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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-221                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 221       

روندیں عمر نِبھائی

یار دی خبر نہ کائی

“I spent my life in crying but I did not find any trace of my friend.”

She spends her life but does not find a trace of her transcendent beloved.

بھاگ سہاگ سنگار ونجایم

دلوں وساریا ماہی

“I forgot my nuptial fortunes and beautification. My friend has erased me from his heart.”

Her nuptial fortunes and beautification are meaningful in reference to her beloved. She becomes oblivious of them in the wake of her beloved erasing her from his heart.

دور گیا ول آیا نَاہیں

مَرساں کھا کر پھائی

“He went far away and did not come back to me. I will die by tightening noose around my neck.”

Her grappling with the transcendence of her beloved becomes so overbearing that she wishes to die. 

عشق نہیں کئی نار غضب دی

چننگ چوانتی لائی

“It is not love but a devastating fire that has burnt me with a spark and burning wood.”

It is not simply love but a raging fire that burns her to ashes.

جوبن سارا روپ گنوایم

دردیں مار مُسائی

“I lost my youth and its bloom. Pains have severely ravished me.”

Pain severely ravishes her. She laments that she has lost her animating youth for the sake of her beloved but has not succeeded in affecting union with him.

فخر الدین مٹھل دے شوقوں

دم دم پیڑ سوائی

“My pain of loving sweet Fakhruddin is perpetually on the increase.”

The love of the spiritual master with its ensuing pain is on the increase. The moments of separation from him are so painful.

یار فرید نہ پایم پھیرا

گل گیُم مفت اجائی

“Farid! My friend has not revisited me. I am rotten for nothing.”

He awaits the immanence of his beloved. He considers himself rotting for nothing. Isn’t this ‘nothing’ harbinger of everything?

 

       Kafi - 222                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 222       

 

روہی وٹھڑی ٹوبھا تار وے

آ مل تو سینگا یار وے

“The desert has come to life after the rainfall and the ponds are full of water. My youthful friend! Do meet me.”

The desert coming to life with the rainfall, notwithstanding it symbolises ushering of the happy times of vision and union with his beloved. The inward ambience craves for meeting with his friend.

تھئے تھلڑے باغ بہار وے

چودھار گُل گلزار وے

“The sand dunes have turned into orchards and gardens. There is spring everywhere.”

The barrenness of his self is ending and he has started flowering from within. It is the era of widespread spring.

کتھے چنکیں دے چھنکار وے

کتھے مٹیاندے گُھبکار وے

“There is the musical sound of tinkling of bells around the necks of the herd at a place and on the other there is the sound produced by churning of milk in the vessels.”

The musical sounds are audible, which makes the atmosphere melodious.

ڈینہہ رات مینگھ ملہار وے

وچ پکھیاندے چُہنکار وے

“The sky is day and night overcast with rainy clouds. The chirping of the birds is also audible.”

It is ambience of heavenly blessings. The language of the birds symbolise spiritual openings.

کتھے گاج دے دُھدکار وے

کِتھے کِھمن دے لسکار وے

“There are flashes of lightning at times and at times there is thundering of clouds.”

He is transposed from the terrestrial sphere to the celestial one by virtue of sound and light

پئے ٹَھہندے ہار سنگار وے

سُرخی تے کجلہ دھار وے

“My makeup, rouge and the line of a collyrium are looking so lovely.”

His inward happiness makes beautification look so lovely.

آئے سُکھ سہاگ دے وَار وے

گئے ڈکھ وی آر تے پار وے

“The days of peace and happiness have come. My sufferings have fled away.”

The dawn of peace and happiness makes sufferings wither away. Doesn’t light make darkness vanish?

سینگیاں وسن گھر بار وے

لا گل سُمہِن دلدار وے

“My same age friends dwell happily in their abodes. They are lying with their beloveds in the postures of embracing.”

The lovers and the beloveds are dwelling happily in their abodes. They are enjoying the fruits of union.

ہِک میں رُلی اوّازار وے

ڈکھ سول نال وپار وے

“I am the one who is wandering in a wretched state. I have traded with sufferings and afflictions.”

She wanders in a state of wretchedness for not affecting union with her beloved. She suffers afflictions at the hands of love.

توں بن فرید خوار وے

رَت ہنجڑوں روون کار وے

ول جلد موڑ مہار وے

نہ تاں مَر وِیساں وَارو وار وے

“Farid is disgraced without you.  His activity is to drop the tears of blood from his eyes. Now, instantly turn the reins towards me. Otherwise, I will die within a week.”

He is wretched in pains without his beloved. He beseeches his transcendent beloved to assume immanence otherwise he will soon die in separation and disunion.

 

       Kafi-223                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 223       

 

ساڈی دل پھیر ڈے

جیویں کھس نیتی کیوں چا قابو کیتئی

“My friend! Return my heart to me in its original state. Why have you overpowered it?”

She beseeches her friend to return her heart in its pre-love state. She questions the overpowering of her heart by her beloved.

ڈوہ ورائیں وین الیندیں

ڈیکھن سیتی تریڑھی پیندیں

ڈے دڑ کے رت پیتئی

 “You censure and give me maledictions without any rhyme or reason. The moment you see me, there is a frown on your forehead. I become scared to the last ounce of my blood.”

She does not decipher any reason for her beloved’s transcendence. The forms of transcendence scare her to the marrows of her bones.

وَیر نہ لہناں ہاوی ماہی

کَھس کر زورے دل بے واہی

سانگ ڈکھاں دے سیتئی

 “Which type of revenge you took from me that you forcefully captivated my poor heart and sewed it with sufferings?”

She considers it a form of revenge that her beloved used his might to capture her helpless heart and sewed it with sufferings.

تونے لگڑی ہو ہو پھکّڑی

دِلڑی تکڑی دردیں پکڑی

توڑ پچا جو نیتئی

 “My heart, in spite of being subject to infamy and ill-repute, remains stout and bears these pains and remains steadfast till an end in consonance with its primary commitment.”

Her heart remains stout and bears the pains of infamy and ill-repute at the hands of adversaries. It reiterates its primary commitment of remaining steadfast in love.

ناہیں مُڑن مناسب تھک تھک

جے سر ڈیسیں ہے پک بیشک

برہوں دی بازی جیتئی

 “It is not desirable to retrace the steps as a reaction against the tiredness of the way. It is doubtlessly certain that if you sacrifice your head you will win the game of love.”

She resolves to manifest sincerity in love by remaining in the tracks of her beloved. She considers it undesirable to betray love on account of getting tired by traversing the path of love. She is absolutely certain without an iota of doubt that the one who sacrifices his head (life) for the sake of his beloved is bound to win the game of love.

آیا وقت فرید ملن دا

بُھورل جانی یار سجن دا

رین  غماں    دی   بیتئی

 “Farid! The times of having union with my charming beloved have dawned. The Night of sorrows has ended.”

The times of union with his charming beloved draw well-nigh. The acts of exercising patience in adversity bear their fruits. The difficult times of separation and disunion come to an end. Doesn’t hope of union keeps him firmly saddled in the tracks of love?

 

       Kafi-221                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 221       

ساون بوندڑیاں جھر لاوے

“Savan is making the drops of rainfall.”

The rainy season notwithstanding, it symbolises the era of the unveiling of her beloved.

کوک کوک پاپی ڑے پپیہا

پھوک پھوک تن آگ جگاوے

“The crested cuckoo is cooing and sinning by awakening the fire of love within my being.”

The cooing of cuckoo (calling her beloved) is likened to sinning, for it makes the fire of love burn her from within. 

کوئل کونج مہروا بولے

دل دوکھیاری نوں ڈکھ لاوے

“The cuckoo, heron and peacock are calling. Suffering is making the suffering heart fiery.”

The language of the birds is the language of love. The cuckoo, heron and peacock (sentiments of love) call their beloveds. It makes her suffering heart suffer more by being fiery. She misses her beloved so intensely.

نین چین سے جھگڑت جھگڑت

تڑپھت تڑپھت رین بہاوے

“My eyes are in constant warfare with the state of peace. My whole night is spent in increasing restlessness.”

Her eyes struggle to keep awake awaiting their beloved at the cost of her peace of mind. The whole night passes in increasing restlessness.

چھتیاں دھڑکت جیاڑا لرجت

توں بن کاری گھٹن ڈراوے

“My chest is vibrating and my heart is shaky. The black clouds are frightening without you.”

Her embodied self is adversely affected in the state of separation and disunion. She dreads the black clouds in the absence of her beloved. She is gripped by existential dread at the very possibility of union with her beloved.

روم جھوم رت برکھا سوہے

انگ ڈھنگ رس راند رچاوے

“The dancing clouds have made the weather pleasant. They are playing the game of pleasantness.”

The ambience of love is conducive to the pleasant game of love.

بیت گئے دن رین ڈکھاں دے

کہو ری پیا کو سیجھ سہاوے

“The times of suffering have ended. Go and invite your beloved to dwell in the nuptial bed.”

The times of suffering due to separation and disunion have ended. She invites her beloved to realise union.

پیتُم پیت فرید نہ پالی

انگ انگ برہن مُرجھاوے

“Farid! My beloved did not remain true to love.  The unresponsiveness has deadened each and every part of my being.”

His embodied self becomes ravished and deadened in the absence of loving responses from his beloved.

 

       Kafi-225                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 225       

 

سب سراسرار قدم دا ہے

اِتھ محض نہ دخل عدم دا ہے

“All secrets and mystery are of the eternal essence. Here, there is no question of nothingness as such.”

The Essence itself or the Beginningless Essence encloses the entire mystery. It manifests itself in the form of Divinity or Divine Presences. There is no essential reality of nothingness. It is another name of the unrealised Possibilities of the Essence. The plenitude of Being itself leaves no possibility or room for the existence of nothingness, otherwise it tantamount to accepting the reality of otherness. The very concept of nothingness is not absolute. It is polarisation of being and nothingness. The attempt to consider nothingness as absolute commits the fallacy of turning it into a self- subsisting reality (ilah), which has been connotatively negated by the Islamic Shahadah (there is no reality except the Reality).

دِلڑی سُگھڑ سُجان سیانی

مظہر ذات حمد دا جانی

آکھے ہر دم سمنجھ بِلیانی

تونے روپ صنم دا ہے

“My heart is pure, knowledgeable and wise.  It constantly wants me to know as a friend that all is the manifestation of the essence though it may be in the form of an idol.”

Metaphysically speaking, there is only the Principle and its Manifestation. It is also understood as the Absolute and the Infinite; the Essence and the Divinity; the Universal Possibility or the Metaphysical Whole. The Intellect, Spirit or ‘Heart’ in purity, knowledge and wisdom counsels the lover to realise that the whole cosmos is the manifestation of the Essence. There is nothing outside it. The Reality manifests itself in all forms. There cannot be any idol unless the Reality shines through it. To place an idol confronting the Reality (God) is worst form of blasphemy. It is placing divinity beside Allah, which is the unpardonable sin of polytheism. No form has reality in itself. It is theophany or tajjali of the Reality (God).

جو ہے نفس مقدس طاہر

کل دا مظہر کل دا ظاہر

علوی سفلی دا ہے ماہر

والی عرب عجم دا ہے

“The sacred and pure self with its heights and depths manifests totality in fullness. He is the custodian of Arabia and Persia.”

The metaphysical dimensions of prophecy bring to light the essential aspects of the prophet of Islam, which are opaque to ordinary understanding. The prophetic self, by virtue of its sacredness, purity and mastery of heights and depths, manifests the cosmos in its entirety.  The cosmos manifests in totality in his medium. He is the custodian of the corners of the world. He is the perfect mirror through which the Reality contemplates itself in fullness, perfection and in wholesomeness.

جس نوں ذوق خیال مُہیا

گلشن جشن جمال مہیا

اس نوں قال تے حال مہیا

وارث باغ ارم دا ہے

“The one, who has been bestowed with taste and imagination, has been blessed with spiritual discourse and experience. He has been endowed with the majestic beauty of a garden. He is the inheritor of the garden of paradise.”

The one who is blessed with the faculty of imagination, experiences the ‘Imaginal Worlds’ and has the art of communicating the imaginal realities. The gift of imagination makes him orchard of majestic beauty. His imagination is constitutive of its objects. He achieves identity of his imaginal forms and content and becomes the custodian of the paradisal garden. How could one understand the deeper realities of life without coming into grips with the levels of imagination within the self and the world?

بیو لایعنی تے نادانی

دل اخلاص تے سبع مثانی

دل دلدار تے دل دلجانی

مبدا دم قدم دا ہے

“All else is useless and imperfect.  The heart is the beloved and the heart is the friend. The sincere heart is the gateway to seven openings. It is the raison d’etre of the universe.”

All faculties or forms of knowledge in comparison to the ‘Heart’ (the intuitive aspect of the mind) are useless and imperfect. The ‘Heart’ is one’s beloved and friend. The sincere ‘heart’ purified of otherness is the gateway to numerous spiritual openings. It is the raison d’etre of the cosmos. It is through the mirror of the heart that the Reality contemplates itself. It is the cosmic purpose of human existence.

ڈیکھو شوکت شان پسارا

مرکز دور محیط دا سارا

محور گردش سبع سیارا

نقطہ دل آدم دا ہے

“Witness the widespread splendour and grandeur, the axis of seven revolving around planets and the all-encompassing centre: the point of Adam’s heart.”

The point of Adam’s heart, with its widespread splendour and grandeur, is axis of seven revolving planets and the all-encompassing centre of the cosmos. Man has to realise the infinite treasure he carries in the infinite depths of his ‘heart’.

سینہ صاف صفا بے کینہ

دِلڑی خالص پاک نگینہ

نُور حقیقی دا آئینہ

نقشہ بیت حرم دا ہے

“A clear and pure self without any malice is the mirror of the supernal light.  A pure heart is a sacred jewel figuring the House of God.”

The human self, clear and pure of sinfulness, otherness and maliciousness mirrors the supernal light. The sincere heart is a crystal jewel, which reflects the dwelling of God. Isn’t a heart purified of otherness the real abode of the beloved?

خاص فرید غلام فخر دا

بٹھ پیا آسرا علم و ہنر دا

باندا بردا اس دے دردا

تکیہ دوست دے دم دا ہے

“Farid is a special bondsman of Fakhr. He is the servant and slave of his house.  The trust in knowledge and art is valueless. My only trust is in my friend.”

To know a metaphysical doctrine is one thing but to realise it is another. The gnostic realises the doctrinal truth in the infinite depths of his being or consciousness. All the great metaphysical and religious traditions of the world, in their unique ways, assign a pivotal role to the spiritual master in the understanding and realisation of doctrinal truths. The reverence of the spiritual master consists in considering one self as his bondsman, servant and slave. He manifests his nothingness in front of his spiritual mentor. He loses trust in his own knowledge and considers his art of no value and consequence. His only trust is in his friend. He turns himself into a pure receptacle in the hands of his spiritual master, who is his friend. The friendship with one’s ‘murshid’ falls to the lot of the lucky ones. The disciples may be many but the friends are a very few. The friends are bestowed knowledge of the inmost esoteric mysteries and become recipient of certain spiritual blessings, which are not blessed to ordinary disciples. The whole treasures of mankind are not worth a straw in comparison to friendship with one’s spiritual master.

 

       Kafi-226                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 226       

 

 

سب صورت وچ ذات سنجانی

حق باجھوں بیو غیر نہ جانی

“Discern the essence in all forms. Do not consider any other reality except the Reality.”

One has to discern the Essence manifest in all forms. The Reality is Omnipresent. There is no otherness. There is no reality except the Reality.

نہ کوئی آدم نہ کوئی شیطاں

بن گئی اے کل کُوڑ کہانی

“There is neither any Adam nor any Satan. It has become a totally fabricated story (bereft of symbolism).”

The Possibilities inhering in the Essence are realised in the forms of Names and Attributes. The degrees of the Reality or the Divine Presences account for the manifestation of the Principle in different forms. The first part of the Islamic Shahadah, ‘there is no reality except the Reality’ negates all other forms of reality. The second part of the Shahadah, ‘Muhammad is the manifestation of the Reality’ makes everything as theophany (tajjali) of the Absolute or the Reality. The Shahadah implies that no thing has self-subsistent reality (ilah) except the Reality and all things are manifestation of the Reality. Manifestation, by definition, is devoid of self-subsistence. It has no being in itself. It derives its ‘reality’ from the Reality. The human has no reality in itself. It has no independence or autonomy. It is absolutely dependent on the Divine. There is essentially neither Adam nor Satan. The mind falters in fabricating the ‘autonomous’ existence of both Adam and Satan. It is in the process of manifestation that Adam and Satan come to limelight. It is the Divine Freedom manifest in Adam that envisages the possibility of Satan. The Divine works through these mediums. The birth of freedom for the creation of good necessarily gives rise to the possibility of evil symbolised in the form of the Satan. The dark ignorance and false pride of the Satan in not prostrating before Adam consists in his failure to perceive the presence of the Divine in the human. His persistent error has been to create an unbridgeable gulf between the Divine and the human. He had knowledge of Allah’s transcendence but he had no inkling of His immanence. It is precisely this reason that He failed to perceive the Reality clothed in the form of Adam. The Divine command to prostrate to Adam was essentially a command to prostrate to the Divine in the human form. Religiosity accepts the transcendence of God but errs in denying His immanence. Oneness of Being (wahdat al-wujud) rightfully worships God in transcendence and serves Him in immanence. It accepts the transcendence and immanence of God in simultaneity.

باجھ خدا دے محض خیالے

دل نا کر غیریت ہانی

“It is just your imagination to see anything except God. Do not make your heart intimate with otherness (God is everywhere).”

It is a mere illusion to see anything except God. One must refrain one’s heart from intimating with otherness. Isn’t the constant concentration on the Real that makes one realise the Omnipresence of God?

مطلب وحدت ہے ہر چالوں

سِک نہ رکھ بئے پاسے تانی

“Oneness is manifest on all sides. Do not be desirous of the other sides (for they are not).”

The metaphysical principle of unity in diversity is universal and thereby applicable in all realms and at all levels. One has to concentrate on unity without being desirous of multiplicity. Man  has to attach with the Real and not with the ephemeral.

جانون لا دی دل دانا نوں

اِثنینیت مُول نہ بھانی

“My wise heart has not appreciated duality ever since my primordial birth.”

It is sense-perception aided by reason, which creates the illusion of duality. Religiosity fails to correct the cardinal error. However, his heart is wise in not accepting duality since the primordial day. Heart-knowledge creates identity of knowing and being.

سوہنا کوجھا صرف بَہانہ

ہِکڑو ہئی وَل سمجھ سُنجانی

“The distinction between beauty and ugliness arises in the process of manifestation. Posit your understanding on Oneness.”

One has to concentrate on the doctrine of Oneness. The polarisation between beauty and ugliness like all polarisations is provisional and not permanent. Beauty in itself does not have its opposite. But ‘once it is reflected in the manifested order, it appears in a particular form and this particularism necessitates the possibility of a given opposite.’ It is in the process of manifestation that the beauty appears in the form of a given beauty, which implies the possibility of a given ugliness. ‘It can be---in a relative sense—can be produced only in a world of contrast.’ Metaphysically speaking, ugliness is a mere privation and it has no being in itself. However, ‘it has the positive function of highlighting its counterpart a contrario.’ It is by passing through certain cosmic cycles that it returns to its original source in beauty itself.

روز ازل دی یار پُنل دی

پئی گل ساڈے پیت پرانی

“The traditional love of our friend Punnal has fallen to our lot ever since the primordial day.”

Love itself polarises in the forms of the lover and the beloved. It is ontological love, which captivates him since the primordial day.

یار فرید مِلیوسے جیندیں

سوہنی ساری عمر وہانی

“Farid! My friend met me during my life time.  My whole life remained beauteous.”

The union with the beloved in one’s life time is such a heavenly blessing that he finds his whole life spent beauteously. The ugliness of pains, sufferings and adversities, he experiences during the separation and disunion with his beloved are not only forgotten but integrated in the beauty of his life. His thought transforms ugliness into beauty. The pure objectivity of things notwithstanding, the consciousness determines the meaning of things. It is free to interpret the past in reference to present and future projects. Love of freedom leads to freedom of love.

 

       Kafi-227                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 227       

 

سب صورت وچ وسدا (ڈھولا ماہی)

دِل اساڈی کھسدا (ڈھولا ماہی)

“He dwells in each form, my beloved friend. He captivates our heart, my beloved friend.”

The beloved friend dwells in every form. He wins hearts in friendly ways.

رنگ بے رنگی اس دے دیرے

آپے رانجھا ہِیر تے کھیڑے

لُک چُھپ بھید نہ ڈسدا (ڈھولا ماہی)

 “He dwells in different colourful forms. He is himself Ranjha, Heer and Kheras. The Invisible (transcendent) does not unravel his mystery, my beloved friend.”

The transcendent colourless Reality manifests in colourful forms. Its immanence is so colourful. He assumes the forms of the lover, the beloved and the adversaries of love. He hides himself within His manifestation without unravelling the mystery of his hiddenness to the ordinary eye or human reason. He is hidden in the eye and thereby cannot be seen by the eye. People try to find him behind the form of things whereas he himself is the form. The doctrine of his dwelling in all forms is experienced in the act of realisation. The metaphysical truth remains elusive to ordinary and religious understanding. There can be flashes or pointers to truth, which a person may catch if he is blessed with good fortunes. If the Reality is considered as law itself, then there cannot be anything bereft of the law. Rather, it is by virtue of law that things come to manifest their relative existence (ontological nothingness). No pure or impure thing is exempted from the operation of law. Rather, it is the working of the law that makes such distinctions and differentiations possible. Now, the law is not affected by the purity or impurity of things, which can be understood as the transcendence of the law. By stretching the analogy further, we can say that the law is both transcendent and immanent in simultaneity. The law is hidden but its working is so openly manifest. The identification of God with the law itself, among other things, helps in imparting some idea of the Reality manifesting in all forms. 

آپے ہِجر تے آپے میلا

آپ ہے قَیس تے آپ ہے لیلا

آپ آواز جرسدا (ڈھولا ماہی)

 “He is himself disunion and he is himself union. He is himself Qays and he is himself Layla. He is himself the tinkling of a bell tied around the camel’s neck, my beloved friend.”

The beloved friend is not only manifest in all things but characterises the states of all things as well. He takes the human form of feelings of union and disunion. He is both the lover and the beloved. He is himself tinkling of bell tied around the camel’s neck of his beloved heralding her presence. He is manifest in all things by assuming the forms of His Names and Attributes, which warrant perfect and imperfect, beautiful and ugly, good and evil actions otherwise some of His Names and Attributes will become inoperative. How could He manifest in His Attributes of forgiveness, for example, if there were no sins of the sinner to be forgiven? Thus, Names and Attributes are the characteristics of the law operative in all things.

آپ ہے مطرب مجلس کافی

آپ موحد صوفی صافی

منکر ہو کر ہَسدا (ڈھولا ماہی)

 “He is himself the musician and he is himself the singer of kafi amongst the audience. He is himself Unitarian and pure Sufi. He himself negates (transcends these forms) and then laughs (for he cannot be captured in any form), my beloved friend.”

He is the musician and the kafi singer (divine poetry sung on musical instruments) amongst the audience in simultaneity. He is himself Unitarian and himself in the form of Sufi, who is pure of otherness. He himself negates, that is, becomes transcendent and then laughs for he cannot be captured in any of these immanent forms. Who is the other who could hear the last laughter at the subtleties of his manifestations?

راول یار بروچل سانول

آ کر ہر ہر آن اساں ول

دِل کھَس کھَس ول نسدا (ڈھولا ماہی)

 “My lovely and charming friend Barochal perpetually manifests himself to us in different forms. He flees after grabbing our hearts every now and then, my beloved friend.”

His lovely and charming friend perpetually assumes immanent forms. He grabs his heart and becomes transcendent every now and then. Isn’t love a game of transcendence and immanence?

بطن بطون توں ظاہر ہویا

عربی تھی کر ملک نُوں موہیا

رسم رسّالتؐ رسدا (ڈھولا ماہی)

 “He manifested from the most invisible realm. He manifested himself in the form of an Arab (Arabian prophet) and captivated the dominion. He has perfectly conducted the tradition of prophecy (in the form of Muhammad as messenger), my beloved friend.”

The Essence, the most Invisible Realm, manifested itself in the form of Ahmad or the principle of differentiation within the differentiated Reality.  He assumed the form of Muhammad and won the hearts of mankind. My beloved friend perfectly conducted the tradition of prophecy, in the form of Muhammad, as the Messenger of God. He perfectly manifested Himself in the perfect medium of Muhammad.

دل نوں تانگھاں لکھ لکھ چاہیں

نکلن آہیں سوجھن نہ واہیں

ہنجڑوں مینہ برسدا (ڈھولا ماہی)

 “My heart has longings and countless likings for you. I am heaving sighs without finding any outlet. The tears are flowing from my eyes, my beloved friend.”

He communicates with his beloved friend about the longings and countless likings of his heart, his heaving sighs in grappling with the problem of transcendence and his crying for vision and union with his beloved. The intimate communication with the beloved essentially helps him in understanding the dynamics of love.

یار فرید نہ وِسرم شالا

اُوڑک لَہسی آپ سنبھالا

میں بے وس بے کس دا (ڈھولا ماہی)

 “Farid! I pray that I never become oblivious of my friend. Ultimately, my friend will take care of me. I am just helpless and without any support, my beloved friend.”

He prays never to become oblivious of his friend even in the most testing times. He has hope in the responsiveness of his beloved. He is helpless and without any support. His only help and support rests with his beloved. It is an element of hope, which keeps the flame of love burning in ‘the dark night of the soul.’

 

       Kafi-228                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 228       

 

سجن سدھائے وے میاں ساتھ وِسن

شالا جیون مُحب مٹھل متوارے

“My friends who have gone may dwell in togetherness.  I pray that the friendly, sweet and the enchanted ones may live forever.”

The path of love is so intricate, difficult and hazardous that all those who successfully traverse it deserve heartiest congratulations. She sends good wishes to her friends who have realised union. She prays for the immortality of the friendly, sweet and loving souls.

سنج بر رُلدی وَل وَل بُھل دی

ڈسم نہ چانگے چارے

“I am wretchedly wandering in wilderness and forgetting the turnings of the way. I can’t see pastures and the routes of the herds.”

She wanders wretchedly in wilderness and forgets the turnings of the way. She does not discern any indications of her transcendent beloved.

جلدی گلدی ہتھری ملدی

' گئے ہوت پیارے

“My beloved Punnal has deserted me. I am burning, rotting and rubbing my hands in vain.”

She considers transcendence as act of desertion by her beloved. She suffers in considering that all her efforts of realising union with her beloved have not fructified.

ڈکھدی جکھدی ماری لُوکھدی

تھی ککڑاند انگارے

“I am suffering, bearing tribulations and caught in the gusts of hot wind. I am the crushed stone turned into molten fire.”

The painful times of separation and disunion burn her to ashes.

منگاں دعائیں سنجھ صباحیں

آوم وصل دے وارے

“I am praying day and night for the moments of union.”

She realises that it is only by the Grace of God that she can transcend the servant-Lord axis and thereby unite with her beloved. Her ontological prayer reveals the dynamics of union.

سَٹ بے واہی تھی گیا راہی

دِلڑی پارے پارے

“The traveller (my beloved) has left me without support. My heart has been crushed to pieces.”

The transcendence of her beloved leaves her without any immanent support. Her heart is ravished by the times of separation and disunion.

چھہندی جھوکاں سہندی نوکاں

کنڑیں پووم توارے

“I sheepishly enter my dwellings and bear the sneers of people just to overhear any news about my beloved.”

She is very conscious of the contradiction that exists between her and the society. But even at the cost of being awkward, she still prefers the company of these sneering people just to overhear any news of her beloved.

یار پُنل دی سِک پل پل دی

روز ازل دی کارے

“The constant desire of my friend Punnal is with me ever since the primordial day.”

The ontology of love finds its roots since the primordial day. It is not a momentary romance but her permanent love with her beloved.

برہوں بھنوالی الٹی چالی

سکھ بوڑے ڈکھ تارے

“The whirlpools of love are paradoxical. Peace sinks (the boat of love) whereas sufferings make it afloat.”

She brings out the paradoxical nature of the whirlpools of love. The boat of love sinks in calm or stagnant waters whereas the tides of suffering keep it afloat. The alchemy of sufferings removes the dross, which helps the lover realise union with the beloved. If the dross were not removed by virtue of suffering, then the lover would simply drown by dint of the weight of his self. Doesn’t suffering protect love? 

سوز فرید نوں روز سَوایا

لُوں لُوں لکھ چنگارے

“Farid’s passion is on the increase day by day. There are countless sparks in each and every pore of my being.”

Love is not static but essentially dynamic. It is not a rational exercise involving cold logic. It is a burning, which burns the inmost chambers of one’s being.  The passion of love constantly increases with the passage of time. He experiences the sparking of fire of love in his bones and flesh, which is a positive sign of realising union with his beloved.

       Kafi-229                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 229       

سسی کرہوں قطار

کیچ ڈہوں ہن ہن وے

“O’ Sassi! Saddle the camels and hasten towards Ketch.  The cry of the leaving caravan is so audible (at the imaginative level).”

Love prompts her to make preparations for grappling with the transcendence of her beloved.

جھاگ جبل تھل بار

نال پُنل بن تن وے

“Go across the waters, mountains, deserts and forests and be united with Punnal.”

She has to face the hazards of transcendence in order to unite with her beloved.

پلڑے ڈوہ گناہ نہ میڈے وے

ہے وی بروچل یار مفت کیتوان بن وے

“I am neither liable to censure nor am I sinful. My Barochal friend! You have developed animosity with me for nothing.”

She is at a loss to understand the animosity (form of transcendence) of her beloved without her faltering or being in fault. 

ہِک کلہڑی بئی پیت کللّڑی وے

روواں زار و زار گلڑے ون ون وے

“I am all alone and further unintelligible love has fallen to my lot. I cry profusely by embracing each and every tree.”

She experiences loneliness that is intensified by the unintelligible love fallen to her lot. She wretchedly cries in wilderness.

نیں باری تے ٹانگ ابھاری وے

رات اندھار غبار جھڑ مینہ دی کن کن وے

“The stream is full and the bank is on the upper side (beyond my reach). It is a dark and cloudy night with rain.”

The transcendence of the beloved is so intricate that she finds it beyond her reach to capture it.

کیڈے کجل مساگ گیو سے وے

کیڈے ہار سنگار گہنے دی گھن گھن وے

“Where are my collyrium and twig (of the walnut tree) as tooth powder and lipstick (for its darkening effects)? And where are my makeup and the sound of my ornaments?”

She becomes oblivious of her beautification in separation and disunion from her beloved.

دِلڑی چست نہ تھیویں پھلڑی وے

مطلب ہئی دیدار موئیں جیندیں تن تن وے

“My heart! Be active and do not show any weakness. The meaning (of all this effort) is to remain steadfast in witnessing, while living or dying.”

She counsels her stout heart not to show weakness in the arduous path of love but remain concentrated on achieving beatific vision of the beloved in the terrestrial world or the celestial one.

رہبر شوق شفیق سنجیں دا وے

جلدی موڑ مہار پریں ڈوں کھن کھن وے

“Love is the kind guide of the ravished one.  Hasten to turn the reins and keep on going towards my beloved.”

The fondness of love provides her guidance to quickly turn her face towards the beloved and continue her search of transcendence. The search of transcendence ultimately fructifies in immanence. She has to continue his journey of love till end.

بِرہوں فرید ہے بوجھا کوجھا وے

بیشک باری بار رتی رتی من من وے

“Farid! Love is a disagreeable burden. Undoubtedly, it is a heavy burden whereby every ‘rati’ (a small measure) equals the weight of a maund (big measure).”

He finds the onerous burden of love very overbearing.  It has no parallel with ordinary measures. Love assigns heaviness to even lightness. He wishes to end his life in separation and disunion from his beloved.

 

       Kafi-230                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 230       

سک ساڑے دل تانگ پجالے

وطن نہ وِسرم رانجھن والے

“The desire of my beloved is burning me and the longing of my heart is grilling me.  I am not oblivious of my beloved’s city.”

The desire and longing of his beloved ravishes his heart. He does not remain oblivious of his beloved’s dwellings. 

ہجر فراق دا کوجھا قصہ

ساہ منجھائے تے ہاں ڈالے

“The tale of disunion and separation is hideous. It makes me lose my breath and tears my chest apart.”

The hideous tale of separation and disunion of his beloved makes him fall in a deplorable state.

راہ اولڑے لکھ لکھ ولڑے

ڈونگر کالے پیریں چھالے

“The ways are intricate with countless turnings. I got boils on my feet, while walking through the black mountains.”

The path of love is paved with intricate ways and countless turnings. He suffers a lot in facing difficulties of the way.

دلڑی جڈڑی ڈکھڑیں لڈڑی

کینویں ہوش حواس سنبھالے

“My heart is incapacitated and burdened with sufferings. How could it sustain the sense and sensibility?”

His heart is incapacitated and affected by the onerous burdens of sufferings and thereby loses its poise.

جیندیں ڈیکھاں جھوک سجن دی

قادر بار غَماں دے ٹالے

“I wish to dwell with my beloved during my life time. I beseech the Almighty to remove the burden of sorrows from me.”

He beseeches the Almighty to remove the sorrows of separation and disunion by granting him vision and union with his beloved.

عشق سوغاتاں میں ول بھیجیاں

درد اندیشے روگ کشالے

“Love has sent me the gifts of pains, anxieties, malaise and adversities.”

Love has sent the gifts of pains, anxieties, malaise and adversities to him. Aren’t these gifts as mediums of attaining realisation of love?

ہے سوہنیں دی ہے عادت اصلوں

کوڑے پیچ فریبی چالے

“False pretensions and deceitful moves are the essential habitual modes of the beautiful ones.”

He thinks that it is the habit of the beautiful ones to make false pretensions and deceitful moves. He reflects on these lines in the act of grappling with the transcendence of his beloved.

یار فرید نہ اُترم دِل توں

لطفوں بھالے خواہ نہ بھالے

“Farid! My heart cannot be oblivious of my friend, whether he casts the glance of love at me or not.”

He categorically wishes that his heart may never become oblivious of his friend, irrespective of his positive or negative response. Love has no conditionality. It is essentially unconditional. It is not hypothetical. It is a form of categorical imperative. He has to remain sincere to love for the sake of love. The behaviour of the beloved, in a certain sense, becomes irrelevant for him since he is committed to love itself. The spiritual value of love consists in remaining true to love, in principle, without setting eyes on its results.

 

       Kafi-231                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 231       

 

سک سُولیں ساڑیں ساری

وَہ عشق دی اوّا واڑی

“Desire is characterized by all burnings. I laud the fraternity of love.”

He uses sarcasm to laud the world of love. The desire for vision and union with the beloved painfully burns his embodied self.

دل جل بل کیری کولے

ہک سینہ سو سو شعلے

ڈکھ رگ رگ سوز سمولے

ہِن برہوں تے دوزخ ہاڑی

“The perpetual burning has reduced my heart to ashes. The suffering is storing passion in my each and every vein. I have one chest with hundreds of sparking. Love has become so hellish.”

His heart by virtue of perpetual burning is reduced to ashes without any trace of otherness. Suffering permeates his embodied self. The fire of love becomes so hellish. The fire of hell is not an end in itself. It is means toward wiping out the sins of duality or otherness so that the Reality is able to contemplate itself in the mirror of the sinner’s heart. It is removing the rust from the heart or polishing the mirror of the heart (Sufi terminology). The concept of eternal damnation finds no place in the tradition of Islam. Likewise, the fire of love as an alchemy of suffering awakens consciousness in the lover regarding his ontological nothingness. The attainment of this consciousness corresponds to the end of his suffering. He, in a certain sense, is himself responsible for his suffering. The metaphysical law of things has been devised by the Almighty Wise. The necessity of the law creates freedom. There can be no freedom bereft of law. The lover realises in fullness the wisdom of the law at the moment of his vision and union with the beloved.

جیں ڈینہہ اکھیں میں لَاتیاں

کیا پھتکن جیڑھیاں پھاتھیاں

کل آس امیداں لَاتھیاں

بیا ہر کوئی ماری تاڑی

“My all hopes and expectations have withered away since I experienced love. How the fluttering of a captivated one is of any avail?  All people are making fun of me.”

Love is such a heavenly blessing that his hopes and expectations of the world wither away. He becomes detached from all worldly attachments. He realises that the fluttering of a captivated bird is of no avail. The divine grip of love cannot be loosened by human efforts. It is only the beloved, which can offer some respite. But the beloved is so gracious as not to offer any respite during the ripening of love. Any respite offered at this stage is so disastrous for the lover. The inmates of hell fire will beseech God for some respite, which will be rightfully not granted by the Merciful God. Any temporary respite, internal or external, from the intensity of heat or period of burning will bring to naught the alchemical process of purifying the heart. It could not be started again. The lover is at odd with society. Ordinary people do not understand his higher consciousness and they exhibit their own ignorance and pettiness in making fun of him. Aren’t they befooling themselves by mocking the wisdom of love?

میں کراں تتی کیا کاری

گل کاتی پیٹ کٹاری

ہن زخم پٹھے پھٹ کاری

سر برچھی تبر کوہاڑی

“I am the inept one and what effort should I make? My sore and deep wounds are in a terrible state. The knife is on my throat and the dagger has pierced my belly. And there is a spear, lance and axe on my head.”

She realises the futility of her effort in the face of the tremendous might of love. She does not become passive but remains receptive. She exercises patience in adversity. Religiosity cannot understand the passion of love, which shakes the lover’s fabric of being. It contents itself in being purely dogmatic, ritualistic and moralistic. It has no road map for affecting a spiritual contact with God (Allah), his prophet (nabi) and his friends (awliya) including spiritual master (murshid). It can only offer them courtesy (adab) bereft of spiritual reverence. Resultantly, it remains oblivious of the spiritual perspectives, which make the Reality (God) manifest, pulsate and act through these mediums, which do not exist beside Allah for it tantamount to placing divinity beside Him. They are the manifestation of Allah in their being and having to the respective degree of their receptacles. Allah contemplates in the mirrors of their hearts. He feels, speaks and acts through them. The awakening of spiritual consciousness makes this metaphysical reality and truth become openly manifest.

تھیا وس رس کولے اولے

اتھ پئے جو لہندے بھولے

ہن پھول نہ دل دے پھولے

گٹھ سیواں ڈو ہتھ پاڑی

“My beloved happily dwells with me so near and hidden. Do not ask me to delve on the states of my relationships. Here, the old contradictions are not resolved but I enter into graver contradictions.”

He experiences the transcendence and immanence of his beloved in simultaneity. He finds his beloved happily dwelling with him. The transcendence and immanence of his beloved is not spatial. It is a veil, constitutive of brilliance of light. He becomes inept in expressing the paradoxical nature of his relationship. He finds greater paradoxes in attempting to express the Inexpressible.

مل مونجھیں ڈولیاں وٹیاں

غم خوشیاں پاڑوں پٹیاں

گئی فرحت شادیاں ہَٹیاں

دوکھ سکھ دی بیخ اُکھاڑی

“The anguishes have gathered and are in a war like states with me. My serenity and happiness have vanished. The sorrows have uprooted my joys. Peacefulness has been incapacitated by sufferings.”

He battles with clusters of anguishes. He loses serenity and happiness. Sorrows uproot his joys. Sufferings incapacitate the states of his peacefulness. Isn’t it a paltry sum for transforming the psychic into the spiritual?

آئے لوکاں ہتھ بہانے

کئی مارن کاٹھیاں کانے

کئی ڈیوم مہنیں طعنے

ہے بیا بیا ظلم ڈہاڑی

“People got many pretexts.  Some is rebuking and taunting me and some are uttering offensive remarks against me.  The cruelties are on the increase each day.”

His vocation is to divest himself of his individual and social self in order to attain consciousness of his ontological nothingness. His task is eased by people who find pretexts of rebuking, taunting and offending him. The cruelties at the hands of the outsiders remain on the increase. Doesn’t love destroy the self-image of the lover, which he has formed in conjunction with his own self and the world?

سن یار فرید دیاں دھائیں

ول آکھے سانول سائیں

کر ناز و شوخ نگاہیں

ہے راڑا کون پھپھاڑی

“Farid! Listen to the imploring of your friend.  Well, my charming beloved in a state of priding with sprightly eyes asks: Who is this uncouth who is creating such a fuss?”

His imploring fully reaches her charming beloved who is so happy to hear these calls of distress signifying his steadfastness on the path of love. The Omniscient beloved, in a prideful style, questions the identity of the uncouth lover creating such a fuss. The differentiation between the human and the divine love, among other things, pertains to the Omniscience of the divine beloved. The modern man has lost the capacity and strength of communication. It is one of the patterns of modern alienation that a person is not understood. The other always remains for him an outsider. Alienation is the bitter fruit of otherness. If there is no otherness, then there is no alienation. Divine love leaves no room for otherness. The very act of his imploring implies that his state is fully known to his beloved who is Omniscient, Omnipresent and Omnipotent.

 

       Kafi-232                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 232       

 

سکھی کر لیو ہار سنگار سبھی

سیاں رلمل دھوم مچائی

“My friends are embellishing themselves. My friends are enjoying in togetherness.”

The polarisation of union and disunion is with a cosmic purpose. Being is realises through nothingness. The sweetness of immanence can only be tasted in fullness once the lover has faced the bitterness of transcendence. A person dying of thirst knows the worth of a few drops of water. The testing times of separation and disunion, which the lover faces, makes him really enjoy the times of vision and union. The ushering of the times of union makes her companions embellish themselves. Her friends are enjoying in togetherness.

گرجت بدرہ لسکت بجلی

رت سانون ٹھیک سہائی

“There are flashes of lightning and thundering of clouds. The rainy season has made the weather fine.”

There flashes of lightning and thundering of clouds symbolising the advent of her beloved. The heavenly blessings have made the weather of love so fine.

اغن پپیہے کرن بلارے

رس کوئل کوک سنائی

“The call of crested cuckoos is audible. The nightingale is singing in a sweet voice.”

The finer sentiments are awakening within her being.

ملک ملہیر وسایُم مولیٰ

سَب گُل پھل خنکی چائی

“My lord has made the area of Malheer blossom. There is freshness on flowers and fruits.”

Her inner self starts blossoming, by the Grace of the Lord. The fresh sentiments of love are flowering and fructifying. 

مل مل سیاں ڈیون مبارک

مُد بھاگ سہاگ دی آئی

“My friends in togetherness are congratulating me on the dawning times of nuptial fortunes.”

The dawning of the nuptial times is such a precious gift that her friends are congratulating her on this festive occasion.

مدتاں پچھے رانجھن ملیا

رب اُجڑی جھوک وسائی

“I have met Ranjhan after a very long time. My Sustainer has enlivened my deserted dwellings.”

She has met her beloved after such a long time (the transcendent beloved has become immanent). She is grateful to the Sustainer for enlivening her deserted dwellings with the holy presence of her beloved.

آکر کان دوارے دلدے

سدھ بنسی پرم بجائی

“Krishan has visited the inmost chamber of my heart. He has perfectly played the flute of love.”

The beloved has perfectly played the flute of love by unveiling himself in the inmost chamber of her heart. 

سمجھ فرید نہ کر دل مُونجھی

کل لاج پئے گل پائی

“Farid! Understand and do not anguish your heart. My entire honour is in the hands of my beloved.”

He counsels his heart to be free from anguishes. It has not to bother about any thing since nothing is in his hands. His entire honour is in the hands of his beloved. His realisation that all is in the hands of his beloved is not a psychological fact purporting to give psychological satisfaction or false consolation but is a metaphysical truth. The Infinite Attributes of the beloved cannot be exhausted by finiteness. Romance is just psychic but love is essentially spiritual.

 

       Kafi-233                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 233       

 

سُکھ سمہن سِدہایم

یار نہ نیتم سنگ وے

“My peaceful sleep has gone. My beloved did not take me along with him.”

People enjoy peaceful sleep in being oblivious of their ontological nothingness. Isn’t he yet asleep in not realising that he cannot be with his beloved; it is his beloved who is with him? The one, who falls in love, wakes up.

سیجھ رنگیلی سٹیم پسیلی

دھانہہ کرم انگ انگ وے

“I have thrown away my colourful nuptial bed. There is imploring of each and every part of my being.”

Her colourful nuptial bed has no meaning without her beloved. Her bones and flesh achingly implore for vision and union with her beloved.

نکلن آہیں سنجھ صباحیں

ڈکھڑیں کتیم تنگ وے

“I heave sighs of distress day and night. My sufferings have made me tense.”

She constantly heaves sighs of distress at being separated and disunited from her beloved. She has no freedom from her vexing sufferings.

سجن سدھائے ول نہ آئے

وہ قادر دا رنگ وے

“My beloved went away and did not turn back. I laud the ways of the Almighty.”

The beloved became transcendent and did not appear in immanence. He lauds the intricate ways of the Almighty. Doesn’t the human, at times, fail to understand the Divine? How could the human be the measure of Divinity?

کول نہ نیتم ڈھول دلیندے

روہی رُلیم کرنگ وے

“The beloved of my heart did not take me along with him. I have wretchedly wandered in the desert reduced in the form of a skeleton.”

She again laments that her beloved did not take her along with him. It is search of transcendence that makes her wander in the wilderness of the self till she is reduced to a wretched skeleton. She is surely stepping towards attaining the consciousness of her ontological nothingness. Isn’t she lucky in being emaciated, which ultimately strengthens the spirit within her?

ٹلیم نہ سختی تے بدبختی

گیا ناموس تے ننگ وے

“My hard times and misfortunes did not end. I lost my honour and prestige.”

Her hard times and misfortunes on the path of love did not end. She lost her honour and prestige as well. Love makes social honour and prestige dwindle into insignificance. She earns infamy and notoriety, instead. She is perpetually pushed to the wall in order to realise that her entire honour and prestige is in reference to her beloved. She has no independence or autonomy in the affairs of her life. The sooner she realises, the better it is for her union.

درد اوَلڑے سول کللڑے

تن من چور چرنگ وے

“My pains are intricate and my afflictions are unintelligible. My body and soul have been targeted for victimization.”

Intricate pains and unintelligible afflictions fall to her lot. Her embodied self becomes the target dot of sufferings.

رُلدی تھل وِچ یار نہ ولوچ

دلڑی لگڑی جنگ وے

“I am wretchedly wandering in the deserts but my beloved does not take care of me. There is warfare within my heart.”

She wretchedly wanders in wilderness at the transcendence of her beloved. There is warfare within her heart to disband love or continue under adverse circumstances. Reason and Intellect are constantly on war path with each other. The spiritual literature of mankind reveals that ultimately the Intellect (Heart or Spirit) wins the game of love.

عشق فرید چھکا موئیں جیندیں

ڈے سرمول نہ سنگ وے

“Farid! Remain true to love with grace in good or bad times.  Do not hesitate at all but sacrifice your head (for the sake of love).”

He counsels his heart to be graceful in love irrespective of good or bad times.  He has no hesitation is sacrificing his being and having for the sake of love. Isn’t romance merely hypothetical and love so categorical?

 

       Kafi-234                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 234       

 

سون سگون سُہاندا ہے

متاں سانول اسانول آندا ہے

“The rites of auguries seem pleasant to me. May be my beloved is coming to meet me.”

He is pleased at the rites of auguries of his beloved’s unveiling in the inmost chamber of his heart.

فال وصال دی کرے چبولے

سہجوں انگ نہ مانوم چولے

لالی لوے تے کانگا بولے

سیجھ ہَسے گھر بھاندا ہے

“The omen is giving good news of my meeting with my friend. The starling is singing sweetly and the raven is crowing. My inner happiness knows no bounds. My nuptial bed is flowering and my dwellings seem pleasant to me.”

The omen of his meeting with his beloved creates inward and outward happiness.

سوز اندوہ تھئے آزاری

ہجر ڈوہاگ نوں مونجھ منجھاری

سول کریندے نالہ زاری

درد الم غم کھاندا ہے

“The passion and grief themselves are in a state of distress. The afflictions are making lamentations. Disunion and misfortunes are in anguishes.  The pains and torment are in a sorry state of affairs.”

The negative thoughts and feelings dwindle into insignificance. The dawn of light makes darkness vanish like a phantom.

آس امید نوید ہے شادی

راحت ہر دم وادھو وادھی

عید سعید مبارک بادی

سکھ سکھڑا ڈکھ ماندا ہے

“My hope and expectations have got the message of union with happy greetings. My fulfilments are on the increase at each moment. My peaceful state is on the increase and sufferings have become weary.”

The era of joy ushers in leading to the end of sufferings undergone by him in the state of separation and disunity from his beloved.

لانے پھوگ پُھلارے وَہ وَہ

چنڑکی گھنڈ توارے وَہ وَہ

کنڈڑی کرڑ سنگارے وَہ وَہ

جھوکاں مال نہ ماندا ہے

“The desert plants, thorny shrubs and bushes, the sound of bells around the necks of the herd and the songs of the shepherds seem so laudable. The dwellings cannot house the herds (there are plenty of herds in these dwellings).”

The spiritual joy leads to inner expansion. The self spreads in leaps and bounds. The whole world seems to dance on the tune of love.

گیا فرید ڈوہاگ دا ویلھا

آپے دِلبر کیتُم میلا

صحن سوہیلا گھر البیلا

جیں بن جی تڑپھاندا ہے

“Farid! The times of misfortune have ended. My courtyard is marvelling and my house is lively. My beloved has himself come to meet me without whom I was restless.”

The times of misfortune end for him. His inner self becomes so vibrant. The beloved unveils himself by giving peace to his restlessness. The initiative of responsiveness entirely rests in the hands of the beloved. Doesn’t the lover weep on this very account?

 

       Kafi-235                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 235       

 

سوہنا نحن اقرب ڈسدا ڑی

ساڈے نال نہ ہَس رس وَسدا ڑی

“The beautiful discloses that he is nearer to me than my neck-vein but he is not intimate and friendly with us (the mystery of immanence and transcendence).”

The beautiful is nearer to us than our neck-vein but he remains transcendent in not being intimate and friendly with us. The concept of nearness is not spatial and it breaks down when it comes to explaining the nearness of the beloved to the lover. The Reality is nearer to man than he is to himself yet it is so far away (non-spatial sense). The metaphysical reality of nearness is a form of identity but it still remains a mystery. The mystery is resolved in the act of metaphysical realisation. The lover realises his own ontological nothingness in the face of the Being itself. Isn’t He more nearer to man than the mirror is to its reflected image? The lover questions the nearness of his beloved. He finds it so difficult to be near nearness. He realises that it is not possible to be near Him. The Prophet is reported to have said: God is, and no thing is with Him. If no thing is with Him, then the question of lover’s nearness with the beloved does not arise. Metaphysically speaking, God is as near man as His Essence is with His Attributes.

کینوں ڈکھ دی گالھ سناواں

تارے گن گن رات نبھاواں

کلہڑی سیجھ ستی تڑپھاواں

ہے جی اوکھا بے وس دا ڑی

“To whom should I communicate my tale of suffering? I am suffering alone, while lying restless on the nuptial bed. I pass the night in vain. My heart is constricted and I am helpless.”

She suffers transcendence. She finds no one to understand her suffering.

یار پُنل ڈوں دِلڑی تانگے

مشکل پینڈا ملن مہانگے

اوکھے لانگھے راہ اڑانگے

کَنیں پووِم آواز جرس دا ڑی

“My heart longs for my friend Punnal. The paths are intricate and the way is hazardous. The route to him is so difficult and demanding although the tinkling of a bell around the camel’s neck is audible.”

She longs for her beloved. She feels the presence of her transcendent beloved but the paths leading to Him are intricate, hazardous, difficult and demanding. It is so testing for her to feel the presence of her beloved but at the same time failing to have a direct contact with Him. Isn’t it, as if by Providence, so hard for her to realise that unveiling is absolutely and totally in the hands of her beloved?

کولے وسدا بھیت نہ ڈسدا

ڈیکھ کے حال ایہیں بیکس دا

دِلڑی کھَسدا وَل وَل نَسدا

کر ٹہہ ٹہہ دوروں ہسدا ڑی

“He dwells near but does not disclose the secret. He grabs the heart and remains on the run. He roars with laughter from a distance after seeing the state of the helpless (transcendence and immanence).”

He dwells near but shrouds it in mystery. He wins the heart in immanence and then becomes transcendent. He laughs in transcendence at her state.

نازک ڈھنگ عجائب ون دا

مان کراں کیا یار سجن دا

سانول ڈھولے من موہندا

او دِلبر ہے ہر کس داڑی

“These are delicate ways and strange forms of my charming and bewitching beloved.  How could I be possessive of my beloved friend alone? He is the beloved of every one.”

He experiences delicate ways and strange forms of his charming and bewitching beloved. He ceases to be possessive of his beloved friend since he is the beloved of every one. Psychic love is possessive in nature. It desperately desires to possess the object of its love as a thing. It considers the beloved as the other devoid of freedom. It gives rise to symbiotic attachments. The whole romantic literature of mankind remains tied to the world of the psyche. It is only when it transcends the psychic world that it becomes spiritual. And it is such a rare happening. Spiritual love is non-possessive. It does not desire to possess the object of its love as a thing. It considers the beloved as person exercising real freedom. This is one of the reasons that it does not instil jealousy in the lover. He is spiritually contented in knowing that his beloved is loved by all.

اے بیکار فرید نِبھایا

فخر پئے دی صحبت آیا

لوہے وانگ بہوں بے مایا

تھیا ہمسایہ پارس دا ڑی

“The useless Farid did not catch the eye of others. He was like scrap having a little price.  He entered the splendid fold of Fakhr. It was the philosopher’s stone, which turned him into gold (the spiritual company of the master acted as an alchemy that turned base metal into gold).”

The great metaphysical and religious traditions of the world assign a pivotal role to the spiritual master in the quest of the Real. The disciple friend thinks that he was useless to catch the eye of the other. He was like a worthless scrap. It was his initiation at the hands of his spiritual master that transformed his psyche into spirituality. God manifests in the higher degree in the medium of the spiritual mentor. Love and reverence of the guru is essentially love and reverence of God. God leads the one to pir and, in turn, he leads him to God. God bestows knowledge of things (ilm) and knowledge of events (khabr) on the spiritual master, who guides his disciples accordingly. It is necessitated by the logic of the spiritual situation that he as a disciple submits sincerely, wholeheartedly and in wholesomeness to his murshid in order to be blessed with metaphysical realisation, which is affected by the Grace of God.

 

       Kafi-236                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 236       

 

سوہنے یار باجھوں میڈی نہیں سردی

تانگھ آوے ودھدی سک آوے چڑھدی

“I cannot pass my life without my lovely friend. My longing for him is increasing and my desire for him is mounting.”

He finds it impossible to pass his life without his lovely friend. His longing perpetually increases and the desire of his beloved remains mounting. Love is not a static affair. The dynamics of love is such that his longing and desire for vision and union with his friend is greater than ever. 

کیتا ہجر %ے میکوں زارو زارے

مُونجھ وادھو وادھے ڈکھ تارو تارے

دل پارے پارے سر دھارو دھارے

رب میلے ماہی بیٹھی دھانہہ کر دی

“Your disunion has distressed (exhausted) me. My heart is crushed into pieces and my mind is highly incapacitated. Anguish is on the increase and sufferings are beyond my bearing. I am imploring that the Sustainer grants me union with my beloved.”

She is distressed by the disunion of her beloved. Her heart and mind are adversely affected. Her anguishes increase and the suffering become so overbearing. She implores her Sustainer to grace her with union with her beloved. Her entreating for Divine intervention brings to light the purity and spirituality of love. It implies the Grace of the Sustainer for the initiative and sustenance of love.

سوہنا یار ماہی کڈیں پاوے پھیرا

دل درداں ماری ڈکھاں لایا دیرا

شالا پا کے پھیرا پچھے حال او میرا

راتیں آہیں بھردی ڈینہا ں سولاں سڑدی

“My lovely friend may come to meet me some day. I pray that he comes back and asks me about my condition. My heart is abject with the abode of sufferings.  I heave sighs at night and burningly bear afflictions in the morning.”

She is caught in the web of afflictions and sufferings. She wishes her friend to visit her, and ask her about her madness in love. Love attempts to integrate the human and the Divine perspectives.

پنوں خان میرے کیتی کیچ تیاری

کئی نہیں چلدی کیا کیجئے کاری

میں مِنتاں کر دی تروڑی ویندا یاری

سَٹ باندی بردی تھیساں باندی بردی

“My Punnal Khan is making preparations to move towards Ketch. I keep beseeching but he is going by ending friendship. I am powerless without knowing what to do. Now, I will leave my own maid servants and bonds women and shall become myself the maidservant of the deserts.”

She reads the signs of her beloved assuming the form of transcendence. She beseeches him not to become transcendent, meaning thereby not to end friendship. She becomes powerless without knowing what course of action would be befitting in these circumstances. She resolves to leave her supports and wander in wilderness of transcendence.

رو رو فریدا فریاد کرساں

جا تھیسم میلا یا رُلدی مَرساں

غم باجھ اسدے بیا ساہ نہ بھرساں

کہیں لاڈکھائی دل چوٹ اندر دی

“Farid! I will beseech while crying. I will not take any breath except in sorrow for him. I will meet him or die in a wretched state.  He has made me see within me his inflicted wound.”

He has been inflicted with inner wound by his beloved. He is entreating his friend with tearful eyes to heal his wound. He will breathe sorrowfulness without any breath of peace. He will affect union with him or die in a wretched state. His absolute, permanent and wholesome commitment keeps him steadfast on the path of love in spite of testing times.

 

       Kafi-237                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 137       

 

سیجھ سہاوم بیلی

سکدی بانہہ چوڑیلی

“My arm wearing set of bangles is longing for my friend to come and honour the nuptial bed.”

Her colourful sentiments of love long for her friend to affect union. Doesn’t the inward and outward beauty attract one’s beloved?

یار نہ ملدا عالم کِھلدا

حال اوّلڑا اوکھڑے دل دا

سنج بر صحن حویلی

 “The whole world is laughing at my separation from my beloved.  The condition of my complex heart is intricate. My mansion and courtyard are so desolate.”

Her agony increases when the world laughs at her in being separated from her beloved. Her heart is filled with complexities and intricacies. The transcendent plenitude of her beloved makes her feel so empty.

بلبل بَھنورے خوشیاں پاون

رل مل دوست بسنت سہاون

آئی رت البیلی

 “The nightingale and moths are manifesting happiness. My friends are celebrating Bas’ant. It is such a lively season.”

The sentiments of love are sprouting with happiness. The lovers are harvesting their love. The dawn of the lively season is making everyone happy.

کھڑکے سی سیالے بیتے

سینگیں زیور تریور کیتے

ہک میں محض ڈوہیلی

 “The cold days and the winter season have passed away. My same age friends have worn jewellery and apparel. I am the only one in a state of sombreness.”

The times of separation and disunion have whisked away. Her companions are ornamenting themselves. She experiences sombreness in being deprived of realising union.

پیت پریں دی سِک مِتراں دی

سینے سو سو سانگ ڈکھاں دی

سیندھ دھڑی تھئی میلی

 “The love of my friends and desire of my companions is just like the spears of sufferings devouring my chest. My dressed hair has become unfastened and the line separating the hair on my head has become untidy.”

The love of her friends and the desire of her companions devour her embodied self. She becomes oblivious of her appearance and becomes lost in search of transcendence.

کجلے بادل مینہ برساتیں

گاجاں کِھمنیاں کالیاں راتیں

رُلدی روہ اکیلی

 “I am all alone wandering in wilderness and darkness of nights amidst black clouds, rain, thundering and lightning.”

She experiences a deeper loneliness amidst the signs of ushering of her beloved. It is only union with her beloved that can satiate her being.

ناز نواز دے وقت وہانے

پُھل گُل ہار سنگار کمانے

بٹھ رابیل چنبیلی

 “The times of priding and elegance have fleeted. My blooming flowers, necklace and makeup have faded away. I don’t care a fig for the jasmine and its species.”

The times of her pride and elegance have become realities of the past. The colours of her life have faded away. She remains unconcerned with outward beauty. Her thirst for inward beauty remains insatiable.

یار فرید نہ آیم ویڑھے

اجڑے گانے گہنے سہرے

پِھر دی میل کچیلی

 “Farid! My friend has not stepped in my courtyard. The colourful threads around my wrist (symbolising marital bond) ornaments, and chaplets have been ravished. I am just roaming untidily.”

The beloved has not unveiled himself in the infinite depths of his being or consciousness. Things signifying nuptial union have lost their lustre (meaning). He wanders without caring about his untidy appearance. What is the significance of appearance bereft of reality?

 

       Kafi-238                                            Understanding diwan - i - Farid                                                  کافی نمبر ۔ 238       

 

شہ رانجھا البیلا

جوگی جادوگر وے

“My majestic Shah Ranjha is an enchanted Yogi.”

The majestic beloved bewitches her in the form of a Yogi.

راول بنسی جوڑ سنائی

وِسر گِیُم گھر ور وے

“My beloved played on the flute and fully enchanted me. I have become oblivious of all my dwellings.”

The beloved played on the flute of love. She became so enchanted that she became forgetful of her being and having.

یار رنجھٹیے مرلی واہی

کر کر پیچ ہنر وے

“My friend Ranjhan played on the flute with great expertise and mystery.”

Her beloved played intricately on the flute of love with great mastery.

انہد بین بجا من موہیس

رُلدی بُوٹے جھر وے

“My beloved has captivated my heart by playing on the divine flute. I am wretchedly wandering in forests and desolate places.”

Her friend captivated her heart by playing on the divine flute.

کنے کنے بندے گل جھپ مالہاں

رَہندے حسن نگر وے

“He came from the city of beauty and had earrings and a string of beads around his neck.”

He manifested from the Beauty itself in the form of her beloved with earrings and string of beads around his neck.

تخت ہزاروں رانجھن آیا

ہِیر تتی وے گھر وے

“Ranjhan came from Takht Hazara in the house of the inept Heer.”

The transcendent beloved assumed immanence to make love possible with the inept Heer (lover).

جوگن تِھیساں خاک رمیساں

رلساں شہر بحر دے

“I will become a Yogi and apply dust on my body. I will lead a wretched existence in land and sea.”

She will become an ascetic by soiling her body. She will wander wretchedly on land and sea.

ما پیو چھوڑ لگی لڑ %ے

سانول کاری کر وے

“I have left my parents and have become completely subjected to you. My beloved! Do steer me across these difficult times.”

She has foregone her parents and has become wholly attached to him. She beseeches her beloved to finish her hard times of separation and disunion by granting her his vision and union.

باجھ پریندے باجھ نہ کائی

بَٹھ زیور بَٹھ زر وے

“I have no support except that of my beloved. I cast away my jewellery and I don’t care a fig for my wealth.”

She has no friend except her beloved. She has cast away her having purely for his sake.

اتنا ظلم مناسب ناہیں

رب کولوں کجھ ڈر وے

“Such a magnitude of cruelty is not fair. Do have some fear of the Sustainer.”

It is not fair on his part to be so cruel to her. He transcends, no doubt, her human dimension of cruelty but how should she leave her human dimension at this stage of love. She beseeches him to take into consideration his Attribute of being Sustainer of the heavens and the earth.

رانجھا جوگی میں جوگیانی

ڈتڑی عشق خبر وے

“Ranjha is my Yogi and I am his Jogiani (completely subjected to him). This message has been communicated by Love.”

Love itself has polarised in the forms of the lover and the beloved. She is inspired to be her lover.

یار فرید نہ وِسرم ہرگز

سِکدی وِیساں مَر وے

“Farid!  I will never be oblivious of my friend. I will die in an insatiable state of desiring him.”

He commits never to be forgetful of his friend even for a moment.  His insatiable state of desiring him will not end till his death.

 

       Kafi-239                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 239       

 

شہ رانجھا البیلا

ہیں دلیندا ٹھگ وے

“My majestic Shah Ranjha is the swindler of hearts.”

The majestic beloved is the swindler of hearts.

%ے طعنے مہنیں سِٹھنیں

ڈیوم سارا جگ وے

“The entire world taunts, rebukes and satires me just because of you.”

The entire world has gone against her just for the reason that she loves him.

جھوک نہ آواں کَیں ول جاواں

ہیر تتی دی تگ وے

“Where should I go instead of your dwellings? You are the support of the inept Heer.”

Where should she dwell without him? He is the only support of the inept Heer (lover).

کیڈے ہار سنگار گیوّ سے

کیڈے گئی جھگ مگ وے

“Where my makeup has gone?  And where is my ceremonial apparel?”

Her embellishments and fine apparel have become meaningless for her without him.

نِیڑے جِیڑا جوڑ نہیڑیم

دَھانہہ کرِم رگ رگ وے

“Love has stringently tightened my self. My each and every vein is imploring.”

Love has constricted her being. Her veins in the state of suffering are imploring her beloved to end the night of transcendence and dawn the morn of immanence.

سول اولڑے مول مٹھی دے

ڈکھ آون کر وگ وے

“I am the hapless ones with intricate afflictions. The sufferings are storming my being.”

She is the hapless one encountering intricate afflictions. The sufferings have thronged her being.

برہوں لنبی جُڑ کر لائی

لوں لوں دُوکھدی اگ وے

“Love has ignited a great fire. Here, each and every pore of my being is aflame.”

Love has ignited a great fire in her being. Her bones and flesh are aflame.

روندیں کَھپدیں آتن بہندیں

تھئی بیمار الگ وے

“I sit in to spin my wheel, while crying and raising hue and cry. I have also become sick.”

She sits to spin the yarn of love while crying and raising hue and cry.

یار فرید نہ کیتُم کاری

جیواں کیندے لگ وے

“Farid! My friend did not take care of me. How can I live without his support?”

His friend did not alleviate his sufferings. How could he live on the support of the other when there is no otherness? The plenitude of the beloved’s being leaves no possibility or room of otherness. It is He who manifests Himself in the mediums (immanence) and outside the mediums (transcendence). Nothing is over and above Him. If He chooses to bless him then the whole world cannot thwart His blessings (because the whole cosmos is ontologically nothing) and if He chooses straitening him then no one except Him can do away with it (because there is no one beside Him).


       Kafi-239                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 239       

صبح صادق خاں صاحبی مانے

پا سہرے گانے گہنے

“I wish you royal status Suba Sadiq Khan with chaplets, colourful threads around your wrist (symbolising marital bond) and ornaments.”

The administration of Bahawalpur State was in the hands of the agent of the British crown. Sadiq Muhammad Khan was the fourth Nawab in the royal lineage. He was the most illustrious disciple of Khawaja Ghulam Farid. It was prior to 1879, when he was in the prime of his youth, that Khawaja Ghulam Farid prayed for his ascension to the seat of power with all pomp and show.

سہجوں پھلوں سیجھ سُہا توں

اپنے ملک کوں آپ وَساتوں

بخت تے تخت کوں جوڑ چھکاتوں

پَٹ انگریزی تھانے

“You readily choose to grace your seat and with fortune establish yourself in full power. You make your dominion prosper with your own hands and uproot the seats of colonial oppression.”

Khawaja Ghulam Farid, being born and nurtured in the Saraiki tradition, has made everlasting contributions in enriching Saraiki language, art and culture. He experienced life in wholesomeness. An in–depth study of his works reflects his deep understanding not only of the transcendent but also of the anthropological, social, economic, political, psycho and cultural conditions of his times. He inculcated values of freedom, justice and equality in his oppressed people and gave the message of struggle against the British colonial oppressors.  It was before the year 1879 that he addressed Suba Sadiq Khan, his disciple belonging to the Nawab (royal) family of Bahawalpur, and sensitised him to make his people prosperous with his indigenous efforts (negating even prosperity at the hands of foreign domination) and to uproot the citadels of oppression (apney mulk koon aap wasa toon put angrezi thaney). This single historical verse proved historic not only in developing the political consciousness of the Saraiki people at that nascent stage but of other people as well. Its local political reference notwithstanding, it purported to give a universal message of political freedom, which remained shining forth in the freedom movement and eventually led to the creation of Pakistan in 1947. It was a principled message of political freedom against political bondage. It was a call of cultural freedom from all forms of cultural oppressions.  It is not only what is said but when and by whom that takes precedence in a tradition. The saint’s word of mouth flashed like light and broke the magical spell of darkness. It struck like lightning at the roots of colonialism. It is still so deeply inspiring in the era of neo-colonialism.

سُن اقبال %ا پے ڈردے

میر نواب تھئے آبردے

راجے دہشت کھا کر مَردے

بے زر مفت وکانے

“The sovereigns fear in hearing your might and are spiritless in a state of dread. The chiefs and princes have subjected themselves to you without getting any riches or anything in return.”

He inspires him by saying that the sovereigns fear his might and become dreadfully spiritless.  The chiefs and princes subject to him unconditionally.

پیر فقیر تیکوں سَب چہندے

گردا گرد کچہری بہندے

صوبیدار ملازم رہندے

اَفلاطون سیانے

“The saints and holy men are fond of you.  The army officers are your employees. The wise men of the status of Plato are present in your court around you.”

The saints and holy men have great fondness for him. The men of state authority are his employees. The wise men of the status of Plato are readily available to him for advice on the conduct of the state.

فیض %ے دے جگ وچ قصّے

نینگر تکڑے بڈھڑے لِسّے

زالاں مرد گئے گھِن حِصّے

نُنڈھڑے بال ایانے

“The world is narrating the tales of your benevolence. All people including women and men, young boys and stout men, old people and weak ones and small children and those with less understanding got their due shares.”

His benevolence is spread far and wide. All sections of the society including the poor, feeble and weak get their due shares.

خوب ہنڈائیں جند جوانی

یار پیارا یوسف ثانی

ہر دم کول وسیں دل جانی

ناز %ے من بھانے

“I wish that you pass your life in animated fullness. The beloved of my heart! You may ever dwell with me. My beautiful friend of Yousaf countenances! Your prides has enchanted my heart.”

He wishes him a long life with prosperity. He desires that the beloved of his heart dwells with him may forever. He likens his beautiful friend to the prophet Yousaf since his gracefulness has enchanted his heart.

کرے فرید ہمیشہ دعائیں

%ے ساڈے سوہنا سائیں

سانول جیویں چر جگ تائیں

لگڑے نینہہ پرانے

“Farid constantly prays:  “My beloved, you may live forever”. My lovely friend! Your and mine relationship of love has been ever since times immemorial.”

He constantly prays for the long life of his beloved friend. He refers to the primordial love that exists between him and his disciple. The love of the disciple for his murshid reaches a stage when the murshid starts loving him. The mystery of love notwithstanding, the disciple has to earn the love of his murshid with reverence. Once the murshid falls in love with his disciple it tantamount to God falling in love with him. The wishes, desires and prayers of the murshid are granted by the Almighty in His Infinite Wisdom, Beneficence and Graciousness. The spiritual relationship between the murshid and murid reaches its climax when the murid considers God in the form of his murshid. Nothing less is acceptable in the spiritual way.


       Kafi-241                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 241       

عشق انوکھڑی پیڑ

نین وِہاوِم نیر

سو سو سول اندر دے

الڑے زخم جگر دے

“Love is a novel pain with countless inward afflictions. The eyes are flowing with tears and there are fresh wounds of the self.”

The pain of love is qualitatively different from all other pains. The ambiguity of love pain is that the lover wants to get rid of it but at the same time develops a taste for it.  He faces innumerable passionate afflictions. The eyes remain tearful for the lack of vision of the beloved. The wounds of the self remain ever fresh.

بِرہوں بکھیڑا سخت اویڑا

مارِم ما پیو ویر

خویش قبیلہ لاوِم جھیڑا

دشمن لوک شہر دے

“The incongruities of love are very peculiar. My kith and kin are having brawls with me. My parents and brothers thrash me. The people of my city have turned into my enemies.”

The peculiar incongruities of love, among other things, are the turning of his primary and secondary ties as nooses around his neck.

تانگ اوَلڑی سانگ کللڑی

تن من دے وچ تیر

جندڑی جلڑی دِلڑی گلڑی

مارے یار ہنر دے

“My longing is intricate and the spear of love too is so unintelligible.  My life is burnt and my heart is rotten. My friend has swiftly shot the arrow in my body and soul.”

His longing is intricate. It remains constantly on the increase. Its search for transcendence makes it detached from everything around. The mystery of ontological love is not intelligible. It is initiated by the beloved who swiftly shoots the arrow of love in his embodied self and then leaves him on his own.

غمزے سحری رمزاں ویری

ظلمیں زلف زنجیر

اکھیّاں جادو دید لٹیری

پیچی پیچ قہر دے

“The enticements of my beloved are captivating and its expressions are my adversaries. The eyes are magical and the vision is capturing. The captivating long hair is a chain with ravishing furls.”

The beauty of the beloved with its seductiveness entices him to the arena of sufferings. He realises when ‘the shades of night have already fallen.’ There is no turning back. He cannot retrace his steps. The road is not there.

پیت پُنل دی سِک پل پل دی

ڈکھ لاوِن تڑ بھیڑ

مارو تھل دی ریت پجل دی

جو سردے سو کردے

“My love of Punnal is a constant desire of him. The sand of the deadly desert is fateful.  The flocking sufferings impose themselves on me to the utmost extent.”

The love of her beloved makes her constantly desire the object of her love. The feelings of the deadly desert of her self are fateful. The hordes of sufferings take no pity on her. They do what they are capable of doing or they do what the beloved has commanded them to do (roughly analogous to the inmates of the fire of hell). Symbolically speaking, the keepers of the hell are bereft of pity for the inmates of hell. They are completely subject to the command of their Lord. The process of alchemy is such that any pity showered, by any one, to the inmates of hell would be so spiritually disastrous. It is deeper love, which makes the process of alchemy reach its fruition in ‘deliverance and union’ without any intervention.

تول نہالی ڈین ڈکھالی

لُوں لُوں لکھ لکھ چیر

صبر آرام دی وسرم چالی

کاری تیغ تبر دے

“My nuptial quilt and mattress haunt me. The ways of patience and peace have been forgotten. The severe hits of the axe have made hundred thousand deep cuts in each and every pore of my being.”

The signs of nuptial union haunt him. He becomes incapacitated even to exercise patience in order to achieve some peace in life. He is completely ravished from within.

یار فرید نہ پایُم پھیرا

سڑ گیم سیس سریر

لایا درداں دل وچ دیرا

نیساں داغ قبر دے

“Farid! My friend has not come back to meet me. The pains have settled in my heart. My head, body and soul have been burnt. I will take these marks to my grave.”

His transcendent beloved has not assumed immanence. His heart has become abode of sorrows. His embodied self has been burnt. He will carry these marks of sufferings till his death.

 

       Kafi-242                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 242       

عشق اوَلڑی پیڑ وو

لوکاں خبر نہ کائی

“Love is an intricate pain.  People are not aware of it.”

People are not aware of the intricate pain of love. Pain is not conceptual, it is purely existential. One has to experience pain in order to realise it.  Ordinary pain indicates that something is wrong. The pain of love indicates that something is so right.

زلف ڈنگیندیں مول نہ سنگی

ناز نگاہ دے تیر وو

چشماں سرہوں بہادر جنگی

نِت کرن لڑائی

“My tresses give me snake bite without any hesitation. The eyes are essentially courageous and warlike. The arrows of prideful eyes are ready to make strife at each moment.”

The bewitching beauty of the beloved ignites love in her heart. The intensity of love corresponds to the degree of beauty. It is not a mathematical equation but it does represent the Pythagorean qualitative understanding of numbers.

شالا نیڑا کوئی نہ لاوئے

دَم دَم دِل دِلگیر وو

درد اندیشے سوز سوائے

سر تے سختی آئی

“I pray that no one may fall in love. It leads to increasing pains, anxieties and passions. My heart is constantly in state of grief. Hard times have befallen me.”

She expresses the hardships of love. Her prayer that no one may fall in love, in fact, is a deeper call to love but with the consciousness that the lover has to exercise patience in adversity in order to have vision and union with her beloved.

ہِک بیواہی بیا پھٹ جاہی

تک تک راہ ملہیر وو

مُونجھ منجھاری گل دی پھائی

روندیں مویُم اجائی

“I am shelterless, stricken and wounded. The anguishes have tightened the noose round my neck. I will die in vain by watching the path of Malheer.”

She is stricken and wounded by the arrow of love shot by the beloved. She has nowhere to go. The anguishes of separation and disunion from her beloved have straitened her. She is sure to die in vain in her search of transcendence.

سنج بر چِتڑے شینہہ مَریلے

ڈکھ ڈکھڑے تھئے ویر وو

بشیر بد بگھیار بگھیلے

غم سکڑے بھائی

“There are tigers, ferocious lions, black snakes, wolves and wild animals in these desolate and deserted places. My sufferings have become my brothers and I have established real fraternal ties with my sorrows.”

She faces negativities in the wilderness of herself. She has become susceptible to sufferings and sorrows. Aren’t sufferings and sorrows fraternal in ultimately affecting union with her beloved?

سینیں بھینیں وین اَلاوِم

مارم بے تقصیر وو

وِیرن ویری سخت ستَاوِم

اے بیدرد کسائی

“My close relatives and sisters give me bad wishes. My brothers are inimical to me and they highly vex me. They are pitiless butchers, who ravish me without any fault of mine.”

She feels herself like a sacrificial animal butchered ruthlessly and brutally at the hands of her kith and kin, who act as cruel butchers without any of her fault. Isn’t the sweet punishment of love inflicted on the one who is right? Hasn’t rightness itself in ontological love been considered as a ‘fault’? It is not the hunter but the hunted that is at ‘fault’ in the sanctuary of love. Doesn’t her pitiable condition demonstrate that the alchemy of suffering is so wondrous?

سولیں مُول نہ ڈتڑم سَاہی

کیتُم اے تقدیر وو

قادر اینویں قلم وَہائی

سوہنے نال جدائی

“My afflictions did not let me have even some breathing space. The Almighty has written this with pen on the tablet of my destiny that I will remain separated from my beloved.”

She has no breathing space against pouring afflictions. The Almighty (God) has destined separation from her beloved. Isn’t it the law of things that the lover faces separation, which ripens his love to fruition?

جندڑی جکھدی جیڑا دکھدا

رنج و الم دی بھیڑ وو

ویلھا وقت نبھایا سکھدا

آفت پیم سمائی

“My life is in tribulations and my self is emitting smoke (burns). I did not get even a few days of peace. Grief and torments have flocked together. It is a cosmic catastrophe.”

She considers her love as catastrophic characterised by tribulations, burnings, grief and torments. Her self (shattered) in pieces has no peace. 

 

مژگیں نشتر ہاں دی ماری

زخم کُللّڑے چیر وو

پلکیں لائی کیبر کاری

ویندیں چوٹ چلائی

“The eyebrows of my beloved captivate me. The eyelids have shot such fierce arrows that my unintelligible sores cannot be healed. It is the injury that my beloved infested me with, while going away.”

The beloved bewitches her by the spell of his beauty. The sore wounds of love are so unintelligible. Only a wounded lover can qualify love. The beloved infests her with the wound of transcendence. Unlike ordinary healing, the wounds of love can only be healed by the one who inflicts it. It is vision and union, which heals the sore wounds.

لُوں لُوں سَڑدی ہڈ چَم گلدا

رگ رگ چُھٹڑی سیڑھ وو

دِلڑی جلدی سینہ بلدا

%ے بِرہوں چُھڑائی

“My each and every pore of being is on fire and my flesh and bones are rotting. My heart is burning and my chest is constricted. My beloved! Your love has made my blood gush forth from my each and every vein.”

Her very being is set on fire by her beloved.  Her bones and flesh are reduced to ashes. There are no remedial measures against the fire of love. The wind of separation increasingly enkindles it. Isn’t it the only way to make her conscious of her ontological nothingness?

صبر قرار آرام گیوسے

کانی بے تدبیر وو

بار ملامت مفت چتوسے

جانی لا ڈکھلائی

“I have lost my patience, peace and rest. I have taken reproaches on my self just for nothing. My beloved shot the arrow of love without realising its consequences for me.”

She loses her patience, peace and rest. She innocently takes upon herself the reproaches of others. The beloved did not realise the disastrous consequences she would face in the course of love. 

یار فرید نہ کھڑ مُکلایا

ڈتڑس جڑ تعزیر وو

کیچ گیا وَل گھر نہ آیا

کِیتُس خوب بھلائی

“Farid! My friend did not stop for a while to bid me goodbye. He went to Ketch but did not return to my home. He has so chastised me. What a great goodness he has done to me.”

He persistently grapples with the problem of transcendence. The beloved assumed transcendence and did not assume immanence within the infinite depths of his being or consciousness. It is considered as a form of chastisement inflicted upon him. He questions the very goodness of transcendence in reference to his deplorable state?


       Kafi-243                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 243       

عشق چلائے تیر

یار مِلیا بے پِیر

ڈاڈھے ظلم قہر دے

لُوں لُوں سو سو دردے

“Love shoots arrows of severest cruelty. I have found an unruly friend. There are immeasurable pains in each and every pore of my being.”

He faces the arrows of love of severest cruelty as a dot target. The beloved has no consideration in infesting him with countless pains permeating his being.

 

عشق اجاڑی جھوک امن دی

سوز ڈتس جاگیر

نظر نہ آنوِم جوہ جتن دی

جِیڑا سُولاں سَڑدے

“Love has destroyed my peaceful dwellings. I can’t find a way to reach my destination. I have been invested with the wealth of passion. My self is burning with afflictions.”

Love destroys the peace of everydayness of existence. He does not find out a way entrapped in the tunnel of love. He is enwrapped with heightened passions. His self burns with afflictions.

تول ڈکھاندی سیجھ نہ بھاندی

رگ رگ وچ ہے پیڑ

سول سِراندی درد پواندی

ڈسدے روگ اندر دے

“My nuptial quilt is knitted with sufferings and the nuptial bed is not appealing. The affliction is on the side of my head and pain is on the side of my feet. There is pain in my each and every vein. I can witness my inward malaise.”

He faces nuptial sufferings. His embodied self becomes highly afflicted. Pains settle in his veins. He witnesses his inner malaise in separation and disunion from his beloved.

رہن نہ ڈیندی پیڑ پَرائی

کیجو لوڑہیم سِیڑھ

سِک مہینوال دی روز سوائی

بوڑم کُن کپر دے

“The pain of my beloved is becoming unbearable. The longing of my beloved is increasing every day. What, if this deadly whirlpool of love drowns me?”

What she understands as the unbearable pain of the other is essentially the pain of not seeing or meeting her beloved. Isn’t it to make her realise that the beloved is not the other but her own Self? The longing of her beloved is constantly on the increase. The deadly whirlpool of love is bound to drown her.

سُکھ سمھن دا وقت وِہایا

گذر گئی تدبیر

بار بِرہوں دا سر تے آیا

نبھ گئے وقت ہنر دے

“The times of sound sleep are gone away. The burden of love has fallen on my head. The phase of an effort is over. The times of doing something perfectly with one’s own hand have fleeted away.”

The times of ignorance have passed away. He has to bear the onerous burden of love. The mode of his effort and reliance on his resources comes to an end. The modes of the terrestrial world are qualitatively different from the modes of the celestial world. Even in the terrestrial world the effort is made by the Grace of God and the results entirely rest in His hands. There is no cause-effect relationship in love. He realises that ultimately his effort or resources cannot win the beloved on his side. It is pure blessing of the beloved to respond to his calls. How great to realise that effort does not count since nothing is in his hands, nay even hands don’t belong to him!

نَبھن فرید اے ڈکھ ڈوہیلے

ہوواں شکر شِیر

شَالا نال وِصَال سہیلے

گزرن ڈینہہ سفر دے

“Farid! These days of sombre sufferings may come to an end. I pray that I become one and attain unity with my beloved. My days of journeying may fructify.”

He wishes the end of his sombre sufferings. He prays for the Grace of the Lord in affecting union with his beloved and thereby fructifying his journey of love.


       Kafi-244                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 244       

غمزے کردے جنگ

نیزے تیر تفنگ

لڑدے مول نہ اڑدے

قہری ناز نظر دے

“The enticing are warring and never retreat. The prideful vision is fighting with spears, arrows and muskets.”

The mighty and vibrant beauty initiates love in his heart. How could love of such a magnitude be initiated otherwise? Religiosity has no answer. The ordinary religious life is content with faith in God and acting in consonance with His will. It has no roadmap of love. He encounters beauty at the very first instance and then burns with love for his beloved. He has found God and then seeks to find Him. It is paradoxical but it simply means that unless one has envisioned his beloved, the question of affecting union with Him does not arise.

زلف ہے بِشیر ابرو بچھوے

مارِن ڈنگ نِسَنگ

چکدے زخم جگر دے

 “The lock of hair is a black snake and the eyebrow is a scorpion. They are biting freely leading to the bleeding of wounds in my being.”

The manifestation of Beauty itself in brilliance blinds the eye of love. Love becomes blind due to the recurrence of majestic beauty. It ravishes his being. Love implies beauty.

سانول دی ہے طرز انوکھی

تن نازل دل سنگ

ذرہ مہر نہ کر دے

 “The style of my charming beloved is so novel. His body is delicate but his heart is stony. He does not shower even an iota of pity.”

The style of the charming beloved is so queer. His appearance is delicate but the reality behind appearance is so stony. He does not shower even an iota of pity on him. Isn’t it that if the reality of the beloved would have been identical with his appearance then the lover would have never succeeded in affecting vision and union with him?

بِرہوں اسانول خلعت بھیجی

سَاوا پیلا رنگ

سوسو سول اندر دے

 “Love has sent us a robe of honour coloured in green and yellow. There are hundreds of afflictions wrapped in it.”

Love infests him with a robe of honour coloured with pains, sufferings and countless afflictions wrapped in it. How fortunate is the person whom love infests with such a robe of honour!

عشق ونجایم شرم بھرم توں

گیا ناموس تے ننگ

گذرے وقت صبر دے

 “Love has made us lose our prestige and honour.  My grace and respect have been finished. The times of forbearance have passed away.”

Love divests him of prestige and honour. It ends his grace and respect. It does not let even a trace of otherness remain. He finds it impossible to exercise patience in the adversity of love.

حال فرید دا ڈکھ ڈوہیلا

دِلڑی کیتُس تنگ

نہ جیندے نہ مَردے

 “Farid is in a state of sombre sufferings. His heart has vexed him so much that he is neither living nor dying.”

He remains in the state of sombre sufferings. His vexing heart does not make him live or die. Doesn’t the state between living and dying make him experience the zenith of suffering in which he can neither live without his beloved nor die without Him?


       Kafi-245                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 245       

کاں کوکو کرکر لَوندا ہے

کوئی قاصد یار دا اَوندا ہے

“The raven is crowing loudly. Some messenger of my friend is coming.”

His love life is not static. It is essentially dynamic. The high tides and low tides arise within the sea of love. The times of high tides or union are catching both for the eye and the ear. The ushering changes are in consonance with the law of things. The outward changes symbolise changes in the inward. The crowing of raven culturally symbolises a positive responsiveness of the beloved.

رُت سانون دی ڈینہہ ملہاری

بوئی لانی کھِپ خوب پُھلاری

باد شمالی کِن مِن جاری

کرڑ کنڈا سَب بھوندا ہے

“It is the rainy season and the day is overcast with thick clouds. The north wind is blowing and there is drizzling. The desert plants are flowering. The thorns are looking so pleasant.”

The rainy season with the day overcast with thick clouds; the blowing of the north wind and drizzling and the flowering of the desert plants symbolise the workings of his inner self attuned to the beloved. The pleasantness of the thorns is symbolic of the fact that the things, which were so irritating in the period of separation, lose their sting and seem pleasant. Doesn’t the inward essentially bring change in the outward?

آس آئی تے یاس سدھائی

اجڑیاں جھوکاں خنکی چائی

جھڑ بادل آ جھرمر لائی

غم ڈر ڈر لُک پوندا ہے

“Hope has dawned with the end of despair. The raining clouds have started to rain. The deserted dwellings have become fresh (inhabited). Sorrow is fearfully trying to hide itself.”

One of the signs of happy times is that the night of despair ends with the dawn of hope. Nuptial blessings start to pour. The deadness of his self is transformed into liveliness. There remains no room for sorrow.

مینہ برسات خوشی دے ویلھے

آپے دلبر کیتے میلے

چھیڑن چھیڑو چھانگ سویلے

جیں بِن جی تَڑپھوندا ہے

“This rainy season is the time of happiness. The shepherds take their herds for grazing in the early morning. My beloved has himself come to unite with me. My heart was restless without him.”

The pouring of nuptial blessings is the period of happiness. His sentiments feed on the freshness of love. His transcendent beloved takes initiative in assuming immanence for his sake so that his restless heart finds peace. 

ٹبے ریخاں تھل تے ڈہر

ڈکھ کشالے گزرے یکسر

کل گُل ڈسدے احمر اصفر

سُکھ رگ رگ وچ دھوندا ہے

“There are sand dunes, sandy tracts, deserts and the areas between dunes spread with red and yellow flowers. The sufferings and adversities have all disappeared. Peace refreshes itself in my each and every vein.”

The wilderness of his self gives way to the sprouting of beautiful flowers symbolising happiness. The light of vision and union vanish the darkness of sufferings and adversities. The veins of suffering become the veins of peace.

ڈکھ ڈوہاگ دا وقت وِہایا

یار فرید انگن پوں پایا

بھاگ سہاگ دا ویلھا آیا

ہار سنگار سہوندا ہے

“The days of sufferings and misfortunes have gone away. The times of good fortunes and union have dawned. Farid! My friend has stepped in my courtyard. My makeup seems so pleasant to me.”

The mystery of time is one of the greatest mysteries encountered by man. There are numerous dimensions of time and eternity. One of the greatest blessings of time is that it does not stop or stand still. It builds civilizations and razes them to the ground when they are metamorphosed into ‘sensate cultures’. It moves in majestic silence without creating any hue and cry. People live in time and die in time but time never dies but lives on. It goes its way in different patterns in order to reach its source. No moment of life and thereby no situation of life is static. Dynamism pervades all situations. Patience in adversity by remembering God and acting in consonance with His will is the traditional lesson forgotten by the modern man. He is so desperate that he wants dawn at midnight. He has intensified the pace of life. He has no space for time. Time has also no space for him. Despair errs in considering time as static. Hope understands the dynamic reality of time. Modern alienation is essentially alienation from time. The traditional man understands the reality of time. He creatively struggles within the parameters of time without losing his poise. There is easiness after difficulty says the Qur’an. It is a moment of great happiness for him to see the passing away of the difficult times of sufferings and misfortunes. The times of good fortunes and nuptial union begin to dawn. How could time remain static in the face of dynamism? The beloved steps in his courtyard (unveils within the lover’s heart). He finds the taste of his embellishments so relishing. God is Time, says the tradition. How great!

       Kafi-246                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 246       

گزر گئی گذران غمدے سانگ رَلیوسے

 ڈٹھڑاجمل جہاں نا کجھ پلڑے پیوسے

 “My life has been spent in togetherness with sorrows. I have experienced the world but it has offered me nothing of significance.”

He spends his life in the midst of sorrows. He finds nothing of significance in the world. The world with all its attractions and lures is worthless. The only thing valuable is vision and union with his beloved.

ویندیں یار نہ کھڑ مُکلایا

جندڑی دا ججمان

کیچوں کوئی پیغام نہ آیا

گل دا گیڑ تھِیوسے

“My friend did not bid me a farewell, while parting from me. I have not received any message from Ketch. The subjection of my life to love has become a noose around my neck.”

She is shocked by the suddenness of her beloved’s transcendence. She does not receive any message from the transcendent abode. Love ties the noose around her neck.

نہ ماہی نا رنگ مِہیں دی

بیلا تھیا ویران

جھوک اجاڑ ڈسم تہیں ڈینہہ دی

تھی بے آس رُلیوسے

“My dwellings are deserted since the day my beloved left. The voices of the herd are no more audible. The green pastures have become desolate. I am in a wretched state without any hope.”

Her dwellings become deserted with the transcendence of her beloved. She hears no inner voices. The green pastures of her life are deadened in separation and disunion from her beloved. She wretchedly wanders in state of hopelessness.

لانویں لہندیں پیمُ وِچھوڑا

مہندی سرخی بان

کھارے چڑھدیں آیمُ وھوڑا

نِیلا رنگ وٹیوسے

“I got separation and set back, while performing my nuptial rites. Henna, rouge and frankincense (the red colours of happiness) changed into blue (the colour of sorrow and sadness in contradistinction to the red colour).”

She was united with her beloved (immanence) when suddenly she experienced separation from her beloved (transcendence). The colours of immanence and happiness changed into the colours of transcendence and sorrows.

وین سیاپے ماتم گاہنے

سولاں دا سامان،

ڈکھ ڈوہاگ دے تول وِہانے

اَزلوں ڈاج ڈھیوسے

“My jewellery consists of wailing, chest beating and mourning. The quilt and pillows are my sufferings and misfortunes. This is my dowry of afflictions that I have received ever since the primordial day.”

She gets violently shaken from within while facing her beloved’s transcendence. She undergoes sufferings and misfortunes. It is her dowry of afflictions that she has received in affecting nuptial love since primordial times.

چھوٹی عمر رَنڈیپا آیُم

ڈوجھا اے اَرمان

کھوٹی قسمت کھوٹ کمایُم

وِیندیں نا مکلیؤے

“I have become a widow in such a tender age. My bad luck (destiny) brought misfortunes. And further my beloved did not fulfil my wish of bidding me a goodbye.”

She considers herself as the widower of love at such a tender age. It is her bad luck, which has brought misfortunes for her. She had an earnest desire that her beloved should have at least bidden her good-bye while going away. It is a strange feeling which recurs in her mind. It is a form of projecting human to the divine. She, in fact, is not mentally prepared for parting with her beloved. She wants to know the road map of love. She wishes a strong foothold on the path of love. But she is face to face with the suddenness of her beloved’s transcendence, instead.  It is so difficult for her to face this bolt from the blue.

جِیندیں تئیں اے درد نبھیساں

پِٹ پِٹ تھِیا خَفقان

مَردیں داغ قبر وِچ نیساں

رو رو خلق رو ویوسے

“I will bear my pain till I live in this world. I will take these marks to my grave. I have mourned so much that my heartbeat has affected my mind. I have cried and made other people cry.”

She resolves to bear the pain of love till she lives. Her mourning at the widowhood of her love has affected her mental faculties. She has cried and made other people cry at her awful condition.

جیں بن ہک پل مول نہ وِسّے

وَہ تقدیر دا شان

باقی کرنے آئے قصّے

کیا ہا کیا تھی گیوسے

“I was never in peace even for a moment without my beloved. Now, only the tales (of my friendship with my beloved) are left. I laud the glory of destiny. How (good) times have changed (the state of union has become the state of separation).”

She recounts the times when she was always with her beloved. She did not have even a moment of peace without him. Now, it has all become history. She lauds the glory of destiny, which has changed the times of union into the times of disunion. Doesn’t her concept of destiny symbolise circumstances beyond her control?

کر کر یاد فرید سجن کوں

جان جگر وچ کان

لا گل روواں ہِک ہِک ون کوں

جانی جوڑ مریوسے

“Farid! I cry by folding my arms around every tree by constantly remembering my beloved. My beloved has perfectly shot the arrow in my self.”

He cries in helplessness by constantly remembering his beloved, who perfectly shot the arrow of love piercing his embodied self. 


       Kafi-247                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 247       

کرن نظارے تیز نظر (شالا جیویں)

نور وجود عیانے

“I pray for the people to live long, who witness the manifest light of Being with their sharp vision.”

He prays for the ones whose heart-perception witnesses the manifest light of Being.

سر سبحانی راز اناالحق

رِندی ورد لسانے

“The ecstatic utterances, unravelling the mystery of ‘Glory to Me’ and the secret of ‘I am the Truth’ are on my tongue.”

He reaches the spiritual stage of ontological nothingness whereby the ecstatic utterances of Mansur Hallaj and Bayazid Bistami are on his tongue. It is essentially the Reality, which takes over his medium and speaks through him.

ورد مبانی کشف معانی

اہل دلیندا شانے

“The discovery of hidden meanings in the ordinary recitals is the glory of the people who have heart-knowledge.”

The ones who have heart-knowledge discover the apparent and hidden meanings contained in the recitals. It is at the highest level that the subject and the object of recital become identical. It is the Reality, which recites on the human tongue.

سمجھ سنجانی غیر نہ جانی

سب صورت سبحانے

“Do have a deeper understanding and never consider it as the other because the Reality (Transcendent) is manifest in all forms of immanence.”

The Reality is manifest in all forms. There is nothing other than the Reality since there is no otherness.

اول آخر ظاہر باطن

یار  عیان  بیانے

“The First, the Last, the Outward and the Inward are the open-manifestations of my friend.”

The Reality is openly evident in the forms of the Origin, the End, the Manifest and the Unmanifest. The four dimensions of the Reality are not only non-spatial and non-temporal but are spatial and temporal as well. Religiosity commits a cardinal error in constricting and isolating these four fundamental dimensions of the Reality. One of the dimensions of the Reality or God is the Manifest (Zahir), which is rightly understood as the Omnipresence of God. But religiosity due to imaginary fear of pantheism (bye- product of modern philosophy) denies the metaphysical reality and truth of ‘Seeing God Everywhere’. It fails to realise that the dimension of the Manifest (immanence) does not deny the transcendence of the Reality or God. “Is God One at specific places and times or One at all places and all times,” questions Baba Husayn Shah, a notable mystic. The answer is that God is One at all places and at all times. And if it is so, then man has no place beside the plenitude of the Absolute Being. The desperate attempt of religiosity to assign him a place beside God is placing divinity beside Him, which is the very negation of the principle of tawhid or unity. Speaking ontologically, Man is simply nothing. The doctrinal truth of the four dimensions of the Reality is witnesses in the act of metaphysical realisation. 

کِتھ منصوری تے طیفوری

کتھ سرمد صنعانے

“He is Mansuri and Taifuri at times and at times is Sarmad and Sanaan.”

The Reality, at times, manifests in the forms of Mansur Hallaj and Bayazid Bistami and at times in the forms of Sarmad and Sanaan (the murshid of Fariduddin Attar). It is through the principle of Oneness that one can understand the Reality and doctrines of the Sufi-saints.

حسن پرستی شاہد مستی

ساڈا دین ایمانے

“The adoration of beauty and ecstatic witnessing is our religious tradition.”

The lover’s religious tradition is to adore Beauty and ecstatically witness it in all beautiful forms. It is not an ordinary seeing. It is contemplating Beauty itself in all forms of beauty. The first part of the Islamic Shahadah: There is no beauty except the Beauty and the second part of the Shahadah: Muhammad is the manifestation of the Beauty make one understand the source and manifestation of the Beauty.

رہ توحیدی رِیت فریدی

اپنے آپ دا دھیانے

“The way of unity and the Faridi tradition is watchfulness of one’s inner self.”

The way of unity and the Faridi tradition consist in the traditional dictum: Know thyself. The modern man has become exceedingly outward. He is enmeshed in the world of multiplicity and diversity. He has severed the identity between knowing and being. He has lost his inwardness. He has to look within the infinite depths of his being or consciousness in order to realise the metaphysical truth of the principle of Unity or Oneness. The Faridi tradition essentially is the metaphysical tradition of Oneness of Being (wahdat al-wujud).


       Kafi-248                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 248       

کس دھرتی سے آئے ہو تم

پرم نگر ہے دیس تمہارا

کس نگری کے باسی رے

پھرتے کہاں اوداسی رے

“Which is the place of your origin? Where are your dwellings oh? Your habitation is in the city of love. Why are you wandering forlorn, oh?”

The concept of Man in the great metaphysical and religious traditions of the world is grounded in pure and traditional metaphysics. It gives due place to the inward and the outward aspects of human personality. The modern concept of Man has divested him of his inwardness and robbed him of his spiritual treasures. Modern psychology and psychotherapy, for example, have weaved hundreds of theories of personality but they have not been able to fathom the infinite depths of his being or consciousness.  The modern man bereft of transcendence is condemned to consider his human finitude as final. He faces the crises of identity not only in the psychic realm but essentially in the realm of spirituality. The tradition makes him remember his ‘Forgotten Truth’. It makes him bear in mind his ‘origin’ and ‘centre.’ He primordially belongs to the city of love. He has become oblivious of the cosmic purpose of his existence and has chosen finite purposes, instead. He has become alienated from his self, which has made him alienated from the world. He has lost the ultimate meaning of life. The metaphysical and the traditional world, under the spell of modernism and postmodernism, tend to become oblivious of the metaphysical and traditional principles of knowledge and being. Modern times are the times of solar and lunar eclipses.

کیوں ہوتے ہو جوگی بھوگی

انگ بھبھوت رما کے کیونکر

روگی طرح براگی رے

رکھتے بدن سنیاسی رے

“Why do you become ascetic or beggar, sick and dressed in Hindu ascetic’s attire, oh? Why do you soil your body like that of Hindu abstinent, oh?”

The votaries of the metaphysical and religious traditions have fallen short of the metaphysical and religious truths enshrined in their own respective traditions. The truths of pure metaphysics pertaining to Hindu metaphysics have degenerated into mere rituals devoid of spirituality. The entire exercise is geared to outwardness at the expense of inwardness.

اپنا آپ سنبھال کے دیکھو

فکر نہ کیجو یارو ہرگز

کر کے نظر حقیقت کی

آسی یا نہ آسی رے

“Realise your self by virtue of casting a real glance (within). My friends do not worry at all about his coming or not, oh.”

One has to develop a doctrinal understanding of his being and plunge in the infinite depths of his consciousness. It is up to his beloved to unveil himself or not. His relationship with his beloved has to be unconditional. It is one of the most illuminating guidance in the path of love. The lover does expect positive results of his efforts.  But they do not accrue according to his hopes and expectations. He may have a feeling of perpetual emptiness, instead. It is here that he may get discouraged and as a reaction engross himself in worldly activities, which ultimately make him more empty. He may finally abandon the path of love. The safest course in love is to remain concentrating on the Real for the sake of it beyond results. Apparently, the regular response of the beloved seems to inspire the lover in remaining fastened in the tracks of his beloved but in reality it does not happen. The period of transcendence becomes so unbearable. The lover who remains steadfast in love without concerning about the vision and union of his beloved is surely to reach his destination. But it is so difficult to sustain love during the long periods of transcendence. Doesn’t one require courage to love?

تم ہو ساگی تم ہو ساگی

اپنی ذات صفات کو سمجھو

واگی ذرہ نہ واگی رے

اپنی کرو شناسی رے

“You are the real and you are the truth. You are neither fake nor there is an iota of a counterfeit in you, oh. Do understand the reality of your essence and attributes. Realise yourself from within, oh.”

Man is real because he is the manifestation of the Reality. He is truth because he is the manifestation of the Truth. How could he be fake or counterfeit? His essence and attributes are the manifestations of His Essence and Attributes. His task is to realise his ontological nothingness in order to let the Being itself contemplate in his mirror of nothingness.

بات فریدی سوچ کے سنیو

دونوں جگ کے مالک تم ہو

لا کر دل کے کانوں کو

بھولے اللہ راسی رے

“Listen to the Faridi discourse with reflection and attentiveness of heart. You are sovereign in both the worlds. Why have you forgotten to put your trust in Allah, oh?”

Faridi discourse has to be realised with spiritual understanding. Man is the apex of both the worlds. He is the mirror in which the Reality or God contemplates Himself. And this act of contemplation will continue in the next world as well. One should not forget to put his trust in Allah. He will not throw you ‘as a thing of no use’.


       Kafi-249                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 249       

کُل غیر کنوں جی واندے

مُٹھّی ریت انوکھی راندے

“My heart is absolutely emptied from otherness. It is a sweet tradition and a novel way of love.”

It is such a sweet tradition and way of love that his heart is emptied of otherness. Love and gnosis gift him with spiritual treasures.

سَٹ کر خویش قبیلہ تِھیو سے

بردے %ڑے ناں دے

“I have left my kith and kin. I have become a slave of your name.”

He leaves his ephemeral relationships and purely concentrates on the Real. 

سَب صورت وچ ڈھول سنجانو

تھیوو نہ دَرماندے

“Witness your beloved in all forms. Do not be dejected.”

The Reality as the beloved is manifest in all forms. One should not be dejected in perceiving Him even in ugly forms. He is transcendent and immanent in simultaneity. The ugliness of a medium does not affect Him. To delimit His manifestation violates the metaphysical concept of  unity.

سینے جھوکاں دیدیں دیرے

سوہنے دوست دلاندے

“The beloved of my heart dwells in the infinite depths of my being.”

The beloved of his heart dwells in the inmost chambers of his being.

ہر پل پل وچ کول بغل وچ

یار مِٹھے من بھاندے

“My sweet and enchanting beloved resides within me at each and every moment.”

His sweet and enchanting beloved is constantly with him. His presence with him is the metaphysical proof of His Omnipresence.

اکھیّاں دے وچ قطر نہ ماوے

سارے سجن سماندے

“My beloved fully dwells in my eyes, where even a straw cannot reside.”

His eye cannot bear even a straw but his beloved dwells in it in His fullness. Isn’t the spiritual all-pervasive and immeasurable?  He sees through his eye. How wonderful!

شَالا ونج کر حضرت روہی

ڈیکھوں گھر متراں دے

“I pray to God that I may instantly go to the reverend desert and see the dwellings of my friends.”

He prays for visiting the dwellings of his friends within the reverend desert of his self. Isn’t it a prayer for the realisation of all the possibilities of one’s higher self?

سَٹ کر وِرد فرید ہمیشہ

گیت پرم دے گاندے

“Farid always sings the songs of love beyond the rituals.”

He transcends rituals and sings the songs of love, instead. A person deeply immersed in love is free from the discipline of rituals.


       Kafi-250                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 250       

کہیں ڈکھڑی لایُم یاری

روندیں عمر گزاریم ساری

“I have contracted such a love of suffering that my whole life has been spent in crying.”

She spends her entire life in crying as a consequence of contracting love full of sufferings.

سوہنے ہوت بلوچ اویڑے

نہ سدھ سلام سنہیڑے

ڈاڈھے کیتے سخت نکھیڑے

کیڈے ویساں سولاں ماری

“My awkward Baloch beloved has oppressively resorted to absolute separation. He informs me neither of his states of affairs nor sends me any felicitations or messages. What should I do since I am ravished with afflictions?”

She discerns awkwardness of her beloved in resorting to oppressive and lengthy transcendence. There is absolute no response from the transcendent. She finds no way out in being ravished with afflictions.

ایہو راول رانجھن ماہی

وَل کردا بے پرواہی

کھس دِلڑی تھِیندا راہی

وَہ ظلم تے بے نرواری

“Look towards the cruelty and injustice of my beloved Ranjhan. He captivates my heart and walks away without caring at all.”

She points to the cruelty and injustice of her beloved friend who captivated her heart in immanence and then became transcendent without tendering her.

 

مہینوال نہال نہ کیتم

بھر جام ڈکھاں دا پِیتُم

' کَلھِّڑی نال نہ نیتم

پیش آئی شہر خواری

“My beloved did not make me happy. He left me forlorn and did not take me with him. I took the cup of suffering and faced notoriety.”

She would have been happy if her beloved had affected permanent union with her.  He transcended leaving her in the lurch. She was condemned to drink the cup of suffering. She faced notoriety, at the hands of her primary and secondary relationships, for contracting love with the transcendent.

سر آیا برہوں بکھیڑا

بیا کھاون آوم وھیڑا

ڈینہہ رات ہمیشہ جھیڑا

ڈھولے اصلوں محض وساری

“The incongruities of love have fallen on my head (to my lot). There are constant brawls being faced by me, day and night. The courtyard of my house haunts me. My beloved has completely forsaken me.”

She encounters incongruities of love. She faces constant brawls. She lives with her haunted self with the feeling that her beloved has completely forsaken her.

جی جانی کارن لوہندا

گل ہار غَماں دا سوہندا

غم درد الم نِت کوہندا

سر سہرے مُونجھ منجھاری

“My self is intensely longing for my sweet heart. Sorrows and torment slaughter me. The garland of sorrows is in my neck and the chaplet of anguishes is on my head.”

Her inner self intensely longs for her beloved. She feels slaughtered by sorrows and torments. Her embodied self is ravished by sorrows and anguishes.

 

ماہی آن وساوے جھوکاں

میڈیاں سبز تھیون ول سوکاں

کیوں کرن سیالیں ٹوکاں

ونجاں واری لکھ لکھ واری

“My beloved may come and inhabit my dwellings. Why should the Sial women sneer at me? My dwellings may become evergreen. I may sacrifice myself countless times (for the sake of my beloved).”

She beseeches her beloved to unveil himself in the inmost chamber of her heart. She does not want to give any opportunity to her adversaries to sneer at her. She wants the deadness of her self to be transformed into liveliness. She resolves to sacrifice her being and having for the sake of her beloved.

سے روگ ہزار کشالے

تھل مارو پربت کالے

%ے کارن جندڑی گھالے

لاچار تتی ہُن ہاری

“I am bearing hundreds of malaises and thousands of adversities in the deadly desert and black hills for you. I am helpless and inept. I have lost (and you have won).”

She has borne countless malaises and adversities for the sake of her beloved. She is so helpless and inept that she finds herself lost in the deadly and tedious wilderness of her self. Doesn’t a streak of light break the spell of darkness?

جیں دلبر دی دل بردی

جُڑ لَایُس چوٹ اندر دی

تہیں باجھ فرید نہ سردی

وَہ زخم کللڑا کاری

“I have become the slave of my beloved. Farid!  I cannot pass my life without him. He perfectly shot and made a terrible unintelligible wound in my being.”

He has become the slave of his beloved. He cannot pass his life without him. It was his beloved who perfectly stirred terrible and unintelligible love within his being. The inseparability of beauty and love characterises the whole spiritual journey. Aren’t the beloved sun and the lover moon in the game of ontological love?

       Kafi-251                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 251       

کیا تھیا جو %ی نہ بنی

تھیسی اوہا جو رب گنی

“If your wishes have not been realised, then do not worry. It is so because it has been destined by the Sustainer.”

Man wishes and desires so many things in life. He has an ever growing wish-list with him. But it is not possible that he gets what he wishes or desires. The oppressive structure of the society or the inner and outer limitations of his self may deprive him even of his genuine needs. It is the way he chooses to give meaning to his predicament that ultimately designs the pattern of his behaviour. He may choose to act or react. His action or reaction may be in the air or grounded in reality. The one who considers human finitude as final (modern) may have an altogether different perspective from the one who has faith in the Infinite (traditional). The traditional man has to realise that if he has not got what he wanted---at multidimensional levels--- it is because of the implicit or explicit will of the Sustainer (God). His implicit will is reflected in the scheme of things. He has given freedom to man. It is by virtue of freedom that good and evil are realised as possibilities. God does not create evil directly. It indirectly arises due to the freedom inherent in the human. If the human were deprived of freedom, then there would not have been any possibility of good. And the possibility of good posits the possibility of evil. Man has to be good and shun evil. God, in His Infinite Wisdom, has measured all things (destiny or ‘the inner reach of a thing’) and has full control over them (Al-Qadir, Al-Qadeer). His implicit will containing all His Attributes is imbibed in the law of things. The law of things are not lifeless. They are lively by His Presence. The person, who acts respectfully, invokes His Attribute of Al-Muiz but the person who acts disrespectfully invokes His Attribute of Al-Muzil. Thus, it is for man as to which Attributes of God He chooses to invoke. God’s responsiveness to man, by virtue of His law of things, does not end with His implicit will. His explicit will, over and above His implicit will, directly intervenes in the cosmic affairs. He is directly concerned with the affairs of every individual. He is not an outsider or a spectator but participant in the life of every one. He is not unjust to any one. The underlying principle of His behaviour is Mercy. He is Omnipresent, Omnipotent and Omniscient. He knows what a particular or general thing is beneficial or harmful for a certain person at all levels. Many things, which are good and apparently beneficial to a particular person, may be in reality harmful for him. The Sustainer knows but that particular person does not know. Thus, man is advised to leave his affairs in the hands of the Sustainer--- consciously and willingly--- in pure receptivity.

دولت کوں چوچی لَا اڑا

آزاد تھی صفاً صَفا

ٹھگ باز دا ڈٹکو نہ کھا

چن گھن سنجائی دی انی

“Commit your insatiable quest of wealth to flames and never be deceived by this swindler. Become absolutely free. Do away with all those things that bring misfortunes.”

Wealth is blessing of God but it becomes a curse when it is earned and spent against the will of God. Man is advised to commit his insatiable hunger of wealth (‘infinite gold hunger’) to flames. It is to divest oneself from the craving of wealth. It deceptively robs man of his inwardness. Wealth as an end in itself destroys the spiritual quest of man. The Qur’an mentions Qarun (a fabulously rich man in the times of the Prophet Musa) whose hoarded wealth was of no avail to him and he was buried with it as a chastisement from the heavens. The psychic ties of wealth imprison the person in a golden cage by captivating his freedom. The quest of wealth and amassing it for its own sake is counter productive. It is not man who possesses wealth but it is ultimately wealth, which possesses him. A possessed man becomes essentially alienated from his own self. Man should free himself from the misfortunes of wealth.

دنیا دا نہ تھی آشنا

کھانویں نہ موذن دا دغا

ہے اے مکارہ بے وفا

ہے پنج کنی تیکوں گھنی

“Do not commit yourself with worldliness. It is cunning and faithless. Do not be seduced by its dubiousness. Remain contended with your small share.”

One should not develop his ties with worldliness. It cunningly deceives one in thinking that his possessions will always remain with him. It is faithless in changing hands. A person has to be aware of its power of seduction. He has to remain contented with his legitimate share in the world.

دھج وج دی جھگ مگ تروڑ وے

ہے ڈلھ پتھر دی بھور دے

ڈورے تے ململ چھوڑ دی

تیں کان ہیڑے دی کنی

“Break away from the seduction of honour and fame. Leave aside costly apparel. Consider a piece of diamond nothing more than a stone.”

Save yourself from the allurements of honour and fame. They inflate your ego at the expense of your real personality.  They lead you to compromise with Truth. They veil you from your beloved. Never strive to achieve them.  If God bestows honour and fame on you, then be humble and thank Him for His blessings. Leave your desire of costly apparel. You can only wear it by robbing so many people of their dresses, which could hardly cover even their bare bodies. Never forget the traditional wisdom that simplicity is beauty. Do not value a diamond more than a stone, nay a crushed stone. All these things act as obstacles in the way of spiritual realisation.

مُلّاں نہیں کہیں کار دے

سمجھن تے بھیت اسرار دے

شیوے نہ جانن یار دے

ونج کنڈ دے بھرنے تھئے دنی

“The clerics are just for nothing. They do not understand the ways of the friend. They do not understand the intricacies of mysteries. They fall on their backs (they can’t rise to the occasion and fail to disclose the intricacies of reality and truth).”

One cannot get any benefit from the clerics. They are inimical to the sentiment of love. They deny the possibility of experiencing God. They do not understand the ways of the beloved. They cannot unfold the mysteries of esoterism.  They cannot face the truth. They turn their backs on it.

ایں راہ ڈو آنویں نہ ہا

پِچھوں تے نہ ڈیکھیں مُنہہ ولا

جے آئیں قدم ڈینہو ڈینہہ ودھا

حیلہ کریں سر تئیں تنی

“You should not have entered the way in the first instance. Now, when you have stepped in, do not turn your face backwards. Keep striving till you have consciousness.”

One should not have entered the realm of love and gnosis for there are intricacies, pains and sufferings of the way beyond his imagination. He should have contented with paradise and not vouchsafed for the paradise of Essence. However, once he has entered it, he should never envisage the possibility of leaving it. He must keep striving to realise ‘deliverance and union’ till end.

نِوہی ترس باروچل رتی

شودی سستی رُلدی وتی

روہیں پہاڑیں وچ تتی

نینہیں اکلھڑی ہک جنی

“My beloved Brochal! You have not even an iota of pity. The inept and poor Sassi due to her being in love is wandering alone and wretched in the mountainous terrains.”

She beseeches her transcendent beloved to have pity on her and assume the form of immanence. The love of the inept Sassi is making her wander in the wilderness of her self.

ہِے دل قہر دی مبتلا

من ' اتے من ڈے وی آ

ہے او غضب دا بے وفا

آپت دے وچ کھڑ بڑ بنی

“There is terrifying love (of Sassi), on the one hand, and on the other hand is the presence of (Punnal), who is absolutely faithless. There is a great contradiction between the creditor and the debtor.”

The contradiction between the terrifying love of the lover and the cold response of the beloved reaches such heights that the lover considers himself as a debtor facing the cruelties of the creditor. Isn’t all love on credit?

سن بے وفا دی گالھ وے

اصلوں نہ لہم سنبھال وے

پُچھدا نہ ہرگز حال وے

ڈیوے نہ چولی دی تنی

“Listen to the tale of the faithless one. He never enquires about me. He does not favourably share with me. He is not ready to give me even a thread (to tie the collar of shirt).”

He depicts the absolute transcendence of his beloved and its impact on his life.

تھی خوش فرید تے شاد ول

اَجھو تھیوم جھوک آباد وَل

ڈکھڑیں کوں نہ کر یاد دل

ایہا نیں نہ وہسی ہِک منی

“Farid! Be glad and happy and do not remember your sufferings. Your world will flourish soon (will unite with your beloved). The stream does not flow at one bank (it flows at the other bank also).”

He is sustained by hope even during the unresponsiveness of his beloved.

 

       Kafi-252                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 252       

 

کیا ڈکھڑا نینہہ لیو سے

ڈکھ باجھ پلے نہ پیو سے

“Why I have contracted love impregnated with sufferings? Nothing fell to my lot except sufferings.”

She questions her love replete with sufferings.

عشق نہیں ہے نار غضب دی

سُولاں سَڑدیں آہیں بھردیں

تن من کیتُس کولے

ساری عمر نِبھیو سے

“It is not simple love but a horrible fire that has turned my body and soul into ashes. I have spent my whole life in burning afflictions by heaving cold sighs.”

The fire of love ravishes her embodied self.

 

نہ غمخوار نا کوئی ساتھی

عشق جیہاں ڈکھ ہور نہ کوئی

نہ کوئی حال ونڈاوے

ما پیو ویری تھیوسے

“I have no comforter or companion. There is no one to share with me. There is no suffering greater than love. My parents have become inimical to me.”

She feels ostracised from her social self.

 

خویش قبیلہ ہر کوئی جانے

سینگیاں سرتیاں کردیاں ٹوکاں

منزل یار دیاں جھوکاں

سارا بھرم لوڑھیوسے

“My kith and kin and everyone know that my destination is in the dwellings of my friend. My same age friends sneer at me. I have lost all my honour.”

People know about her object of love. But still her friends sneer at her. She has lost her honour.

 

گلیاں کوچے شہر بزاراں

ننڈھڑے وڈڑے ڈیون طعنے

لوگ مریندا کانے

شرم شعور ونجیوسے

“People pass offensive remarks against me in the city, streets, lanes and markets. The younger and the older ones taunt me. I have lost my awareness and intelligence.”

She has to face offensive remarks and taunts everywhere. She loses her ordinary sense of the self.

 

گالھ نہیں اَج کل دی سنجڑی

بے نشان سجن دے کیتے

مٹھڑی روز ازل دی

نام نشان گنویوسے

“It is not a recent occurrence of damnation. I am miserable ever since the primordial day. I have lost my identity for the sake of my nameless beloved.”

Her damnation is traced back to the miseries since the primordial day. She loses her identity for the sake of her nameless beloved. Isn’t it one of the greatest achievements in the path of love?

ہار ہنجوں دا گل وچ پانواں

پیت سوا بئی رِیت نہ کائی

بیٹھی رو رو حال ونجاواں

ڈے سر مفت گدھیو سے

“I wear the garland of tears. I have worsened my state by crying. I have nothing to do except remaining in the state of love. I have sacrificed my being for the sake of love in return for nothing.”

She suffers terribly without gaining union and vision of her beloved.

مُونجھ منجھاری درد وچھوڑا

یار فرید خرید نہ کیتا

لکھیا باب تتی دے ڈوڑا

رو رو خلق رویوسے

“I am the inept one who has been destined for greater anguish, pain and separation. Farid! My friend did not own me. I made the whole world weep by crying.”

He faces anguish, pain and separation in consonance with the pre-eternal covenant (alast). He cries and makes the world cry with him for he has not been owned by his beloved.

 

       Kafi-253                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 253       

 

گیا رول راول وچ روہ راوے

نہ یار مِل دا نا موت آوے

“My beloved has left me wretched in the hard mountainous passages. I neither unite with my friend nor does death overtake me.”

The beloved’s transcendence makes her wander wretchedly in wilderness. She terribly suffers the ambiguity of neither living in union nor dying in disunion. 

آتن کتیندیں سینگیاں ستاون

کئی کِیس کر دیاں کئی نوک لاون

جگتاں مَریندیاں بولیاں سناون

جیڑا ہمیشہ صدمے اٹھاوے

“My same age friends vex me, while spinning the wheel. Some of them make me a laughing stock, while others pass insulting remarks against me. Some make me woeful, while some resort to gambols. My self always bears these shocks.”

She faces shocks of ridicules, puns and insults at the hands of her friends while spinning the yarn of love.

بھنیں نہ بھاواں اَمڑی الاوے

جانی اویڑا پھیرا نہ پاوے

پیکے سورہیجے ہر کوئی ڈکھاوے

ہک سیجھ ساڑے بیا تول تاوے

“I am not pleasing to my sisters and my mother scolds me. All my house inmates and my in laws make me suffers. My peculiar beloved does not come to meet me. My nuptial bed burns me and my quilt sets me aflame.”

She suffers at the hands of her mother, sisters, inmates of her house and in-laws for contracting such a queer love. She further suffers the transcendence of her beloved. The nuptial emptiness of her self haunts her in the absence of her beloved.

ڈکھڑے سَسّی نوں ڈینہو ڈینہہ سوائے

مونجھیں منجھائے سولیں ستائے

جیں ڈینہہ بروچل گھر ڈو سدھائے

قادر کڈاہیں وِچھڑے مِلاوے

“Sassi faced increasing sufferings ever since my beloved left for his dwellings. Anguishes have made me suffer and the afflictions have vexed me. I pray that the Almighty unites the separated ones.”

She faces great sufferings since her beloved assumed transcendence. She suffers in anguish. She is vexed with afflictions. She prays to the Almighty to unite the separated ones.

مُٹھڑی اکیلی سانول نہ بیلی

نظرے حویلی سنجڑی ڈوہیلی

البھل نہ کر دی سُرتی سہیلی

مارُو تھلاں دی والی سہاوے

“I am miserably alone without my beloved or any companion. My youthful companions and friends do not welcome me. My mansion seems damned and sombre. The sand of the deadly desert seems pleasant to me.”

She faces miserable loneliness in the absence of her beloved. She has not even a companion to share her plight. Her friends and companions welcome her no more. They are offended by her independent stance of love as against their advice to leave her beloved and settle for a peaceful domestic life. Her self seems damned and sombre without her friend. The sandy deadly desert of the self seems so pleasant to her, in spite of its being negatively related to her beloved for it gives her a sense of belongingness.

قسمت فریدا ڈتڑی نہ واری

کیڈے ونجے دل درداندی ماری

اصلوں پُنل وَل کیتُم نہ کاری

رو رو نبھائی جگ نوں راووے

“Farid! Fortune did not let me take my turn (I was unlucky). My Punnal essentially never shared with me. Where should this abject one go? My life has been spent in crying and making others cry.”

He is conscious about his being unfortunate in the matters of love. The crux of the matter is that his beloved did not nurture love with him. He as an abject lover has nowhere to go. He has nothing to do except suffer his pathetic love and make others sympathise with him.  Could mere sympathising help in solving his problems?  

 

       Kafi-254                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 254       

 

کیا رِیت پریت سِکھائی ہے

سَب ڈسدا حُسن خدائی ہے

“What a tradition love has made me realise. The Divine beauty is manifest everywhere.”

The realisation of the metaphysical tradition of love has worked wonders. The divine Beauty is openly manifest. The great metaphysical and religious traditions of the world are born of experience. They understand the experience of their founders in metaphysical and religious senses. They explain the nature of the experience in respective terminologies. The votaries of a respective tradition not only understand the terminology of their own tradition but they may also become familiar with the terminologies of other traditions as well. The family resemblance of terminology helps in attaining transcendent unity of multiple traditions. The tradition essentially is fully equipped with doctrines and the corresponding means of their realisation.  It is due to the onslaught of modernism that the traditional world has imbibed certain bad habits of philosophy. It has not only metamorphosed metaphysical truths into philosophical categories but has also become oblivious of the means of realisation. All the metaphysical and religious traditions of the world, more or less, are infested with the virus of modernism excepting a few noble exceptions here and there. The tradition of Islam has suffered the same fate in the hands of different schools of thought including the Clerics and the Rationalists, who are the products of modernism in their respective ways. They have, among other things, denied the spiritual dimension of Islam. They do not envisage the possibility of experiencing God. The radicals amongst them even deny the prophet of Islam having experience of God. They understand the act of revelation (wahy) in a very restricted and constricted sense. The Sufis have made one of the greatest contributions to Islam and World Spirituality by restoring the doctrinal understanding of religion and by demonstrating the possibility of doctrinal realisation. The driving force of love is not only behind the creation of the cosmos but it is equally involved in its sustenance. It is the intensity of the loving eye, which unveils the Omnipresence of Beauty. Doesn’t love lead to gnosis? Aren’t love and gnosis identical?

ڈسدی یار مِٹھل دی صورت

ہر ویلھے ہے شگن مہورت

کُل تصویر اتے کُل مورت

غیر دی خبر نہ کائی ہے

“I see the sweet form of my friend in its complete picture and full face. It is a good omen to see the form of my friend every time. There is no trace of otherness (or non divine).”

The figure, picture and form of his sweet friend are visible in total plenitude. He considers it such a good omen to constantly witness the face of his friend. He finds no trace of otherness.

ناز نہورے یار سجن دے

ہر ہر آن انوکھڑے ون دے

عشوے غمزے من موہن دے

وہ زینت زیبائی ہے

“The prides and coquetries, amorous glances and enticements of my beloved friend are strangely manifest at each and every moment. I laud this adornment and propriety.”

The constant beautiful and vibrant expressions of his beloved are so creative. He lauds the grand prettification of his friend.

نخرے ٹخرے نوکاں ٹوکاں

سوکاں سبز تھیاں ول جھوکاں

دِلڑی جوڑ چوبھیندیاں چوکاں

خوبی خنکی چائی ہے

“The blandishments, disdainful air, gambols and playfulness of my beautiful beloved perfectly stir my heart. The dried up plants have again turned green. Well, the temporary dwellings have again come to life.”

The vibrant beauty of his beautiful beloved is instrumental in fully nurturing love in his heart. His deadened self transforms in liveliness.

نازک چالی نور نَول دی

دھار کجل دی دھاڑ اجلدی

رَمزاں بانکی طرز جدل دی

سرخی بھا بھڑکائی ہے

“The tender moves of the embodied light are intricate signs of strife. The line of a collyrium is so fateful.  Redness intensifies the flame of love.”

The tender, vibrant and colourful beauty of the beloved strives to conquer him. He has no defence against the onslaught of beauty.

 

ڈکھ ڈوہاگ تے درد جُدائی

عشق فرید تھِیوسے بھائی

رَلمِل وِیندے ساتھ لڈائی

عشرت روز سوائی ہے

“The sufferings and misfortunes along with pain and separation have all together gone away. Farid! Love has developed fraternal ties with me leading to the increasing delights each day.”

The sufferings, misfortunes and the pains of separation jointly go away. Love becomes so friendly that his delights know no bounds.

 

       Kafi-255                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 255       

 

کیا عشق اَڑاہ مچایا ہے

ہر روز ایہہ سُوز سوایا ہے

“What a stir love has created? The passion is on the increase each day.”

Psychic love is a storm in tea cup. But the spiritual love once stirred in the heart of the lover stirs the entire sea of love with mounting waves touching the sky.

سرتن من پھوک جلایا ہے

بھیڑی دلڑی مار منجھایا ہے

مٹھا جوبن مفت گنوایا ہے

دم دم وچ درد سوایا ہے

“It burned my body and soul into ashes. My hapless youth has gone for nothing. My despicable heart has ravished me with anguish. My pain is perpetually on the increase.”

Love burns his embodied self to ashes. His hapless youth is spent in struggling for the vision and union of his beloved. His despicable heart ravishes him with anguish. The pain of love remains on the increase.

سٹ سیجھ اکیلی ہوت نَسے

گل ہار پُھلاں دا نانگ ڈسے

غم پاکر جھولی عیش کَھسّے

ڈکھی قسمت سَب ڈکھ لایا ہے

“My beloved ran away by deserting the nuptial bed. He gave me sorrows and snatched away my joys. The garland in my neck gives me a snake bite. My misfortune has brought me these sufferings.”

The beloved becomes transcendent instantaneously from his posture of immanence. It is just like the switching off light. He made her sorrowful by depriving her of the nuptial joys of union. Her embellishments seem so deadly without her beloved. She suffers because of her misfortunes in being separated from her beloved.

سوہنا سانگ ہِجر دی مار گیا

کر زار نزار خوار گیا

یکباری یار وسار گیا

تتی بے وس بار سہایا ہے

“My lovely friend speared me with separation and forgot me so soon. He left me distressed and disgraced. I am the inept and the helpless bearing this burden.”

She is pierced by the spear of separation. The unexpected transcendence was as a bolt from the blue. She is distressed by the state of separation and disunion. She is disgraced by her near and dear ones at the loss of her beloved. She as an inept and helpless lover bears the burden of love.

اِیہا دِلڑی عِشق دی کُٹھڑی ہے

ما ڈتڑی شوق دی گُھٹڑی ہے

غَماں موُٹھڑی تے ڈکھاں لٹڑی ہے

جیں صبر آرام ونجایا ہے

“My heart is the victim of love. The sorrows made me miserable and the sufferings stringently got hold of me. My mother gave me the first feed of fondness leading to the loss of my patience and peace.”

Her heart becomes victimised by love. She becomes miserable by sorrows and sufferings. Her mother gave her the first doze of love at her birth (ontological love since the primordial day). It has lead to the loss of her patience and peace.

دِل لانون حال ونجاون ہے

غم کھاون درد نِبھاون ہے

سُکھ ڈیون تے ڈکھ پَاون ہے

نِیڑا بے شک کوڑ اجایا ہے

“To fall in love is to make one’s condition deplorable. It is to barter peace for suffering. It is to bear sorrows and pains. Love is undoubtedly, false and valueless.”

Love makes him so deplorable. He barters peace for suffering. He bears sorrows and pains. He becomes desperate in calling names to love. He doubtlessly calls it false and valueless. It is false because it creates the abiding impression of union but gives disunion, instead. It is valueless because the world attaches no value it. The worldly people even consider love as a disvalue.

سوہنے باجھ فرید قرار گیا

سَب نَاز نَواز سنگار گیا

کم کار گیا گھر بار گیا

سر بار ڈوہاگ سُہایا ہے

“Farid! I am discontented without my friend. All my worldly commitments have fallen in oblivion. My entire pride, elegance and beautification have been reduced to nothing. I have taken the burden of misfortunes on my head.”

He loses his peace of mind without his friend. His commitments of life fall in oblivion. His pride, elegance and beauty count for nothing. He bears the onerous burden of misfortunes. 

 

       Kafi-256                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 256       

 

گئیوں لوڑھ کلھڑی وچ کن کپر دے

رودھے ڈتونی پچھلی عمر دے

“My beloved! You left me alone in to face the storms and whirlpools in old age (the final phase of my life).”

She has been left by her beloved alone to face the storms and whirlpools of love at her old age. Love is not cognizant of any age.

تیں باجھ جیواں اصلوں نہ جیواں

%ے اکھّیں دے ساہمے پوریواں

مارو، مَریلا، توں بِن نہ تھیواں

بٹھ ڈینہہ ہِجر دے اوکھے گزر دے

“You may live forever but I can’t live without you. I wish to be buried in your presence. I do not want to exist without you, my ravisher. I don’t bother about these difficult days of separation.”

She affirms the Attribute of the Living (Al-Hayy) to her beloved. But she cannot live without him. She wants to be buried in his presence. She can’t exist without her ravisher. She wants union with him on her own right, notwithstanding the difficulties she faces in spending these days of separation.

ماراں مَروڑاں دِھکّڑے تے دھوڑے

بھیجیاں سوغاتاں %ے وِچھوڑے

ڈکھڑے ڈینہو ڈینہہ ڈیڈھے تے ڈوڑے

ہے ہے نہ جیندے جِیڑا نہ مردے

“The gifts of your separation are blessed with blows, punches, pushes and kicks. The sufferings are intensifying and are on the increase each day. Alas! My self neither lives nor dies.”

The gifts of separation shake the very fabric of her being. It constantly increases her sufferings. She stands strung between life and death. 

 

گئے وقت ویہلے یارو بھلیڑے

ڈکھڑے ڈوکھی تے کیتے وِہیرے

شالہ ڈہاڑے تھیوم تھلیرے

پاڑے گزاروں سجنیں دے گھر دے

“The good times have gone away, my friend. I have been assaulted by sufferings. I pray that these days (of separation) lessen, so that I spend my days in nearness with my beloved.”

She addresses her friend and shares with him the fleeting away of her good times. She prays for the lessening of the period of separation so that she could spend her life in company of her beloved. 

گھولی تسیڈی گولی تسیڈی

ڈے کن سنیس سئیں ڈکھ پیڑ میڈی

پانی اساڈا تھئی رت اسیڈی

روٹی ہے ٹکڑے ہاندے جگر دے

“I am sold in your name and I am your maidservant. Listen with attentiveness to the tale of my sufferings and pains. My water is my blood and my food is parts of my being.”

She is sold in the name of her beloved. She is completely subject to his will. She wants her beloved to register the intensity of suffering she is undergoing during his transcendence.

 

موُنڈھ لَا دِی جِندڑی ڈکھڑیندی ڈوہڑی

دردیندی بدھڑی سوزیندی روہڑی

ہک توں تتی دی وَل کل نہ لدھڑی

بئے سول صدمے چوتھے پہر دے

“My life is in sufferings since the primordial day. It is tied by pains and ravished by passions. You did not care for the inept one. You gave me afflictions and shocks in the last years of my life.”

The sufferings of ontological love are pre-eternal. The passion of love is so painful and ravishing. The beloved did not care for the inept one. She has been infested with afflictions of love and shocks of transcendence in the last years of her life, when her waning strength could not bear them.

رہ گیومُ خوشیاں وِسرے ہَنڈھیپے

دَہانھ دَہانھ کَریندے آئے بُڈھیے

بئے بینوائی ڈتڑے رَنڈیپے

آئے بار سر تے باری قہر دے

“My happiness has remained unfulfilled and my youthfulness has ebbed away. Old age has come with a big bang. My destituteness has widowed me. Heavy and severe burden has fallen on my head.”

She has lost the prime of her youth without nuptial happiness. The signs of old age are so visibly marked. Her destituteness has made her widow of love. She has to bear the onerous burden of love. Hasn’t every lover to carry his own cross?

جوگی براگی تھیکر ڈھونڈیساں

کفنی ڈکھاندی پا گل سُوہسَیاں

اِینویں فریدا عُمراں نِبھیساں

جے تئیں نا تھِیساں داخل قبر دے

“I will search you by being yogi and ascetic. I will adorn myself with the coffin of sufferings. Farid! I will spend my life like this till I enter my grave.”

He tries so many ways to pierce through the transcendence of her beloved but in vain. He resolves to be yogi and ascetic in search of transcendence. He will adorn himself with the coffin of sufferings till he dies. The search of transcendence or the search of the beloved is the basic vocation of the lover. He faces initial transcendence as struck by sudden lightning. Then, he uses different ways to search transcendence. He often becomes desperate in his search. It is when the beloved finally unveils himself that he understands the rationale of transcendence.

 

       Kafi-257                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 257       

 

مٹھڑی دِلڑی ڈکھڑیں کُٹھڑی

ہے نَاز اَدا دی لُٹڑی

“My miserable heart is butchered by sufferings. It has been looted by the prideful style (of my beloved).”

Her heart is butchered by sufferings. The prideful beauty of her beloved ravishes her heart.

ہِن زخم جگر دے آلے

سَئے سینے پُون اُبالے

دل پرزے اکھیاں نالے

جند ہار ہُٹی میں مُٹھڑی

“The injuries of my being have freshened. My heart has been cut to pieces and there is flow of tears from my eyes. My chest is becoming heavier. I am the miserable one who has lost in exhaustion.”

Her embodied self is shaken by the tremendous force of love. Love hurts afresh. She is miserably exhausted by bearing the onslaughts of love at the hands of her beautiful beloved.

تتے درد اندوہ اویڑے

ہُن حضرت عشق نویڑے

لائے دِلڑی جھوکاں دیرے

ڈتی پیڑ پرانی پُٹھڑی

“The inept pain and grief are settled in my heart. Now, the majestic love is so new that it has restored my old overturned pain.”

Her loving heart becomes abode of pain and grief. The freshness of love restores her intricate pains of love.

 

سر چَھترے نینہہ لَیوسے

دل ڈھولے یار لٹیوسے

سب شرم شعور گنویوسے

سسّ مارم اَمڑی رُٹھڑی

“I was a child when I fell in love. I lost all my awareness and intelligence. My beloved friend has captured my heart. My mother- in- law thrashes me and my mother has cooled towards me.”

She recounts her tenderness when she contracted love. The force of love made her lose her normal ways of thinking and understanding. Her beloved friend has ravished her heart. The aggressiveness of her mother-in-law and the indifferent behaviour of her mother take a heavy toll on her.

مل ماہی عار ویاروں

رل راول ڈاگاں چاروں

تھی فارغ کل کم کاروں

ہے اَج کل روہی وُٹھڑی

“My beloved! Do meet me without being ashamed of public opinion. I am absolutely free from all works. My Raval (friend), come and join me in shepherding the herd. These days there is rain in the desert.”

She gathers many reasons for her beloved’s transcendence and explores many possibilities of his return to immanence. Work will strengthen their togetherness. They will join together in realising love in times of heavenly blessings.

تھی کھیرو کھیر چریساں

پاہ پلکاں نال بوڑھیساں

اَکھّیں نال اگاڑ بنیساں

گھر باروں سنگت پھٹڑی

“I will shepherd your herd along with you. I will manage all this with the winks of my eye (perfectly and easily). I will prepare the dung of the herd and clean the place with my eyelids. I have broken ties with my family.”

She commits with the shepherd of her heart to shepherd the herd (sentiments of love) whole heartedly and in wholesomeness since she has become absolutely free from her family concerns. It is clearing ground for his beloved to unveil himself in the purity of herself.

تھِیاں سنج بَر صحن حویلیاں

البیلیاں بانہہ چوڑیلیاں

گیاں سینگیاں وِسر سہیلیاں

ما بھین کنوں دل ترٹڑی

“The mansions and courtyards have become deserted. My same age friends are no more with me. My welcoming friends who were laden with set of bangles in their arms have gone away. My heart has become free of any love of my mother and sister.”

Her heart becomes so deserted. It becomes free from the love of her companions, friends, mother and sister. Doesn’t the beloved unveil himself only in the heart, which is free from otherness?

گیا چیتر فرید اجایا

سر سُولیں سخت ستایا

گھر سَانول یار نہ آیا

تھئی دشمن قسمت کُھٹڑی

“Farid! The spring has just gone for nothing. My beloved friend did not come home. I have been highly vexed by the burden of afflictions on my head.  My misfortune is my greatest enemy.”

He did not have vision of his beloved nor united with him in spite of the fact that the times were so ripe for such happenings. Transcendence did not assume immanence. The unveiling of the beloved is beyond any measurement.  He becomes highly vexed by the overbearing burden of afflictions. His misfortune is his greatest enemy. If he were fortunate, then he would have certainly affected union during these times.

 

       Kafi-258                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 258       

نِیڑا لاون حال ونجاون

مفتے پور پرائے

“To fall in love is to ravish one self. It is taking others problems as ones own.”

The one who wishes to contract love must be mentally prepared to get his self ravished by the acts of love. It is to see through the window and take problems of others as one own. It is to reach out from one’s ‘narrow circuits of individuality’.

مہنیں کھاندی سٹھنیں سہندی

دلڑی چا برمائے

“I bear rebukes and satires. My heart has seduced me.”

Her heart is seduced by love. She has to bear rebukes and satires of her family, friends and adversaries for contracting love.

کرن شکایت سینگیاں سیّاں

گلڑے حق ہمسائے

“My youthful companions are protesting against me. My neighbours are complaining about me.”

Her youthful companions protest against her transcendent love, which bestows such terrible sufferings on her (one of their companions). The neighbours complain about her whimpering day and night, which disturbs their peace.

عار ویار پچار کریندے

سَکڑے ما پیو جائے

“My relatives, brothers and sisters make me feel ashamed and raise objections against me.”

Her relatives, brothers and sisters feel ashamed in the public eye for her contracting love. They raise objections against her for contracting such a love, which has made her oblivious of everything worthwhile in the world.

وِیر نہیڑے امڑی جھیڑے

بابل نت دڑکائے

“My brother shakes me rudely and my mother picks up a brawl with me. My father terrifies me all the times.”

The rudeness of her brother, the brawls of her mother, and the angriness of her father persist in trying to make her desist from love.

سَسّ نناناں کرم بکھیڑے

روز بروز سوائے

“My mother in law and my sisters in law are increasingly creating incongruities.”

The increasing incongruities of her mother-in-law and her sister-in-law are there to make her return to her marital bond at the expense of her primordial love.

باندیاں بردیاں محض نہ ڈردیاں

دائی وین الائے

“My maidservants and bonds women do not fear me. My governess tunes maledictions on me.”

Her maidservants and bondswomen do not fear her because they know that she does not enjoy any respectable place in her house; rather everyone criticises her for such a queer love. The governess tunes maledictions on her because she knows that she cannot do anything harmful in return.

اصلوں سدھڑا مونہہ نہ ڈیندے

مامے چاچے تائے

“My maternal and paternal uncles are not ready to talk to me.”

Her maternal and paternal uncles stop talking to her because she makes her parents suffer due to her strange love.

کانگا قاصد پٹھ پٹھ ہٹڑی

یار نہ واگ ولائے

“I have become tired of sending so many letters. My friend has not turned back his reins.”

She has tried to search her transcendent beloved in vain but her friend has not assumed immanence.

نَاز نواز نمانے شودے

ہار سنگار اجائے

“My prides and elegance are so modest and ineffective. My embellishments have been of no use.”

Her pride, elegance and embellishments have been in vain in attracting the beloved on her side. Her beautification has counted for nothing.

مارو موڑ ملہیر ملہاراں

آپے آ بلوائے

“I wish my ravishing beloved leaves the rainy season of Malheer and take the initiative of talking to me on his own.”

She wishes that her transcendent beloved assumes immanence in the times of heavenly blessings and communicates to her with love.

رَل مِل ٹوبھے تے تڑ تاڈے

ساڈے آن وسائے

“He may join me in making desert ponds, passages and habitations lively.”

She wishes that her beloved joins her in realising love.

قسمت جاگے بخت بھِڑائے

قادر دوست مِلائے

“I wish that I am lucky and the fortunes smiles on me. The Almighty makes me unite me with my friend.”

She earnestly desires to be lucky enough for the fortune to smile on her by fructifying her efforts. She prays that the Almighty affects her union with her friend. 

سہجوں لیٹے تُول نہالیں

سُوہی سیجھ سُہائے

“He may fondly lie with a nuptial quilt and mattress and grace the colourful nuptial bed.”

She wishes to accomplish nuptial rites with her beloved.

بھاگم سختی تے بدبختی

بھاگ سہاگ ملہائے

“The hard times and misfortunes may end. My good fortunes and happiness of union may become identical.”

Se desires that hard times and misfortunes of separation and disunion come to an end. She may be fortunate enough to unite with her beloved. Her fortune and happiness may become identical.

سانول بانہہ سِراندی ڈے کر

ساری رات نِبھائے

“My charming beloved may spend the whole night with me in the state of intimacy.”

She desires her beloved to intimately spend whole night with her.

چھوڑ ونجن دی دور رہن دی

نا رکھ رانجھن رائے

“My Ranjhan! Do not think of leaving me or being far away from me.”

She beseeches her beloved to never assume any form of transcendence.

توں بِن رَاول جوگی دلدے

ڈکھڑے کون مِٹائے

“My beloved Yogi! Who will end my heart’s sufferings without you?”

She communicates with her beloved about the sufferings of her heart, which are due to his separation and disunion. There can be no one to remove these sufferings since it is only he who can affect union with her.

نہ کوئی سنگتی نا کوئی ساتھی

نہ کوئی حال وَنڈائے

“I have no friend or companion. There is no one to share my being.”

She expresses her state of solitariness. She has no friend or companion. There is no one to share her sufferings.

سچ ہے کون پرائے ڈکھڑے

اپنے گلڑے پائے

“It is true that who bothers to bear the sufferings of others.”

It is a maxim of truth that no one is ready to consider the sufferings of others as one’s own.

جس تن لگڑی سوئی تن جانے

ہُوراں کیا پروائے

“Only a person who suffers knows about his suffering. The others have no concern.”

It is the one who suffers knows about it. Others do not bother about the sufferer. They do not show any concern about his deplorable state.

اپنے بارے آپ اٹھیساں

دلڑی نت فرمائے

“My heart says repeatedly that it will bear its own burdens.”

Heart-knowledge points out to the individuality of every person. Every lover has to carry the cross of love on his shoulders.

کر بے واہی سٹ نند رائی

پیچی کیچ سدھائے

“He has deceitfully gone to Ketch by making me lonely and sleepy.”

She imputes deceit to her beloved who assumed transcendence casting her in the world of sleep. 

سنجڑی دے سنجڑیپے کیا کیا

پیش تتی دے آئے

“I am the inept one who has faced many a type of damnation.”

She faces many types of inner and outer damnations during the period of her beloved’s transcendence. 

سرخیں میندیں تلک تِلولیں

پِھکّڑے رنگ ڈکھائے

“My rouge, henna, brow colour- mark and mole have faded out.”

The colours of her life start fading out. The happiness of her union fades away into the sorrowfulness of her disunion.

ہک ڈکھ سئے سئے سانگ خوشی وے

سارے صاف ونجائے

“The one suffering of love has made me loose countless opportunities of happiness.”

The single suffering of love has made her lose many occasions of happiness. Her happiness is tied to her beloved. She cannot be happy without him. 

چولی چُنری سوزوں بھِنڑی

آس نہ پُنڑی ہائے

“My clothing has been burnt by the flame of passion but my hopes have not been fulfilled.”

The passionate flame of love has burnt her. But her hope of realising union with her beloved has remained unrealised.

عشقوں مول فرید نہ پھرساں

تونیں مونہہ نہ لائے

“Farid1 I will not be retracing my steps of love at all even if my beloved is not ready to respond to me till the end.”

He firmly resolves not to betray his love at any cost irrespective of the beloved’s unresponsiveness to his call of love. His unconditional commitment to love is the only driving force, which keeps him traversing the path of love without retracing his steps. It is never an either/or for him. Isn’t it the wisdom of love to continue struggling without eyeing on results? It is the ‘wisdom of the ages’ that effort is by His Grace (tawfiq) but the results are purely in His hands.

 

       Kafi-259                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 259       

 

نیناں نہیں رہندے ہٹکے

“My eyes do not restrain themselves (from the yearnings of witnessing the beloved) in spite of my best efforts.”

Her eyes bear no restrain in witnessing their beloved. The inner urge of love is expressed through eyes.

نین نیناں ساں اڑدے لڑدے

لا کر ناز دے لٹکے

“The eyes of the lover and the beloved are pridefully at warfare with each other.”

They are pridefully at warfare with the eyes of the beloved. It is the contact of eyes, which deepens love to its infinite depths.

گلڑیں کوچیں شہر بزاراں

لگڑے نینہہ دے چٹکے

“Love is being tasted in lanes, streets, cities and markets.”

The force of love is widespread in its manifestations.

ناز نہورے نوکاں نخرے

لَانون جُڑ جُڑ کٹکے

“Love strikes by virtue of priding, coquetries, gambol and blandishments.”

The bewitchments of beauty strike love in the hearts of lovers. The vibrant beauty takes its toll on love.

مہنیں سٹھنیں طعنے تبرے

گھتڑے لوکاں بٹکے

“People have created animosity (against the lovers) by resorting to rebuke, complaints, taunts and curses.”

People are adamant to love, which is exhibited in their rebukes, complaints, taunts and curses against the lovers. The spirituality of love is beyond ordinary understanding. People adjudge spiritual love on psychic standards. They impose the limitations of their own mental constitution in understanding the realities of higher realms. Their inability to understand love makes them react against the reality of love. The lovers are targeted by the blind hearts of people bereft of love. 

سَہساں ٹوکاں وِیساں جھوکاں

خویش قبیلے سٹ کے

“I will accept this blame and go to the dwellings of my beloved by leaving behind my kith and kin.”

She who becomes apologetic or defensive in the face of public opinion fails in the path of love. She reiterates love for her beloved. She traverses the path of love by severing her family and social ties.

یار بناں پُھوک اگ اڑیساں

ہار حمیلاں پٹکے

“I will break my necklace and neck ornaments and throw them in the fire in the absence of my beloved.”

The presence (immanence) of her beloved is the only meaningful thing in her life. She has no need of ornaments during the transcendence of her beloved. She commits them to flame. She has no inner urge to wear them because they are only worn for the sake of the beloved.

ڈکھڑے سَہندے نین نہ رَہندے

بے وَس تھیکر اَٹکے

“My eyes have fallen in love. They do not disengage themselves in spite of bearing all sufferings.”

Her eyes which have tasted love always remain true to love in trying and testing times.

نِیڑے باجھ فرید نہ بھاوے

بٹھ گَھت کوڑے کھٹکے

“Farid! There is nothing that suits me except love. Discard false apprehensions.”

Nothing suits him except love. He discards all apprehensions against love as false. How could the philosophies of hatred understand the wisdom of love?

 

       Kafi-260                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 260       

 

نین نرالے نیر

ساڑن سول سریر

نِکھڑے نور نظر دے

ساگی سوز سقر دے

“The eyes are flowing novel tears that are splitting the light of my vision. They intensely burn the body like the intense and scorching fire of hell.”

Her eyes are flowing with the tears of love, which are so unique. The splitting of the light of her vision symbolises the separation of her beloved.  The fire of love like the fire of hell burns her embodied self. Doesn’t it burn to purify her of otherness?

کُھتڑے برہوں کٹاری کُٹھڑے

چوچک چکمک ویر

ناز نہورے نخرے موُٹھڑے

ویری ول ول گھر دے

“The deplorable lover is butchered by the miserable pride, coquetries and blandishments. My father and brother are boiling with anger. All my near and dear ones have become my adversaries.”

The ravishing beauty of the beloved makes her state miserable and deplorable. Her father and brother boil with anger in seeing her. Her near and dear ones become her adversaries. They fail to understand the heights of her love. They react to her condition in the state of love.

سیجھ سہاگ دی سڑ گئی ساری

تک تک مارِن تیر

ڈوڑے ڈکھ ڈوہاگ ڈہاڑی

زہری زور زبر دے

“My nuptial bed has been entirely burnt. It has led to the increase of my sufferings and misfortunes. The poisonous arrows are being severely shot with perfection.”

She experiences despair at the transcendence of her beloved. It increases her sufferings and misfortunes which act as poisonous arrows severely piercing her entire being.

 

پور پُنلڑے دے پل پل دے

پیت پرانی پیڑ

جندڑی جُکھدی جِیڑا جلدے

ویری درد اندر دے

“I am getting perpetual fits due to the absence of my beloved. My life is bearing tribulations and my self is burning. The primordial pain is my love and the inward pain is my adversary.”

She undergoes perpetual fits during the transcendence of her beloved. Her self burns and her life become full of tribulations. Love is a primordial pain. The pain of love felt inwardly becomes one’s adversary because it makes her so restless.

سَٹ کر سجن سدھایوں سوہنا

چڑھ چڑھ چک دے چیر

ملک ملہیر ملیو من موہنا

جاری جرح جگر دے

“My lovely friend! You just discarded me and went towards the area of Malheer. My wounds are a sore, which are hurting my self.”

Her beloved friend cast her away and assumed transcendence. The sore wounds of her self hurt her so much.

 

سانگ سنجی نوں سِک سانول دی

ہار ہوٹی ہُن ہیر

مُونجھ مُٹھی نوں مونہہ مُٹھل دیَ

ہوس گئے ہوش ہنر دے

“The spear of a desire of my beloved is piercing the damned one. The hapless one has anguish of her sweet beloved. Heer has now lost the game of love. All my sense and sensibility has withered away.”

She is being pierced by the spear of desire. She is in anguish at the transcendence of her sweet beloved. She has lost the game of love. She has become devoid of sense and sensibility. 

نینہہ نواں نِت نالہ زَاری

رگ رگ روگ دی ریر

فکر فراق فرید دی یاری

روندیں روح نجر دے

“There are novel ways of lamentations in love. Farid! I am in friendship with the (worrying) thought of separation. There is a malaise in my each and every vein. My spirit becomes spiritless by such crying.”

Love incurs novel ways of lamenting the state of disunion with his beloved. He is constantly engrossed in the reality of separation. He finds malaise penetrating and settling in all his veins. He feels His spirit becoming spiritless in the act of crying.

 

       Kafi-261                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 261       

 

وسو وی اکھیّاں

گھن گھوراں لا کے

“My eyes, while assuming the form of dark colouring clouds are weeping profusely.”

Her eyes weep profusely at the separation and disunion of her beloved. The tears manifest her suffering. They don’t go waste. They purify her heart of otherness. They strengthen her bond with her friend.

سانون آیا یار نہ آیا

تھئے بادل طوفان بلا کے

“The rainy season has approached but my friend has not come. The sky is overcast with clouds of a dreadful storm.”

Her friend remains transcendent in spite of the signs of immanence. The looming dreadful storm is in the air.

آنون کہہ گئے وَل نہ آئے

دل نوں مفتی چوٹ چلا کے

“He promised but did not come. He has hurt my heart for nothing.”

The beloved promised to unveil himself but has not yet blessed her with his vision and union.

دل برمائے راول جوگی

دھن سن بنسی پھوک بجا کے

“My beloved Yogi has seduced my heart by playing the flute of love.”

The beloved enchanted her by playing on the flute of love.

دل برمائے راول جوگی

دھن سن بنسی پھوک بجا کے

“Your cruelty of such magnitude is not justified ever since you contracted friendship with me on your own.”

She beseeches her friend not to be so cruel with her since he himself initiated friendship with her. It again refers to the inseparability of beauty and love. It is Divine initiative, which nurtures love in the heart of the lover.

روہ جبل وچ مارو تھل وچ

مارو گیا پردیس رُلا کے

“My beloved left me wretched in mountains, terrains and deadly deserts.”

The beloved became transcendent making her wander wretchedly in the wilderness of her self.

مارو ملک ملہیر دا مالک

لڈ نہ جاویں جھوک وسا کے

“My beloved! You are the custodian of Malheer. Do not desert me after dwelling with me.”

She entreats her ravishing transcendent beloved not to assume transcendence after remaining in immanence.

جوگن تھیساں ملک ڈھونڈیساں

ویساں انگ بھبوت رما کے

“I will cover my self with dust and become a Yogi in a search of my beloved far and wide.”

She makes up her mind to become a Jogan (Yogi) with dusty appearance in search of her transcendent beloved.

الڑے زخم نہ چول پپیہا

ساڑ نہ کوئل کوک سنا کے

“O’ Crested cuckoo! Do not touch my fresh wounds. O’ Cuckoo! Do not burn me with your cooing.”

The cooing of the cuckoo calling her mate makes her suffer so much in longing of her friend.

کروٹیاں لے ہُٹ ہُٹ جاندی

بیوس ڈکھڑے سول سہا کے

“I become tired by sleeplessness. I become destitute by bearing sufferings and afflictions.”

She keeps awake awaiting her beloved. She becomes tired by sleeplessness. She turns destitute by bearing sufferings and afflictions.

تم بچھڑت موہے چین نہ آوے

پاپ مٹاؤ انگن سہا کے

“I have no peace after your separation from me. Do visit my courtyard and erase my sins.”

She loses her peace in separation from her beloved. She beseeches her beloved to unite with her for erasing the sins of duality. The polarisation between the lover and the beloved remains a yawning chasm. It becomes more profound in the states of separation and disunion. Her identity, in a certain sense, tends to assume independence and autonomy, which is equated with the sins of duality. It is at the stage of metaphysical realisation that she rightfully loses her identity. It leads to the attainment of ‘the Supreme Identity’. The beloved does not meet the one in sinfulness.  ‘He will not come to meet you, unless you are not there’, says the one who knows.

گرجت بدرہ لسکت بجلی

رِم جھم بارش زور گھٹا کے

“The sky is overcast with thick clouds. There are flashes of lightning and thundering of clouds with continuous rainfall.”

The signs of the beloved’s transformation from transcendence to immanence are visible and audible. It increases her anxiety.

ساجن باجھ فرید ہے جینا

مشکل ایسے بار اٹھا کے

“Farid! It is so difficult to live by bearing the burden of my friend’s separation.”

He finds it so difficult to bear the burden of separation from his friend.

 

       Kafi-262                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 262       

 

وصل ہجر یکساں

وسدا دوست قریب دلیں دے

“Union and separation are essentially the same. My friend dwells within my heart.”

The identity of union and separation, in a certain sense, is identical since the friend dwells near Man’s neck-vein. The Omnipresence of the beloved leaves no room for separation both in the spatial and the non-spatial sense. The metaphysical concept of nearness and identity is essentially the same.

علوی سفلی یار دیاں جھوکاں

اے دل جان پچھان

خبر نہیں انہاں کملیاں لوکاں

ہر جا دیرے چاک مِہیندے

“My friend is stationed in the terrestrial and celestial worlds. These naive people are not aware of it. The omnipresence of my shepherd of the herd is witnessed by my heart with absolute certainty.”

The naïve people with their low levels of knowledge do not understand that the dwellings of the beloved comprise the terrestrial and the celestial worlds (the manifest and the Unmanifest).  His heart witnesses the Omnipresence of the beloved in absolute certitude. Heart-knowledge or realised knowledge is imparted in absolute certainty. Love and gnosis become identical.

ڈکھ ڈوہاگ تے بیت حزن میں

عاشق سمجھ سُنجان

سُکھ سہاگ تے ملک امن میں

سبھ مظہر میں یار چہیندے

“O’ Lover! Do understand and have knowledge that all is the manifestation of the sought out beloved in sufferings, misfortunes, abode of angst, city of peace and happiness.”

He has to understand that the friend he seeks is manifest in sufferings, misfortunes, angst, peace and happiness. Spiritual phenomenology of consciousness reveals the ‘intentionality’ of consciousness that relates consciousness to its object. The object of love is the beloved. It is in relatedness to the beloved that he undergoes different states of consciousness. Aren’t union and separation identical?

چاک ببانہ من نوں بھانا

کیا وت دین ایمان

تن من اس دے راہ وکانا

شرم بھرم سب ملک تہیں دے

“The shepherd who has been appointed to look after the herd of my father has become my beloved. I have sold my soul and body to him. What to talk of my faith and tradition?  He is the custodian of all my honour and prestige.”

She falls in love with her beloved in immanent form. She barters her embodied self for the sake of her friend. He has full rights on her inward and outward, which absolutely belong to him.

عشق فرید تصرّف کیتا

سَب صورت سُبحان

لایُس جُڑ کر پرم پلیتا

ظاہر اکھیاں نال ڈسینیدے

“Farid! Love has fully captivated me. It perfectly burnt the wick of my love. He is manifest in all forms. I witness him with my eyes.”

He is fully captivated by love. He perfectly nurtures love in his heart. The transcendent is openly manifest in all forms of immanence. He is witnessed by the eyes in the form of the ‘transparency of the phenomena.’ It is brilliance of light, which darkens his vision. Light has to be mixed with darkness in order to be seen. The Reality assumes forms of immanence in order to be witnessed.

 

       Kafi-263                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 263       

 

وَل وس وسا اوہے ٹول وے

کر لاڈ مٹھڑا بول وے

“My beloved!  Do come and enliven my dwellings. Shower your love on me and talk to me sweetly.”

He implores his transcendent beloved to enliven his inward dwellings, shower love on him and communicate with him in sweetness.

ہر وقت سانول ڈھول وے

ان سونہیں گھنڈڑی کھول وے

پیا ہو اساڈڑے کول وے

ان سنگ میں سنگ بول وے

“My charming beloved! You are with me at all times. Remove the veil of otherness between us and communicate with me without any reservations.”

He experiences his charming beloved to be always with him. But in spite of his presence there is a veil between them. He asks him to remove the veil of otherness (veil of transcendence) between them and directly communicate with him. Isn’t it the mystery of love that at times one does not understand whether it is veil of transcendence or veil of immanence?

اُتھوں ناز دے ٹِک ٹول وے

اِتھاں مُٹھڑی جان سڑول وے

لکھ لکھ اَلول مخول وے

تھئی ڈکھڑیں دی کچکول وے

“There are increasingly enchanting expressions of priding, fun and puns (of my beloved) but here my miserable life is wretched. It has become a bowl of sufferings.”

The vibrant beauty is full of enchanting expressions but his miserable life is experiencing wretchedness. It has become so susceptible to sufferings.

 

کیا ڈکھڑیں لدھڑم گول وے

ماریا ہے کیا جڑ تول وے

تھئے چُور زرہ تے خول وے

ابرو غلیل غلول وے

“Have the sufferings found me to strike in spite of my defences? It has shot me with such swiftness that I have utterly become defenceless.”

He is struck by sufferings to an extent that all his psychic defence mechanisms fall to the ground. The strike is so swift that he becomes defenceless. How could he put any defence against the onslaughts of beauty?

پئے ہوش دے وچ بھول وے

تھیا جسم چیچی ٹھول وے

زَیرے اندر سو پول وے

دل ڈتڑے کئی گھر رول وے

“My consciousness has become blurred. My being has been ripped apart. My body has been reduced to the size of a little finger. Love wretched many a home.”

His consciousness becomes blurred. The fabric of his being tears apart. His body shrinks by facing the sufferings of love. The passion of love, residing in his heart, has wretched many a homes.

جے اے فرید دا ڈول وے

کئی ڈینہہ نہ پُھولا پھول وے

ایہا ٹور تے ایہا جول وے

اَجھو شہریں وَجسِن دول وے

“Farid! If these are your ways and you persist in actualizing them, then you need to wait not long but you will soon find the beat of drums in the city about it.”

He becomes oblivious of his appearance and surroundings while achieving heights of love and gnosis. He remains talk of the town. It is the sign of ordinary people to remain engrossed in the pettiness of life and negatively talk about people. Ridiculing the lover becomes their favourite pastime. They do not ascend to the heights of truth but descend to the pits of illusions of everydayness of existence. Doesn’t love save him from the meaninglessness of live by making him meaningfully concentrate on his beloved? 

 

       Kafi-264                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 264       

 

وہ حضرت عشق مجازی

سب راز رموز دی بازی

“I laud the majestic and shadow love. It is the whole game of symbolism.”

The lover lauds the celestial game of love symbolically played in terrestrial forms.

سبھو شاہد اصلی جانیں

ہے وحدت سمنجھ سنجانی

ہے وَاحد پرم کہانی

وچ پردے کثرت سَازی

“Consider all things as manifestation of the Real. Unity is the story (expression) of love. Seek knowledge and understanding of unity in diversity.”

One has to develop doctrinal understanding in considering everything as the manifestation of the Real. The manifestation is not absolutely real but it is also not absolutely devoid of the real. Things are attached to the Real. The story of love is the story of unity. One has to understand the principle of unity manifest in diversity. It is the One, who is manifest in manyness. Isn’t it ‘the dust of multiplicity,’ which makes the eye oblivious of unity? Could the question of multiplicity arise if there were no unity?

کر رفع ملال کدورت

تھِیا ظاہر وچ ہر مورت

ٹک سمنجھ سجن بے صورت

چھپ اولے نور حجازی

“Cleanse yourself (the mirror of your heart) from anxiety and animosity of forms (dust of multiplicity) and fully understand that your beloved is (essentially) formless. He has become immanent in each form, while maintaining His transcendence by virtue of the Muhammadan Light.”

Man has to cleanse the mirror of his heart from anxiety and animosity of otherness. He has to fully understand that the beloved is formless but manifest in every form (in simultaneity of his transcendence and immanence). The Essential Light remains hidden and invisible, while manifesting itself in the Light of Muhammad, which is instrumental in the creation or manifestation of the cosmos. 

سُن حسن اَزل دی چالی

کِتھ خالق خلق دا والی

سب ناز نہورے والی

کتھ عابد ریت نیازی

“Reflect on the moves of the primordial beauty. They are prideful with coquetries. He manifests as the Creator, the custodian of the whole universe at times and at times He assumes the posture of humility and exhibits himself in the form of a devotee.”

The prideful moves of the primordial beauty characterised by coquetries have to be doctrinally understood. He manifests, at times, as the Creator and custodian of his entire creation. But, at times, He manifests Himself in the forms of devotee and in the tradition of humility.  Religiosity fails to understand the manifestation of the Creator and Lord of the universe in the forms of devotee and the tradition of humility. It seems so scandalous to it. It has no means to understand that His manifestation in any medium-higher or lower- is the direct consequence of His being the Absolute, Infinite, Universal Possibility and the metaphysical Whole. There is no room for anything, spatially or non-spatially- to exist with Him. The very idea of anything beside Him tends to create divinity (ilah), which is worst form of blasphemy and polytheism. The truth is that the cosmos is the ever recurring theophany (tajjali) of the Reality. There is nothing else. He is manifest in all things, in their all dimensions, and at all times in simultaneity. The attempt of religiosity to reduce God to His absolute transcendence delimits Him. It is the perspective of immanence, which complements the perspective of transcendence and succeeds in presenting God in His Wholeness.

کِتھ عاشق درد کُشالے

تھی ہار سنگار ڈکھالے

کِتھ حُسن ملاحت چالے

خوش سیرت ناز نوازی

“He manifests in the form of a lover in pain and adversity at times and at times He manifests in charming beauty. He exhibits in a makeup, nobility and prideful elegance.”

He manifests, at times, in the form of the lover suffering pains and adversities. He manifests, at times, in the form of the beloved with charming beauty. He manifests in embellishments, nobility and prideful elegance. All things are modes of His manifestation including ideas, feelings, words or acts. Everything is subject to His law. If we identify Him with His law, then it becomes easier for us to understand His manifestation in every medium irrespective of the higher or lower category of the medium.

کِتھ مطرب تے میخانے

کِتھ صوم صلوٰت اذانے

کِتھ رِندی رسم یگانے

کِتھ زاہد نیک نمازی

“He manifests, at times, in the form of musician and tavern. He manifests, at times, in the form of the inebriate and in the tradition of drunkenness. He manifests, at times, in rituals and, at times, as a devout and pious worshipper.”

It is by virtue of His immanence that He manifests in different forms or mediums but He simultaneously maintains His transcendence. It is precisely the reason that no medium-pure or impure-can affect Him. It is appreciation of this metaphysical truth that clears many a doubts of religiosity regarding the doctrine of Oneness of Being (wahdat al-wujud). 

ہے غیریت زندیقی

کر جہد جہاد حقیقی

پا وِرثہ رکھ صدیقی

بن مرد معلیٰ غازی

“Otherness is sacrilegious. Discover the treasure of truthfulness.  Make a true and meaningful effort to become a perfect and universal man.”

Otherness is sacrilegious. It is the vocation of Man to remain sincere to the tradition of Truth considering the Reality as the Absolute, Infinite, Universal Possibility and the Metaphysical Whole that leaves no room of otherness. There is the Principle and its Manifestation. There is Oneness, which is all-dimensional and all-pervasive. There are no two irreducible principles. There is the principle of unity.  It is unity, which manifests in diversity. Diversity has no self-subsistent, independent or autonomous reality. It is the One, which reflects in the many. He has to make meaningful efforts and realise the doctrinal truth in the infinite depths of his being or consciousness. It will make him perfect and Universal Man. 

ٹھَپ فِقہ اصول مسائل

بَٹھ علمی بحث دلائل

سَٹ نحوی فعل تے فاعل

ہے فقر فقط جانبازی

“Discard jurisprudence, its principles, issues and problems. Leave aside syntax and accidence. Discard knowledge, mode of argumentations and proof. The consciousness of one’s ontological nothingness is to sacrifice ones life for the sake of love (union).”

The mediate knowledge with all its methods and modes has to be discarded in order to attain immediate knowledge by virtue of intellectual intuition. Love and gnosis fall to the lot of the one who has readiness to sacrifice his life for the sake of his beloved.

اے سلک سلوک فریدی

پر ذوق لذیذ جدیدی

ہِے رِیت عجب توحیدی

' لمبِڑ دُور درازی

“Adopt this Faridian way. It is a strange tradition of oneness. It is full of taste and fresh (creative) relishing. Leave all the distant ways and modes.”

One has to adopt the way of Faridi tradition. Contemplative tawhid or the tradition of Oneness is unique. It is inspiring, tasteful and creative.  A person has to leave all the indirect ways and modes of knowledge and being. He has to realise doctrinal truth of Oneness in the inmost chambers of his heart.

 

       Kafi-265                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 265       

 

وَہ وَہ دِلبر دی یاری

لَا یاری کرم نہ کاری

“I laud the friendship of my heartiest friend that after contracting friendship he did not cast a glance of love at me.”

He lauds (sarcastically) the friendship of his heartiest friend who contracted friendship with him and then assumed transcendence.

تھی رُوکھڑا رکھُم بریّت

نہ پچھدا حال حقیقت

نہ سُندا وَیدِن ساری

 “He is very indifferent and keeps a distance from me. He does not enquire about my welfare. He does not listen to the tale of my love.”

He equates the transcendence of his beloved as acts of indifference towards him. He does not enquire about his welfare nor listens to his tale of sufferings on the path of love. He desperately desires his beloved to assume immanence so that they could communicate with each other.

میں مُٹھڑی ڈکھڑیں کُٹھڑی

سے تِیریں غم دیں چوُٹڑی

دل لُٹڑی سُولاں ماری

 “I am miserable and butchered by sufferings. I am subjected to countless arrows of sorrows. My heart is looted and has become the victim of afflictions.”

She expresses misery at the hands of sufferings, sorrows and afflictions she encounters in separation and disunion from her beloved.

نہ ڈٹھڑم مٹھڑا مکھنا

گیا سانون صاف سلکھنا

گئی موسم چیتر بہاری

 “I have not seen my sweet and tender friend. The rainy season has just passed away and the spring season has ended.”

She was deprived of his vision in spite of great nuptial times. She could not realise times of union with her transcendent beloved. She constantly grapples with the mystery of transcendence. She becomes so dejected in not seeing him even in such good times.

نہ ہوت نہ کھوب اٹھاں دے

سب پربھت پندھ تھلاندے

دِل رُل رُل رو رو ہاری

 “There is neither my beloved nor any signs of the camel hoofs. There are all hills and vast spaciousness of the desert. I have exhausted myself by crying wretchedly.”

She finds no signs of her beloved in the wilderness of herself. She exhausts herself by crying wretchedly in desolations.

میں سندھری کیویں جالاں

پردیس بیٹھی تن گالاں

تھئے روہی ڈینہہ ملہاری

 “Why should I go and dwell in Sindh and rotten my self as an alien, when there are rains in the desert and the weather is so fine?”

Her quest is to find her beloved in the inmost chamber of her heart in order to realise the possibility of union. She does not want to search him in the external world (outward) and become rotten and alien for nothing. Her search in the outward does not lead to fruition.

دِل کھَسدا بھیت نہ ڈسدا

تھی اوپرا دوروں ہَسدا

لا ہو ہو شہر خواری

 “My beloved grabs my heart and does not disclose the mystery. He acts as a stranger and distantly watches with a laugh the situation of my infamy and notoriety.”

The beloved grabs her heart but does not disclose the mystery of his transcendence. He becomes transcendent but remains aware of the infamy and notoriety fallen to her lot. He laughs at her inability to understand the mystery of transcendence.

ہِک یار فرید اویڑا

بِیا سَسّ نِنان دا جھیڑا

پئی پلڑے مُونجھ منجھاری

 “Farid! My friend is peculiar and also my mother-in-law and my sister-in-law have brawls with me. Anguishes are fallen to my lot.”

He falls in constant states of anguishes in trying to discern meaning behind the peculiar moves of his beloved and in facing the brawls of his adversaries who also take a heavy toll on him. He faces the vicissitudes of his inner self and the animosities of his social self.

 

       Kafi-266                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 266       

 

ہِک دم ہجر نہ سہندی ہے

دل دلبر کارن ماندی ہے

“My heart is weary without my beloved. It cannot bear disunion even for a moment.”

There are times when her heart becomes weary without her beloved. She finds it impossible to bear her disunion even for a moment.

سوز گداز دی تول وِچھاواں

ہار غَماں دا گل وچ پَانواں

ڈکھ ڈوہاگ دی سیجھ سہاواں

درد دی بانہہ سراندی ہے

“I lay the bedding of sensitive passions. I set my nuptial bed of sufferings and misfortunes. I wear the garland of sorrows around my neck. I keep the hand of pain under my head.”

She remains in the grip of sensitive passions of love. She undergoes sufferings, misfortunes, sorrows and pains in the transcendence of her beloved.

ماہی بے پرواہ مِلیوسے

حال کنوں بے حال تھِیوسے

پلڑے سوز فراق پِیوسے

جِندڑی جھوک غَماں دی ہے

“I got my carefree beloved. Passion and separation have fallen to my lot. My condition has worsened. My life has become an abode of sorrows.”

She considers her beloved carefree who does not respond to her passionate sufferings of separation. Her condition worsens and she remains constantly in the state of sorrowfulness. 

ڈینہہ نِبھانواں سڑدیں جلدیں

ساری عمر گئی ہَتھ مَلدیں

رات ونجانواں جلدیں گلدیں

ہے ہے موت نہ آندی ہے

“I spend my day in burning and scorching. I spend my night in flaming and rotting. I have been at a loss throughout my life. Alas, death does not overtake me.”

She constantly faces the burns of love, which rotten her self. Her whole life has been spent in lamenting at the transcendence of her beloved. She has even been spared by death to face the sufferings of love.

سوہنے کیتی کیچ تیاری

سینگیاں سرتیاں کرن نہ کاری

آیا بار برہوں سر باری

بے وس پئی کُرلاندی ہے

“My beloved is prepared to go to Ketch. The burden of love is on my head. My youthful companions and friends are unable to solve my problem. I am groaning in helplessness.”

The transcendence of her beloved in the offing puts onerous burden of separation on her. Her friends and companions cannot stop this occurrence. She groans in the state of helplessness. The uniqueness of love does not sanction any inner or outer help. She is both inwardly and outwardly helpless in arresting the transcendence of her beloved. What, if she succeeds. Wouldn’t it be a premature end of the game of love? Isn’t the transcendence of the beloved necessary for ripening love into fruition?

یاد کریساں یار دیاں گالہیں

تونیں مہنیں ڈیوم سیالیں

سوہنیاں رمزاں موہنیاں چالیں

تانگ فرید نہ جاندی ہے

“I will remember the discourse of my beloved filled with lovely symbolism and enchanting intricacies. Farid! My longing for the beloved does not diminish even when the Sial women rebuke me.”

He ever remembers the discourse of his friend. The heavenly discourse is couched in lovely symbols and enchanting intricacies. He keeps longing for his beloved. The rebukes of the outsiders cannot diminish his desire for his friend. Doesn’t rebuking help in intensifying the fire of love already enkindled in his heart?

 

       Kafi-267                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 267       

 

ہکو الف مینوں برمانوم ڑی

تتی بے تے مول نہ بھاوِم ڑی

“Only one alphabet Alif (Allah) has captivated me. I am the inept one whom no other alphabets (realities) are acceptable.”

The alphabet Alif (A) symbolising Allah (Oneness) captivates the lover. It is doctrinal understanding and realisation of the principle of unity, which is enough for him. His drowning in love makes him oblivious of diversity as such. He fully concentrates on the Real. All else is otherness.

سوہنی وحدت پرم پریتاں نیں

کوجھی کثرت کوجھاں ریتاں نیں

ذوقی گھاتاں عشقی گیتاں نیں

دل غیروں غیرت کھاوِم ڑی

“The beauty of unity is characterized by depths of love. There are enchanting tunes and songs of love. Multiplicity is ugly and its ways are hideous. My heart with priding shuns otherness.”

The beauty of unity is so lovable. It is punctuated by enchanting tunes and songs of love. Unity is manifest in multiplicity. The ugly multiplicity with its hideous ways is the result of denying the principle of unity manifest in diversity. It is considering multiplicity or diversity as independent and autonomous. It tends to severe it from its roots. His heart takes pride in shunning otherness (not denotatively but in a connotative sense since otherness is not there).

ہر چالوں ناز نواز ڈسے

کل عالم عالم ساز ڈسے

سَب حُسن اَزل دا راز ڈسے

ہِکو نور نظر وچ آوِم ڑی

“There is the pride and elegance in its each move. It is the mystery of primordial love. I see the whole world instrumental in manifesting the essential Light.”

The moves of Beauty are filled with pride and elegance. There is an intimate linkage between beauty and love. It is the mystery of the primordial love, which has caused the cosmos and sustains it. The whole world is constitutive of the essential Light and seems instrumental in spreading it in the cosmos.

غیرت محض محال ڈسے

ہر ویلھے وصل وِصال ڈسے

چو طرفوں حُسن جمال ڈسے

ڈینہہ رات پُنل گل لاوِم ڑی

“I see no possibility of otherness. I see divine beauty everywhere. I find union at each and every moment. Punnal is embracing me day and night.”

He realises the doctrinal truth of Oneness. He sees the impossibility of otherness. He perceives unity in diversity at all times. There are loving embraces day and night.

 

کیوں کر دی ہار سنگار مُٹھی

جے جاناں سانول یار مُٹھی

کیوں سرخی کجلہ دھار مُٹھی

وَل ملک ملہیر سدھاوِم ڑی

“Why I would have done a makeup being so hapless and why I would have applied rouge and drawn the line of a collyrium in the hapless state if I had known that my beloved would leave for Malheer?”

She as a hapless lover questions her embellishments in the wake of her beloved’s transcendence. She would not have been happy if she knew that her beloved would assume transcendence. She faltered in considering the permanence of her beloved’s immanence.

تتا درد جدید شدید تھِیا

ہِکے دید فرید خرید تھِیا

ہر روز اے سوز مزید تھِیا

بن ڈھولن گھر ور تاوِم ڑی

“My inept pain has multiplied and my passion is intensifying each day. Farid! I have sold myself at the behest of one gaze of my beloved. My dwellings are making me fiery without my beloved.”

His pain multiplies and his passion intensifies every day. He recounts the act of selling himself at one gaze of his beloved. His dwellings have become fiery in the absence of his beloved.

 

       Kafi-268                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 268       

 

ہِک ہے ہِک ہے ہِک ہے

ہِک دی دم دم سِک ہے

“It is the unified oneness. The desiring of the One is at each and every moment.”

The One is the Absolute and the Infinite. There is constant desiring of the One from within the One since there is nothing outside the Metaphysical Whole. 

ہِک دے ہر ہر جا وچ دیرے

کیا اُچ ہے کیا جھِک ہے

“The One dwells at each and every place whether it is high or low.”

There is the Omnipresence of the One irrespective of heights and depths.

ہِک ہے ظاہر ہِک ہے باطن

بیا سَب کجھ ہالِک ہے

“The One is manifest. The One is unmanifest.  All else is perishable.”

The One is the Manifest. It is the same One, which is the Unmanifest. The Manifest or the Outward and the Unmanifest or the Inward are there in their absolute fullness without any trace of otherness. All else is being perpetually annihilated. But there is nothing outside the Infinite. Thus, it is the process of re-creation that is taking place at every moment within the Infinite.

مقناطیس تے لوہے وانگن

ہوں ڈو دل دی چھِک ہے

“My heart is attracted (to my beloved), the same way as iron is attracted to a magnet.”

The force of love travels in the veins of the cosmos. His heart is magnetically attracted to his beloved.

جیڑھا ہِک کوں ڈو کر جانے

او کافر مشرِک ہے

“A person who considers the One as two veils the truth and places divinity beside Allah.”

A person who delimits the One by negating its metaphysical wholeness provides space for otherness and thereby creates duality of irreducible principles. He veils truth and places divinity beside Allah.

مطلب ڈاڈھا سخت نزیکی

پر رہ تے چل چک ہے

“The meaning (of oneness) seems so absolutely understandable but to traverse this muddy and marshy way is so difficult.”

The meaning of Oneness is self-evident but to doctrinally understand and realise it is so difficult. One has to traverse the path of love and gnosis in order to understand and realise it.

ساڈے سر سرواہ دا سارا

فخر پیا مالک ہے

“My beloved Fakhr is the complete custodian of my being and its commitments.”

He places his whole being and having in the hands of his spiritual master for attaining the highest metaphysical stage of ‘the supreme identity’.

درد دا بار اٹھا نہ سگدی

دل شودی نک تِرک ہے

“My heart is poor and delicate. It cannot bear the burden of pains.”

His heart is so fragile that it cannot bear the onerous burden of the pain of love.

روز ازل دی دِلڑی میڈی

رَاہ حَق دی سالِک ہے

“My heart ever since the primordial day is subject to the way of Truth.”

The primordial tradition demonstrates the innateness of truth in the heart (Intellect)

جند دے نال خیال خدائی

کیا پورا گیا بِک ہے

“The imagination of the Divinity has completely become identical with my life (being).”

He reaches a stage where he completely concentrates on the Real. It leads to the identity of knowledge and being.

یار فرید سنجانن کیتے

اے نُسخہ ہِک ٹِک ہے

“Farid! This formula (prescription of oneness) is absolute in order to have an essential understanding of my friend.”

The concentration on the Real is his patent prescription on the road to gnosis.

 

       Kafi-269                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 269       

 

ہن میں رانجھن ہوئی

رِہیا فرق نہ کوئی

“Now, I have become Ranjhan.  The polarization has been withdrawn (by the Self).”

She traverses the arduous path of love. She attains ontological consciousness of her nothingness. She becomes transformed in the form of her beloved. The polarisation between the lover and the beloved ceases to exist. But the question remains that once the lover ceases to be, the beloved also ceases to be. The cessation of the lover and the beloved is in simultaneity. The lover either becomes identified with love itself or the Reality (Self) withdraws this polarisation. Doesn’t the gnostic come to subsist in the Divine Consciousness as a realised possibility?

جیں سنگ دِلڑی پیت لگائی

آخر بن گئی سوئی

“My heart ultimately became the same (united) with whom it cultivated love.”

Her heart becomes united with her beloved. The subject and the object become identified.

ہِیر سلیٹی چوچک بیٹی

ونج کِس جا کھڑوئی

“Heer, the daughter of Choochak, reached such (sublime) heights.”

Heer, the daughter of Choochak, reaches such sublime heights by virtue of remaining sincere, resolute and steadfast in love.

ہیروں ہیرا تھیسیں جیکر

سر ہیں راہ ڈتوئی

“If you sacrifice yourself for the sake of love, then you will also be transformed from Heer to a diamond (will become priceless by the process of alchemy).”

The one who adopts the love tradition of Heer in sacrificing everything for the sake of love will become invaluable.

پہلے کھا کر درد کُشالے

اُوڑک تھئی دِل جوئی

“I had to bear pains and adversities in the early phases but at last my efforts fructified to my heart’s content.”

She has to face pains and adversities in the path of love. But ultimately the beloved becomes responsive and affects union with her.

شابس اصلوں محض نہ ہاریوں

جتنا بار چتوئی

“It is commendable that you did not lose your heart in spite of bearing such pressures.”

She commends the one who does not lose her heart in spite of bearing onerous burdens of love.

جو کوئی سِلک محبت دے وچ

مَرن توں اگے موئی

“The one who dies before dying in the tradition of love (succeeds).”

The tradition of love makes the one succeed in love who dies before dying. She is the one who has completely subjected herself to the will of her beloved.

سیجھ سُہاگ سُہایس تھی خوش

شام سندر سنگ سوئی

“The person attains happiness by being in the nuptial bed with his beloved.”

She who attains consciousness of her ontological consciousness in the face of her beloved succeeds in affecting nuptial union with her beloved.

نال خیال انا دے جیں نے

میل دوئی دی دھوئی

“They cleanse themselves of the dust of multiplicity by virtue of “I am the Truth”.”

She cleanses herself of the dust of multiplicity by realising that her I amness is an objective illusion. It is the Divine I amness, which is manifest in the human one. It is the Reality, which says ‘I am the Truth’, through human tongue.

سارے جگ وچ ہِک میں رہ گئی

نہ توئی نہ اوئی

“I remained solely in the world without otherness.”

She becomes conscious of her ontological nothingness. Her sense of separateness ceases to be. All polarisations are withdrawn. She sees the working of the Divine fully within her.

تھِیا منصور فریدؔ ہمیشہ

جیں اے راز لدھوئی

“Farid! He always remained a victor who found this secret (realised his self in fullness).”

The one who found the secret of realising his self in fullness achieved permanent victory. He purified the mirror of his heart (mirror of his ontological nothingness) from otherness and provided the Reality to contemplate itself.

 

       Kafi-270                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 270       

ہَئے عرب شریف سِدھائی

بو سندھ پنجاب دی آئی

“I am nearing Sindh and Punjab after departing the holy land of Arabia.”

He is returning from the holy land of Arabia symbolising his return to the outward from the inward.

بِن عرب اے اکھیّاں رُووِن

کر نِیرے مُکھڑا دھووِن

رو ہار ہنجوں دے پووِن

دِل دردیں چوٹ چکھائی

“My eyes are weeping and stringing the garlands of tears that are washing my face (countenance). My heart has made me taste the pain of departing Arabia.”

He suffers in returning from the celestial world to the terrestrial one. It is heart, which makes him taste the pain of love characterised by separations and disunions.

 

اے پہلی منزل حدے

کل بحر دی شدے مدے

بئی شہر مُبارک جدے

اج عدن ویندی مُکلائی

“Heddah was the first point of destination after Makkah. The next is the blessed city of Jeddah.  The sea is in high and low tides. We are leaving behind Adan and bidding it a good bye.”

He is bidding good bye to the spiritual stations he encountered in the way of his spiritual journey.

کر سعی طواف زیارت

گھن عشقوں ذوق بشارت

لہہ لطفوں عفو اشارت

ول وطنیں واگ ولائی

“I have made an effort (walking between ‘safa’ and ‘marwa’) and accomplished circumbulation and witnessing. I got the subtle signs of my salvation. I have turned the reins towards my country after tasting the Divine messages of love.”

He makes spiritual efforts and receives spiritual blessings. He returns to his ordinary self after tasting the responsiveness of his beloved.

کیوں گانے گاہنے پاواں

کیوں کجلہ دھار بناواں

کیوں سرخیاں میندیاں لاواں

ہے تھیُم نصیب جدائی

“Why should I wear colourful threads around my wrist (symbolising marital bond) and ornaments? Why should I apply rouge and henna?  Why should I draw the line of a collyrium? It has fallen to my lot to depart.”

He is not inspired to embellish himself since he is departing from his beloved. He is sad at facing the situations of separation and disunity.

گل سہرے ہار کمانے

گئے جوش جوانی مانے

کل ناز نوا وہانے

گئی دھج وچ فخر وڈائی

“All my chaplets and garlands have lost their freshness. All my pride and elegance have been reduced to naught. My animating youthfulness has disappeared. My distinction and self-conceitedness have gone away.”

The days of separation and disunion fade the colours of his life. He finds himself reduced to nothingness.

توں باجھوں سانول گھروچ

تھل مارو سنجڑے بر وچ

ہاں بے شک سخت سفر وچ

ہم سختی روز سوائی

“My charming beloved! House of God! I am undoubtedly undertaking hazardous journey in inwardness without you. I am (symbolically) in deadly deserts, forests and desolate places with increasing hardships each day.”

He traverses the hazardous and difficult path of love to search his beloved in the inmost chambers of his heart. His hardships of love increase during the transcendence of his beloved. 

کئی آس فرید نہ پُنڑی

سر سوز فراق دی چنڑی

جی جلیا دِلڑی بُھنڑی

گل دردوں چولی پائی

“Farid! None of my hopes could be realised. My self is burning and my heart is being grilled. I have the covering of passion and separation on my head and the shirt of pains on my body.”

His hope of vision and union with his beloved remain unrealised. His embodied self is burned and grilled by the fire of love. His passion of love has to bear separation of his beloved. He suffers pains of love for the sake of his beloved. 

 

 

       Kafi-271                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 271       

یاد آنون یار دے رلڑے

نِت پووِن کروپ کُللّڑے

“I am remembering the days of togetherness with my friend. I am facing unintelligible difficulties at each and every moment.”

She recounts the moments spent with her beloved in togetherness. She constantly faces intricacies of separation and disunion with her beloved.

کیوں چڑھدی چندری کھارے

جے جانڈی ہجر دے وارے

کیوں کردی زیور بارے

آئے نیڑے سخت سوَلڑے

“If I had known that union would be so short lived and I would have to bear disunion so soon then, why would I have accomplished the nuptial rites and worn heavy jewellery?”

She would not have agreed to accomplish nuptial rites and ornament herself if she knew that the immanence of her beloved was so short-lived and she will have to bear his transcendence so soon.

ڈکھ یار، سُکھاں دے ویرن

مونہہ کالا نیلے پیرن

لائے سُولاں سینے دیرن

وہ ہوت پُنل دے بھلڑے

“The sufferings are my friend and peace is my adversary. Countless afflictions have encompassed my being. I have lost my honour and respect. I laud the blessings of my beloved Punnal.”

She lives amidst the company of her sufferings. She finds peace beyond her reach. She is encompassed by countless afflictions. She loses her honour and respect. She lauds (sarcastically) these blessings of her friend.

کیوں ڈکھڑی عمر نبھاواں

ونج گورستان سُہاواں

ہُن موت دا ملک وَساواں

بَٹھ جیون کوڑ تسلڑے

“Why I should bear a life of sufferings? I would go and dwell in the city of death. I will inhabit the graveyard. I don’t care a fig for the false consolations of life.”

She thinks of dying than bearing the life of sufferings.  She does not care about her life or the false consolations of her beloved. The yawning chasm between human timings and the divine ones widen in the states of separation and disunion. She becomes desperate in her search of transcendence. Doesn’t the Divine timings finally prevail and she realises that the Divine hand of time was in her ultimate interest?

گل پیچ ہجر دے ولڑے

ایہہ نینہہ لانون دے بھلڑے

دل زخم اوَّلڑے الڑے

پئے میں مُٹھڑی دے پلڑے

“The entanglements of disunion have fallen to my lot. My heart is stricken with intricate and fresh wounds. They are the blessings of contracting love that have fallen to the share of the miserable one.”

She experiences disunion of her beloved. She is struck by intricate and fresh wounds of love. She calls these as blessings (sarcastically) of contracting love, which have fallen to her miserable lot.

سب زور ہوس وس لایُم

غم درد اندر سر پایُم

پر یار فرید نہ آیُم

کر آپے گلڑے گلَڑے

“Farid! I have made my efforts and tried my utmost but my friend has not come to meet me. Sorrows and pains have been all embracing and they have come to reside within me.”

He makes all out efforts in search of transcendence but all in vain. He remains engulfed in sorrows and pains of love. There is no relationship of causal necessity between effort and its result. His efforts do count but they cannot force the transcendent beloved to assume immanence. The keys of efforts cannot open the door of transcendence. The opening has to come from the Heavens. 

 

 

       Kafi-272                                        Understanding diwan - i - Farid                                            کافی نمبر ۔ 272       

یار کُراڑا حال وے

سانوں مار نہ طعنے

“My friend! My condition is deplorable. Do not taunt me.”

He as a deplorable lover asks his friend not to taunt him since the transcendence of his beloved is not in his hands. His condition worsens at taunting by his friend.

سانگ سنجوک رلائے قسمت

سانگے دوست یگانے

“It is my destiny that I have united with my friend who is unique.”

Destiny has made him encounter such a unique friend.

جاں جاں سونہہ بناواں

تانتاں ڈسدے دور بیگانے

“The more my familiarity increases with him, the more he seems far away (transcendence).”

The more he familiarises with his beloved the more his beloved seems transcendent. Isn’t it the mystery of transcendence that his intensity of love increases the transcendence of his beloved?

آنون کان نہ منگنیں دِلڑی

کچڑے کرن بہانے

“He makes petty excuses but in fact his heart does not yearn to meet me.”

He thinks that his beloved does not yearn to meet him and thereby remains transcendent. All else are lame excuses.

بے درداں دی پریت نہ بھلی

مولیٰ موت کوں آنے

“Love of the heartless is of no benefit.  I pray for death.”

He finds no benefit of vision and union at the hands of his heartless beloved. He prays for death. Life is elsewhere.

روواں رو رو لوک سناواں

جی نہ آوم خانے

“I cry and narrate my tale to the folk.  My heart is not at its place (is not in the state of peace).”

He narrates his tale of suffering to the people around him, while in state of agony. His communication with the outsiders is of no consequence to him.

کوئی آکھے من مچل کوڑی

کوئی آکھے دیوانے

“Some people think that I am false-hearted and deceitful, while others think that I am frantic in love.”

People as outsiders have no access to his inwardness. They impute false motives to him. Some people call him frantic in love.

سولیں نال سنجی دی جالے

سنج صباح گزرانے

“I spent my days and night in afflictions.”

He spends his time bearing inner and outer afflictions.

آنویں دیر نہ لانویں ماہی

جند ڈوں ڈینہہ مہمانے

“My beloved! Do come soon and don’t be late since my life is going to end soon.”

He entreats his transcendent beloved to assume immanence without any delay since the span of his life is going to end soon.

عشوے غمزے ناز نہورے

کیا کیا حسن دا شانے

“Witness the multiple glories of beauty in amorous glances, enticements, pride and coquetries.”

The majesty of Beauty is manifest in its bewitchments.

جو ہے شان فرید دی ساری

مارن دا سامانے

“Farid! All this glory is to ravish my being.”

The glories of bewitching beauty are there to ravish his being. The bewitchments of beauty stir love in his heart. They intensify his love and nurture an insatiable quest for his beautiful beloved. They embark him on the hazardous journey of love.

 

 

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