وچ جرح جاہی ہے

ڈتی سولاں نہ ساہی ہے

لگی جڑ نوک راول دی

“Farid! My beloved has not come. The afflictions have not let me even breathe. My self is seriously wounded. The arrow of love has been perfectly shot by my beloved.”

He realises that the transcendence of his beloved is a source of great suffering for him. The constant pouring of afflictions does not let him rest even for a moment. The wounds have been well grounded in his self. His beloved has perfectly captivated him in love. He has been caught in the impasse of love. If the arrow of love would have been shot imperfectly by the beloved, then he could have found a way out from love.  Isn’t it gracefulness on the part of the perfect beloved to let the imperfect lover play the game of love; what to talk of the lover winning it?

   Kafi-187                               Understanding Diwan - i - Farid                        187  کافی نمبر۔  

پورب لِلہاوے تے

پتالوں پانی آوے

“The blowing of the east wind moistens the earth by attracting deep water beneath it.”

The blowing of the east wind and the rainfall in the desert with all its liveliness notwithstanding, it symbolises the breeze of love moistening self by attracting deep water of life beneath it.

پینگھاں ونوں ون دیاں

بدلے دردوں روون

مچھلے پیلے گوڑھے ساوے

بجلی اکھ مارے مُسکاوے

“The rainbow is manifesting many colours. The clouds have figured in small sizes in yellow and dark green colours. The clouds are crying in pain.  The flashes of lightning are winking and smiling.”

It is the manifestation of the Colourless in many colours. The different layers of the self burst out to unveil different behavioural patterns of the Self.

روہی رنگ رنگیلی

بوٹے بوٹے گُھنڈ سُہاگوں

چک کِھپ ہار حمیلاں پاوے

گیت پرم دے گاوے

“The desert has become multicoloured. The desert herbs (during rain the red flowers sprout) are wearing necklaces and neck ornaments. The song of love is being sung by each and every plant in a nuptial veil.”

The desert of her self has become colourful. The sentiments of love ornament and sing songs of union.

کیسر بھنڑی چولی چُنڑی

پورب ماڑ ڈکھن دے بادل

ول ول مینہ پساوے

کوئی آوے کوئی جاوے

“The desert shrubs are in garments of fragrance. They are being drenched in rain. There are incoming and outgoing clouds from the east Marwar and the north.”

The possibilities of her self are in the process of fragrant realisation due to recurring Divine blessings.

سانون مینگھ ملہاراں

پِیسوں پانی دھارو دھاری

سہجوں تھلڑیں مال نہ ماوے

ڈیسوں جھوک تراوے

“The rainy season in the desert has gathered the flock in plenty. We will also drink the rainwater at different places. We will water our dwellings.”

The water of life gathers different possibilities and soaks them afresh.

وٹھڑے َپالے تھئے خوشحالے

سبھ کئی پا کر چوڑے بیڑے

مال مویشی گاوے

بَہہ مَٹیاں گھکاوے

“The desert plains have blossomed due to rainfall. The cattle are in tune with it. Women have worn full set of ornamental bangles and are churning the vessels.”

The desert of her self has blossomed by heavenly blessings. It animates various possibilities in it. The tender and beautiful possibilities thrive to realise themselves.

سوہنی کوجھی گہنے گٹھڑے

سیندھاں مانگھاں تِلک تِلولے

پاوے پا ٹھمکاوے

کجل مُساگ سہاوے

“The beautiful and the ugly are wearing ornaments and are displaying them. The parting line of hair on head, the brow - coloured mark and moles coupled with a line of the collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects) are looking so beautiful.”

The beautiful and ugly possibilities of the self are realising themselves in the best forms possible. Ugliness is transforming itself into beauty. Isn’t ugliness a privation and absence of beauty?

رشک خوئید ڈسے سنھ دھامن

نند نہ ماون کِھیر گئیں دے

تھئے چو گوٹھ پلاوے

پر تھئے جھاب ڈوہاوے

“The dry and hard shrubs of the desert are outweighing the soft and green plants of wheat. There are ponds full of drinking water for the herd all around. The cows ooze out milk in plenty beyond all measures.”

Even the harder possibilities of the self symbolised in the dried and hard shrubs of the desert are susceptible to the waters of life as compared to the yielding ones symbolised by the soft and green plants of wheat. Her self overflows with knowledge.

کونجاں کُرکِن مور چنگہارے

آون رلڑے یاد سجن دے

کوئل کُوک سناوے

ظلمیں برہوں ستاوے

“The herons are cooing and the peacock is sounding wildly. The cuckoo is singing a song. I recall the times passed with my beloved. Love vexes me so cruelly.”

She is vexed by understanding the language of the birds. It recalls the moments of union with her beloved.

سوہنی موسم سوہنیاں مدتاں

باقی عمر فرید دی شالا

سوہنا آن ملہاوے

سانول سانگ وِہاوے

“It is such a lovely weather and such fine times that I wish my beloved to unite with me. Farid! I pray that my remaining life is spent in togetherness with my beloved.”

The pleasant and lovely changes within his self intensify his longing to unite with his beloved. He prays for his ultimate union. 


   Kafi-188                               Understanding Diwan - i - Farid                        188  کافی نمبر۔  

تانگھ پنل ول تیندی ہے

سانوں ہِک پل رہن نہ ڈیندی ہے

“My longing for my beloved has intensified. It does not let me live in peace even for a moment.”

Her intensified longing of her beloved does not grant her even a moment’s peace.

عشق اُجاڑی جھوک امن دی

ہِک سِک رہ گئی یار سجن دی

پاڑوں بیخ پَٹیسُ ہڈ تن دی

جو سب بار سہیندی ہے

“Love has destroyed the city of peace. It has uprooted my flesh and bones. There remains only a longing of my beloved friend, which is bearing all these burdens.”

Love and peace remain antagonistic to each other. Love destroys her state of dwelling in peace. It turns her flesh and bones into pieces. The vocation of longing is to bear these onerous burdens of love. No longing. No burden.

مونجھ منجھاری درد وِچھوڑا

اے غم مول نہ تھیوم تھوڑا

لکھیا باب تتی دے ڈوڑا

جند جکھ جکھ مکلیندی ہے

“The increasing anguishes, pains and separations have been destined for the inept one. My sorrow does not decrease at all. My life bids me good bye, while rotting in suffering.”

Her condition is not static. The intensity of anguishes, pains and separations that fall to her lot are not still but intensify with the passage of time and make her wretched.

تیغ طمانچہ بانگ کٹاری

پھٹ کیتے تن من وچہ کاری

خنجر پلکاں تیر شکاری

پیڑ قرار ونجیندی ہے

“The eye lids of my beloved are daggers and hunting arrows, sword, gun, dagger and double edged knife. They have seriously wounded my embodied self. Pain leads to the loss of my peace.”

The affect of ravishing beauty is so immense that it pierces her embodied self. She loses her peace by bearing painful wounds of love.

درد اندوہ ہزاراں دل نوں

سولاں دیاں تلواراں دل نوں

ڈکھ ڈیون لکھ ماراں دل نوں

حسرت برچھی لیندی ہے

“My heart has countless pains and grief. Sufferings give hard blows to my heart. The swords of afflictions hit my heart. Wistfulness spears my being.”

Her heart has to bear countless pains, grief, hard blows of sufferings, cuts of the swords of afflictions and spears of wistfulness. Isn’t love so gracious in conferring these rare gifts?

منہہ نہ لیندے سکے بھائی

خویش قبیلے کرن لڑائی

مہنیں ڈیوے ما پیو جائی

سَسّ ننان مَریندی ہے

“My real brothers are not on speaking terms with me. My sister rebukes me. My kith and kin fight with me. My mother- in- law and my sister- in -law thrash me.”

The ordinary consciousness is highly antagonistic to the consciousness of love. The ‘familial’ consciousness goes to the extreme in resorting to criminal intimidation and even physical violence against the lover for the sake of their so-called family and cultural values. Isn’t the the lover a rebel who sets high standards of value for her family, culture and society by  standing for the development of social, cultural and spiritual consciousness of the people of her times, and inspite of being  beaten by her near and dear ones exercises patience in adversity and does not get beaten in love?

شوق فرید شعور لُڑھایم

دھوڑی پایم خاک رمایم

حال ونجایم قال گنوایم

دِل سبھ کیس کریندی ہے

“Farid! My fondness has made me drown my consciousness. I have lost my inner poise and ability of discourse. I have put dust on my head and rubbed it on my body. Heart makes such woeful things happen.”

The first sign of his fondness of love (his beloved) is getting rid of his ordinary consciousness. The cessation of this level of consciousness makes his habitual self crumble. The crumbling of this level of self or consciousness leads, among other things, to the collapse of his value system. He loses his inner poise (by being so much excited in love), and ability of discourse (because the informal discourse of love displaces all forms of discourse). The things do not end here for these are merely the humble starters of love. He puts dust on his head and rubs it on his body, while feeling the pain of anguish at the transcendence of his beloved. It also symbolises his realisation that appearance has no value as compared to reality. It is his heart as against his mind, which makes such woeful things happen.

   Kafi-189                               Understanding Diwan - i - Farid                        189  کافی نمبر۔  

تَتا عشق بہوں گذریو سے

ایہو قہر نہ پیش ایوسے

“I have been bearing the inept love but I have never experienced such severity.”

He bears the ineptness of love but the increasing severity of sufferings become unbearable. 

بھاہ برہوں دی ساڑ پجالیا

یار لدھوسے جانی ویری

ہڈ تن کیتس کیری

لکھیا واہ ملیوسے

“The fire of separation of my beloved has burnt me. It has burnt my flesh and bones to ashes. I found a friend who turned out to be my sworn adversary. I laud what was written in my destiny.”

The fire of separation burns and reduces to ashes the inner layers of his being. He laments that it was his destiny to cultivate friendship with the one who proved to be his deadliest enemy. Religiosity cannot understand his loving discourse where his bosom friend is being called as his sworn adversary. It is the intensive state of love and suffering that makes such discourse possible. Isn’t he so lucky in reaching this stage?

جان جگر تن پارے پارے

لُوں لُوں رگ رگ وچہ سو پیڑاں

سینہ محض لویراں

ہِجر برات ڈھیوسے

“My embodied self has disintegrated. My chest has been torn to bits. There are countless excruciating pains in each and every pore and vein of my body. Disunion has infested me with this rare gift.”

Disunion invests him with the rare gift of ravishing his embodied self. He suffers the birth pangs of giving birth to his higher self  Isn’t it a rare gift that reduces being to nonbeing and prepares it for union with the beloved, notwithstanding the pains and sufferings?

ہنجڑوں ہاراں واٹ نہاراں

جان جگر ہے جیندا دیرا

بیٹھی کانگ اڈاراں

تنہا چھوڑ گیوسے

“I am looking at the paths of my beloved with tears in my eyes and shooing the ravens. It is all for him, whose dwellings are in the inmost chambers of my being. He has left me all alone.”

She resorts to omens to seek her beloved who dwells in her being. The beloved assumes transcendence by making her lonesome in the vicissitudes of time.

پیت پرانی من نوں بھانی

مثل سمندر آتش اندر

لذّت بہوں ڈکھالی

سو سو عیش لدھیوسے

“It is a primordial pain, which is pleasant for my being. It has made me experience its great taste. I have found hundreds of treasures in the fire of love as one finds treasures in the sea.”

He considers the primordial pain of love pleasant for his being. He experiences its great taste, which is opaque to ordinary consciousness. He finds hundreds of treasures in the fire of love likened to the treasures found in the sea. The alchemy of suffering turns the base metal into gold. The fire of love with its ensuing pain purifies the self by removing the dross of otherness. It polishes the unpolished mirror of the heart and makes it worthy of the beloved to contemplate himself in it.

سَڑ گیم جل گیم مَر گیم گل گیم

سِکدیں تَپدیں مَردیں کَھپدیں

یار فرید نہ آیا

نازک نینہہ نبھیو سے

“I have been burnt, grilled, ravished and rotten. Farid! My friend has not come. I will remain true to my tender love in desiring, burning, dying and in raising hue and cry.”

He gets burned, grilled, ravished and rotten during the period of his beloved’s transcendence. But he resolves to remain true to his fragile love even in the terrible states of pain and suffering. Love of freedom turns into freedom of love. His choice to remain true to his love is essentially the exercise of his freedom in the most trying circumstances. Freedom is absolute or it is nothing. Partial or relative freedom is no freedom. Reason cannot decipher the mystery of freedom. It is caught in the snares of finitude. It lacks transcendence. It never tastes freedom.  Freedom is truly understood by virtue of spiritual phenomenology, which understands it in the simultaneity of transcendence and immanence. The ‘existential’ renderings of freedom take us to the heart of the matter. The metaphysics of freedom is revealed in the situation of love and gnosis. Man is manifestation of the Freedom itself. No freedom. No love. 

   Kafi-190                               Understanding Diwan - i - Farid                        190  کافی نمبر۔  

تتے نینہہ تتڑی دے اوتے

اے دل نہیں کَچڑی گھدی

حیران سارا لوک ہے

ماہی وجائی ٹھوک ہے

“All people are surprised at the burdening love of the inept. My heart is not raw and that has been perfectly tested by my beloved.”

She amazes people by her capacity and strength to bear sufferings in the path of love. The beloved perfectly tests her heart to see whether it is raw or strong enough to play the game of transcendence and immanence. It is only a stout heart that can bear the burden of love.

چٹ تھئی جوبن دی تار وے

توں بِن تتی دا یار وے

گئے کم بُھلے کُل کار وے

جیون نہ جیون بھوگ ہے

“My youthfulness has been wasted. I have become oblivious of all my activities. My friend! I am such an inept one that living or not living with you is equally an ordeal for me.”

She feels that the prime of her youth has fleeted without affecting union with her beloved. She becomes oblivious of her everydayness of existence. She considers herself such an inept one for whom it is equally an ordeal to live with her beloved or without him. She faces the ordeal to live with her transcendent beloved in the state of separation and disunion with all that implies or to abandon the path of love once for all. She finds no exit. She has to remain committed to her beloved in all pressing circumstances.

او اپنی جاتے خوش وسن

کیوں لوک نہ مَیں تے ہسن

اِتھ نین تھی بے وس وسن

مُٹھڑی کوں چاتا بوک ہے

“There, he dwells happily at his place and here, the tears are helplessly flowing from my eyes. Why not people should laugh at the miserable one, whose youthfulness of heart has made her suffer?”

The beloved happily dwells in transcendence but she cries in failing to find her. The animation of her heart contracts love, causing people to laugh at her miserable state. What would people do if they had no such cause of laughter?

رو پٹ اساڈی کار ہے

بر بار چِٹ گھر بار ہے

ڈوکھ سول گاہناں ہار ہے

مارو تھلاں وچ جھوک ہے

“My vocation is crying and whining. Sufferings and afflictions are my jewellery and garlands. My household is in desolations, plain lands and forests. My abode is in the deadly deserts.”

She lives in the deadly desert of her self.  She is housed in wilderness. It is her vocation to cry and whine. She is ornamented by sufferings and afflictions. The transcendence of her beloved makes her inward and outward overbearing.

تھیا بخت مَیں تے تنگ ہے

بِکھڑا مساگ دا رنگ ہے

سُکھ دی ہمیشہ جنگ ہے

اُجڑی سہاگ دی نوک ہے

“My fate has constricted me. Peace is in constant war with me. The colour of twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects) has faded out.  The bridal line of a collyrium has flawed.”

Her fate (ontological love), subject to cosmic design, constricts her in lonesomeness. She is not at peace with herself. The beauty of her life fades out. Love pushes her to the wall. Doesn’t the one who is lucky in love find the “door in the wall”? 

بُچھڑا فرید دا حال ہے

نظرم وصال محال ہے

سانول نہ نتیم نال ہے

ڈکھ دی نویں نِت چوک ہے

“Farid is in a deplorable condition. My beloved has not taken me along with him. Union with my beloved seems impossible. There are ever new strikes of sufferings.”

His condition becomes deplorable. The beloved assumes transcendence by stranding him in the state of selfhood. It is not possible for him to have union with his beloved in the “servant-Lord axis.” “Nothing removes man farther from God than a desire of union with Him.” He faces novel and fresh strikes of sufferings since his beloved does not facilitate him to “reside in his transpersonal being.”

   Kafi-191                              Understanding Diwan - i - Farid                        191  کافی نمبر۔  

توں بن حضرت یار

ہر دم پھراں حیرانی

“My sacred friend! I perpetually wander in bewilderment without you.”

He communicates with his sublime friend about his disoriented state without him. 

ماہی باجھوں سول گھنیڑے

جیون ہے بیکار

“There are countless afflictions without my beloved.  My life is useless. My sweetheart knows about it.”

He knows that his dearest beloved is aware of the countless afflictions of love faced by him and his viewing life as useless thereof. The difference between psychic love and the spiritual one, among other things, consists in the beloved being entirely aware of the state and station of the lover.  The divine beloved has absolute knowledge of things and events. The lover’s knowledge is relative (piecemeal) and therefore he has problems in understanding certain patterns of his beloved’s behaviour. He hurls accusations on his beloved, which manifest his lack of perfect knowledge but his communication never breaks down even when he gets negatively related to him. However, he remains traversing the path of love and with increasing knowledge starts understanding some of the ways of his beloved. How great it is to have omniscient beloved!

دِلبر جیہاں ہور نہ کوئی

خوبی دا سردار

صورت وچ لَاثانی

 “There is no one resembling my beloved. He is the epitome of all virtues. He is matchless in his form.”

He finds no one resembling his beloved, epitome of all virtues, and matchless in form. He is without resemblance and matchless in his form and conduct not because others are inferior to him but because there is no one beside him. The very act of denoting and then negating someone is anti-metaphysical. How could any thing be denoted and then negated? The metaphysics of love demonstrates the omnipresence of the beloved.

پُنل ' کے کیچ سُدھایا

کیتُس زار نزار

رو رو تھیُم دیوانی

 “Punnal left and went towards Ketch. He has distressed me (worsened my state). I am becoming frantic by crying profusely.”

The beloved assumes the transcendent form. It worsens her state. She becomes frantic and cries profusely. Aren’t her condition and behaviour in response to the transcendence of her beloved ultimately conducive to the attainment of union?  

عشق اویڑا پیش پیو سے

دل نوں دار مدار

تن من سو سو کانی

 “Peculiar love has engulfed me. My heart is in complexities. Countless arrows have stuck my body and soul.”

Peculiar love, characterised by heart complexities and ravishing of his embodied self, has fallen to his lot.

درد فرید ہے چیز مہانگی

تھیندے ونج وپار

جندڑی کر قربانی

 “Farid! Pain is a valuable product. Do barter your life in this trade.”

He realises the value of pain suffering at the transcendence of his beloved. He resolves to barter his life in the trade of love. Painfulness of love purifies him of otherness and makes him unite with his beloved. “Those who live more lives than one, more deaths then one must die”. He lives many lives (unions with his beloved), therefore he must be prepared to die at least as many times (separations and disunions).

   Kafi-192                               Understanding Diwan - i - Farid                        192  کافی نمبر۔  

توں بن موت بھلی ویندم شالا مری

ٹکساں ہِک نہ ذری جیساں پل نہ گھڑی

“Death is preferable to me without you. I pray not to stay here but die without bearing separation for a moment. I will not live for a moment or instant in this situation.”

She prefers death than living without her beloved. The situation of separation and disunion is so testing that she prays for her death than bearing it for even a moment.

پورب طرف ڈہوں مینگھ ملہار ڈٹھم

بجلی لسک ڈتی گج گج گاج سنیم

رہساں اِتھ نہ اَڑی ویساں وطن وری

 “I have seen the rainy clouds and the overcast atmosphere from the east. There are flashes of lightning and huge thundering of clouds. I will not stay here but go back to my native land.”

She finds within her signs of the unveiling of her beloved. She wants to delve deep within the infinite depths of her being in order to unite with her beloved.

کنڑیں ووڑ پیم روہی وٹھڑی دی

ڈھولا کل نہ لدھو ڈکھڑیں کٹھڑی دی

پھاڑیم چولی چنی رو رو تھیُم چری

 “The news of rain in the desert has reached my ears. My beloved! You have not asked about the one, who has been butchered by sufferings.  I have torn my shirt and dopatta and have become frantic by crying.”

She receives the news of rain (freshening of his sentiments of love) within the desert of her self. She communicates with her beloved, referring to his heartlessness in not saving her from being butchered by suffering, and not taking pity on the plight of her embodied self. 

اپنے دیس ونجاں دل نوں تانگھ تھئی

ڈیکھاں تاڈے ٹوبھے لانے کھار بوئی

بر ڈوں راہی تِھیواں ساڑیں سُول سَڑی

 “My heart is longing to reach my native abode. I wish to see the transitory dwellings, ponds and desert plants. I want to travel in wilderness after having been burnt with afflictions.”

She longs to reach the inmost chambers of her heart. She is burned with afflictions and wishes to delve deep within her self (wilderness) in order to realise its higher possibilities.

اونگاں بونگ اُوٹھن بدلیں کیتی لس

گھن گھن نام %ا روندی تھئی بیوس

سانول تینوں مِلاں یا سر پووِم مری

 “The sound of thundering clouds is so audible. The swinging clouds are joining together. I am helplessly taking your name, while crying. My beloved! I meet you either/ or death overtakes me.”

The visual and audible signs of unveiling of her beloved within herself make her desperate in affecting union with her beloved. She helplessly cries by taking her name at the threshold of union. She makes an absolute choice: either union or death. She reaches the state of either/or after undergoing great pains and sufferings. And it becomes efficacious in realising union with her beloved.

سرخی میندی مٹھی کجلہ دھار گیم

ناز نواز بھلیا ہار سنگار گیم

بینسر بول بھنّاں اُجڑی مانگھ دھڑی

 “Rogue and henna have been spoiled and the line of a collyrium has been washed away. Pride and elegance have gone in oblivion and my makeup has disappeared. My nose ornaments have been broken into pieces and the parting line of hair on my head and my kneaded locks of hair have all been ravished.”

She loses her pride and elegance in the course of love. The beauty of her appearance fades away. Isn’t the fading away of appearance an occasion for the appearance of reality?

کھیدن کڈن گیا سکھ دا ٹول گیم

ڈکھڑے پُکھڑے پئے خوشیاں رول گیم

جڑ کر راول جوگی لائی پرم جَڑی

 “My playfulness has gone and my sittings of peace have withered away. The sufferings have fallen to my lot and all my happiness has turned into wretchedness. Rawal Yogi (my beloved) has perfectly ignited the spark of love in me.”

The beloved perfectly ignites the spark of love in her heart. The test of its perfection consists in her losing playfulness and peace; bearing onerous sufferings and the state of happiness turning into wretchedness.  

کُھمدی کِھمن فرید جھوکاں یاد پوون

اکھیّاں نِیر ہنجوں کر برسات وسن

لکھ لکھ دھانہہ اوٹھِم جاں جاں ڈسِم جھڑی

 “Farid! I remember the dwellings during the flashes of lightning. The tears are flowing from my eyes like a rainfall. My self beseeches countless times (for uniting with my beloved), when I see any rainy cloud.”

He recounts the ripening states of his love sentiments within his self, symbolised by the rainy cloud and flashes of lightening. These moments intensify his inward fire of love, tracking him to the threshold of union with his beloved. A flash of light (vision and union) breaks the spell of darkness (separation and union).

   Kafi-193                              Understanding Diwan - i - Farid                        193  کافی نمبر۔  

تو بِن مَہیں دا چَاک وے

جو جو خوشی سرسبز تھئی

دِلڑی غَماں دِی جھوک ہے

صرصر ڈکھاں توں سوک ہے

“My shepherd of the herd! My heart is the abode of sorrows without you.  All my happiness that was green has dried up due to the autumn of sufferings.”

She addresses the shepherd of her heart and communicates with him the state of her heart, which has become an abode of sorrows without him. The spring of union has turned into the autumn of sufferings. Doesn’t love teach the sufferer such beautiful expressions? 

گئی ریت بھت ڈت گھت منڈھوں

ساڑے نہ سہساں نِت منڈھوں

اصلی نہ ٹِکسوں اِتھ منڈھوں

اے گالھ روک دی روک ہے

“My cultural and social relationships have been uprooted. I will not stay here even for a moment. I will essentially not bear burnings every now and then. I am stating the truth.”

Her inward suffering, in the act of desiring and longing for the beloved in the state of separation and disunion, is intensified by the hostility of her social and cultural environment. She firmly decides to peel away her social self in order to get rid of painful social contradictions.

رل مل تتی نوں تیندیاں

ہکڑیاں اُلانبھے ڈیندیاں

رکھ ویر وین الیندیاں

ہکڑیاں دی نوک تے ٹوک ہے

“They combine in burning the inept one. They detest and give me maledictions. Some of them are accusing me. Still others gambol and sneer at me.”

She suffers intensely at the hands of her companions who in togetherness make her fiery with their behaviour. She faces detestations, maledictions, accusations, gambols and sneering. The companions are outsiders who neither understand the reality of love nor the inherent dignity conferred by it on the lover. They are ignorant of love and gnosis. Isn’t their being negatively related to love ultimately proving to be strength for her? 

رو رو اکھیں وچ پیاں چراں

یا ونج بڈاں یا بھوئیں وڑاں

کل مردی شالا اج مراں

گیا یار تروڑ سنجوک ہے

“My eyes have become a sore by constant crying. I pray that I die today than tomorrow. I may drown or be buried. My friend has gone by severing relationship with me.”

The transcendence of the beloved makes her dejected because she feels that her friend has broken ties of love with her. Her eyes become sore by constant crying. She prays for the end of her life before time and does not bother about the mode of her burial. It is easy for the human understanding to understand the sufferings one undergoes at the hands of one’s deadliest enemies but it is so difficult for it to understand the sufferings undergone by her at the hands of her bosom friend. Doesn’t higher suffering require higher consciousness to understand it?

ڈکھ سول ہار ہنڈیپڑے

بدبخت ضعف بُڈہیپڑے

آئے سر تے سخت رنڈیپڑے

کیا مِلیا تھوک کوں تھوک ہے

“The sufferings and afflictions are my garlands, clothing and jewellery. Hard days of widowhood have befallen me. What an ‘ideal’ combination of misfortunes, weaknesses and old age?”

She is clothed and ornamented by sufferings and afflictions. The unfortunate widowhood of transcendence pushes her against the wall. The infirmities and old age mirror each other.

قسمت فرید دی تھئی پٹھی

چِٹڑے پَدھر تے میں لُٹی

گیا رول سانول ڈے پٹھی

خوش وَسدا سارا لوک ہے

“The destiny of Farid is overturned. My beloved has wretched my existence by turning his back. I am the only one who has been looted in openness (broad daylight). All people are dwelling in happiness.”

He feels his destiny overturned because it does not shower good fortunes but strikes misfortunes, instead. It does not follow the standard patterns of life. He grapples with the question of destiny as one of the mysteries of love. He hardly unravels it since it starts deepening in the very act of unravelling. He construes the transcendence of his beloved as turning back on love. The mystery of transcendence remains folded for him. He recounts his being ravished by the cruelty of love. He singles himself out as the wretched one as against others who have attained permanent state of happy union.

   Kafi-194                               Understanding Diwan - i - Farid                        194  کافی نمبر۔  

تیرا نینہہ نِبھیساں زورے

سانوں ہَٹکے کون تے ہوڑے

“My beloved! I will remain steadfast in love. There is no one to caution me and there is no one to stop me.”

She resolves to remain steadfast in love against those who try to prevent or stop her from loving her beloved.

جان جلیساں سیس سڑیساں

سارا شرم شعور لُڑھیساں

تن من دھن سبھ ملک سجن دے

سہجوں سوز سہیساں

ساری عار ویار اُٹھیساں

تو نے کیجو کرم وچھوڑے

“I will burn my self and aflame my head.  I will most heartily bear the passion. I will leave my honour and won’t be ashamed of public opinion. I will sacrifice my whole being for the sake of my beloved even if he parts ways from me.”

Love is an unconditional commitment. The absoluteness of love does not admit of any conditionality. She faces intricate inner and outer contradictions but reiterates her commitment to remain sincere in love even if her beloved parts ways from her. She offers her whole being and having to her beloved in the spirit of wholeheartedness and wholesomeness. Love is total offering. She wilfully surrenders her right of being and having without expecting anything in return. She does not withhold anything (qualitative or quantitative) from her beloved. The essentiality of love is indivisibility.  It is only her undivided self in its unity, totality and wholeness, which is worthy of being offered to her beloved. How could the divided self realise indivisible unity?

عِشق اجاڑیم سولاں ساڑیُم

روگ کروپ کشالے ہر دم

رَاج ببانے تول وہانے

درداں لائے دیرے

گانے گہنے سہرے

وِسرے زورے تورے

“Love has ravished me and the afflictions have burned me. Pains are dwelling in me. Malaises, difficulties and adversities at each and every moment are colourful thread around my wrist (symbolising marital bond), ornaments and chaplets. I have become oblivious of my parental regal status nuptial quilt and pillows. My radiant might has fallen in oblivion.”

Her vocation is to freely divest herself from her being and having in order to attain ontological consciousness of nothingness, and thereby achieve unity with her beloved. The process of divesting oneself from the contingencies of being and having is replete with pains and sufferings. There is transvaluation of values. The nuptial colours of life fade away and the radiant might falls in oblivion.  Aren’t these positive signs of reaching the threshold of union?

پیکے نوکاں کرم، سوریجے

کٹھڑی دِلڑی لُٹڑی دا

ما پیو خویش قبیلہ مِل مِل

مارم جگتاں نوکاں

ہے قبلہ یار دیاں جھوکاں

ڈیندے دِھکڑے دُھوڑے

“My parents sneer at me and my in-laws laugh and make fun of me. The dwellings of my beloved are the axis of my miserable and ransacked heart.  My parents, kith and kin join together in pushing and knocking me with their feet.”

It is not an easy exercise to divest herself from her being and having for the sake of her beloved. It leads to the snapping of her primary and secondary ties, which is so painful and violent. The pangs of rebirth and the cutting of the social umbilical chord turn into a traumatic experience. She is ultimately reduced to nothingness. Wasn’t everything created from nothingness? 

چشماں جادو جوڑ جگائے

ڈکھڑے پکھڑے آئے غم ہِم

غمزے خوب دھموڑے ڈیون،

ہوش قرار بُھلایا

دَم دَم نال سَوایا

رَمزاں گھت دِیاں گھوڑے

“The eyes of my beloved have become so magical that these have led me to lose my sense and sensibility. The sufferings have fallen to my share with breathtaking sorrows on the increase. The enticements greatly imbalance me and the stylish expressions ravish me.”

She cannot accomplish her mission of divesting herself from her being and having unless she loses her sense and sensibility. But she cannot lose these unless she becomes bewitched by beauty characterised by enticements and stylish expressions. It makes her face sufferings and increasing breathtaking sorrows. Beauty seeds love and love flowers beauty.

یار فرید نہ وِسرم ہرگز

جیندیں مردیں اوکھیں سوکھیں

دوہری سکدی سانگ جگر وچ

رو رو دُھانہیں کَرساں

ساہ محبت بھرساں

جے ڈکھ ڈیوم ڈوڑے

“Farid! I can never be oblivious of my friend. I will beseech, while crying. I will always breathe love in the state of hope or despair and in the state of ease or discomfort. The spear of longing doubly pierces my being in proportion to the double sufferings given by my beloved.”

His passionate commitment of love consists in never being forgetful of his friend. He resolves to remain constant in love in the state of liveliness or deadness and in the situation of ease or discomfort. The intensification of suffering proportionately intensifies his longing of the beloved. The principle of sincerity in love makes it exceedingly imperative for him to remain steadfast in the path of love by exercising patience in adversity. He has to remain committed to his beloved in the most trying circumstances and in the most testing times. How could he mature if he falls from the nest of love without flying? The nest of love, at times, may turn into hornet’s nest but still it is his vocation to amass courage to face the ordeals of love. His leaving half-way makes him neither here nor there. He should not become the arbiter of his own fate but let the destiny unfold itself. The lover need not be passive but he is certainly required to be receptive. All great things in life are received in the state of receptivity. How unfortunate is the lover who abandons the path of love when his beloved is just a few steps away? The dimension of future exists as an open possibility. The inept lover tends to close it by mistakenly considering his wretched situation as permanent in the world of change. Time is dynamic and not static. Things change on the spectrum of time. There is no room for despair in the creativity of love. The tendency to take results in one’s own hand is the root cause of despair. It is really tragic to be despaired of God’s Mercy. Hope is our best friend.  The lover should struggle and leave the results in the hands of God. Let the beloved have the last word.

   Kafi-190                               Understanding Diwan - i - Farid                        190  کافی نمبر۔  

تیرے بناں سانول بہوں

جندڑی جلے سینہ سڑے

دِلڑی الگ بے آس ہے

سر چُور ہے تن ناس ہے

“My beloved! My heart is stranded hopelessly without you. My life is burning and my chest is sizzling. My mind is exhausted and my body is worn out.”

She communicates to her beloved the deplorable state of her heart, which is hopeless without her. The transcendence of her beloved has ransacked her embodied being. 

جِیڑَا غَماں دے وَات ہے

ہِک ڈکھ تتی دے ساتھ ہے

ہیہات ہے ہیہات ہے

سُکھ دی نہ بو نہ باس ہے

“My self is in the jaws of sorrows. I beseech! I beseech! There is all suffering accompanying the inept one. There is no aroma or odour (a sign) of peace.”

The self is in an unending sorrowful state. She implores her beloved regarding her sufferings, which leave her with no chance of peacefulness.

جیں ڈینہہ پنل گیا کیچ وَل

جھاگاں جبل گھاٹیاں تے تھل

سَٹ سیجھ کھٹ رنگیں محل

ہِک مُونجھ ہے بئی پیاس ہے

“I am traversing mountainous ranges and desolate places since Punnal went back to Ketch after casting away his nuptial bed and abandoning colourful mansions. I am in anguish and thirst.”

Sassi (lover) describes her wilderness, state of anguish and thirst since Punnal (beloved) transcended his immanence, symbolised in leaving her nuptial bed and colourful mansions.  The transcendent and colourless beloved withdraws from his nuptial and colourful forms leaving her in the lurch. 

وِسرے نہالی تول سب

ہُن سوز ہے یا سول سب

پوپا تے بینسر بول سب

یا درد ہے یا یاس ہے

“All my mattresses, nuptial quilts and all my nose ornaments have fallen in oblivion. Now, there is passion or afflictions and pain or despair.”

She loses interest in those very things, which symbolised union and were the source of attracting her beloved. The beloved is the measure of all meanings. Things and events attain meanings in reference to the vision and union of the beloved. Transcendence turns everything elusive.

کیڈے فرید اَج بھج نَسوں

ڈینیں ممیں راخس بہوں

جِتھ رچھ تے بَاندر دی وَسوں

سو غول لکھ نسناس ہے

“Farid! Where should I run away from the dwellings of bears and monkeys? There are numerous witches, man eaters and giants. There are dreadful creatures in wilderness.”

He encounters dreadful ideas, feelings and sentiments in the wilderness of his self, while caught in the impasse of love. There is no escape from dread. Aren’t love and dread identical?


   Kafi-196                               Understanding Diwan - i - Farid                        196  کافی نمبر۔  

ٹوبھ بنوا ڈے پکا تڑ تاڑ تے

سندھڑوں دور اُتاڑ تے

“Make a pond for me at an upper place in the desert with full care. It should be far away from the low-lying areas of Sindh.”

The reality of the pond in the desert with its physical, social and cultural dimensions notwithstanding, it symbolises gnostic consciousness or becoming conscious of the spiritual reservoir in the desert of one’s self far away from the vicissitudes of religious life.

صبح سحوریں گھبکن مٹیاں

جھوپڑ دے اگواڑ تے

“There is the sound of churning vessels in the desert at the early hours of the morning.”

The contemplative aspects of being are integrated with action (symbolised by the churning of vessels). Spirituality integrates contemplation and action.

روہی راوے روہیں دھماں

ہوک پووے ونج ماڑ تے

“The eminence of this pond may reach the deserts, plains and mountainous areas. Its fame may spread till Marwar.”

The spiritual dimension of religion should widespread and permeate other forms of religious life.

اُچڑے &ے سُکھ ساگر دے

چڑھنا پووِم پہاڑ تے

“My pond should be placed higher like the ponds of ‘Sukh Sagar’ even if I have to climb a mountain to reach it.”

He desires his spiritual reservoir to be placed higher like the gnostic reservoir even if he has to mount it hard.

چو طرفوں ویہہ پانی آوے

سوہنے صاف جھکاڑ تے

“The rain water from all sides may settle in pure and lovely low lying areas due to this pond.”

The heavenly water (spiritual liveliness) from all sides may settle in the pure and lovely spiritual reservoir.

پاک ڈہر وِچ ٹُوبھا مَاروں

نہ جھت جھاڑ کجاڑ تے

“I want to dig this pond at a clean and plain land that is free from the piles of thorny herbs and hideous places.”

The immensity of the spirit knows no bounds.

روہی واس سبھے لڈ اَوسِن

اپنیاں جھوکاں سَاڑ تے

“All the dwellers of the desert will abandon their temporary dwellings and will have an abode on this pond.”

The ideas, feelings and sentiments within the self will leave their ephemeral abodes and permanently cluster around spirituality.

پھلو ڈہے تے منت لیسوں

تھورا چڑھیسوں دینے لاڑ تے

“I shall vow at phullu dhey and shall bestow favours on Dina Lar.”

He makes a vow to pay reverence to unique stages he encounters in the desert of his self, during the course of his nuptial journey.

آن فرید سوہیساں چنورے

شہر بزار اُجاڑ تے

“Farid! I will beautify my shady hut dwellings. I will abandon the city and its market places.”

He resolves to beautify his inwardness by transcending his outwardness.

   Kafi-197                               Understanding Diwan - i - Farid                        197  کافی نمبر۔  

ٹوبھا کھٹا ڈے سوہنی جا تاڑ تے

اوجھا نہ ہووے ساری ماڑ تے

“Dig a lovely pond for me at such a site that it has no parallel in the city of Mar.”

He desires to uncover lovely spiritual reservoir at such a point in his higher self that remains matchless in the desert of his being.

ٹوبھے باجھوں مول نہ ٹھہساں

نا گٹھ تے نہ پاڑ تے

“I will never be satisfied without a pond. I don’t want to build it on an unsuitable land.”

He is not satisfied without spiritual love. He does not want to nurture love on shifting foundations.

ڈینہاں پِیسُوں لسّیاں گاوّیاں

راتیں کھیر کوں کاڑھ تے

“We will take beaten curd in the morning and at night we will take boiled hot milk.”

He resolves to integrate action and contemplation in quest of his beloved.

توں بِن سانول اگ اڑیساں

چولہ بوچھن پاڑ تے

“My beloved! I will commit my clothing to blazing up fire without you.”

He has no desire to remain content with mere appearance without reality. He is in search of ‘kernel of the kernel’.

جے نہ اوسیں توں ول جھوکاں

لڈسوں جھوپڑ ساڑ تے

“If you do not visit our dwellings, then we will burn our huts and move away with our households.”

He explores the possibility of abandoning his dwellings in search of transcendence in case his transcendent beloved does not become immanent (does not unveil himself).

جھوپڑ جوڑ بنیسوں کھپ دے

تھل دے صاف پساڑ تے

“We will build our huts with desert grass branches on the clean and open spaces of the desert.”

He chooses to dwell within the pure and spacious greenery of his self.

گائیں سہنس سوائیاں سوہنیاں

ڈبھن آن اکاڑ تے

“Hundreds of lovely buffaloes will be milked on a hard and high place.”

His dwelling within his self opens higher possibilities of realisation (gnostic knowledge).

ٹوبھا بنویسوں دِل دے سانگے

مِنت چڑھیسوں لعلو لاڑ تے

“We will build the pond with great fondness of our heart and vow at the shrine of Laloo Lar.”

The uncovering of spiritual reservoir within one’s self is possible by virtue of the fondness of heart and reverence of saints (dead or alive).

آوم راحت ڈوڑی چوڑی

لانے پھوگ دے وار تے

“My happiness multiplies in dwelling with the desert plants and shrubs.”

He is increasingly happy in dwelling amidst fresh possibilities of his higher self.

فرح فرید نوں روز سوائی

سنج بَر سخت اُجاڑ تے

“The happiness of Farid is increasing day by day in desolate, barren and deserted places.”

His happiness multiplies in seizing possibilities of realisation within the desert of his self

   Kafi-198                               Understanding Diwan - i - Farid                        198  کافی نمبر۔  

ٹوبھا کھٹا ڈے ملک ملہیر تے

پتھر پہاڑ کوں چیر تے

“Please gift me a pond in the area of Malheer by cutting the hard mountain.”

He beseeches his beloved to dig spiritual reservoir for him in the infinite depths of his being or consciousness by melting the hardness of his heart. 

ملک ملہیر دی نازو چالی

ٹوکاں کردی دھوڑی والی

بوئی لانی دا رتبہ عالی

کیسر مشک عنبیر تے

“The prideful moves of the city of Malheer are such that the desert plants enjoin a high status. Its dust and sand are saffron, musk and ambergris (sweet smelling).”

The desert of the self is impregnated with higher possibilities. The outer coverings of the self (dust and sand) are saffron, musk and ambergris for they contain beneath the sweet and fragrant beloved of his heart.

منجھیاں رنگسن گائیں ڈھکسن

اکھیّاں اَڑ سِن دِلڑیاں بِکسِن

بھیداں بکریاں چانگے ٹِکسن

دھرتی دی تاثیر تے

“The buffaloes will voice with joy and the cows will make callings for their calves. The sheep and goats along with their calves will come to their appointed places. The eyes will contract love due to the loving environment of the place.”

The higher possibilities inherent in the desert of his self are in the process of realisation in the ambience of love.

برہوں دے ٹھوہ تے جوہ بنیسوں

سسی تے سے تھورے لیسوں

جھوکاں جوڑ سنجوک چھکیسوں

مَنَت چڑھیسوں مائی ہِیر تے

“I will make my dwellings in the suitable station of love and foster the ties of love.  I will confer a favour on Sassi and also fulfil a vow on Mai Heer.”

She enjoins to reach the unique station of love and foster ties of love. She resolves to strengthen the tradition of love lived by Sassi and Heer.

بیعت کریسوں کل تھل برکوں

گجھڑے رچھنے جودھا سر کوں

ساگھر پریم تے سُکھ ساگر کوں

رکھ تکیہ گُر پیر تے

“I will take oath of allegiance from all those living in the deserts, desolations and adjoining areas by the grace of my spiritual master. (I will make them my disciples and bring people of these areas to my fold).”

He desires, by the grace of his spiritual master, to take oath of allegiance from the possibilities of his self unto vision and realisation.

جاں جاں وُوٹھ دی وہوسینوے

ڈینہاں لسڑی تے روح تھیوے

سندھڑوں دل اوچک ڈسیوے

راتیں گاوے کھیر تے

“The more I hear the news of rains in the desert, the more my heart gets alienated from Sindh. I am so fond of churned curd mixed with water in the day and milk of the cow at night.”

He hears the calls of his inner self, which distances him from his ordinary being. His heart yearns to integrate action and contemplation.

ٹوبھے باجھوں مول نہ ٹھہساں

نہ گٹھ تے نہ پاڑ تے رہساں

نہ وکڑے نہ بند تے بہساں

نہ وت کھوہ وہیر تے

“I will be never satisfied without the pond. I will not sit on any piece of the field or any bank. I will not dwell on the cultivable land.”

He resolves not to be satisfied at all without the spiritual reservoir (spirituality). He firmly rejects the outside view of things. Doesn’t he prefer spirituality over religiosity?

آپے آ کر دِلڑی لَاتو

ہن کیوں مٹھڑی توں دل چاتو

حال میڈا سبھ سمجھیو جاتو

دُھوتیں دی تقریر تے

“You yourself came and contracted love with me. You understood me fully. Now, why have you distanced yourself from the miserable one on the sayings of the backbiters?”

He recounts the beloved’s initiative in contracting love and his being omniscient. He assigns different reasons while grappling with the reality of his beloved’s transcendence. He thinks that the backbiters have prevailed upon his beloved, which has led to his distancing from him.  The meeting of the human and the Divine creates such anomalies, which deepen the passion of love. Aren’t paradoxes and anomalies instrumental in keeping love vibrant? 

عشق فرید لکھیا پروانہ

کر سر صدقے پڑھ شکرانہ

گھر باروں تھی بار روانہ

ہیں مِٹھڑی تحریر تے

“Farid! Love has sent me a decree that I should leave my household and move towards the forest. I ought to sacrifice myself and offer thanksgivings in compliance with these sweet written orders.”

He receives the decree of love to abandon his everydayness of existence and delve within his inner self. He resolves to sacrifice his self and offer thanksgiving, in compliance with these orders, carved on his heart. Isn’t he fortunate enough to be chosen by his beloved as sacrificial in the arduous path of love?


   Kafi-199                               Understanding Diwan - i - Farid                        199  کافی نمبر۔  

جڈاں جایمُ پا کر جھولی

کر وین ڈتی ما لولی

“When I was born, my mother took me in her lap and sang the tune of moaning.”

She recounts her birth in the orbit of ontological love. Her mother took her in her lap and sang the tune (lullaby) of moaning symbolising suffering in the path of love.

پہلوں پیت نہ پئی پیو ما دی

میں مُٹھڑی جاون لا دی

پچھے ہوت بلوچ نہ رادھی

ہم بخت سڑی ڈکھ رولی

“I did not get love of my parents in the first instance and then my Balochi beloved did not remain true to me. I am the miserable one who is suffering wretchedly ever since birth.”

She feels herself miserable in suffering wretchedly since birth for being deprived of parental love in childhood and of being roughly treated by her beloved in maidenhood.

گھر فخر پیا پوں پاوے

رل چیتر بہار سہاوے

آ اُجڑی جھوک وساوے

وس ہس رس کھیدوں ہولی

“My beloved Fakhr may step in my house and enliven my deserted dwellings. We may enjoy the spring and celebrate holi with happiness.”

He desires that his spiritual master may step in his deserted house and start dwelling there. They may enjoy the season of spring and celebrate holi with happiness. The inward realisation of one’s spiritual master is a vital stage in the spiritual voyage. It facilitates the attainment of ‘the Supreme Identity’.

تونیں درشن مول نہ پیساں

وِچ کوٹ شہر مَر وِیساں

تاں وی نازک نینہہ نِبھیساں

تھی در دلبر دی گولی

“I will remain true to the sensitivities of my love in spite of never witnessing my beloved. I will become the maidservant of my beloved. I will die in the city of Kot.”

He resolves to remain true to his tender love even if there were no possibility of his beloved’s vision. He will remain completely subject to the will of his beloved and die at his altar.

سارا چولا بوچھن گھانگھے

سر مانگ مَریندی سانگے

گئے زیور تریور لانگھے

تھئی سرخی زہر دی گولی

“My clothing has been worn out. My jewellery and apparel have gone in oblivion. The parting line of hair on my head is striking spears. My rouge is like a poisonous tablet.”

The transcendence of the beloved is overbearing for him. The embellishments and ornamentations fade away into nothingness. The effects of nuptial happiness become source of torment.

بِن یار نہ سیج سُہیساں

بَھن بینسر بول سَڑیساں

پُھل سہرے تروڑ سٹیساں

بَٹھ چندن ہار نبولی

“I will never be happy on the bed of flowers without my beloved. I will pull down the flowers and chaplets and throw them away. I will commit my nose ornaments to flames. I don’t care a fig for my spangled necklaces.”

The transcendence of his beloved makes all things signifying nuptial happiness lose their meaning. The passionate rejection of all these things implies the sole acceptance of the beloved. There is nothing beside the beloved, which is acceptable to him.

سیّاں رَل مل مہنیں ڈیندیاں

ما بھینیں وین الیندیاں

کھل ہاسے کِیس کریندیاں

سَسّ مارِم سو سو بولی

“My youthful companions join together and rebuke me. They laugh at me and make me feel embarrassed. My mother and sisters give me maledictions. My mother in law hurls hundreds of insults at me.”

She faces animosity at the hands of her primary and secondary ties. Isn’t she strengthened in facing rebukes, funs, embarrassments, maledictions and insults?

جند جلڑی جندڑی جھولی

ڈسے ککرے ریتڑ کولی

جِتھ کرڑ کنڈا سب سولی

ول درد چلائی گولی

“My life has been burnt and my spirit is restless. The thorny shrubs and thorns seem as gallows. The particles of soft sand seem gravels.  My heart pain has shot a bullet.”

Love ravishes her embodied self. She is crushed by the onerous load of love.

ہر پل پل پیت پنل دی

ہے %ی روز اَزل دی

سک سانول باروچل دی

ایہا کوجھی کملی بھولی

“My love for Punnal is constant. I am desirous of my charming Barochal. I am ugly, naive and simple belonging to you ever since the primordial day.”

She remains constant in love and desirous of her charming beloved in spite of pains and sufferings. She considers herself ugly, naïve and simple but merits a sense of belongingness to her friend since the primordial day.

وَل یار فرید نہ آیا

سب ہار سنگار وِہایا

سر سولیں سانگ رسایا

گئی ناز نواز دی ٹولی

“Farid! My friend did not return to me. Heavy afflictions have fallen on my head. All my embellishments have fallen in oblivion. The times of my pride and elegance have ended.”

He misses the recurrent immanence of his transcendent friend, which weighs so heavily upon him.  His embellishments fall in oblivion leading to the end of his pride and elegance. Isn’t he stripped of his self-image in order to mirror the Divine Image in the mirror of his heart?


   Kafi-200                               Understanding Diwan - i - Farid                        200  کافی نمبر۔  

جگ وہم خیال تے خوابے

سب صورت نقش بر آبے

“The world is illusion, imagination and dream. All forms are marks on water.”

The sensible world around us is not-self, imagination and dream. Ordinary understanding considers the sensible world or phenomena as real and ends up in the ‘materialization’ and ‘solidification’ of the world whereas phenomenal ‘reality’ has no Being (wujud). ‘All men are asleep (in this world); only when they die, do they wake up’ (the Prophet). ‘The world is an illusion; it has no real existence. And this is what is meant by ‘imagination’ (khayal). For you just imagine that it (i.e., the world) is an autonomous reality quite different from and independent of the absolute Reality, while in truth it is nothing of the sort...Know that you yourself are an imagination. And everything that you perceive and say to your self, ‘this is not me,’ is also an imagination, so that the whole world of existence is imagination within imagination’. Does this metaphysical position lead us to say that since the world is dream, illusion and imagination therefore it is vain, groundless and false? The answer to this question is not in the affirmative. The world is not the Reality itself but it ‘vaguely and indistinctively reflects the latter on the level of imagination’. It is ‘a symbolic reflection of something truly real’. ‘It is in other words, a symbolic representation of the Reality. All it needs is that we should interpret it in a proper way just as we usually interpret our dreams in order to get to the real state of affairs beyond the dream---symbols’. Man does not see in a dream the Reality itself but an ‘imaginal’ form of the Reality and by interpretation he has to take back this symbol to its Origin. The real or absolute Reality, which is the Absolute ‘hides behind the veil of the phenomenal’ and the latter constitutes ‘a grand-scale net work of symbols, vaguely and obscurely pointing to that which lies beyond them.’ ‘Thus, the so-called, ‘reality’ is but a dream, but it is not a sheer illusion. It is a particular appearance of the absolute Reality, a particular form of its self-manifestation (tajalli). It is a dream having a metaphysical basis. ‘The world of being and becoming (kawn) is an imagination’, but ‘it is, in truth, Reality itself’. However, these forms and properties are not real in their own right but are manifestations of the Reality. Thus, ‘reality’ is not a subjective illusion, whim or caprice but is an ‘objective’ illusion. It ‘is an unreality standing on a firm ontological basis’. Aren’t all forms mere marks on water?

جے پچھدیں حال حقیقت

جیویں بحر محیط ہے وحدت

سن سمجھ اُتے رکھ عبرت

کل کثرت شکل حبابے

“If you ask about the state of reality, then listen, understand and take a note of the fact that the sea encompasses unity. All the multiplicity is bubble-faced.”

The essentiality of things is analogous to sea with bubble-faced multiplicity. 

نہیں اصلوں اصل دوئی دا

گیا پُھوکا نکل دوئی دا

خود جان ہے نسل دوئی دا

ول اوہی آب دا آبے

“Duality has no essential reality. Know yourself that duality is not everlasting. The airy duality vanishes. The water essentially remains the same water.”

Duality is not essentially real and thereby ephemeral. The airy duality of bubbles in the sea vanishes and there is the same water. The unreality of multiplicity is grounded in the reality of unity. 

نہ کافی جان کفایہ

کر پرزے جلد وقایہ

نہ ہادی سمجھ ہدایہ

ایہا دل قرآن کتابے

“Do not consider ‘Kifaya’ (a book of jurisprudence) as sufficient. Do not consider ‘Hidaya’ (a book of jurisprudence) as the guide. Just tear to bits the pages of ‘Wiqaya’ (a book of jurisprudence). Our heart is the immanent Qur’an (corroborated by the earthly Qur’an).”

The spirit of the law takes precedence over the letter of the law; nay heart is the ‘immanent Qur’an’.  Heart is attributed vision and ‘this corporeal centre gives access to, namely the centre of the soul, which itself is the gateway to a higher ‘heart’, namely the Spirit’. Sense perception and reason do give us knowledge of the visible aspects of Reality but are inherently limited in giving us a direct knowledge of the ultimate. They need to be supplemented by the perception of the heart.

ہے پرم گیان دی دلڑی

ہے جان جہان دی دلڑی

ہے بید پُران دی دلڑی

دل بطن بطون دا بابے

“Heart is love and gnosis.  Heart is the essence of life as portrayed in Hindu Scriptures: Vedas and Puranas. Heart is the artery of the universe. Heart opens to infinite depths of interiority.”

The metaphysical and traditional understanding of the Intellect or the Spirit points out to heart, which is the source of love and gnosis. It is the seat of intellectual intuition. Hindu Scriptures have also brought out the structural and functional aspects of heart in the attainment of knowledge and its realisation.  Heart stands for interiority, which is the essence of Man.

دِل لُب ہے کون مکاں دا

دل مرکز زمین زماں دا

دل غایت اصل جہاں دا

بیا کُوڑ پَلال حجابے

“Heart is the quintessence of the universe. Heart is the raison d’etre of creation. Heart is the centre of the heavens and the earth. All else is false, deceptive and veiled.”

The Reality reveals itself on human heart. It contemplates itself in the mirror of heart. The negation of heart-knowledge or heart-perception is nothing less than falsity, deception and veiling.

وِچ صورت دے ناسوتی

جبروت اتے لَاہوتی

وچ معنے دے ملکوتی

دل اندر سب اسبابے

“It is terrestrial in form. It is celestial in meaning.  It is omnipotent and beyond space and time. All possibilities of knowledge inhere in the heart.”

Heart is man’s intellectual essence wherein all the possibilities, which are unfolded in the world, are contained in it. Knowledge is innate. It also marks the threshold of the Beyond by being as isthmus of Heavens and the earth. And it is in it that man meets God.

رَکھ انتر دھیان فریدیؔ

ہے دوری سخت بعیدی

سَٹ سِکھنی پیر مُریدی

جی سُکھڑیں کان عذابے

“Farid! Meditate within the infinite depths of your own being. Leave aside the empty profession of becoming a spiritual master and having disciples.  Distancing (from concentrating on one’s heart) is being greatly remote (from one’s destination). It is a curse to lead a life of comforts (for it makes one oblivious of his basic vocation).”

The Faridi tradition is to delve deep within one’s being. One has to discard mere formalism even in spiritual life. Forgetfulness in concentrating on one’s heart distances one from inwardness. A life of worldliness is a curse.

   Kafi-201                               Understanding Diwan - i - Farid                        201 کافی نمبر۔  

جِندڑی اُچاکے جِیڑا اُداسے

جاپے تتی کوں کیندی پیاسے

“My life has become empty and I am sad.  I am the inept one who is thirsty of God knows what?”

The sad feeling of being an outsider to everydayness of her existence makes her question her insatiable quest.

پِیکیں سوریجھیں گلڑے ویکھوہے

قسمت دیاں گالہیں دلبروی دروَہے

ڈیندی مُٹھی نوں مابھین ڈوہے

ایڈوں گیوسے اوڈوں گیا سے

“There are complaints and accusations against me in my own house and in my in-laws. I am the hapless one whom my mother and sisters censure.  It is my destiny that my beloved is unfaithful. I have lost on both sides.”

She faces hostility of her primary and secondary relationships. She is destined to face the unfaithful behaviour of her beloved. She considers to have lost love on both sides.

تھئی آس پاسے آئی یاس پاسے

کھنڈڑیاں نباتاں مصریاں پتاسے

زر بفت ڈورئیے ململ تے خاصے

کچڑے اوڈاہے کوڑے دلاسے

“My hopes have gone far away and despair has come near me. My costly garments and sweets have lost their significance. They are just imaginary things and false consolations.”

Hope of vision and union with the beloved recedes far away by her being thrown in the situation of despair. The precious and sweet things of life are ephemeral. They are devoid of reality and merely give psychological satisfactions. The real significance of things lies in unison with the beloved.

لکھڑی متھے دی پلڑے پیاسے

جیڑھیں کوں منہ وی لیندے نہ ہاسے

وہ واہ خدا دے کم بے قیاسے

مِل مِل کریندیاں کِھل ٹوک بَاسے

“The writings on my forehead (my destiny) have fallen to my lot. I laud the ways of God that are beyond human understanding. Those people whom I considered of no significance have now joined together and are scorning, sneering and laughing at me.”

She realises that it is her destiny, which unfolds itself in the vicissitudes of time. The laws of things or the ways of God are beyond human comprehension. People whom she considered insignificant have ganged up to scorn, sneer and laugh at her. The process of attaining consciousness of her ontological nothingness divests her of her individual and social self. It shatters her self-image. The fabric of her being is torn asunder. It is from the ruins of her self that she sees ‘door in the wall.’ Now, she is incapacitated, thinned and straightened like a thread, which passes so easily through the eye of the needle. How could it be otherwise?

مُنہ ویڑھ ٹھڈہڑے پئی ساہ بھردی

چَس رس نہ مانیم گھر دی نہ ور دی

ویندی نبھائی ڈینہو  ڈینہہ نجردی

ہک پل نہ ڈتڑم سکھ سیج پاسے

“I hide my face and heave sighs of grief. I am becoming enervated each day but still I am true to my love. It is a matter of great concern that I have neither found peace in my house nor found conjugal happiness. I did not get a moment of peace in my nuptial bed.”

She experiences immense suffering. She finds neither domestic peace nor conjugal happiness. The nuptial bed symbolising marital happiness ceases to be peaceful for her. However, in spite of all adversities, she remains true to love. She does not abandon the path of love in face of terrible blows. Aren’t these blows instrumental in blowing the spirit of love in the heart of the lover?

برہوں بچھیندا لکھ لکھ بلائیں

شالا کہیندیاں یا رب کڈاہیں

تھی تھی ڈکھاری مَنگدی دعائیں

دیداں نہ اَٹکِن دِلڑی نہ پَھاسے

“Love inflicts countless calamities on me. I keep on praying in the state of suffering.  I pray to God that the eyes may never contract love and the heart may never be hunted in the sanctuary of love.”

Love paves her path with countless adversities. She being engulfed in the pool of suffering prays that no one may fall in love and no heart may be ensnared by such a wild passion. Doesn’t these warnings of love fall on deaf ears? Hasn’t Intellect been forthright in not paying any heed to the cry of reason? Isn’t it better to have loved and lost than not to have loved at all?

سانول سلونا مارو مریلہ

سُرخی ڈوہاگن کجلہ ڈوہیلا

نِکھڑیا نہ ڈٹھڑس کوئی وقت ویلھا

گل گیا فریدا جوبن نراسے

“My charming and enchanting beloved did not appreciate the moment of separation. My reddening of lips is a misfortune and my collyrium has become sombre for me. Farid! I could not enjoy my youthfulness that has just gone wasted.”

He complains that his charming and enchanted beloved chose to assume transcendence without understanding its adverse affects on him. He narrates his misfortune and sombreness in the absence of his friend. He finds his youth rotten and wasted without affecting union with his beloved.


   Kafi-202                               Understanding Diwan - i - Farid                        202  کافی نمبر۔  

جھوپڑ جوڑوں چِک کھِپ $ تے

اِیجھاں نہ ہووے سارے مڈ تے

“I will build a hut after cleaning the ground from the desert grass and shrubs.  It will have no parallel in any habitation.”

It is unique and matchless dwelling within one’s heart after cleansing it from otherness.

نہ وکڑے نہ بند تے بہساں

نہ گَٹھ پاڑ دی کھڈ تے

“I will not choose water-storing fields, dams, roots of plants and ditches for building a durable hut.”

The durable dwelling has to be free from imperfections of the self.

سانون آن سوہسیاں روہی

سندھڑوں سگھری لڈ تے

“I will dwell in the lovely deserts during the rainy season. I will shift from Sindh with my bag and baggage.”

He likes to dwell in the desert of his self during the times of heavenly blessings by transforming his outwardness into inwardness.

جے پانی کُھٹ وِیسی بہسوں

ڈھائے تے کل اڈ تے

“If there is shortage of water in the desert, then we will have our temporary dwellings on the ends of the desert.”

The desert of the self is watered by the Self, which enlivens everything. The lover envisages the possibility of having his provisional dwelling at the end of the desert, anxiously awaiting heavenly blessings. It symbolises search of transcendence. 

شہر بھنبھور وی کھاون او سم

ہوت نہ جاویں ' تے

“The city of Bhambore will haunt me. My beloved! Do not desert me.”

She entreats her beloved not to assume transcendence (understood by the lover as desertion) since it will be so haunting for her self.

تیغ فرید برہوں دی ویہہ گئی

چم چم تے ہڈ ہڈ تے

“Farid! The sword of love has very aptly cut my flesh and bones.”

The sword of love, in the hands of the beloved, perfectly pierces his flesh and bones. He cannot extricate himself from the tightening grip of love. How great!

   Kafi-203                               Understanding Diwan - i - Farid                        203  کافی نمبر۔  

جوسی توں پوتھی پھول وے

و سسی کڈاں سوہنا کول وے

“Fortune teller! Open the book, oh.  Let me know when my beloved will come and dwell with me, oh.”

She asks the fortune teller to omen the timings of her beloved’s return and his dwelling with her. The ordinary and rational ways of thinking offer her no knowledge in the state of distress. She prefers the omens of the fortune teller as against the dry logic of a logician and the barren reasoning of a philosopher. Her going to the fortune teller for getting omen or augury is a form of rebellion against rationality and other allied forms of thinking. What is the use of knowledge if it does not provide gnosis?

رو رو تھکی پِٹ پِٹ ہٹی

سُولاں لُٹی دَرداں مُٹھی

کیڈے وِیساں ڈکھڑیں کُٹھی

ماہی پُنل گیم رول وے

“I have become tired by constant weeping and have weakened by mourning. Where should the one go, which is butchered by sufferings? I have been looted by afflictions and made miserable by pains. My beloved Punnal has gone away leaving me in a wretched state, oh.”

The transcendence of her beloved leaves her in a wretched state. She faces pains and sufferings in search of her beloved. Isn’t the weakening of the embodied self a positive sign in path of love?

پاندھی پُچھاں واٹیں تکاں

ٹُر ٹر بھجاں بَھج بَھج تھکاں

سَڑ سَڑ بھجاں بُھج بُھج پکاں

سُنج بَر رلایم ڈھول وے

“I ask the way from the travellers and keep on looking at different tracks. I walk on burning sand and am grilled by scorching heat.  I walk and run and by running I get exhausted. My beloved has made me wretchedly wander in wilderness, oh.”

No traveller or track can give any clue to her beloved’s transcendence. She wretchedly wanders in wilderness in its search. She may have to deplorably wait for a life-time and then even may not succeed. There is no casual nexus between the seeker and the sought. The mystery of love deepens with the passage of time.

جِیڑا غماں وچ وَڑ گیا

دریا غضب دا چڑھ گیا

دکھ اَڑ گیا سُکھ لڑ گیا

سو جھول لکھ لکھ چھول وے

“My self has entered the realm of sorrows. Suffering has entangled me and peace has turned into my enemy. The river of wrath is in fullness with hundreds of waves and hundred thousands of whirlpools, oh.”

Her self faces sorrows. It suffers to see peace that was once his bosom friend now turned into his deadliest enemy. The full river of wrath (transcendence) mounts with hundreds of waves and creates hundred thousands of whirlpools. She finds herself drowning in the sea of love in search of transcendence.

سِک ساتھ سانول دی سدا

شالا پنل مِیلم خدا

دردوں نہ تھیوم دل جدا

جندڑی گھتاں میں گھول وے

“The longing of my friend is always with me. My heart is never separate from pains. I pray to God to unite me with my Punnal. I am ready to sacrifice my life for his sake, oh.”

She constantly longs for her beloved. Her heart experiences constant pains at the separation and disunion. She invokes Divine Grace, in order to transcend servant-Lord axis, and get united with her beloved for whom she is readily available to sacrifice her life.

زاہد وٹا،ہن جول وے

پتری پرم دی کھول وے

برہوں چبولا بول وے

دِلڑی اساڈڑی چول وے

“Ascetic! Relocate your style, oh.  Discourse with loving, oh.  Open the book of the love, oh. Awake the higher consciousness of unity within my heart, oh.”

She counsels the ascetic to change his style of piety and learn from the book of love. The art of loving consists in awakening the higher consciousness of unity lying in the infinite depths of one’s being.

ڈکھا نینہہ انوکھا راز وے

موٹھی دھانہہ فرید آواز وے

تتا سوز دے ہتھ ساز وے

ہو ہو ملامت دول وے

“Love impregnated with suffering is a strange mystery, oh. The instrument is in the hands of the inept passion, oh. Farid! I am imploring in a hapless voice, oh. It is bringing me trumpeted infamy and reproach, oh.”

Suffering in love is a strange mystery. The inept passion of love is instrumental in making him undergo heightened suffering. He implores in a hapless voice that love has brought him infamy and reproach. Aren’t sufferings in love meaningful in making him worthy of love in the eyes of his beloved?

   Kafi-204                               Understanding Diwan - i - Farid                        204  کافی نمبر۔  

چوڑے بیڑے کینویں پانواں (ڑی پانواں)

میڈا یار گیا ملہیر تے

“My youthful companion! Why should I ornament myself? My friend has gone away to Malheer.”

She shares with her youthful companion the fact of not ornamenting herself during the transcendence of her beloved.

ڈے کر کُوڑیاں آس امیداں

تھوڑے چاڑھ ڈکھانواں (ڑی ڈکھانواں)

ہیں ڈکھڑے دل دلگیر تے

“I give false hopes and expectations. I oblige my sufferings and aggrieved heart.”

She gives false hopes and expectations of her beloved’s return or a message from him, in order to solace her suffering and aggrieved heart.

گئے برباد لکھو لکھ وعدے

ہن کیوں پھٹکی کھانواں (ڑی کھانواں)

کھوٹے توں ویری بے پیر تے

“All the countless commitments have been falsified. Now, why should I be deceived by the one who is a counterfeit, adversary and unruly?”

She boldly declares that her beloved has not honoured his countless commitments with her. She resolves not to trust the one who is counterfeit, adversary and unruly. The lover and the beloved are poised differently on the spectrum of love. She accuses her beloved in the spirit of sincerity and rightness. Her perception is absolute but is essentially relative from the universal point of view. The beloved, in his all mightiness and wisdom, desires the lover to exercise patience in adversity during transcendence in order to realise union. 

رات ہِجر دی رتڑوں روواں

رتڑیاں مِرچاں لانواں (ڑی لانواں)

تتی سو من ہک ہک چیر تے

“I cry intensely in this night of disunion. I am the inept one who applies hundreds maunds of red chillies on my each and every wound.”

She cries intensely during the period of disunion. She intensifies her pain by heightening the consciousness of her separation from her beloved. Doesn’t suffering intensify love?

صَدقے صَدقے اُولے گھولے

وَاری وَاری جانواں (ڑی جانواں)

مِٹھی قاصد دی تقریر تے

“I sacrifice my self many a times over the sweet discourse of the messenger.”

She becomes immensely happy with the messenger for bringing sweet message of union. The inward discourse with the beloved ushers in vision and union.

یار نہ آوے کجھ نہ بھاوے

بھینیں نوں نِت تانواں (ڑی تانواں)

تھیواں کَاوِڑ ما پُیو وِیر تے

“My friend does not come and nothing seems meaningful to me. I keep my sisters fiery and remain angry with my parents and brothers.”

There is nothing meaningful for her during transcendence of her beloved. Her behaviour creates animosity with her near and dear ones. The natural communication with her parents and siblings breaks down with bad taste. 

کھیڑیں بَھیڑیں دے ہتھ آئی

جیں ڈینہہ لدھیاں لانواں (ڑی لانواں)

ڈوڑی تریوڑی سختی ہِیر تے

“There are double and triple oppressions on Heer ever since she came in the hands of the despicable ‘Kheras’ through the rite of marriage.”

She undergoes awful oppression at the hands of forces inimical to love.

اَوکھیں سوکھیں مُول نہ پھرساں

کیوں نینہہ فرید لجانواں (ڑی لجانواں)

مُٹھی کل کم رکھ تقدیر تے

“I will never renounce my love in situations of hardship or ease. Farid! Why should I dishonour my love? O’ hapless one! Leave all activities in the hands of destiny.”

He resolves never to renounce his love even in varied circumstances for the renouncing of love tantamount to dishonouring it.  He is an instrument in the hands of Providence, and he wants his destiny to unfold itself on the spectrum of time. Love does not teach passivity but it does teach receptivity, which consists in identifying oneself with the law of things. Destiny of love (measures of love) is the inner reach of love. It is not imposed, as if, from the outside. It is inherently ingrained in the nature of love. Metaphysically speaking, the one who acts in consonance with the law of love ultimately transcends the contingent domain of action and reaches the universal realm of nonaction.


   Kafi-205                               Understanding Diwan - i - Farid                        205  کافی نمبر۔  

درد پئے ول پیٹے

ڈتڑے یار رنجھٹیے

“Well, pain has fallen to my lot that has been bestowed upon me by my friend Ranjha.”

Pain falls to her lot. She is bestowed the pain of love by her beloved.

مئیں بیٹھیں گئی عمر، نہ آئے

لانویں لہن دے نیٹے

“It is since long that I have been in a state to get readily married. But the moments to accomplish my nuptial rites have not ushered in.”

She contracts love and awaits final union with her beloved. The period of anxiously awaiting crushes her soul by becoming so overbearing.

ہتھڑیں پَیریں غم دے گانے

سر سولاندے ریٹے

“The colourful threads of sorrow are around my hands and feet. My head is covered with the colourful shawl of afflictions.”

The colourful threads of marriage rite signifying happiness and expansion become the source of sorrows and constrictions. The colourful shawl, worn as head covering or around shoulders to accomplish a marriage rite, turns into a covering of afflictions.

سینگیں سرتیں لگڑے جھگڑے

سکڑیں سورہیں پھیٹے

“There have been brawls with my youthful companions. I have developed contradictions with my blood relationships and in- laws.”

Her primary and secondary ties become a noose around her neck. The very relationships, which stand for peace, become so warlike. Isn’t it a natural consequence of loving the beloved in wholesomeness?

سانول آوے آ گل لَاوے

سہجوں سیجھیں لیٹے

“I wish that my beloved comes and embraces me and lies on the nuptial bed with an inner yearning.”

She yearns for her beloved to unveil himself and realise union.

دِلڑے سو سو زخم کللّڑے

سینے سخت چپیٹے

“My heart has hundreds of unintelligible wounds. My chest has been severely hurt at different places.”

She has to bear intricacies of love, which are beyond the ken of reason.

یار فرید سنبھالم جیندیں

رب ڈکھ ڈکھڑے میٹے

“Farid! My friend may take care of me during my lifetime. My Sustainer may free me from sufferings.”

He desperately wants his beloved to take care of him well in time. He prays to the Sustainer to free him from the sufferings of separation and disunion, by affecting union with his beloved, by virtue of Divine Grace.


   Kafi-206                               Understanding Diwan - i - Farid                        206  کافی نمبر۔  

دِلڑی دردوں ٹوٹے ٹوٹے

پُرزے پُرزے ذڑے وو ذرے

“My heart by virtue of sufferings has broken into bits and pieces.”

His heart is crushed by the pain of love.

عِشوے غَمزے نَاز نہورے

نخرے ٹخرے زورے تورے

خون کریندے ذرے وو ذرے

 “The amorous glances, enticements, pride, coquetries, blandishments, disdainful airs and radiant might are butchering me intermittently (ravishing the lover).”

The bewitching beauty and ways of the beloved ravish him now and then. He cannot build any defence against the perpetual onslaughts of his friend.

آپے اپنا سوہاں کیتو

آپے اپنی جا تے نِیتو

ہن کیوں تِھیدیں پرے وو پرے

 “You yourself acquainted with me. You took me to your abode. Now, why do you remain far from me?”

He is at a loss to understand the transcendence of his beloved who, in the first instance, familiarised with him in immanence. Isn’t love a game of transcendence and immanence?

گوڑھے نین تے زلفاں کالیاں

سوہنیاں رمزاں موہنیاں چالیاں

جیں بن مول نہ سرے وو سرے

 “You have shining eyes, long black hair, lovely expressions and enchanting moves without, which I can’t spend my life.”

He becomes completely enchanted by the lovely expressions of his beautiful beloved that he cannot live without them.

پل پل تیرنگہ دے پھلڑے

وَل وَل پیچی زلف دے ولڑے

بیوَس کینویں کرے وو کرے

 “The pointed arrows of your eyes are striking me at each and every moment. There are involving intricate locks of your hair. What should the helpless do?”

He becomes powerless in face of the radiant might of his beloved’s intricate and striking beauty.

مُونجھ مونجھاری درد اندیشے

ڈینہاں رات فرید دے پیشے

ہجروں جندڑی ڈرے وو ڈرے

 “The constant vocation of Farid is to bear anguishes, pains and anxieties. His life fears disunion.”

He fears the transcendence of his beloved, which makes him constantly bear anguishes, pains and anxieties. Isn’t the road to union characterised by the milestones of disunion?

   Kafi-207                               Understanding Diwan - i - Farid                        207  کافی نمبر۔  

دِلڑی نمانی کوں روز مُنجھاری

' گیا ڈھولا یار ازاری

“My modest heart is daily experiencing anguish. My friend has left me in distress.”

He regularly experiences anguish. The transcendence of his friend leaves him in distressful situation.

عشق نہیں کئی نار غضب دی

سڑدی جلدی جان وچاری

“It is not love but a devastating fire in, which my pathetic soul is flaming and burning.”

The devastating fire of love flames and burns his poor soul.

عاشق پھردے مست موالی

سر قربان کرن لکھ واری

“The enraptured lovers wander, care free. They sacrifice their heads countless times.”

The lovers enraptured by love spend their lives in the spirit of care freeness. They sacrifice everything for the sake of their beloveds.

درد اندوہ تے سول ہزاراں

لا کر یاری یار وِساری

“He contracted friendship and has forgotten his friend. There are pain, grief and thousands of afflictions.”

He faces pains, grief and afflictions during the transcendence of his beloved. He suffers in thinking that his friend after contracting friendship has become oblivious of him.

صید کریندے مرغ دلیں دے

ناز و ادا ہن باز شکاری

“The prides and style of my beloved are like the hunting falcons. They hunt the birds of my heart.”

The prideful style of the beloved hunts his heart. How could birds escape the eye of the hunting falcons? Love has no defence against the bewitchment of beauty.

چشماں شوخ بہادر جنگی

پلکاں دھردیاں دست کٹاری

“The sprightly eyes are courageous and martial. The eyelids have dagger in their hands.”

The beautiful eyes of the enchanting beloved pierce his being.

جند فرید بچے ہن کینویں

نیناں خدنگ چلائی کاری

“Farid! How could my life be saved? The eyes have shot perfect arrows.”

The captivating beauty of the beloved is so perfect in arousing love in his heart that he finds no refuge except in his beloved.


   Kafi-208                               Understanding Diwan - i - Farid                        208  کافی نمبر۔  

دلیاں تے دیداں سوہناں %ڑے دیرے

ہر دم وسیں پیا توں ساڈڑے نیڑے

“My lovely friend! My eyes and heart are your dwellings. You may always live near me.”

Her eyes and heart signifying vision and union are the abodes of her beloved. She desires permanent immanence of her beloved.

سینگیاں سرتیاں حق ہمسائے

ما پیو ویرن بھین بھنیجیاں

گلڑے کرن وِکھوئے

جڑ جڑ لانون جھیڑے

“My youthful companions, friends and nearby neighbours complain and accuse me.  My parents, brothers, sisters and nieces are picking up sharp brawls with me.”

She faces indictment of love at the hands of her near and dear ones. The consciousness of love is essentially higher than ordinary consciousness, which makes her face the antagonistic contradictions of society. 

جُگتاں مَارِن پیکے پتنے

اُٹھدیں بہندیں ٹردیں پھردیں

ہَاسے کرن سوریجے

سَسّ نِنان کہیڑے

“My own housemates laugh at me. My in-laws make fun of me. My mother- in- law and my sister- in- law provoke me every now and then.”

She faces ridicule and provocations for the sake of her beloved. The society imposes levelling process, which fails to level her down since she experiences consciousness of love. The individuals with higher consciousness are generally at the mercy of average people. They have to pay heavy price for awakening before time. But it is the sacrifice of such individuals, which ultimately raises the societal consciousness both at the horizontal and vertical levels.

چوچک چاک %ا توں مالک

منجھیاں %یاں جھوکاں %یاں

سر سرواہ دا وارث

کُوڑے چھوڑ بکھیڑے

“Choochak is your servant and you are the master. You are the custodian of my honour. Herd and dwellings belong to you. Leave aside meaningless incongruities.”

Heer considers her father Choochak as servant of her beloved master. He is the custodian of her honour. He is the shepherd of her heart. She wants him to leave aside meaningless incongruities (transcendence) for the sake of her sincere, absolute and committed love.

کون ہے قاضی رشوت راضی

باجھ خدا دے جھگڑے جھیڑے

کون سیال تے کھیڑے

ساڈے کون نبیڑے

“What about the judge who is satisfied by taking a bribe? Who is Sial (the family of Heer) and Kheras (the family of Ranjha)? Who can resolve our wrangling and brawls without God?”

She refers to the forced marriage of Heer, which was illegally solemnised by the cleric after taking a paltry sum, which led to contradictions between the two families. How could love be imposed, which only sprouts in pure freedom? There cannot be false or imposed union. It is the Divine Grace, which affects real union between the lover and the beloved.

ڈوں ڈینہیں دے ناحق دعوے

رانجھن تے مَیں ہَس رس وَسسّوں

اُوڑک ناحق تِھیندے

سڑ سڑ مرسن کھیڑے

“These are momentary false claims. They will ultimately prove false. Ranjhan and I will happily pass our lives and the ‘Kheras’ will keep dying with jealously.”

She declares the falsity of the ephemeral claims in the same vein, which will ultimately prove to be groundless. She will unite with her beloved by leaving her adversaries in state of ‘green eyed’ jealousy.  She sends a message to the adversaries of love to desist from opposing love, which has ultimately to succeed leaving them defeated disgracefully.

جو جو لیکھ متھے دے آہے

جندڑی چھٹن فرید ہے مشکل

آخر وہ ملیو سے

ویڑھیا عشق اویڑے

“I got what was written on my forehead (destined for me). Farid! It is very difficult to extricate my life from the peculiar love that has encompassed my being.”

He does not consider his love as accidental or coincidental. It is a trans-historical phenomenon. It does take place in the temporal world but it is rooted in the eternal. It is a pre-eternal Covenant (alasti) between him as lover and his beloved. The destiny of love refers to the primordial love. He has to face the dynamics of love. He has no escape from intricate ontological love, which is constitutive of his being. 


   Kafi-209                               Understanding Diwan - i - Farid                        209  کافی نمبر۔  

دلے دارم بسے آوارہ طبعے وحشت آرائے

برہوں بارے بروچل دے بیاباں دشت رلوائے

 “I have a rover heart and wild temperament. The love of my Brochal (beloved) has made me wretched in the forests and the deserts.”

His primordial nature attracts him to his beloved. It makes him pass through the process of wilderness.

کیہاں غمدیاں کیہاں باتیں          ڈکھی ہم دل ڈینہاں راتیں

خدارا حال زارم بیں کہ بے وستیم و بے پائے

 “What tales of sorrows should I narrate for my heart is suffering day and night? Do notice for God’s sake my distressful state of utter helplessness.”

He constantly faces inexplicable sorrows and sufferings in the state of separation and disunion from his beloved. He beseeches his beloved to unite with him, by virtue of Divine Grace.

بما طالع شدہ پرکیں نزارم بے دل و غمگیں

نہ پیندا یار ہے جھاتی اجن ڈکھڑے نہ پاندائے

 “The star of my fate has become inimical to me and I have become distressed in the state of melancholy. My friend does not cast a glance at me and my sufferings do not end.”

He feels that he is not fortunate in love. He is distressed in the state of melancholy. His beloved is not responsive in love, which perpetuates his sufferings. The unresponsiveness of the beloved is a form of transcendence. Every lover is uniquely poised in facing transcendence of his beloved. He has to accept the black night of transcendence, in his own way, in order to experience the bright day of immanence. The law of things is permanent, absolute and universal. How could one impose dawn on midnight?

سجن وَس رس ڈکھایم چس             سوریجیں پیکڑیں بس  بس

دل دیوانہ با ہرکس ندارد ہیچ پروائے

 “My beloved dwelled with me and gave me such a taste that I have forgotten my in laws and housemates. My frantic heart has no concern with otherness.”

The taste of love makes all other tastes fall in oblivion. His frantic heart has no concern with his primary and secondary ties. Religiosity makes fruitless efforts in transforming man. How one could be transformed without love. The spiritual dimension of religion gives primacy to contracting love. Doesn’t, then love takes care of everything else. It is the taste of love, which works wonders and miracles in distancing the lover from all tastes of otherness. It is for the religiosity to understand that Man cannot cease to taste otherness, until and unless he tastes love.

ہمیشہ مُونجھ وادھی ہے سنجی سختی زیادی ہے

سَدا سُولاندی شادی ہے میں اپنے بخت ازمائے

 “My anguish is always on the increase and the damned hardship is exceedingly great. The afflictions are happily mounting in togetherness and I have tested my fate.”

He faces tremendous hardship of increasing anguish. The afflictions are happy in subjecting him to pains. Destiny has always bestowed misfortunes on him.

ڈیہاں ڈوڑی خرابی ہے قلق ہے اضطرابی ہے

تماشاں جی عذابی ہے نہ آپ آئے نہ بلوائے

 “There is acute worsening (of my state) at daytime with grief and uneasiness. I bear torments in the evening and neither my friend comes to meet me nor does he call me.”

His embodied self remains highly deplorable in the state of grief and uneasiness during the whole day.  He faces torments in the evening.  He is bereft of vision and union of his beloved. 

زعشق عارض رنگیں چو لالہ داغ ہا دیریں

کیتیاں ہن دل اندر جاہیں کڈیں رب یار ملوائے

 “The old marks like a tulip have found a place in my heart due to my love of red cheeks. God will sometimes make me unite with my friend.”

His heart places his beloved in the inmost chamber of his being. He is hopeful of uniting with his beloved, by the Grace of God. The light of hope keeps shining in his heart even during the pitch dark night of transcendence. Hope vitally links him with his beloved during these testing times. The end of hope is the end of love.

بغیر از من کرا شاید فرید ایں مرمرا باید

ڈکھے پینڈے تے ڈکھ بیحد ممیں راخس تے رِچھ سائے

 “Farid! Who is fit and capable except me to bear sorrowful journey replete with arduous paths, sufferings, man eaters, giants, bears and evil spirits?”

He testifies his strength in remaining steadfast, while facing inner and outer adversities in the path of love. A weak person can hate but cannot love. Love requires special strength of the spirit. All people, in principle, have the possibility of love but very few realise it.

   Kafi-210                               Understanding Diwan - i - Farid                        210  کافی نمبر۔  

دل دم دم در ماندی ہے

سک ڈٹھڑیں باجھ نہ لہندی ہے

“My heart is weary due to pain at each and every moment.  My desire is not satiated unless I see him (my beloved).”

Her heart is weary due to constant pain. Her desire remains insatiable without vision of her beloved.

ہِجر دیاں گزریاں ڈکھیاں راتیں

سینگیاں سرتیاں لہن نہ تاتیں

مَا پیُو خویش نہ پُچھدے باتیں

مُٹھڑی پئی تڑپھاندی ہے

“The nights of disunion have been spent in suffering. My parents and relatives do not discourse with me. My same age friends do not enquire about my welfare. I am the miserable one who is in a state of restlessness.”

She suffers during the nights of disunion. Her near and dear ones have broken channels of communication with her. Her friends do not share with her. She faces misery and restlessness.

چاک مِہیں دا من نوں بھاناں

گھولاں سیج تے تول وہاناں

بھل گیا سارا راج بباناں

بیٹ دی رِیت سوہاندی ہے

“The shepherd of the herd became appealing to my heart. I forgot all the regal status of my parents. I sacrifice my nuptial bed and a nuptial quilt. The sand of desert seems so pleasant to me.”

Heer fell in love with Ranjha. Her entire regality fell into oblivion. The sand of the river bed seems pleasant to her as against the nuptial bed and nuptial quilt, which have no meaning without her beloved.

رانجھن جوگی میرا میتا

عشق تہیں دا لوں لوں سیتا

دل نوں جس نے جادو کیتا

رگ رگ مول نہ واندی ہے

“Ranjhan Yogi is my friend. He has bewitched my heart. His love has knit the whole fabric of my being. There is not even a single vein that has not been knitted.”

She contracts friendship with her beloved, who has bewitched her heart. Love knits the fabric of her being without leaving a single thread out. Love is absolute and wholesome, which leaves no room of otherness. Love is not a relative concern. It is the ultimate concern permeating relative concerns. The unity of love is reflected in the world of multiplicity.

بھانہ یار دا من نوں بھاناں

پا مسکینی سٹساں ماناں

ساڑاں جھنگ تے شہر مگھیاناں

جِندڑی جھوک غَماں دی ہے

“The cowshed of my friend appeals to me.  I torch Jhang and the city of Maghiana. I will attain lowliness and cast away my pride.  My life is the abode of sorrows.”

Heer prefers the cowshed of her friend to her royal mansions and abodes. She shuns her pride and attains lowliness, instead. Life is love and thereby abode of sorrows. Love embraces lowliness at the expense of outward royalty. But this lowliness is inward royalty, which cannot be matched even by the whole treasures of mankind. The one who loves the king solely for his sake is not bothered by his treasures. Religiosity makes its votaries merely concentrate on the treasures of the king. Spirituality opens the possibility of loving the king purely for his own sake.

گذریا وِیہلہ ہسن کھلن دا

اوکھا پینڈا دوست ملن دا

آیا وقت فرید چلن دا

جان لباں تے آندی ہے

“The times of playfulness have ended. Farid! The time has come to depart (from the terrestrial world). The path of uniting with my beloved has been so arduous. I am just breathing my last.”

He recounts initial playfulness of love with his beloved, while departing from the terrestrial world. The subsequent path of realising union with his beloved had been very arduous since it was characterised by separations and disunions. The adversities of love notwithstanding, he gives the final message of hope in realising friendly union.


   Kafi-211                              Understanding Diwan - i - Farid                        211  کافی نمبر۔ 

دم مست قلندر مست قلندر

مست و مست الستی

“The enraptured qalandars are in ecstasy. They are deeply drowned in the reality of the pre-eternal covenant.”

The qalandars are enraptured and in the higher state of ecstasy. They are lost in the reality of the pre-eternal covenant (alasti). They are drowned in the infinite depths of love.

نفس مقدس اہل سعادت

' کر ورد تے زہد عبادت

علم عمل وچ رکھن سیادت

نِت کر دے درد پرستی

“They are the sacred selves. They are the people of virtue who keep heights in knowledge and action.  They transcend daily recitals, asceticism and worship. They are drowned in the reality of love.”

They are sacred and virtuous. They integrate knowledge and action. They transcend the realm of rituals. They are immersed in the reality of love.

صاف مبرا غیر خیالوں

راسخ وجدوں ذوقوں حالوں

پاک عیالوں آلوں مالوں

وَہ وَہ مستیں دی مستی

“They are purely clean from the thought of otherness. They are free from a household, family and wealth.  They are grounded in ecstasy, tasting and witnessing. Laudation to those who experiences such ecstatic enraptures.”

They witness ‘God Everywhere’ and are thus pure from the thought of otherness. Their absolute concentration on the Real makes them detached from their households, families and wealth. Their spirituality is at such heights that they have direct experiences of the ultimate Reality, which plunges them in ecstasies. They deserve laudation in undergoing ecstatic ruptures. 

ازل ابد ہک جانن واقف

بجھّن مکاشف محض مرادف

لعنت رحمت سمجھن عارف

کیا بالائی کیا پستی

“They are familiar and knowledgeable from the primordial day to eternity. The gnostics understand a curse as blessing. They recognize illuminations as everyday happenings belonging to the higher or the lower realms.”

They understand the dynamics of time and eternity. The gnostics perceive curse as blessing at its roots. It is in the process of manifestation that blessing itself is polarised in the form of blessing and curse. Curse is privation and ultimately it returns to its source in mercy or blessing. They are constantly in touch with the source of illuminations without measuring the higher or lower degrees of these illuminations.

جے توں چاہیں قرب حقیقی

ریت جیندی رسم شفیقی

ورثہ علوی تے صدیقی

بَٹھ ہستی وٹ ہستی

“If you are seeking real proximity and the inheritance of Ali and Abu Bakr and the tradition of Junayd Baghdadi and Shaqiq Balkhi, then negate your being (become consciousness of your ontological nothingness) and let the Being shone itself through your nothingness.”

The real proximity can be attained by following the Sufi tradition of becoming conscious of one’s ontological nothingness and letting the Being itself shine through one’s mirror of nothingness. It is metaphysically understood as the stage of Self-realisation. The difficulty in understanding the metaphysical concept of real proximity arises due to the rational attempt of capturing it in the net of spatial categories. Metaphysics teaches us that the concept of real proximity is not spatial.  The proximity of the Absolute and its shadow; the Essence and the Divinity; Allah and His Attributes; Ahad and Wahid and transcendence and immanence is non-spatial and unquantifiable. Likewise, the proximity between nothingness (man) and Being (God) is neither spatial nor quantifiable. It is purely non-spatial and qualitative beyond the ken of rationality. The Reality is nearer to man than man is to himself. Here, the question of spatial proximity between man and God does not arise. There is no space intervening between man and God. Nothingness is no thing. How could it be some thing with Him? If it were so, then it is polytheism or placing divinity beside Allah. Reason has no access to the realms beyond the manifest. It is the Intellect, which apprehends the metaphysical notion of non-spatial and qualitative proximity. Unfortunately, it has been the spatial approach to proximity blown out of proportion, which has created the problem of pantheism, unknown in pure or traditional metaphysics.  Real proximity means union of the lover and the beloved or ‘the supreme identity.’

سَٹ صحبت رکھ خلت عزلت

جے سر ڈیسیں ہئی بے شبہت

موت ارادی توں پا نزہت

اتھ سودا دست بدستی

“Leave worldliness and have solitude by maintaining a respectable distance from things and events. Die to your self before dying. If you sacrifice your head, then doubtlessly you will reap the benefit.”

One has not to immerse himself in the world. He has to leave worldly attachments. He has to delve deep within the infinite depths of his being or consciousness.  He has to die to his self before dying by attaining consciousness of his ontological nothingness. Once he attains this consciousness he will find the Reality there and then. 

سنو پریتا حال فریدی

میل کچیلا شکل جریدی

مذہب ملت ہس توحیدی

خوش وسدا پرِم دی وستی

“My friend! Listen about the condition of Farid. His religious tradition is that of unity. He is shabbily dressed with a frenzied face. He happily dwells in the City of Love.”

The religious tradition of Farid is contemplative tawhid (unity in diversity). His shabby appearance and frenzied face reflects his happy dwelling in the inward city of love.


   Kafi-212                               Understanding Diwan - i - Farid                        212  کافی نمبر۔   

دن رین دل حیران ہے

سر ٹکڑے ٹکڑے ہو گیا

آسائش نہ پایم ہک گھڑی

تن من جلیا لوں لوں سڑی

“My heart is surprised day and night. I did not get peace even for a moment. My head has been smashed into pieces. My body and soul has been burnt and each and every pore of my body is aflame.”

She remains constantly bewildered. She does not find even momentary comfort. She is ravished by the thoughts of her beloved. She burns in flames at the transcendence of her beloved.

دریا برہوں دا تار ہے

نہ پار نہ اروار ہے

ہر موج آدم خوار ہے

اوکھی اڑاہیں آ اڑہی

“The river of love is in heights.  It’s each and every wave is man-eater. The river is without any bank. I have been engulfed in such whirlpools.”

The river of love is in high flood. The mounting waves tend to drown her. She is engulfed in whirlpools without any bank (support) in sight.

ایہا ہے حقیقت حال دی

کئی کل نہ پئی مہینوال دی

ساری عمر رہی بھالدی

بے وس تتی لہریں لڑھی

“It is my real state. I have spent my whole life waiting for him.  I found no clue of Mahinwal. I am the helpless and the inept one who has been fighting with waves.”

Her whole life has been spent in waiting for her beloved without any clue. She finds herself helpless and inept in wading through the waves of love.

ساتھی پنل ' گیا پرے

پھر پھر ڈونگر گھاٹیاں درے

جیں باجھ ہک پل نہ سرے

سک ساتھ ونج بھوئیں وچ وڑی

“My Punnal friend left me and went far away. I cannot pass a single moment without him. I have wandered in mountainous terrains, arduous passes and mountain passes. I have at last been buried in the ground along with my desire.”

The beloved assumed transcendence beyond her reach. It is not possible for her to spend even a moment without him. Her wandering in wilderness has borne no fruit. She is sure to die at last in longing for her friend.

ہن عشق آ دل موں پیا

سب محو منسٰی ہو گیا

ہوش و ہنر ضائع تھیا

جو کجھ سکھی جو کجھ پڑھی

“Now, love has dwelled in my heart. All my awareness and skill has been destroyed. My formal education has all been erased and forgotten.”

She finds her heart full of love. She realises the uselessness of her awareness and skill. Her formal education falls in oblivion. It is love, which leads to gnosis.

تھئی دل فرید آگاہ ہے

بادل موں ظاہر ماہ ہے

ہر جا جلوس شاہ ہے

جب جھڑ گئی من کی جھڑی

“Farid! Now, my heart has achieved complete knowledge. The Sovereign is Omnipresent.  The moon is visible after the clouds have passed away. My heart has attained purity (of unity) after being cleansed from the dust (of multiplicity).”

He attains heart-knowledge, which bestows absolute certainty. He witnesses the Omnipresence of the Sovereign. The moon of realised knowledge becomes visible after the clouds of formal knowledge pass away. His heart attains purity from otherness.


   Kafi-213                               Understanding Diwan - i - Farid                        213  کافی نمبر۔ 

دل نوں مار منجھایم

نت دے درد اندیشے

“The constant pain and anxieties have ravished my anguished heart.”

Her anguished heart is ravished by constant pains and anxieties. Isn’t it the ground-breaking ceremony of love?

وس نیڑے چاک مِہیں دا

توں باجھ اے حال سنجیں دا

زخمی سینے چکدے ریشے

 “The shepherd of the herd! Do come and dwell near me. The condition of the damned one is such that the chest wounds have become a sore.”

She beseeches the shepherd of her heart to shun transcendence and dwell in immanence with her. 

ڈکھ ڈوہلیاں ڈوڑ ڈوڑاپے

سئے ساڑے سول سڑاپے

وین سیاپے ساڈے پیشے

 “It is my vocation to bear sombre sufferings, torments, sarcasm, hundreds of burnings, hundred thousands of blazing up afflictions, lamentations and chest beating.”

Her vocation is to bear all forms of adversities in the path of love. Doesn’t the vocation of love consist in clearing of the ground for vision and union with her beloved?

اے غمزے ناز، نِہورے

اے عشوے زورے تورے

سر سانگاں تن من تیشے

 “These enticements, pride, coquetries and the radiant might are spears hurt on my head and spades hurt on my body and soul.”

The radiant and vibrant beauty of her beloved elicits love from her ravished heart.

بٹھ برہوں برابر ویری

چا کِیتس کولے کیری

ظلمیں مذہب کافر کیشے

“I cast aside love that is constantly inimical to me. It has burnt and reduced me to ashes. Its religion is cruelty and its ways are highly oppressive.”

She reacts at the inimical, cruel and oppressive love, which burns and reduces her to ashes.

کیا دھانہہ فرید سناواں

کیا رو رو جگت رواواں

مستک لکھڑی آئی پیشے

 “Farid! What tale (of love’s oppression) should I narrate? Why I should I make the world weep by my crying.  I got what was written on my forehead (what was destined for me).”

He is at a loss to narrate the tale of oppressive love, which would make the world cry along with him. He does not want to find fault with any one. He realises that it was his destiny to fall in love and undergo the pains and sufferings for the sake of his beloved.


   Kafi-214                               Understanding Diwan - i - Farid                        214  کافی نمبر۔ 

ڈٹھا عشق عیان بازار گلی

سبھو رمز خفی ہُن تھیُم جلی

“I have evidently witnessed the omnipresence of love. All hidden intricacies have become manifest to me.”

Religiosity, as a fall from the true spirit of religion, denies the possibility of experiencing God. It fails to witness the Signs of God in the human selves. The spiritual dimension of religion, true to the spirit of the Qur’an, demonstrates the possibility of experiencing the ultimate Reality. It is not merely doctrinal truth but is realised in the infinite depths of one’s being or consciousness. The gnostic openly witnesses the omnipresence of love itself (Reality). All hidden intricacies become manifest to him.

سبھ جلوہ نُور ظہور ڈسے

گئی غیبت عین حضور ڈسے

یا ایمن تے یا طور ڈسے

دل ونج دِلبر دے ساتھ رلی

“All splendours are witnessed as the manifestations of light. They are witnessed as Aiman or as Tur. All absences have vanished and presence has become openly manifest. My heart has become united with my beloved.”

Allah is the light of the Heavens and the earth. The gnostic witnesses the splendours of the manifestation of light as holy. The veils of separation are removed and everything becomes openly manifest. The heart unites with the beloved (heart knowledge identifies knowledge with being).

ہے کشف کمال دی بات عجب

ہے وصل وصال دی رات عجب

ہے وجد تے حال دی گھات عجب

مٹھی غیر دی ذات صفات جلی

“The talk of perfect illumination is strange. The way of inspiration and a spiritual state is strange. The night of nuptial union is strange. The existence and attributes of hapless otherness have plunged into nothingness.”

Ordinary or rational understanding cannot understand the reality of the perfect illumination, which is without any shade of darkness. It has no inkling of the modes of inspiration and spiritual states, which spring from the inmost chambers of heart. It cannot go beyond servant-Lord axis in order to comprehend the realisation of unity. The existence and attributes of hapless other burn into nothingness. The Reality shines with full splendour without any trace of otherness.

کڈیں طیر عروج دا حال بنے

جو ہِجرہے عَین وِصال بنے

کڈیں سیر نزول دی چال بنے

سارے سُول سڑے ساری مُونجھ ٹلی

“It is a state of ascending heights at times and at times it is a way of descending to the lower strata. Separation becomes a manifest union. All afflictions have been burnt and all anguishes have been cast away.”

Spiritual experience has its unique heights and depths. The ordinary distinction between separation and union ceases to exist. The very thought of the beloved is identical with vision and union. He becomes free of afflictions and anguishes borne by him in the state of separation and disunion. 

جل خاک تے کھوٹ کھپوٹ گماں

تھیا نور وجود شہود عیاں

گم ہو گیا غیر دا نام نشاں

گھر بار گلی بازار ملی

“All falsehoods and doubts have been burnt. The signs of otherness have simply vanished. The light of being and existence has become manifest in house, a lane and street.”

The revealing of the Absolute Truth in absolute certainty totally burns falsehoods and doubts. The misleading signs of otherness disappear too. The ephemeral nature of otherness vanishes like a mirage. The light of being and existence manifests in every nook and corner.

جِتھاں بھال ڈیکھاں تتھے راز ڈسے

سبھ سوز فرید نُوں ساز ڈسے

سَبھ حُسن تے ناز نواز ڈسے

ہمہ اوست سجھائی ریت بھلی

“I discern mystery in seeing everywhere with my searching eyes. All the beauty, prides and elegance are visible. Farid! All passions are seen as instrumental to the realisation of my basic vocation. The doctrine of Oneness of Being (wahdat al Wujud) has made me realise a noble tradition.”

His Gnostic consciousness sees the Glory of God everywhere. It witnesses the beauty, pride and elegance of his beloved in all things. The passion of love is instrumental in playing the tune of unity. Oneness of Being is not merely the metaphysical truth but has corresponding means of doctrinal realisation. It makes the gnostic realise the noble tradition of unity in diversity.


   Kafi-215                               Understanding Diwan - i - Farid                        215  کافی نمبر۔ 

ڈکھ سینے تے موُنگ ڈالے

سِک تڈی تڈی تیل ڈکھالے

“Suffering is inducing intricate pains in me. The desire is meaninglessly pushing me in the jaws of death.”

She suffers intricate pains in the path of love. Her desire of union with her beloved does not fructify. It tends to push her meaninglessly in the jaws of death.

غم درد الم بدنیتے

تھئے میں مٹھڑی دے کیتے

پئے ساڑن سوز پلیتے

سب رانی خاں دے سالے

“Sorrows, pains and torments have evil intentions. The impure passions keep burning me. All these ineffective ones have become cruel for the miserable one.”

The sorrows, pains and torments are ill-intentioned and impure in burning her passionate self. They have no power except on her who has to bear their cruelty. Isn’t it the force of love that she is victimised even by the powerless?

کئی ڈینہہ ناں رل گذریو نے

ہے خبر نہیں کیا تِھیونے

ساری آس امید ونجیو نے

تھئے پیچی کیچ اُباہلے

“My beloved did not spend a few days with me. All my hopes and expectations withered away. I have no knowledge of the event. My dubious beloved was in such a haste to go to Ketch.”

She recounts that her beloved did not spend even a few days with her. She has no hope and expectation of his return. She had no knowledge of the event of transcendence. Her beloved dubiously assumed transcendence so quickly.

”ہِم سنگت“ سارے کھوٹے

رَل مِل بے دَرد کلہوٹے

خچ باز اُپٹھڑے ڈوٹے

پئے کرن کِھلاں ہَاں کالے

“All my companions are counterfeit. They are funny, lacking understanding and vagabonds. They are personified pitiless people who gather together and with blackened hearts make fun of me.”

He distances himself from his companions by accusing them of insincerity. He brings out the negativities of their personality and character. His consciousness reaches such heights that he finds faults with his friends. He faces social contradictions, which become antagonistic at times. Doesn’t the consciousness of love develop by virtue of these contradictions?

تتی سوز اندوہ وِچالے

نِت روہ پتھر پڑتالے

سے واقعے فاقے گھالے

ہَتھیں لپّھاں پیریں چھالے

“The inept is caught in passion and grief. She is bearing hundreds of incidents and is being worn out by hunger. Her daily vocation is to wander in the mountainous ranges. Her hands have roughened and there are boils on her feet.”

She is enveloped by passion and grief. She bears countless events of hardships and is in the state of acute hunger. She constantly wanders in wilderness. The strain of her quest for the beloved is visible on her hands and feet.

کر صبر فرید نبھیساں

دم جیندیں تئیں پکریساں

پئی سولیں سانگ جلیساں

متاں قادر سختی ٹالے

“Farid! I will patiently bear all this. I will remain in the company of afflictions. I will continue beseeching till I live. The Almighty may free me from these hard times.”

He resolves to remain true to love by exercising patience in adversity. He will continue beseeching the Almighty, till the last breath of his life, to free him from the hard times of separation and disunion by granting him vision and union of his beloved.


   Kafi-216                               Understanding Diwan - i - Farid                        216  کافی نمبر۔ 

ڈکھی دِلڑی دَردیں ماری

ہے ہر ویلھے آزاری

“My suffering heart is ravished by pains. It is always in distress.”

Her suffering heart is ravished by pains and is continuous in distress.

سُوز اندر وِچ سُول جگر وچ

سخت سفر وِچ ظلم قہر وچ

آیم بروچ روہ ڈونگر وچ

ہوت نہ کیتم کاری

“I have inward passions with inner afflictions. I have been caught in desolations and difficult mountainous terrains. I am having hardship in travelling in a severely cruelly environ.  My beloved has not seen me through (these difficult situations).”

Her deplorable state creates intense suffering by the very consciousness that her beloved has not granted her vision and union.

دارمداراں سنجڑیاں باراں

پِرم پوکاراں جندڑی واراں

پَربت دھاراں غمدیاں ماراں

یار وِساری یاری

“I am amidst desolate forests, long mountainous ranges and blows of sorrows. I call my beloved and make sacrifices for his sake but my friend has become oblivious of my friendship.”

He suffers and sacrifices everything for the sake of his beloved but his beloved does not grant him a friendly response. He does not care about his friendship.

شان شرم گیا بِھیم بھرم گیا

لطف کرم گیا نیک رحم گیا

دین جرم گیا دیر دھرم گیا

لگڑی شہر خواری

“My glory and respect have been lost along with my honour and prestige. My way, tradition and forms of religious worship have disappeared. The subtle blessings and virtuous actions have withered away. I have earned notoriety.”

He discards his glory, respect, honour and prestige in the path of love. He goes beyond the forms of his religious tradition. He is deprived of the possibility of formal blessings and virtuosity of actions. He has got widespread notoriety. Isn’t it the clearing of the way for vision and union with the beloved?

اوکھیاں گھاٹیاں لکھ لکھ گھاٹے

تتڑی والی ڈکھڑے گھاٹے

کُھڑبن بھاٹے سہنس گپاٹے

کر کر پیت پیاری

“There are narrow and countless mountainous passages and hazardous ways. There are cavities, mounds and countless uneven patches of land. There are sufferings of burning sand and losses. All these have to be borne by keeping love so dear.”

The one who keeps love close to his heart has to bear pains, sufferings and adversities. He has to suffer loss of everything in order to win his beloved.

نینہہ نِبھایا روز سوایا

دید مُسایا زلف اڑایا

پور پرایا مفت اجایا

گھت گھت پیچ دی گاری

“The unsuitable love is on the increase each day.  The concern of others is valueless and meaningless. The eyes of my beloved have beguiled me and the locks of hair have entangled me by weaving countless knots.”

He is ensnared by the intricacies of love. He considers his concern for his beloved as valueless and meaningless. The incompatibility of love keeps on growing. 

ساڑِن چھاتی مارن کاتی

ہِجر دی جھاتی کھسم حیاتی

سوز ہے ساتھی روگ ہے بھاتی

پل پل موت تیاری

“Passion is my companion and malaise is my intimate that are burning my chest and are striking me with a knife.  A glance (moment) of disunion squeezes my life. I am all the times preparing for death.”

He finds himself in the throes of death while his embodied self suffers the disunion of his beloved. 

درد فرید جدید جدیدے

شوق شدیدے مُونجھ مزیدے

عید بعیدے بخت عنیدے

بار برہوں سر باری

“Farid! My pain is novel and original. The days of happiness are far away and the misfortunes are hostile to me. My fondness has heightened and the anguish is on the increase. The burden of love has fallen on my head.”

The pain of love, in being fresh and original (spiritual), is qualitatively different from all forms of psychic pains. He finds happiness so remote since terrible misfortunes have befallen him. The fondness of love heightens with corresponding increase of anguish. He finds love so overbearing. Love is not a mechanical affair. It is creative act, which finds no parallel in any other human activity. Doesn’t he like to perpetually taste the pain of love, which gives him a sense of belongingness?


   Kafi-217                               Understanding Diwan - i - Farid                        217  کافی نمبر۔ 

ڈینہہ راتیں عشق ستاوے

زر گھر ور روگ ودھاوے

“Love vexes me day and night.  My wealth and household increase my malaise.”

He is constantly vexed by love. His wealth and household increase his malaise by obstructing the contemplation of his beloved.

تھل ریخاں جھر بر دیرے

سِر سُولاں چِھکدے سہرے

ہر بھٹ بھٹ نال بسیرے

گل ہجر دا بار سہاوے

“My dwellings are in desolations, deserts and forests. We are living amidst the high dunes. My head is honoured by the chaplets of afflictions. The necklace of disunion in my neck seems so pleasant.”

He spends his life in uneven circumstances.  He remains afflicted by the state of disunion.  Aren’t the chaplet of afflictions and necklace of disunion his distinguishing marks demonstrating possibility of union with his beloved?

دل لُٹ گیا جوگی راول

ہر وقت کہاں ہتھ ململ

سے پور ڈکھاں دے پل پل

مُٹھا نیڑا کوئی نہ لاوے

“My beloved Yogi has captivated my heart. I am continuously undergoing countless fits of sufferings. I always say by rubbing my hands that no one should contract unfortunate love.”

Her heart is captivated by her beloved. She suffers transcendence of her beloved to such an extent that she counsels others not to contract such an ill-fated love.

روہ کوجھے کالیاں دھاراں

سر قہر کلور دیاں ماراں

پوں چوبھن ببول ہزاراں

ڈکھ ہَرویہلے تن تاوے

“There are hideous mountains and terrains in my way. Hundreds of thorns are pierced in my feet. The cruel severities strike my head. Sufferings always keep me fiery.”

He faces pains, severities and sufferings in the arduous path of love. His embodied self remains fiery.

دل دود غماندے دُکھدے

گئے گذر ڈہاڑے سوُکھدے

جی ہر ویلھے پیا جُکھدے

موئی جندڑی سوز نِبھاوے

“The smokes of sorrow are emitting from my heart. My self is always bearing tribulations. The days of peace have gone away. Now, my spiritless being is remaining true to the passion of love.”

His heart burns with sorrows. His self bears tribulations. The era of peace has gone away from his life. His spiritless life is being faithful to the passion of love. Isn’t it the glory of love that he remains true to love even in being so spiritless?

ہے درد اوّلڑا پُٹھڑا

کجھ گھٹے نہ گاٹے تُرٹڑا

کیوں پیش پیم اے کُٹھڑا

ہَتھوں مرہم زخم پھٹاوے

“Pain is intricate and overturned. Why such a disfigured one has fallen to my lot?  This neck breaking does not decrease. The balm instead of healing the wound makes it sorer.”

The pain of love is intricate and has its own peculiar logic. He is scared by its origin and intricate growth. The wound of love cannot be healed by ordinary balm for it makes the wound sorer, instead. The vision and union with the beloved is the only balm which heals the wounds of love.

جن رَاخس سنجڑیاں جاہیں

تھئے ساتھی سنجھ صباحیں

رِچھ بَاندر بوز بلائیں

مٹھی اوکھی عمر دِہاوے

“There are fiery creatures, giants, bears, species of monkeys and demons in the desolate places.  I am the hapless one who is passing her life with great difficulty.”

He faces psychic forces in the desolation of his self. They create negative ideas and feelings in him. He passes his life with great difficulty

آئے پیش فرید گپاٹے

لکھ روڑاں سہنس چکاٹے

انگ ترٹن تے سرپھاٹے

تتی بے وس تھی کرلاوے

“Farid! I have encountered uneven patches of land leading to the breaking of my bones and injuries on my head. The countless noises of wild animals and numerous shrieks are audible. The inept is desperately crying in helplessness.”

He faces intricacies of love, which ravish his embodied self. The dark forces of his psyche are let loose on him. He desperately cries in helplessness. Isn’t such crying in helplessness a sure sign of nearing union with his beloved?


   Kafi-218                               Understanding Diwan - i - Farid                        218  کافی نمبر۔ 

رانجھن انگ لگایا ہے

سب غیر دا وہم بھلایا ہے

“Ranjhan has marked me as his slave. He has freed me from the illusion of otherness.”

The beloved confers the identity of love on him that makes him oblivious of otherness.

رانجھن میرا نور الٰہی

سر لولاک کلنگی پائی

مظہر ذات صفات کماہی

طہٰ چتر جھلایا ہے

“My Ranjhan is the Light of God. He truly manifests the Attributes of Divinity. He is crowned with the raison d’etre of the whole creation. The laurel of ‘ta’ waves over his head.”

His beloved is the Light of God. It is through the Muhammadan light that the Reality manifests the Attributes of Divinity.  He is crowned with the raison d’etre of the whole creation. His creation is the metaphysical, cosmological, traditional and symbolical meaning and purpose behind the origin of the cosmos. He is the Perfect Man whom humanity emulates for realising the cosmic purpose of human existence. The laurel of ‘ta’, signifying qualities of the Universal Man, waves over his head.

رانجھن میڈے ویڑھے آیا

آیا ولدا نہیں ولایا

کھیڑیں بھیڑیں شور مچایا

بے شک بخت بِھڑایا ہے

“Ranjhan entered the inmost chambers of my being. The despicable ‘Kheras’ created a lot of fuss. But once he came, he did not turn back (remained steadfast with me). Undoubtedly, my destiny has favoured me.”

The beloved has unveiled himself in the inmost chambers of her being. Her psychic forces, in the forms of despicable adversaries, have created great upheaval. It is her good fortune that the psychic forces have not succeeded in thwarting her spiritual vision and union. 

ماہی میں وَل پائی جھاتی

ہر ویلھے ہر جا ہے ساتھی

پا کر جھاتی لایُس چھاتی

لُوں لُوں وِچ سَمایا ہے

“My beloved shot a glance at me. Thereafter, he embraced me. He is with me at all places and at all times. He is dwelling in each and every pore of my being.”

The beloved took initiative and blessed her with his vision. He embraced her. He is with her everywhere and at every time. He dwells in her bones and flesh. Her proximity with her beloved is not bound to spatio-temporal order. It is non-spatial and non-temporal. The beloved does not come to dwell as if from the outside. He is the root of her being.  He unveils within the infinite depths of her being or consciousness. She ceases to be or has consciousness of her ontological nothingness. The beloved is all-embracing.

حسن رانجھن دیاں دُھماں پیاں

ہِیر دا بوچھن دھیّاں دھیّاں

ڈیکھن آیاں سینگیاں سیاں

ڈیکھو کیا رنگ لایا ہے

“The beauty of Ranjhan created a great stir. My same age friends have come to see him. The shawl of Heer has been torn to bits. Witness these ecstasies of love.”

The beauty of the beloved has dazzled everyone. Her friends have come to witness her beloved. The ecstasy of the lover (Heer) in the state of love has dropped all her coverings. Appearance has given way to the Reality.

فخر پیا توں بَل بَل جاواں

اس دی ہو کر کیوں غم کھاواں

جیندے نال میں لدھیاں لاواں

سب کجھ یار سُجھایا ہے

“I sacrifice myself for the sake of Fakhr. I have accomplished my nuptial rites with him. Why should I be in the state of sorrowfulness, when I belong to him? My friend has made me realise everything.”

He sacrifices everything for the sake of his spiritual master. He has taken oath of allegiance at his hands. He has completely offered himself to him so there is no question of being sorrowful about any thing. His friend has made him understand all the subtleties of the path of love.

یار فرید نہیں مستورے

ظلمت بھی سب نور حضورے

ہر جا اس دا عین ظہورے

اسم فقط بیا آیا ہے

“Farid! My friend is not hidden.  He is openly manifest at each and every place (Omnipresent). Darkness too is the pervasive presence of Light. It has just been named differently.”

The friend is not hidden. He is manifest everywhere. The so-called darkness is essentially the immanent light. It has been named differently in the world of contrasts or polarisations. If darkness were not the pervasive presence of light, then we could not even perceive darkness, says a friend of God. The doctrinal formulation of the Omnipresence of God as light does raise certain reservations in the minds of the theoreticians but once this doctrinal truth is metaphysically realised, it imparts absolute certitude. He realises his beloved and thereby openly witnesses him everywhere.


   Kafi-219                               Understanding Diwan - i - Farid                        219  کافی نمبر۔ 

رانجھن ماہی تخت ہزاروں

میں کارن اِتھ آئے

“My beloved Ranjhan of Hazara should come here for my sake.”

She wishes her transcendent beloved to become immanent for her sake.

سوہی سیجھ تے سانول سہجوں

سِکدی کوں گل لائے

“My beloved should readily embrace the one desirous of him on the colourful nuptial bed.”

She desires that her beloved realises the bright possibility of union with her.

ڈکھڑے کھا کھا یار لَدھو سے

ڈکھڑے تھیُم سَجائے

“I have found my friend after ongoing different sufferings. My sufferings have borne fruit.”

She has found her friend after undergoing sufferings. She realises that it is through the medium of sufferings that she can have vision and union with him. The sufferings are not meaningless but are highly meaningful. The knocking of sufferings is instrumental in opening the door of the beloved.

ایں جہیں ہِک ہِک ڈکھ توں سئے سئے

سکھڑے گھول گھمائے

“Hundreds of comforts are to be sacrificed for such individual sufferings.”

A life full of comforts is to be sacrificed for the sake of uniting with her beloved in spite of sufferings now and then.

بختیں بھاگ سہاگیں سگھڑیں

میں ول منہہ ولائے

“My nuptial fortunes and happiness have turned their face towards me.”

She is happy and fortunate in finding her beloved.

راتوں رات نَسوکڑ ڈکھڑے

کالے روہ سدھائے

“My sufferings fled towards the black mountains during night.”

Her sufferings due to separation and disunion have stealthily fled far away.

سیندھاں مانگھاں سر چڑھ بولن

والیں سو ول پائے

“The parting line of hair on my head is so distinct. My hair has got hundreds of curls.”

The unruly hair has been well knitted. The curls of hair are so distinct.

گانے ناز نواز دے گاہنے

پائے پا ٹھمکائے

“I have worn and displayed the colourful threads around my wrist (symbolising marital bond) and the ornaments of priding and elegance.”

She experiences pride and elegance in wearing her nuptial ornaments. The company of her beloved is so inspiring.

ہِجر فراق نِساہا تھی ہک

چائے سہنس لوڑھائے

“Disunion and separation are crying with low spirits.”

The union with the beloved has banished disunion and separation.

پا کجلا لا سُرخی دِلڑی

ڈیکھے تے مُسکائے

“Apply a collyrium and rouge so that my heart sees and smiles.”

Beautifying makes the heart smile. It becomes happy in witnessing the blessings of love. 

مُدتاں پچھے شام سلونے

جھوک نوں آن سہائے

“My charming beloved after a long time has made my dwellings lively.”

She had to wait for a long time before her charming beloved unveiled himself.

سو سو حمد تے لکھ شُکرانے

مولےٰ ماڑ وسائے

“I will highly praise God and offer infinite gratitude to Him for making Marwar green.”

She highly praises God and offers Him Infinite Gratitude for turning her deadness into liveliness. Self-realisation is affected by the Grace of God.

سانول سوہنا سانون بدرہ

ساڈے آن ملہائے

“My lovely beloved has spent the months of Savan and Bhadoon, while dwelling with me.”

She is happy that her beloved has remained in immanence with her during the rainy season. She recounts the blessings of her beloved in granting her vision and union.

ڈیون ودھایاں سینگیاں سیّاں

رَل وَسدے ہمسائے

“My same age friends and companions are congratulating me.”

Her friends, companions and neighbours congratulate her in enjoying the nuptial blessings of love.

گجھڑے راز فقر دے سارے

فخر الدین سُجھائے

“Fakhruddin made me realise all the deeper mysteries of the way of ontological nothingness.”

The spiritual master made his disciple understand the subtleties of the Sufi way. He has made him realise the deeper mysteries of ontological nothingness. Isn’t the face of the beloved reflected in the mirror of nothingness?

حال مقام دی رتق فتق

سب شرحیں کر فرمائے

“He made me fully understand the states and stations of the soul and the ensuing contractions and expansions.”

He made him understand the states and stations of the soul with their closures and openings on the path of gnosis in order to save him from the pitfalls of illusion.

یاریاں باشیاں رلڑے داریاں

وس وسیب وِہائے

“My friendly associations, sittings and relationships with my neighbours have all ended.”

The concentration on the Real makes one oblivious of the unreal. It leads to the end of all attachments.

پیُم فرید بِرہوندے پندھڑے

بئے دَھندڑے مکلائے

“Farid! I bade goodbye to all other activities ever since I took the way of love.”

The way of love leaves no room for any thing else. He detaches himself from the domain of action. He essentially contemplates his beloved.


   Kafi-220                               Understanding Diwan - i - Farid                        220  کافی نمبر۔ 

روندیں عمر گُزار ڈتوسے

یار پُنل دی کل نہ پیو سے

“I have spent my life in crying. I got no access to my friend Punnal.”

She spends her life in crying for her transcendent beloved.

لائی دِلڑی چوٹ اندر دی

رُلدی ریت تتی تھل بر دی

وِسری سیجھ رنگیلی گھر دی

اُوڑک موت نصیب تھیو سے

“My heart has hurt me from within. I have forgotten the colourful setting of my home. I am wretchedly wandering in the desert on burning sand. Ultimately, I have suffered death.”

Her heart is wounded by love. It leads to forgetfulness of her homely comforts. She wretchedly wanders in wilderness-unto-death.

پیچ پیا ول کیچ شہر دا

آیا پہرہ سخت پہر دا

مشکل پینڈا روہ ڈونگر دا

رُلدے پِھردے مَر بھر گیو سے

“Well, Ketch city entangled me. I have to go across difficult routes and traverse the intricate mountainous terrains. The period of difficult times has come. I will die in a state of wretchedness.”

She has got entangled in transcendence.  She has to struggle a lot to affect union with her beloved. She is apprehensive of dying wretchedly in the trying circumstances.

رَل مِل ڈکھڑے آئے پکھڑے

گانے گہنے سہرے سُکڑے

اجڑیاں خوشیاں نبھ گئے سکھڑے

سنجڑے غم دے سانگ رُلیوسے

“Sufferings in togetherness have fallen to my lot. My happiness has been deserted and the state of peace has gone away. The colourful threads around my wrist (symbolising marital bond), ornaments and chaplets have lost their freshness. I had to wander along with damned sorrows.”

She faces numerous sufferings. She loses peace and happiness. All those things signifying nuptial happiness for her turn into damned sufferings.

اوکھیاں گھاٹیاں ڈونگر کالے

ڈکھ کھا کھا سنج واہ وچالے

تتڑے &یں پیر پجالے

تھی بے واہ ڈوہاگ چھکیو سے

“There are arduous passes in the black mountains. The burning sand dunes have made boils on my feet. I have borne sufferings in the desolate places. I have shouldered my misfortunes in spite of being without any support.”

She recounts the misfortunes and sufferings she has faced in the arduous path of love without any internal or external support.

رَکھساں دم دم نال سنبھالے

بھالے یار فرید نہ بھالے

سہساں روگ کروپ کشالے

جیں زورے جند جان لُٹیو سے

“I will honour my commitment at each and every moment. I will bear malaises, difficulties and adversities. Farid! My friend, who has forcefully captivated my being, may take care of me or not.”

He reiterates his unconditional commitment to remain sincere in love in spite of experiencing malaises, difficulties and adversities of the way. Love is an absolute commitment.

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