4. Wahab Khar: Haii weiss mey tas seeith...

 ہۓ ویسی میْے تس سٔتی کونۂ لاجوم تازٔ یارانۓ

آلو کریْومس شوقۂ چانے نۓ چھے نالانۓ

Hai Weiss mey tas seeith koane laajyom taaze yaaranai,

Aalaw karyomas shoqe chaanay nai chheh naalanai.

O friend! Why did not I try to befriend Him afresh,

I called Him, “In Your yearning the flute is lamenting”.

Alternatively in books it is written as:

Hai Weiss mey tas seeith laajyom taaze yaaranai,

Aalaw karyomas shoqe chaanay nai chheh naalanai.

O friend! I tried to befriend Him afresh,

I called Him, “In Your yearning the flute is lamenting”.

In both cases it reflects the disconnect from the beloved and the subsequent desire/try to reconnect afresh. The reconnect with the beloved was backed by the lamentations that arouse from the heart like the piercing melody of the flute. In Sufism, the head is compared to the flute. Traditional flute has seven openings, so has the head. A Sufi closes/opens them in a rhythm like the flute openings are closed/opened and the concentration of beloved gives out a distinct call like in Allah Hu.

تیلہ اوس آدمؑ بوٗد گژھنۓ، تس تہِ میْے آٔس زان

ادّٔ لودُن جنّت کعبۂ جہنّم بیہِ بُت خانۓ

Telli oas Aadam bood gachhnai, Tas te mey aaes zaan,

Adde lodun Jannat, Kaabe, Jahannam beyi but khaanai.

Adam was yet to be created, He and me had acquaintance (of each other),

Later on, He created Heaven, Kaaba, Hell and the idol house.

Shams Tabrezi is attributed to have said like this:

عالم نہ بود من بودم آدم نہ بود من بودم

این دم نبود من بودم من عاشق دیرینه ام

Roughly translates as:

World did not exist when I existed, Adam was not existing when I was existing.

Not from this moment but I have been in love for a long time.

The poet says that he was acquainted with his Beloved when the humans were yet to be created. This hints towards the Aalm e Arwaah (The Realm of the souls) wherein the God asked all the souls as to who their Creator is. This means that the love, whose existence precedes the created world, transcends the worldly rituals, the reward for such rituals and the punishment for not observing them.

در سیرِ وحدت روح یلہ آو، ژآو مرِس منز

پۓ بر رکاب ووٌنی لاگتھ، خاص دکانۓ

Dar seer e wahdat ruuh yelli aaw, chhaav marris manz,

Pai bar rikaab woain laegith khaas dukaanai.

موْر: Morr: Dovecot. Equated to the body

From the secret of One when the soul came, entered the dovecot,

Ready to travel, exactly like a shopkeeper on a shop.

The soul came from the secrets of God and entered the body for being tested for the solemn oath taken in the Realm of the souls. However, the said soul is always ready to travel back to the place it came from exactly like a shopkeeper who is sitting in a shop ready to go back to his home after completing his business of the day.

ھو دراو تُرُن، ھا توْت پۓ در دریاو

نوحؑ ناوِ منز پاک ذاتس ناد لایانۓ

Hu draav turun Ha toatt pai dar daryaav,

Nuh naavi manzai paak zaatas naad layaanai.

The Hu came out cold, Haa hot while in the river,

In the boat of Nuh, calling out the Exalted Pure one.

The remembrance of God "Hu" has calming affect on a seeker while as "Ha" is an exclamation out of experiencing His manifestation and thus a person can become excited or ecstatic while in the realm of manifestation borne of love (i.e., river). The river here is river of love. In next line the same remembrance of the God has been equated with the Noah’s Ark i.e., the saviour in the tumultuous world of disobedience.

یمہِ زول ژندن نار کنگس، کورُن سنگس سوٗر

أمی فرہادن زیٔن شیرین ملکِ ایرانۓ

Yemmi zoal chhandan naar kangas, korun sangas suur,

Aem Farhaadan zeein Shirin mulk e Iraanai.

Kang: Wicker-less fire-pot. Unlike Kangir (Wickered fire-pot), the kang is fiery from within and without. Equated to the heart of a lover.

One who burnt the sandalwood in the kang, will crush the mountain,

That Farhad won the Shirin in the country of Iran.

Burn the sandalwood in the fire-pot is to keep the fire of love aflame in the heart. One who has fiery love in the heart can crush the mountains. Farhad loved Shirin so much that to get her he accepted the challenge to cut a channel through a mountain. Even though he died after hearing the false news that Shirin has committed suicide, the Shirin, on knowing that Farhad had died out of his love for her, died too on the feet of dead Farhad. Khusrao, the King of Persia (Modern day Iran) also loved her but the love of Farhad was of such a magnitude that the King of Iran lost to Farhad.

طوطس جاے چھے زوٗنہ ڈبے بستھ منز آبس

آگر پچھنی تابعہ چھی جِن پرِستانۓ

Toatas jay chhey zoon e dabbay basith manz aabas,

Aagar pachhini taebiya chhi jin paristaanai.

A parrot has its place in the balcony, settled in the water,

The legendary bird has Djinns and fairies in obedience.

In my opinion this is the best of the couplet of the whole poem. Wahab Khar has moulded really well the whole poem of some 350 pages of Farid ud din Attar in just two lines.

The couplet is sourced from the “Mantaq e Tair” (Conference of the birds) by “Farid ud din Attar” where in the Parrot has been symbolised with false immortality. False in the sense that mere evasion from death is no immortality. Real immortality is being immortal in love. The parrot dreams of the water of immortality while being caged and waits for Khizr- the possessor of the immortality water. The same water of immortality led to the loss of friendship of Khizir with a God-loving person as the person said to Khizir that I want to die countless times in love but your immortality water will not allow me to do so. The legendary bird (Simurgh in case of Attar’s poem and Agar Pachhin in case of this poem. The legendary bird, corresponding roughly to the Phoenix of the Western literature, represents enlightenment. And the enlightenment comes only after dying thousand times and resurrecting thousand times over again. One who is really enlightened, all the creatures are at his beck and call. Like Wahab Khar says at another place, “Yus khoachhi zaatas. Tass khoachhi aalam, adde kya Djinn te insaan”

تُل للۂ بُرقۓ، پانِہ تحقیق کورُن سٔدرس منز

تتھ دریاوس چھوئ نہ سرنِرُک نیب نشانۓ

Tul Lalli burqai, paanih tahqeeq korun saedras manz,

Tath dariyawas chhui ne sraniruk neb-nishaanai.

Laila lifted the veil, herself probed into the ocean,

That river’s depth has no mark or trace.

Laila lifted the veil of love and tried to expose the ocean of love but that ocean doesn’t have any clues as to its depth i.e., it is very deep to be measured.

نفع تہِ نوٌقسان تراو پتھ کُن، کُن پرستۓ روز

ہا وھاب کھاروؔ کُن فیکُن زان یکسانۓ

Nafa te noqsaan traav path kun, kun parastai roz,

Ha Wahab Kharov kun fayakun zaan yaksaanai.

Leave behind the gain and the loss, remain One-seeking,

O Wahab Khar consider God’s power and yourself as one.

One who transcends beyond the give and take in the love reaches the zenith. A person seeking the One God will have God on his side in every affair. Like Shams Faqir says,

أش آرام نوش ژءی کرتو

سرتو پیر سند کار اذکار

دم دتھ نیری کن فیکن یے

سنہ کھوتہ سون یے چوْن دریاو

Aaesh aaraam noash chhiy kar tov,

Sar tov peer sund kaar e azkaar.

Dam dith neeri kun fayakunye,

Sanni khotte sonye choan darya.

Quit the leasure and luxury,

Bear in mind the remembrance of Allah as prescribed by the guide.

Sitting in remembrance, u will get quality of "Kun Fayakun",

U have to drink deep this river (of love).

وللہ اعلم باالصواب

YouTube Link:

https://youtu.be/xy7srjrctM0