59. Ha Mokhte Haaro: Shams Faqeer

ہا مۄختۂ ہارو پۄختۂ کارن مو روز ژھایے

تِم نۄکتۂ ونے یِم ژؠے کتھ مؠے رچھایے

Ha mokhte haaro, pokhte kaaran mo roz chhaaye,

Tim nokte wanai yim chey kith mey rachhaye.

[O Pearl Necklace, don't hide from the Firm Affairs,

I will divulge those secrets that I have nurtured for you.]

Explanation:

Pearl Necklace: مۄختۂ ہار : A person doing remembrance of Allah by way of different recitations is called Mokhte Haar(Pearl Necklace). Each type of remembrance is like a pearl and collection of all make a necklace. Moreover, necklace is near both to the Jugular vein as well as the Heart!

Firm Affairs: پۄختۂ کار : The concerted acts of remembrance of Allah is called Pokhte Kaar in Kashmir Sufism. When remembrance of Allah and probing his closeness becomes like a bound duty, it is called Firm Affair.

Nokte: نکتۂ : Secret

کُنۓ ژھاران سۆن میہ دلس کُنے آیے

دۆن عالمن منز نۆن چُھ درامُت بے پروایے

Kunui chharaan, sonn mey dilas kunui aaye,

Donn aalman manz nonn chu dramut be-parwaye.

Sonn: سۆن: To permeate, to trickle into something (body, mind or heart)

Aay: آیے : Verse/evidence/sign

Be-parwaay: بے پرواے: One who doesn't care much, carefree, heedless.

[Searching the One, the evidence of Oneness permeated my heart,

(And this Oneness) has manifested in the two worlds with a great indifference.]

Explanation:

While searching for the Almighty, I found His Oneness in my Heart. So, the first secret is that by virtue of this Oneness probing, I found Him manifested in both the worlds artlessly.

چُھکھ دوٗر روٗزِتھ سۆنۂ دوٗرن ماران گرٚایے

کیاہ نوٗرٔ بۄرتُے ہیرِ بۆن چھُکھ سر تا پایے

Chukh duur ruuzith sonne duuran maaraan graayiye,

Kya nuure borutu herri bonn chukh sar ta paayiye.

Graay: گرٚاے: Fluttering, Shaking, a playful/amorous jerk of body.

Nuur bortui: نوٗرٔ بۄرتُے: Full of light/brilliance/illumination.

[From a distance, you are fluttering the golden ear rings,

How radiance filled you are fully from head to toe.]

Explanation:

When beloved manifested itself to the lover(but did not come close), he sees it is beautiful with elegance and appears in full brilliance and light. This couplet shows the poetic sense of the poet as he has rhymed the Kashmiri word(Qaafiya)) with urdu word and it has blended in a way that it looks like a kashmiri word.

ہا نوٗرٔ برتیو نوٗر چونُے چُھم جایہ جایے

چھے حوٗر پری نٲلی زرٔی ژۆنز تے دایے

Haa nuuru bartyov, nuur chonui chhum jaayi jaaye,

Chey huur pari nael zari chhonz tai daaye.

Noor borut:نوٗرٔ بورُت : Filled with light/brilliance/radiance

Nael zari: نٲلی زرٔی: Cries and lamentations. However, in Sufism it connotes Quest/Desire of love.

Chhonz: ژۆنز : Maid Servant.

[O splendour-filled! Your brilliance is here and there and everywhere,

Hoories and fairies, the maids and servants are all in quest of (such) love.]

Explanation:

A person in love with Almighty has a distinct brilliance. This brilliance transcends the space and time. Even the celestial beings(who are made of light itself) envy this brilliance and are in quest of love that radiates such brilliance/light.

جوھر ژھانڈنہِ لعل فروش بازار درایے

چُھکھ مۄختہ ڈبن پۄختۂ کارن ہنٛد مولہٕ مایے

Jauhar chhandini laal farosh baazaar draaye,

Chukh mokhte daban pokhte kaaran huend molle maaye.

Laal farosh: لعل فروش: Pearl Vendor.

Mokhte Dab: مۄختہ ڈبن: Pearl Balcony. In past balconies that were decorated with different arts were called Mokhte Dabb. Here it may mean the heart of the seeker.

Pokhte Kaar: پۄختۂ کار: Firm affair i.e., Search of God.

Molle maaye: مولہٕ مایے: Value/worth.

[In search of pearls the pearl vendor proceeds to the market,

Your are worth the pearl balconies of the people of firm affairs.]

Explanation:

Pearl vendor may mean the spiritual guide(himself a lover) who seeks a valuable disciple. If the lover is engrossed in the beloved, the lover becomes worth the heart of the Spiritual Guide who himself is a person of Firm Affairs. A person of firm affairs, as explained in the first couplet, is the one who is steadfast on the path of finding the beloved. So, like a gem dealer searches for only good gems, the spiritual guide searches a true lover who can be guided well into the realm of love. Therefore, a person in love finds worth in the heart of the spiritual guide, a person of Firm Affairs.

چُھس شہلاوان چنیٔ پیالن منٛز مٔدٕر چایے

باز یِتہٕ للاہ تازٕ معشوق یتھ ناز جایے

Chhus shehlawaan chinn pyaalan manz medir chaaye,

Baaz yiteh lillah taaze mashoq yath naaz jaaye.

Chinn pyaale: چنیٔ پیالہ: Cup made of bone china. Having tea in bone China cups is a well established tradition in Kashmir. However, not every cup made of bone china is called Chinn pyaale. Only those shaped liked a bowl and without handle are challed Chinn pyaale. Interestingly, the tea in Chinn pyaale cools faster than the one in handled cup.

Lillah: للاہ: For God's sake.

Taaze mashoq: تازٕ معشوق: A begginer in love.

Madir chai: مٔدٕر چایے: It may mean Kahwa or normal salty tea. Madir (i.e., sweet) doesn't only mean the sugary drink but is used for tasty tea full of milk and proportionate condiments.

[I am cooling down the sweet tea in the bone China cups,

Refrain for God's sake, I am fresh lover in this place.]

Explanation:

A person who is a beginner in love doesn't have capacity or capability to bear the burden of love in one go. The love imbibes in stages. The lover is saying that he is trying to imbibe the first doses of love and implores beloved to stop from overwhelming him as he is the beginner in love and has freshly taken steps in the realm of love.

یِم یورٕ گۓ تے تِم نہٕ تورٕ واپس آیے

محرمِ رازن عاشقن چُھے رُمہ ریشُن آیے

Yim yoreh gayi tai tim ne toreh wapas aaye,

Mahram e raazan Aashiqan chhu Rumme Reshun aaye.

The ones who went there, didn't come back,

The confidant lovers have the procilivity of Rumme Reshi.

Explanation:

The whole meaning of the couplet is dependant upon understanding the legacy of Rumme Reshi. Rumme Reshi is metaphorically referred to a long life. It's believed that Rumme Reshi lived upto 322 years old, with each passing year bringing forth new teeth. So, in the present couplet the poet says that one who dived into the love never came back but still they have a long life and everlasting name.

شمس فقیر عشقۂ مسکین بیرون سرایے

کرتھ مۄختۂ ورشُن سر ترایوم عرشچہ جایے

Shamas Faqeer ashqeh miskeen bairoon saraaye,

Karith mokhte warshun sar trayom arshichi jaaye.

Ashqeh miskeen: عشقۂ مسکین: The poor in love.

Bairoon saraay: بیرون سرایے : The inn/lodge/temporary abode outside one's place.

Warshun: ورشُن: Shower.

The poor in love Shamas Faqeer is in the lodge outside of his place,

After doing pearl showering, I placed my head at the place of Throne of Almighty.

Explanation:

The last couplet shows the humbleness of the poet but at the same time presents his status in the realm of love. The poet says that since he is poor in love, he has left his current state and has annihilated himself. In Sufism, to come out of one's place means to annihilate one's existence. And after showering for seekers the above pearls i.e., the way forward for finding eternal love and after annihilating himself, he has rested himself near the Throne of the Almighty in submissiveness. Sarr trayom may mean either rest or submissiveness.

واللہ اعلم