52. Nyama Saeb: Woni Mey Dyutmai Koche Bazaar

 

وونی میے دیوت میے کوچہ بازار

ہاو دیدار دلبرو۔

نوْنن بو وچھہات پردٔ انوار

ہاو دیدار دلبرو۔

Woni mey dyutmai koche bazaar,

Haav deedar dilbaro.

Nonn bu wuch-haath pardeh anwaar,

Haav deedar dilbaro.

Woni dyun: وونی دیون: To probe, search, look around.

Pardeh anwaar: پردٔ انوار: The viel of brilliance/splendour

I looked around for you in alleys (and) marketplaces,

Give me your glimpse, O! my beloved.

I wish to see you clearly behind the veil of splendour.

Give me your glimpse, O! my beloved.

Explanation: Looking behind the veil of splendour is great use of words. Almighty (the Beloved here) cannot be seen by anyone. Even the great Prophet Moses could bear to see just a fraction of a single ray of splendour of Almighty. But the poet here wants to see beyond the veil of splendour because the splendour could make him unconscious and his desire will remain unfulfilled.

پیرٔ سِٔنز کتھ رٔٹ میے در‌ دل

گوم کینژھا حأصِلو۔

مس میے دیوتنم گوس بیدار

ہاو دیدار دلبرو۔

Peer sinz kath raett mey dar Dil,

Gome kenchha haesilo.

Mas mey dyutnam, gos bedaar,

Haav deedar dilbaro.

Mas: مس : Wine

The Spritual Guide's advice I kept (close) to my heart,

(Only then) I gained something.

He gave me wine (and) I become concious,

Give me your glimpse, O! my beloved.

Explanation: Wine makes a person unconscious. But the wine of love made the poet more conscious. Consciousness here is getting more close to the Almighty by virtue of the love(wine). As per the Sufis, God can only be reached by following the Spritual Guide and without a spiritual guide a person is like a wanderer in a desert.

لٔجِم پُھلیا لولۂ باغس

تٔتی بۂ زاگۓ ہانژلو۔

لاگۂ بلبل، چھاؤ گلزار

ہاو دیدار دلبرو۔

Lajim phulya yath loleh baagas,

Taith bu zaagai Haanchlo,

Laageh bulbul, chhaav gulzaar,

Haav deedar dilbaro.

Haanch'l: ہانژل: Accuser/Blamer

The blossoms came on to my garden of love,

There I will lay a snare for you, O my blamer.

Be the nightingale, partake and enjoy the flower garden,

Give me your glimpse, O! my beloved.

Explanation: This is a lovely stanza. The beloved has accused him of not being true to the love. Poet is clearing his name from the accusation by inviting the beloved into his blossoming love garden and see for Himself the truthfulness of the love. If the beloved falls into this snare, the poet will have the glimpse of the beloved.

تیر لوینم زوراوار

گوم جگرس پنجرو۔

چھوکہ لد بہ چھیس، گیس بیْمار

ہاو دیدار دلبرو۔

Teer loyinam zorawaar,

Gome jigras panjaro.

Chokkelad bo chhes, gayes bemaar,

Haav deedar dilbaro.

Struck me with the powerful arrow,

My heart became shredded like a cage.

Wounded I am(already), became afflicted,

Give me your glimpse, O! my beloved.

Explanation: This stanza is expression of pain of love and the associated sufferings.

وتۂ گاران، پتہ لاران

حوٗرِ چھم نو اکھ زولو۔

موٗرِ تھوتھم لولۂ وُن نار

ہاو دیدار دلبرو۔

Watte garaan, patte laraan,

Hoori chhem no akh zh'lo.

Muuri thovtham lolewun naar,

Haav deedar dilbaro.

Zhol: زول : Wink of sleep

Muur: موٗر : Youthfulness

Searching the trails, following hastily,

I, heavenly damsel, did not sleep a wink.

You kept ablaze my youthfulness,

Give me a glimpse, O! my beloved.

Explanation: This stanza is expression of impatience and restlessness. To keep the fire ablaze means to keep the love aflame in a way that will not extinguish. This aflamed love keeps a lover in pursuit of Beloved. If a person is always in pursuit of his beloved, despite recurrent relapses into forgetfulness, he should consider that love is aflame in him!

معنہ سخنن منز چھہ آسان،

در صدف وُچھ جوہرو۔

زان نعمو بریْم چھہ سمسار،

ہاو دیدار دلبرو۔

Maaneh sokhnan manz chhi aasaan,

Dar sadaf wuchh jowharo.

Zaan Nyamov brem chhi samsaar,

Haav deedar dilbaro.

The discourses (poetry etc) has (many) essences in it,

In the oyster shell, see the gems.

O Nyama! Reckon the world a deception,

Give me a glimpse, O! my beloved.

Some sing it as:

معنہ سخنن منز چھہ آسان

دُر صدف بیہ جوہرو۔

The poetry has (many) meanings in it,

Pearls, Oysters and jewels (are in it).

Explanation: The poems have substance in them like there are pearls inside the oyster shell. It all depends upon the intellect of the reader to find them. The poet has found the meaning of the world and reckons it as a deception and nothing else. Only love is reality, all else is deception and therefore seeks the glimpse of the Beloved!

Quran as well says the same:

كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَـٰعُ ٱلْغُرُورِ

"Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing)."~ Qur'an 3:185

وللہ اعلم بالصواب

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