76. ( عید مبارک ) Eid Aayi Tai Bozi Latiye: Shams Faqeer
عید آیہ تٔے بوزی لتیے، سوزِ دل ۂے چُھم وزان
مس دیوتنم، حؠس نیونم، تنہٕ ووتُم ونہٕ وان
Eid aayi tai bozi latiye, soz i dil hai chhum wazaan.
Mass dyutnam, hess nyunam, tanne woatum wanne-waan.
Eid has arrived, oh my graceful beloved,
Hear how my heart’s fire gently resounds.
Intoxicated me, took away my senses, thence I am singing.
Explanation:
Eid: When lover meets the beloved. Rumi says:
بگذشت مه روزه عید آمد و عید آمد
بگذشت شب هجران معشوق پدید آمد
The month of fasting passed and Eid arrived, Eid arrived,
The nights of separation passed and beloved arrived.
In Sufi thought, Eid is not just a festival; it symbolizes the moment of divine union, spiritual ecstasy, and the fulfillment of love. True Eid is not about external celebrations but the inner joy of meeting the Beloved. And the poet has blaze of love soaring in his heart just by the thought of union with the beloved.
The second verse of this couplet is only in few sung versions.
حورہٕ درامِٕژ رہی کران، ہُری ہۓ چھے ونہ وان
ہکہٕ ہا نۓ، بالہ پیوم ژالُن، پان گلُن چُھہ یکسان
Hooreh dramich rahih karaan, hurih hai chheh wanehwaan,
Hekke ha nai, baale pyom chhalun, paan gaalun chhu yaksaan.
The Houris have come out to dance, singing songs in the chorus.
I couldn't have borne it(the weight of love), but had to bear it since young age,
(Being in love and) dissolving oneself is alike.
Explanation:
Roh: A type of dance performed by women at the festivals. They would dance in two lines facing each other, advancing and retreating, and singing. Traditionally, till late 20th century women folk in Kashmir would sing songs on Eid and would also dance(Rouff/Rahih/Roh).
Poet says that in anticipation of my union with the beloved, the celestial damsels have come out to sing and dance. The seeker, though fragile, is destined to carry this immense weight of longing and separation and union with beloved comes only after much toil. In worldly sense, the Eid comes only after scorching and hunger filled month of fasting. Hence, the poet says being in love is akin to dissolving one's self. Dissolving oneself is a direct reference to Fana (annihilation of the self in God), the ultimate stage of Sufi realization. Love and dissolution are the same because true love demands complete surrender of the ego.
گُل رویس پیٹھ یمبٔرزل، سُلہٕ پھزمٕژ شولان
چُھکھے عاشق مانہ ونتس، کتہ بومبرس مؠلان
Gul royas peth yimbirzal, sulli phojimich sholaan.
Chukhai aashiq maney wantas, katti bombras meylaan.
The Yimbirzal on the flower like face, has bloomed early and is glistening,
If you are true lover tell what it means, where does it meet the Bumblebee?
Explanation:
Yimbirzal and Bumblebee does not happen to unite in physical world because of separation by seasons of appearance. However, in divine realm they are one by union by virtue of being seeker and sought. The poet hints that only a true lover sees union of these seperated lovers.
لودُن آدم مُشکِہ خاکس، وُچھتہ کیا چھؠس پٲر زان
یی چِھ در جان تی در جہان، تمیکوی ہاوتم نشان
Lodun Aadam mushki khaakas, Wuchh te kya chhes paaer zaan.
Yi chi dar jaan ti dar jahan, Tamikyui haavtam nishaan.
Built Adam from the fragrant earth, look what great consciousness he has.
What is within(body), same is without(in Universe), show me that very thing's sign.
Explanation:
Paerzaan: پٲر زان : thorough knowledge, complete acquaitance, recognition; power of recognition, consciousness.
The distinction between inner and outer is an illusion; everything is a reflection of the Divine. Adam being made of dust but still has divine consciousness. So outer appearances and inner manifestations are all products of divine. It hints towards Wahdatul Wajood or that microcosm is the reflection of the macrocosm.
زلیخاے شاہِ یوسف ژھای تھو در ہفت خان
مایہ عشقنہٕ درایہ لاران، آیہ وُچھ در فرقان
Zulekhaye shah e yousuf, chhayi thov dar haft khwaan
Maayi ashiqinie draayi laraan, aayi wuch dar Furqaan
Zulaikha kept the King Yousuf hidden in the grand palace,
In pursuit of love left hurriedly, came to be discussed in the Holy Book.
Explanation:
Haft khaan/khwan:
Haft khaan/khwan has two connotations. One is severe trials and other is grand palace. Haft is seven, khwan is feast and khaan is chambers. When feast, it connotes the feasts thrown by Rustum after passing each trial (He had 07 trials in total before becoming victorious in Shahnama) and thus connotes the trials undertaken by a person. When chambers, it means a palace with seven storeys. In this couplet it means latter as Mahmud Gami has also used it like this in his Masnavi Yusuf Zulaikha.
"Left hurriedly in pursuit of love" may mean marching to acquire Yusuf from the slave-market against all odds.
In Sufi poetry, Zuleikha's obsession with Yousuf is a symptom and manifestation of the soul's great deep longing for God as well. And her longing of beloved find mention in the Holy Book.
پان زولوی شمع پونپُٔری، دراے عاشق مردان
ان دۄپ شیخ منصوٗرن، ادہٕ نٔن دراے افسان
Paan zolui shama pompuir, draai aashiq mardaan
Ann dop Sheikh Mansooran, adde naenn draayi afsaan
The Candle's moth burnt itself, the lovers turn out to be brave.
"I am" was said by Sheikh Mansoor, only then similar legends came to fore.
Explanation:
This couplet speaks of self-destruction in divine love as the highest form of bravery. Just as the moth willingly burns in the candle’s flame, the true seeker destroys their ego to merge with God. Mansur al-Hallaj’s bold declaration was not a claim of arrogance but an expression of complete spiritual surrender, setting a precedent for future mystics to tread the path of divine annihilation.
In essence, this couplet glorifies those who sacrifice everything—including their existence—for the sake of divine truth.
گۄت چِھہ گومت مۆت مجنون معشوقس ژھاران
زان سپزٕس پؠٹھ نجدس، پانے لأل مرجان
Gott chi gomut mott majnun mashoqas charaan.
Zaan sapzis peth Najdas, paanai laael marjaan
The enamoured Majnoon has withered in pursuit of the beloved.
Acquired the consciousness at Najd, he himself is the beautiful (coral) Layla.
Explanation:
Najd :نجد: In Arabic and Persian Sufi poetry, Najd is a metaphor for the desert of trials and spiritual testing. The consciousness in divine realm comes only after severe trials and tribulations. Here the poet is hinting towards unity of being i.e., Wahdatul Wajood. After acquiring consciousness, the lover realises that he is himself the lover and the beloved.
Gott: گۄت: Lean or thin by virtue of afflictions.
Kabir Das has one doha on such theme where he says:
कस्तूरी कुंडल बसे, मृग ढूँढे वन माँहि।
ऐसे घटि घटि राम हैं, दुनिया देखे नाहि।।
Kastoori kundal basse, mrig dhundhe van maanhi,
Aise ghati ghati Ram hain, duniya dekhe naahi.
Musk is present within the deer’s navel, yet it wanders through the forest searching for it.
Similarly, Ram resides within every being, but the world fails to see Him.
सो साँई तन में बसे, भ्रमूँ न जाणी तास।
कस्तूरी के मृग ज्यूँ, फिर फिर सूँघें घास।।
So sain tann mein basse, brahmun na jaani taas,
Kastoori ke mrig jyun, phir phir soonghen ghaas.
The Divine resides within the self, yet the ignorant one does not realize it.
Just like the musk deer, which keeps sniffing grass, unaware of the fragrance within itself.
دلہٕ چی خبر پرٚژٕھم چشمن، چشمہ چشمن ونان
گوش سپدُم دۄن دیدن، کن چِھہ تتہ دید بنان
Dileh chi khabar prichim chashman, cheshme cheshman wanan.
Gosh sapdum donn deedan, kann chi tattie deed banan.
I asked eyes the news of the heart, eyes ask each other.
Both eyes of mine heard it, the ears become eyes there.
Explanation:
This verse is deeply mystical and reflects the unity of senses in divine experience.
Eyes (چشم) in Sufism means the revelation of divine to heart which leads the seeker to the place of nearness.
The phrase "Eyes ask each other" may mean a state of bewilderment (Hayrat), where even the senses are overwhelmed by divine love.
"The ears become eyes there" points to the Sufi idea that in higher spiritual realms, all senses merge into one unified perception.
In mystical terms, the seeker’s ordinary faculties dissolve, and they perceive with the light of God.
دمہ دمہ شمس فقیر، زیر بم آو بوزان
سِرہٕ پٲٹھ ژآو ظلمات، چؠتھ دراو آبِ حیوان
Damah damah Shamas Faqeer, zeer bam aaw bozan,
Sirih paet chhav zulmaat, cheth draav aab e haiwaan.
Continuously Shams Faqeer, came to hear the zeer o bam,
Clandestinely entered the regions of darkness, came out drinking the Elixir of life.
Explanation:
"Zeer o bam" refers to the low and high notes of mystical music. However, here it may mean the remembrance of God carried by the seeker in rhythmical manner. And entering into the darkness symbolizes descending into the remembrance of God from the core of heart and seek beloved(God) there. Darkness is used because while doing remembrance, the seeker closes his eyes and other sensory organs to the world and immerse into the realm of divine. However, all this is done secretly, far from crowd. And even a second person in the room is crowd for a Sufi !
Drinking the Elixir of Life symbolizes attaining divine wisdom and eternal presence (Baqa).
Poetic rendition:
Eid has arrived, O my graceful beloved,
Listen, how softly my heart's fire hums.
Intoxicated, my senses drift away,
Thus, in longing, my soul now sings.
The Houris step forth, in melody they sway,
Their chorus of song lights up the way.
I could not have borne it, yet bore it still,
For love and surrender are one in will.
The Yimbirzal on that blossom-bright face,
Has bloomed too soon, aglow with grace.
If you’re a true lover, then speak and say,
Where does it meet the bumblebee’s sway?
From fragrant earth, Adam was wrought,
Behold the depth of the soul he brought.
As within, so without—divine and grand,
Show me the sign of that sacred strand.
Zulaikha hid King Yousuf in her palace wide,
For love, she hurried, with fate as her guide.
Her longing and trials, the heavens took,
And etched her story in the Holy Book.
The moth embraced the candle’s flame,
In love, the brave bear no shame.
Sheikh Mansoor declared, "I am He,"
And thus arose love’s legacy.
The lovestruck Majnoon, in longing, withers away,
Chasing his beloved, night and day.
At Najd, he wakes—his soul is revealed,
He is Layla, the coral concealed.
I asked my eyes for the heart’s tale,
They turned to each other, silent and pale.
Both my eyes heard what none could see,
Where ears turn to eyes, love speaks free.
Endlessly, Shams Faqeer attuned his ear,
To echoes rising, low and clear.
Veiled in shadows, he wandered deep,
Emerged, elixir in soul to keep.
Sung version:
can you explain baqa
ReplyDelete