58. Weiss kaar mushkil : Samad Mir

صمد میر

ویٔسی کار مشکل، بار گوب گوم 

ویتہ راوٗن پیوم

گولالہ پانس کالہ رنگ گوم

ویتہ راوٗن پیوم

Weiss kaar mushkil, baar gobb gome,

Wetraavun pyome.

Golaale paanas kaale rang gome,

Wetravun pyome.

Wess: ویس: Female friend of a girl/woman.

Golaal: گلال: Gul e Laal in Persian. Crimson colour common poppy.

Vetravun: ویتراون: to carry on or through some difficult work in the face of impediments 

O My dear friend, the work is difficult, it has become a weighted burden.

I had to carry through, though.

My poppy like crimson body has become black,

I had to carry through, though.

Explanation:

As mentioned many times, kashmiri poetry is tilted towards feminine expression. Here also the poet presents himself of feminine gender. Wess is female friend of a girl or woman. Wess is more than a friend. It's confidant, moral support, and a friend inside bosom.

Golaal is wild crimson coloured poppy found throughout the valley. In its prime bloom, it's like a potrait of a beautiful damsel in her teens full of all the energy and lively spirit. More like a "Rind Poshemaal" of Rasul Mir.

The Kaar (کار) is remembrance of Beloved Almighty and is a systematic way bound by discipline and consistency. It's called Kaar i.e., Profession, in Kashmir Sufism because everything other than this is considered idling away the time in this world.

The poet privily tells her friend that finding her beloved is a tough task and the task has become back breaking. But since there is no way out I had to carry on nevertheless. This consequently has withered her to the point that her body has darkened from once crimson poppy like glow.

کیاہ کرنِہ آیوس سمسارس، غمہ روس نا کھیوم

کرہ کیا ازلَس، یی لیکھتھ گوم

 ویتہ راوٗن پیوم

Kya karni aayos samsaras, ghame ross na khyome,

Karre kya azlas, yi lekhith gome,

Wetravun pyome.

Samsaar: سمسار: World/Universe

Azl: ازل: Eternity. Here means time when destiny was written.

Pity, Why did I come to the world, not a moment to endure without grief,

What avail to confront destiny, it got written this way,

I had to carry through, though.

Explanation: I came to the world but faced grief every time; the grief of separation, the grief of trials in finding love. It's of no avail to rue over it as it was written in my destiny. Therefore I had to carry through nevertheless.

مالی ماجِہ پننے ژھاین وٗچھوم، داینئی شیر چیوم

زاگتھ تہ لاگتھ (زال) کوتو گوم

 ویتراوٗن پیوم

Maael maaji pannay chhaayan wuchome, daiyinie sheer chome,

Zaegith te laegith (zaal) kotuv gome,

Wetravun pyome.

Chhaayan wuchun: to look out for even shadows. To love in a way that doesn't disconnect a bit.

Sheer: Milk

Zaal: Net/Snare

Zaegith: To lay in trap

Laegith: To ensnare.

My parents loved my shadow even, I was nourised by the maids.

Lain in trap and ensnaring me where did it (pampered childhood) go,

I had to carry through, though.

Explanation: In view of being encumbered by the rigors of finding the love in youth, the poet is missing his pampered childhood that ensnared him into the youthful stage. In sung version, zaal is used but same is not found in written version. Doesn't affect meaning though.

دردل مالینی دَکہ دِتھ گوم، واریوئی کریوٹھ پیوم

حق اوس ہشِہ ہٗند، سخ کورٗم زوم

ویتہ راوٗن پیوم

Dar dil maalyun dakke dith gome, Waeryuv kruuth pyome,

Haq oas hashi huend, sakh korum zone,

Wetravun pyome.

Dar Dil: در دل: Door of heart. In Kashmir it means one who has sympathy and empathy for you.

Maalyun: مالیون: The original home of a bride.

Waeryuv: وأریو: Betrothal home of a bride.

Hush: ہش :Mother in Law

Zaam: زام : Sister in law.

The empathetic and sympathetic home pushed me away, the betrothal home turned out to be painful.

The mother in law had the right (but) the sister in law riled me,

I had to carry through, though.

Explanation:

Maalyun is equated to the Realm of Souls or even Paradise and Waeryuv is this world. Hush may be equated to the devil and Zaam to Self/Ego.

I was pushed from the beloved original home and the betrothal home (i.e., the world) turned out to be unpleasant one. Devil had the divine right to lead me astray but what riled me is that even my own self tried to lead me astray.

Zaaem has been written as Zome to rhyme it and poets have often used this freedom.

اَتھ چرخہ یندرس توسہ کژوم، ورہ تلہ رٗود اوم

پول گوم بازر، مول وسِتھ گوم

ویتہ راون پیوم

Ath charkhe yindras toaseh kachome, warre tal ruudum oam,

Pool gome baaz'r, mool wasith gome,

Wetravun pyome.

Charkhe yinder: چرخہ یندر: Spinning wheel.

Tosa: توسہ: A fine shawl wool threads spun on spinning wheel.

Pool: پوٗل: Straw

Mool: موٗل: Value

On this spinning wheel, spun the Tosa, at the joint of strands it remained raw,

It went as a straw to the market, value decreased all,

I had to carry through, though.

Explanation: Spinning wheel is symbolic of life. In my life I tried to do good things but couldn't show consistency. Consequently, what was meant to be a valuable asset turned to be straw and lost all the value because of inconsistency. That is why in urdu its also said:

استقامت ہزار کرامات سے بہتر ہے

Consistency is better than thousand miracles.

موکچار اندے خط میہ سوزوم، تتھ میہ پرارٗن پیوم

لوکچار مدنو ژیے میہ پتھ گوم 

ویتہ راوٗن پیوم

Mokjyaar andai khat mey sozome, tath mey prarun pyome,

Lokchaar madnov chey mey path gome,

Wetravun pyome.

In the leisured opportunity sent the letter, had to wait for (the reply),

My youthfulness was all after you O beloved,

I had to carry through, though.

Explanation: The stanza expresses the emotion of unrequited love.

پھمب یژِھ پننے ویژھ نایوم پژھ سئتی صاف گوم

سنگدل سفیدس رنگ میہ گوشوم

 ویتہ راوٗن پیوم

Phumb yechhi panninay wechhe-nayome, pachhi seeith saaf gome,

Sangdil, safedas rang mey gov shome,

Wetravun pyome.

Phumb: تھمب: Cotton. However, in kashmiri it doesn't mean cotton only. The raw material in shape of threads (made on spinning wheel) of which shawls or designs on carpets is made is also called Phamb. After spinning, it has to be refined by removing impurities or knots before it could be used to make shawls or designs on carpets.

Wechhnaavun: ویژھ ناون: to separate and put in order.

Yechh: یژھ: Affection

Pachh: پژھ: faith

Shome: شوم: Darkened colour or complexion. You might have used the word Ge-shome for dark complexioned. Root word is shome.

I carded the cotton by affection, and got it cleaned by faith,

O stone hearted, my white colour turned dark,

I had to carry through, though.

Explanation:

Working on cotton in Sufi poetry is symbolic of earning good deeds in this life for successful hereafter. The poet tried to do good deeds with full affection and sparkled them with the balm of faith. But the ardous task turned his glowing complexion into dark one but stone hearted beloved did not acknowledge or reciprocated.

ونہ کس ویسی یے ییی نہ زانیوم تی میہ زانٗن پیوم

اَمِہ سونِہ ہیژنم کامِہ پیٹھ میہ کام

ویتراوٗن پیوم

Wanne kas wesiye, yi ne zanyome ti mey zaanun pyome,

Ami sonni hechhnam kaami peth mey kaaem,

Wetravun pyome.

Soinn: سونی: Co-wife, rival wife, second wife during lifetime and subsistence of marriage with the first one. Symbolically a rival.

Whom shall I tell my friend, I had to art what I never was supposed to art,

This rival partner extracted labour over labour out of me,

I had to carry through, though.

Explanation:

Soinn as rival may mean the Self/Ego. It's rival in a way that it always wants it's say in every affair of life and also wants that "Say" to be effectively put to action in all circumstances in preference to what the Soul may say or want.

تنہ چھس گلان ویسی یے یِہ کیاہ گوم، دون ہِیٗند نیائے پیوم

اوش گٗمہ تَے خون دَم کرِتھ چوم

ویتہ راون پیوم

Tanne chhes galaan wesiye yi kyah gome, donn huend nyaay pyome,

Osh, gumme tai khoon dam karith chome,

Wetravun pyome.

Nyaay: نیاے: Conflict/Disagreement 

Gumme: گُمہ: Sweat

I am wasting away since, O my friend, what happened to me, the conflict of two befell upon me,

Tears, sweat and blood I swallowed silently,

I had to carry through, though.

Explanation:

The conflict of Soul and Ego has wasted away the lover. The lover swallowed all the melancholies arising out of the conflict and carried on with his quest of finding the beloved.

لوسِم پادہ، بوسیدہ زٗوو گوم، یاد کرنا یوم

تس پتھ صمؔد میر بس فدا گوم

ویتہ راوٗن پیوم

The feet wearied, the life in me decayed, I got him remembered,

Onto him the Samad Mir, in short, sacrificed himself,

I had to carry through, though.

Loasun: لوسُن: To set or to become weary.

Paadeh: پادہ: feet.

Buseedeh: بوسیدہ: Decay/worn out.

Explanation:

Despite withering and wasting of body and sacrificing life onto the beloved, the love remained unrequited but still then the lover continued with his quest.