72. Mey Loaleh Naaran Dyutnam Aamehtaav: Shams Faqeer
1. Nafs: نفس : The self or ego (Blue colour)
2. Qalb: قلب : The heart (Red colour)
3. Sirr: سر : The secret (White colour)
4. Ruh: روح : The spirit (Yellow colour)
5. Ikhfa: اخفا : The hidden (Green colour)
6. Khafi: خفی : The most hidden (Black colour)
The Black is the sixth Lataif i.e., most hidden. The station of annihilation is also represented by the colour black in sufism and so is "nothingness".
This poem has used the word Black and Blackness in varied forms and have been beautifully presented. Even the negative day to day use of words have been presented in such a way that they present a beautiful positive meaning. For example, Siyah Kaar in normal terms mean a sinner. Here it means a person in pursuit of love. Another example is Suwadul Wajhu i.e., Blackening of face. Here it is used as annihilation with the beloved.
مؠے لولہ نارن دِیٚتنم آمہٕ تاو
ولو معشوقہٕ دیدار ہاو
حیاتٕکہِ آبہٕ سٔتی شہلاو
ولو معشوقہٕ دیدار ہاو
Mey loaleh naaran dyutnam aamehtaav,
Walov mashoqeh deedar haav.
Hayatki aabeh seeith shehlaav,
Walov mashoqeh deedar haav.
Aamehtaav: آمہٕ تاو: The mark or discoloration left on an object or skin after getting in touch with the fire.
Aab e Hayat: آبِ حیات: Elixir/Water of immortality
I was scorched in love’s fierce flame,
Come beloved grant me a glimpse.
Cool it down by the Elixir of life,
Come beloved grant me a glimpse.
Explanation:
The lines depict love as both an overwhelming fire and a soothing elixir, showing the dual nature of deep affection—intense passion and the desperate need for relief through union.
سیاہ نازٕ شمشیر ترٲوٕتھ نٔنی
تٔمِچ خٲصیتھ سؠٹھا مارِٕنی
شہید گٲمٕتؠن ضرب مو تراو
ولو معشوقہٕ دیدار ہاو
Siyah naazeh shamsher traevith naenn
Tamich khaesiyath setha maaraen.
Shaheed gaemihten zarab mo traav,
Walov mashoqeh deedar haav.
Naazeh shamsher: نازٕ شمشیر: The sword like sharp glances
Zarab: ضرب : Strike/Hit
The brilliance in your gaze, like a sword displayed,
It's nature is to kill a lot more.
Spare the martyred from more strikes,
Come beloved grant me a glimpse.
Explanation:
The stanza presents the love's allure and danger—a gaze both mesmerizing and lethal, yet irresistibly desired. Siyah here is translated as Brilliance as synonym of Divine Light.
وُچھام تی بادٕ فروشس
سیاہ سۄرمس دِوان اوس گس
سیاہ چشمن سۄرمہٕ لٲگِٕتھ دراو
ولو معشوقہٕ دیدار ہاو
Wuchham ti baadeh faroshass,
Siyah sormas diwaan oas gass.
Siyah chashman sormeh laegith draav,
Walov mashoqeh deedar haav.
Baadeh farosh: بادٕ فروش : Tavern keeper/Wine seller/Spiritual Guide
Gass: گس : Grind
Sormeh: سۄرمہٕ : Kohl: It's equated with insight and divine vision.
I saw the craft of the tavern keeper,
Grinding collyrium, radiant black.
Adorned black eyes, and stepped out,
Come, beloved, grant me a glimpse.
Explanation:
The "tavern keeper" (a common metaphor for a divine or mystical guide) is engaged in a skilled task.
The "Collyrium" (a traditional eyeliner made from black kohl) symbolizes deep insight, attraction, or a mystical vision.
The act of grinding it suggests refinement, preparation, or transformation.
This stanza could be interpreted in a mystical sense, where the "tavern keeper" represents a spiritual guide crafting insight.
سیاہ چھے میٖل، سیاہ نۄکتۓ
سیاہ قلمہٕ سِٔتی آو لؠکھنۓ
سیٲہی سِٔتی گوٚنڈنم جلاو
ولو معشوقہٕ دیدار ہاو
Siyah chheh meel, siyah nokhtai,
Siyah qalmeh seeith aav lekhnai.
Siyaehi seeith gondanam jalaav,
Walov mashoqeh deedar haav.
Meel: میٖل : Ink
Nokhteh: نۄکتہ : Secret
Jalaav: جلاو : Flame/blaze
The ink is black, the secrets are black,
Came to be written by the black pen.
Because of blackness I was engulfed in fire within,
Come, beloved, grant me a glimpse.
Explanation:
Nokteh in sufism means a secret between God and his devout and this secret is incessantly delivered by God to his devout.
As Sochh Kral says,
دپیومس نوکتِہ اوْس نا تہ آو کتے
تمی دوْپونم پوختِہ سپدک عشقہ وتے
Dapyomas nokte oas na te aaw katay.
Tami dopnam pokhte sapdak ashqe watay.
I asked, “Weren’t you secret, then how did this secret appear”?
He said, “You will become mature only in the path of love”.
The path to know this secret is one of love.
The ink and the secrets written therein are illuminating and the pen by which the secrets are written is also full of divine light. Siyah is the Radiance of Divine in sufism while as Siyahi means the hidden treasure. The hidden treasure could be the beloved itself or Gems of Love.The said siyahi has inflamed the inner self of the lover.
سیاہ بوٚمبُر، سیاہ چُھے کاو
سیاہ زلفس نکھۓ ووت واو
سیاہ زالہٕ رازہٕ ہٲنز ولنۓ آو
ولو معشوقہٕ دیدار ہاو
Siyah bombur, siyah chhui kaav,
Siyah zulfas nakhai woat waav.
Siyah zaaleh raazeh haenz walnai aav,
Walov mashoqeh deedar haav.
Bombur: بوٚمبُر : Bumblebee
Kaav: کاو : Crow
Raazeh Haenz: رازہٕ ہٲنز : Royal Swan
Bumblebee is black, crow is black,
The whispering air came close to the black tresses.
The Royal Swan got entangled in the black net,
Come, beloved, grant me a glimpse.
Explanation:
Bombur i.e., Bumblebee is equated to a separated lover in Kashmiri folklore. The Crow is equated to the long distance messenger in Kashmiri Poetry. Raazeh Haenz i.e., Swan is equated to the God/beloved. Like Sheikhul Alam says,
ذکرِ حق پر زؠو دِتھ تالس
دِو رازہٕ ہٲنز ییی زالس کُن
Zikr e Haq par, zev dyuv taalas,
Div raaz haaenz yiyi zaalas kun.
Do the remembrance of Almighty by moving your tongue upto palate,
The Almighty—Royal Swan, will come into the snare.
Interpretation:
The separated lover as well as the messenger of love are both filled with Divine light. The message of love reached near the Omnipotent i.e., Beloved. Zulf is also termed in sufism as veil, manifestation of Omnipotent, the majestic divine light. The net of this divine light to and fro from lover to beloved (with intercession of messenger) finally ensnared the beloved. The lover is now desirous of seeing the beloved.
سیاہ چھے راتھ، سیاہ ظلمت
سیاہ ظلماتس چھے کٔمِچ ذات
والضحیٰ والیل کر تہِ ٹہراو
ولو معشوقہٕ دیدار ہاو
Siyah chhey raath, siyah zulmaat,
Siyah zulmaatas chhey kaemich zaat.
Waz-zuha, wal-layl karteh thahraav,
Walov mashoqeh deedar haav.
Waz-zuha: والضحیٰ : Morning brightness
Wal-layl: والیل : The Night
Night is black, so is the darkness,
What tribe does the darkness belong to.
Stop at the morning brightness, (and at) the night,
Come, beloved, grant me a glimpse.
Explanation:
In Sufism, Divine Light is not always perceived as bright in a physical sense. It can appear as "black" because it is so intense and absolute that human perception cannot grasp it—like the sun that blinds rather than illuminates when looked at directly. "Black" here represents the unseen, transcendent Light of the Divine (Nur al-Aswad), the Absolute Reality (Haqq) that is beyond sensory perception.
Black night may mean the night filled with brilliance of the beloved. Darkness may mean the brilliance in the darkness of heart of the lover while doing remembrance. The question as to what tribe does this darkness belong is not a question but a hint that this darkness belongs to the tribe of Divine Light itself. The lover beseeches the beloved to stay in its heart in the morning brightness as well as the brightness of night.
سیاہ پوشن اندر ژِٕے اژھ
سیاہ دریاو، سیاہ چھے مؠژھ
سیاہ پانس کٔرِتھ پٲراو
ولو معشوقہٕ دیدار ہاو
Siyah poshan andar chhiy achh,
Siyah daryaav, siyah chheh mechh.
Siyah paanas karith paeraav,
Walov mashoqeh deedar haav.
Siyah posh: سیاہ پوش : vieled in black clothes. Metaphorically, a person who is hidden.
Go inside the company of concealed beings,
Sea is black, soil is black.
Adorning your radiant self,
Come, beloved, grant me a glimpse.
Explanation:
Siyah posh literally means one wearing black clothes but in sufi terms it's one who has treasures of love hidden within. The poet says that a seeker shall get into the company of such people. You will see there that both Lover(Soil i.e., Humans) and Beloved (Sea is Divine Power or Uncreated Being in sufism) are radiant in brilliance. The lover now is desirous of seeing beloved and invokes the beloved to adorn it's radiant self before showing glimpse.
سیاہ کُرسی وُچِھم عرشس
سیاہ چُھے موے معشوقس
سیاہ خال قاب و قوسین چھاو
ولو معشوقہٕ دیدار ہاو
Siyah kursi wuchhum Arshas,
Siyah chhui moyy mashoqas.
Siyah khaal qaab o qosain chhaav,
Walov mashoqeh deedar haav.
Kursi: کُرسی: Footstool
Arsh: عرش: Throne
Moyy:موے: Hair, tresses
Siyah khaal: سیاہ خال: Beauty spot/ Mole
Qaab o Qousain:قاب و قوسین: A distance of two bow-lengths, i.e. very little distance, the distance of two bows, or even less than the distance left between Prophet Mohammed (peace and blessings of Allaah be upon him) with almighty on the night of Ascension (Meraj). Metaphorically, Closeness to Allah
Chhav: چھاو: Relish
I beheld a radiant footstool by the Throne,
Where my beloved’s dark tresses shone.
At bow’s length, cherish the beauty spot,
Come, beloved, grant me a glimpse.
Explanation:
In Sufi terms, this verse expresses the mystical longing for divine proximity and the unveiling of spiritual beauty. The Throne (Arsh) symbolizes the divine presence, the ultimate reality of God. The footstool (Kursi) represents a station of nearness, a place where divine knowledge and grace manifest. Dark tresses can symbolize the veils of mystery that conceal divine beauty, or the captivating nature of divine attraction that ensnares the lover’s soul. At bow’s length" recalls the Quranic reference to Prophet Muhammad’s ascension (Mi'raj), where he reached a point of utmost nearness to God (two bow-lengths or nearer). The beauty spot symbolizes the glimpse of divine reality, an exquisite sign of the Beloved’s presence that the seeker cherishes.
سیاہ اسود چھُے کعبس منٚز
سیاہ آیہ فرقان، سیاہ چُھے کرٚنز
سیٲہی منٚز سبٕز دریاو
ولو معشوقہٕ دیدار ہاو
Siyah aswad chhi Kaabas manz,
Siyah aayeh Furqaan, siyah chhi kranz.
Siyaehi manz sabiz daryaav,
Walov mashoqeh deedar haav.
Aswad: اسود: The Black stone in the premises of Kaaba.
Kranz: کرٚنز: Frame, skeleton
Sabiz: سبٕز: Green: In sufism Latifa Haqqiya is green, as well as the final station of spiritual development. Also associated with the immortality.
The black stone is in Kaaba,
The black are verses of Qur'an, black is frame.
In hidden treasures is the green sea,
Come, beloved, grant me a glimpse.
Explanation:
In sufism, thd Hajr-e-Aswad is often compared to the human heart (qalb). Just as the Black Stone is set in the Kaaba, the heart is the central sanctuary where divine light (nur) can reside. The verses of Qur'an are radiant and whosoever sets those verses in his life, his body (frame) too becomes radiant. In the hidden treasures is the final station of Spiritual Development where union with beloved is attained. Green is also associated with the immortality (after Khidr(AS)). So, alternatively it may mean that in the Divine Light is the immortality of the seeker.
سیاہ چُھے باغ، سیاہ چُھے گُل
سیاہ یاسمن، سیاہ سُنبُل
سیاہ عشقہٕ پؠچان رزِٕ کھژاو
ولو معشوقہٕ دیدار ہاو
Siyah chhu baagh, siyah chhu gul,
Siyah yaasman, siyah sumbul.
Siyah ashqeh pechaan razzi khachaav,
Walov mashoqeh deedar haav.
Yasman: یاسمن: Jasmine
Sumbul: سُنبُل: Hyacinth 🪻
Ashqeh Pechaan:عشقہٕ پؠچان: Morning-glory flower. It is a creeper and coils itself on the ropes that support it.
Garden is black, flower is black,
Jasmine is black, Hyacinth is black.
Black Morning Glory ascended the rope,
Come, beloved, grant me a glimpse.
Explanation:
This stanza is representative of Wadatul Wajood. The Black Garden may be interpreted as Radiant Divine Reality. The radiant lovers(by virtue of love) of varied forms, that mirror the Divine Reality, are represented by different flowers. The special characteristics of Morning Glory flower is that it opens its petals when struck by the light and moves along the rope holding it. Rope here may mean the guidance of the spiritual guide. Here it may mean that as the radiant lover is bestowed with the divine brilliance under the guidance of the spiritual guide, it ascends towards the beloved like a morning glory flower.
سیاہ گُل چین، سیاہ مسول
سیاہ کارِ پٔتی، سیاہ ابرس تل
سیاہ مارِ پؠچان پردہٕ مو تھاو
ولو معشوقہٕ دیدار ہاو
Siyah gul cheen, siyah Maswal,
Siyah kaari paet, siyah abras tal.
Siyah maar e pechaan Pardeh mo thaav,
Walov mashoqeh deedar haav.
Gul e cheen:گُل چین: Red Jasmine
Maswal:مسول: Iris
Kaari Paet:کارِ پٔتی: Behind the nape or neck
Abr: ابر : The veil that hinders the attainment of Shahuud
Red jasmine is black, Iris is black,
Black tresses on the nape, black beneath the veil,
Don't keep veil of black serpentine tresses,
Come, beloved, grant me a glimpse.
Explanation:
This stanza is extension of above theme of wahdatul wajood. The divine light is in Creators manifestations and in the revealed as well as concealed beauty of the beloved. Only love can reveal this divine light.
سیاہ دریچس پیٹھ سیاہ چھے حوٗر
تمِس شیدا سیاہ کۄستوٗر
سیاہ شاہِ حبش گۄلام سپدیاو
ولو معشوقہٕ دیدار ہاو
Siyah dareechas peth siyah chhey huur,
Tamis sheda siyah kostuur.
Siyah Shah e Habash golam sapdyaav,
Walov mashoqeh deedar haav.
Kostuur: Musk deer
Shah e Habash: King of Ethiopia i.e., Hazrat Bilal e Habshi(RA)
At the black door is the black huur,
The black Musk deer is enamoured by her.
The black King of Ethiopia became the slave,
Come, beloved, grant me a glimpse.
Explanation:
Black door may means the radiant entry to the radiant realm. Black heavenly damsel may mean the divinely brilliance filled award of the seeker. The person radiant by virtue of love is deeply in love with this station of award. Bilal, the companion of Prophet(SAW), became (or remained) slave because of love only. The poet hints that like Bilal, he too has become slave of beloved because of love and wants to see his beloved therefore.
سیاہ لٲل ٲس مجلوٗنس
پران لیلا سُہ کھۆت نجدس
سیٲہی سِٔتی دوٚن گۄ ملاو
ولو معشوقہٕ دیدار ہاو
Siyah Laael aaes majloonas,
Paraan Laila su khot Najdas.
Siyaehi seeith donn gov milaav,
Walov mashoq deedar haav.
Majnoon had black Laila,
Uttering name of Laila he went to Najd.
By the blackness they became one,
Come, beloved, grant me a glimpse.
Explanation:
In Sufism, Layla and Majnun is often interpreted as an allegory of the soul's longing for union with the Divine. Layla symbolizes the ultimate truth or the Divine, while Majnun represents the seeker (Sufi disciple) who is consumed by love. In the traditional story, Majnun never physically unites with Layla, symbolizing the idea that the Divine cannot be possessed in an earthly sense. However, in a mystical reading, their love represents a union of souls that transcends the material world.
Further, even though it is said that Laila was dark-complexioned. There is a saying that goes: Majnoon was told, 'Laila is dark.' He retorted, 'Look through my eyes." Here, it has both the meaning, dark-complexioned as well as Divinely brilliance filled. Becoming one by Blackness may mean that the hidden treasure (i.e., love) made it possible for them to become one even though they were separated till death.
سیٲہی منٚز چُھے آبِ حیات
سیاہ نوٗرس دپان نوٗرِ ذات
سیٲہی منٚز چُھے گاشُک بساو
ولو معشوقہٕ دیدار ہاو
Siyaehi manz chhu Aab e Hayat,
Siyah nuuras dapan nuur e zaat.
Siyaehi manz chhu gaashuk basaav,
Walov mashoqeh deedar haav.
Nuur e zaat:نوٗرِ ذات: Light of essence
In the blackness lies the elixir of life,
Another name for black brilliance is the light of the Essence.
Within the blackness, the Divine Light dwells.
Come, beloved, grant me a glimpse.
Explanation:
Siyaehi as explained in the start means hidden treasure (i.e. love). The Elixir of life is being in love. The black radiance is but the radiance of Almighty. And this radiant brilliance dwells in the love.
سیٲہی منٚز بو گوس حٲرٕتس
بو کیاہ کرہٕ یتھ سیاہ کارس
سوادالوجہ اتھ پؠو ناو
ولو معشوقہٕ دیدار ہاو
Siyaehi manz bu gos haeritas,
Bu kyah karre yath siyah kaaras.
Suwadul wajhu ath pyov naav,
Walov mashoqeh deedar haav.
Siyah kaar: سیاہ کار: The radiant profession i.e., seeking of union with beloved by way of love.
Suwadul Wajhu: سوادالوجہ: Blackness of the face : It is the complete annihilation in God, such that its owner has no existence at all.
In blackness, I became bewildered,
What shall I do to this profession of black.
Blackness of face it came to be called,
Come, beloved, grant me a glimpse.
Explanation:
In the hidden treasure I became perplexed that what should I do with this love as I have become annihilated with the beloved.
سفیدی منٚز سۄرخ چُھی مۄۓ
پُھٹر ہدہدن سُہ ٲیینۓ
شمس فقیرس داما چاو
ولو معشوقہٕ دیدار ہاو
Safedi manz sorkh chhui moyy,
Phutur hud hudan su aaeyinai.
Shamas faqeeras daama chaav,
Walov mashoqeh deedar haav.
White: سفید: Super consciousness
Red: سۄرخ : Personal individuality (True Ego).
Hud hud: ہدہد: Hoopoe: Hud Hud & Breaking of Mirror: Hud Hud is the main character in the Poem of Fariduddin Attar (Conference of Birds). The Hoopoe and many other birds start the journey of enlightenment and at the end of the poem , as all the birds reach the seventh valley, who after looking at their own reflection on
the lake realized that the " Si-Morgh(i.e., Enlightenment) was actually the circle of them all together.
In whiteness is the red wine,
The hoopoe broke that mirror.
Offer a sip to Shams Faqeer,
Come, beloved, grant me a glimpse.
Explanation:
In one's consciousness lies the true ego. In Sufism the "true ego" is not considered a separate entity from the divine, but rather a purified version of the "nafs" (ego) that has been refined through spiritual practice to the point where it is completely surrendered to God. Even the hoopoe (and it's companion birds) realised that the enlightenment is by virtue of self-discovery and oneness with the truth. The poet, Shams Faqeer, is also desirous of this sip of true ego so that the beloved shows it's face to him.
Note: I hope and wish someday someone will do better translation and explanation than this one. No one will be more happier than me.
Sung version link:
https://youtu.be/Vn7LuU5nNPY?si=fRjrxCXSJHa689gK
Update:
I have found a great explanation on Siyahi today on 27th May, 2025 in one of the YouTube videos ( 22:31 onwards )
https://youtu.be/5uoT6BJq4Nw?si=uqGEu4jy_AnO-VK4
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