41. Nyama Saeb: Kya neyre zoonay nebar...

زوٗنہِ کھوتہ زیبان پننے چوٗنہِ

کیا نیرِٔ زوٗنے نیبر

خوٗنہِ دل وندس نا ییم نا کوٗنہِ

کیا نیرِٔ زوٗنے نیبر

Zooni khote zebaan pan-nay chooni,

Kya neyre zoonay nebar.

Khoon e dil wandas na yiyam na kooni,

Kya neyre zoonay nebar.

Zebaan: Beautiful

Chooni: Sparkles/ Sparks of imitation jewellery.

More than the moon, graceful are the sparkles of self,

(Then) what for shall I go out to (watch) the moon.

Will sacrifice blood of my heart, may (my beloved) come out of somewhere,

What for shall I go out to (watch) the moon.

The sparkles of self means the remembrance of God and love of Prophet. The poet says that more than the moonlight the remembrance and love are lustrous and therefore he does not need to venture out to watch the moonlight.

توسہِ پوْٹ نیریا اتھ ہوٗن موٗنہِ

گوڈٔ ژھانڈ کأریگر

وانس کھالِتھ تھانہ دوٗنہِ

کیا نیرِٔ زوٗنے نیبر

Toase pott nerya ath hooin mooni,

Godde chhaand kaerigar.

Waanas khaelith thaana dooni,

Kya neyre zoonay nebar.

Toas: Fine kind of shawl wool

Pott: Wollen cloth

Doon: To card.

Can a woollen shawl be woven of dog’s wool?

(Yes) first find a craftsman.

On the loom will card a full cloths length,

(Thereafter) What for shall I go out to (watch) the moon.

Woollen shawl is always woven from the wool of goat. Poet asks that can a woollen shawl be woven from the wool of a dog. He then answers himself that it is possible if the craftsman is talented. Dog wool here may refer to the debased person and the craftsman to a spiritual guide. A spiritual guide can turn even a debased person into a quality product. And when such person is put on the loom of spirituality, on completion he/she shines more than the moon.

سز تے صابن لگہ ملّہ وُنہِ

دوْبّ چھلہِ تھانا زبر

پاک میلہ پاکس، مل نا کوٗنہِ

کیا نیرِٔ زوٗنے نیبر

Saz tai saaban lagi malle-wuni,

Dobb chhalli thaana zabar.

Paak meyli paakas, mal na kooni,

Kya neyre zoonay nebar.

Saz: Fuller's Earth

The fuller’s earth and soap will come to the use of rubbing,

Washerman will wash the whole cloths length excellent.

Pure will join pure, dirt is nowhere,

What for shall I go out to (watch) the moon.

In past, clothes used to be washed by fuller’s earth in absence of soaps. Here, both fuller’s earth and soap may mean the practices prescribed for the devotee by his spiritual guide. The washerman, i.e., the spiritual guide, will then clean the cloth(devotee) excellently with such practices. And when the practices and the guide join together, the dirt is cleansed off the devotee and he/she shines brilliantly. In such case moonlight is less splendid than the brilliance of the devotee.

دوہ اکّہِ حضرتﷺ دریاو زوٗنہِ

تمہِ تورٔ ونی نس خبر

زوٗن چھے اتی تِہ گاہ نا کوٗنہِ

کیا نیرِٔ زوٗنے نیبر

Doh akki Hazrat draayov zooni,

Tami toare wani-nas khabar.

Zoon chhey atti ti gah na kooni,

Kya neyre zoonay nebar.

Once the Prophet(saw) came out in the moon,

The moon disclosed its own state.

Moon is there but the light nowhere,

What for shall I go out to (watch) the moon.

It’s evident that moon would be shining poorly in front of Prophet(saw). The moon therefore lost its light in front of the Prophet(saw). So, when a devotee follows the path of Prophet(saw), he/she too will be more resplendent than the moon.

خلوت خانس زوٗن نا کووٗنہِ

سألکو سوے بوٗز خبر

اندرٔ تے نیبرۓ لأگتھ چوٗنہِ

کیا نیرِٔ زوٗنے نیبر

Khalwat khaanas zoon na kooni,

Saeliko soi booz khabar.

Andre tai nebrai laegith chooni,

Kya neyre zoonay nebar.

The solitary room(closet/heart) has moon nowhere,

The devotees heard that very news.

With sparkles adorned outside and inside,

What for shall I go out to (watch) the moon.

The devotees heard that the solitary room doesn’t have a moon inside then wherefrom the brilliance is emanating perplexed them. In fact, the brilliance was coming from the spiritual guide and the remembrance of the God in the solitary room. Sparkles inside may mean the spiritual guide himself and the sparkles outside may mean the remembrance of the God. The solitary room may mean the heart as well. Once it goes into the remembrance of the God, it illuminates into the brilliance both inside and outside.

برسنگ اہرام یس پاد سنہِ

صیف الملوک در سفر

بَدِيْع الْجَمَال زینِتھ آنہِ

کیا نیرِٔ زوٗنے نیبر

Bar sang ahraam yas paad sanni,

Saif ul Malook dar safar.

Badool Jamal zeenith anni,

Kya neyre zoonay nebar.

On the rocks of the pyramids whose feet are spiked,

(And is like) Saif ul Malook on a journey.

(That very person) brings Badi ul Jamal conquered,

What for shall I go out to (watch) the moon.

Ahraam: Pyramid. Equated to mountains

Paad: Foot

Saif ul Malook: An Egyptian prince.

Badi ul Jamal: Of rare or wonderful beauty, the beauty that is unparalleled (Name of the fairy with which Saif ul Malook fell in love with. She was imprisoned by a giant amidst mountains and was freed by Saif ul Malook).

The story of Saif ul Malook and Badi ul Jamal has been rendered from Arabic to many languages like Persian, Panjabi, Urdu, Balochi etc. 

A person in search of love has to bear many difficulties on the way to the accomplishment. Only one who comes over the difficulties become successful in love. And such love is so much lustrous that the moon seems dull against it.

کُنرٔچ بیکسی یی کُسو زانہِ

نعموؔ موْر چُھے قبر

زیْو چھے کٔج تے پروال تہِ پنہِ

کیا نیرِٔ زوٗنے نیبر

Kunirich bekasi yi kusu zaani,

Nyamov mor chhui qabar.

Zev chhey kaejj tai parwaal ti panni,

Kya neyre zoonay nebar.

Parwaal and Panni: Diseases of eye

Who knows the forlornness of the loneliness?

O Nyama! (Your) Dovecot is a grave.

Your tongue is dumb, (eyes) afflicted and blind,

What for shall I go out to (watch) the moon.

The solitary place for the remembrance of the God, like a grave, is full of loneliness. By virtue of the endeavours to find God, the tongue has now become dumb, light in the eyes have faded and cannot see. This has happened because of the search for the brilliance within. So I need not to look for the same outside.