77. Chashmeh Losum Wuchhan Wattih Hye: Rahim Saeb Sopoir
چشمہٕ لوسم وُچھان وتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
لٕیہِ لوسم یار وُچھان وتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Chashmeh losam wuchhan wattih hye,
Yiyam nattih haaiy maaras paan.
Layeh mey losam wuchhan wattih hye,
Yiyam nattih haaiy maaras paan.
Maaras paan: پان مارُن : Paan maarun:
Literally it means to kill oneself. However, metaphorically it is used when someone pleads desperately for anything. E.g., when a pampered kid wheedles and pleads in desperation (together with crying and rolling body on ground), we tend to say that the child is "Paan maaraan". It represents utter desperation to get something.
Laye/Chashm losin: چشم/لؠے لوسِٕن: Eyes becoming weary especially in expectation of someone or something.
My weary eyes await the beloved, gazing the paths (for his return),
If he doesn't come, I will plead with desperation.
My weary sight await the beloved, tracing the paths (for his return),
If he doesn't come, I will plead with desperation.
نامہٕ لیکھہٕ سَے ہٹہِ کے رتہٕ ہَے
کامہٕ دیوس جانانس
میلہِ قلمتہٕ زأولہِ خطہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Naameh lekhehsai hattih kay rattih hye,
Kaameh deevas jaananas.
Meeli qalmeh ti zaevli khattih hye,
Yiyam nattih haaiy maaras paan.
Naameh: نامه: Letter
Hattyuk rath: ہٹیوکھ رتھ : The blood of throat i.e., very close affection .
There is a proverb to this effect also that goes like this:
Hatyuk wandi rath te natich diyi ne tresh
ہٹیوکھ وندی رتھ تہ نٹِٕچ دیی نہ ترؠش
Will sacrifice the blood of throat onto you but will not give drinking water from the earthen pot.
It means pretended affection.
Rath: رتھ : Blood
Kaameh Div: کامہ دیو: Cupid. Metaphorically, a beautiful person.
Meeli Qalmeh: میٖلہ قلمہ: Ink pen. Metaphorically, a calligraphy pen.
Zaevli khat: زٲوِٕل خطرہ : Pointed Nib. Metaphorically, caligraphy nib.
I shall script a love letter in the crimson of my throat,
To my beloved, divine in beauty and form.
With caligraphy pen and a nib so articulate,
If he doesn't come, I will plead with desperation.
دِیُت میہ یاونس انأرۍ غۄطہٕ ہَے
امہِ وانہٕ رنگنَے آو
امہِ أتھرے کۆرُم دۄتہٕ دۄتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Dyut mey yaawnas anaaer gottih hye,
Ammi waanai rangeh nai aam.
Ami athray kornam dottih dottih hye,
Yiyam nattih haaiy maaras paan.
Yaawun: یاوُن : Youthful stage of a person's life.
Anaer: انٲر : Pomegranate colour. (Usually used in shawl/carpet workshop language). Metaphorically, blood.
Gottih: غۄتہ : Dive, drowning, drench
Waan: وان : Workshop where shawls or carpets are woven.
Athir: اتھٕر : Wool-worm. It destroys the fabrics
Dottih dottih: دۄتہ دۄتہ : Shred or destroy into minutes pieces so that the raw material and finished product look alike.
I drowned my youth into the crimson of love,
This very workshop coloured me into its hue.
This wool worm(love) reduced me to the shreds,
If he doesn't come, I will plead with desperation.
شرفُ المکان بِاالمکین چُھتہٕ ہَے
یؠتہِ نہٕ شرف تتہِ کیا دراو
تس رۆس شرف دانہٕ چُھنہٕ مؠتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Sharf ul Makaan bil Makeen chhuttih hye,
Yettih ne sharaf, tattih kya draav.
Tass ross sharaf daaneh chhuneh meyti hye,
Yiyam nattih haaiy maaras paan.
Sharf ul Makaan bil Makeen:
شرفُ المکان بِاالمکین : The honour of a place is by the person who stays there and not vice versa. The positions are given credibility by the man and not vice versa.
The honour of place is by the person who therein stays,
Where honour is absent, all worth decays.
Without him, I hold no honour’s station,
If he doesn't come, I will plead with desperation.
Explanation:
This verse reflects the concept of fana fi’l-shaykh (annihilation in the master) or fana fi’l-Haq (annihilation in the Divine). The "place" represents the heart or soul, and its honour depends on the presence of the Beloved—the Divine or the spiritual guide. Without the presence of the Divine (or the enlightened master), all value and worth disappear, for true honour comes from divine connection.
أمۍ کمان گٔرۍ تیر لأی مؠتہٕ ہَے
سیٖنہٕ ژۄٹنم آس نَے آر
اڈی کھشہِ تروونس بٔتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Ami kamaan gaer teer laey mey ti hye,
Seeneh chotnam aas nai aar.
Addih khasheh trovnas bu ti hye,
Yiyam nattih haaiy maaras paan.
Kamaan gaer: کمان گٔرۍ : Archer. Metaphorically, Cupid. The god of love. Here it may mean Spiritual Guide.
The archer's arrows struck me deep,
Cut through my chest, no mercy to keep.
Half-slaughtered me and left to die,
If he doesn't come, I will plead with desperation.
Niama Saeb also has one stanza like this on this theme when he says,
یا گژھی ترٚامس سۄن بنُن
نتہ گو نعمو نۄن ونُن
ژے لوےتھم عشقُن خنجرو
ہو ہو بو کریو یوٗری ولو
Ya gachhi traamas sonn banun,
Natte gov Nyamov non wanun.
Chey loyitham ashequn khanjaro,
Ho ho bu kariyo yuuir walov.
Either let copper turn to radiant gold,
Or, Niama, let your truth be told.
You plunged love’s dagger deep in me,
Let me fondle you (in my embrace), come to me.
It is entreaty of a disciple to his guide that since you have initiated me into the love, please let me know if I could ever succeed in it and become valuable like gold from baser copper or my all endeavours will be vain?
Explanation:
The guide initiated me into the love but left me at the mercy of the beloved mid way. If beloved doesn't come, I may die in desperation.
عشقہٕ نۓ چھم نالان مؠتہٕ ہَے
عشقٕے کباب مےٚ کرتھ گوم
ھو کے نارٕ زأجنس بٔتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Ashqeh naiyy chhem naalaan mey ti hye,
Jigras kababeh karith goam.
Hu kay naareh zaejinas bu ti hye,
Yiyam nattih haaiy maaras paan.
Naiyy: نۓ : Flute, reed. Check first poem of Moulana Rumi for the explanation of the reed in Sufism. It starts with:
بشنو این نۓ چون شکایت میکند
از جداییها حکایت میکند
کز نیستان تا مرا ببریدهاند
در نفیرم مرد و زن نالیدهاند
Hearken to this reed how it complains,
telling a tale of separations.
Saying, “Ever since I was severed from the reed-bed,
In unison have man and woman moaned in my lament.
Hu kay naareh: ہو کے نارہٕ : the fire of Hu. Hu is the highest form of remembrance of a Sufia and Hu is mentioned as the ineffable mystery of God, often symbolizing divine union (Fana fi-Allah).
My flute of love weeps in mournful sighs,
My heart it scorches and fries.
Consumed me by the blaze of "Hu's" recitation,
If he doesn't come, I will plead with desperation.
عشقہٕ نردس گِنزاو مؠتہٕ ہَے
پیوم شش پنج ہوونم دۄخال
داوٕ لأجنس گأجنس بٔتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Ashqeh nardas ginzaav mey ti hye,
Pyom du shash, hovnam du khaal.
Daaveh laejinas, gaejinas bu ti hye,
Yiyam nattih haaiy maaras paan.
Nard: نرد : Game of backgammon
Du shesh: دُو شؠش :When a player gets two Sixes in throw of dice.
Du khaal: دُو خال : When player gets two twos in throw of dice.
Daavas lagun: داوس لاگُن : Put at stake
I played the backgammon of love,
Rolled all sixes but showed me pair of twos.
Put me at stake, expended me,
If he doesn't come, I will plead with desperation.
Explaination:
This stanza depicts unrequited love or love that is not reciprocated in the same intensity as of the lover. The lover has showed the highest intensity love(two sixes) and yet the acknowledgement from the beloved is cold. The lover is being put at the stake of the game and is dissolved in love. Only the return of beloved will assuage the feeling of lover.
دِیُت میہ یارن امانتہٕ ہَے
یارٕ سٕندۍ پأٹھۍ وارٕ رٔچھۍ زؠن
یُتھنہٕ کرہس خیانتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Dyut mey yaaran amanateh hye,
Yaareh sindih paaeth waareh rachhizen.
Yuth ne karhas khayanateh hye,
Yiyam nattih haaiy maaras paan.
The friend committed a trust in me,
Guard it well like a friend should do.
Let not this trust be torn apart at any cost,
If he doesn't come, I will plead with desperation.
Explanation:
The trust is being entrusted to the disciple by the guide and is expected to guard it well. The trust is love of God and the paths to reach it.
أدۍ أدی ڈیشاو مؠتہٕ ہَے
شٲدۍ بران گوم دؠن رات
برونٹھہٕ کنہِ چُھم وۄنۍ کونہٕ متہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Aaed aaedi deysho mey ti hye,
Shaed baraan gom den raath.
Bronttih kannih chhum wuni konih mattih hye,
Yiyam nattih haaiy maaras paan.
Deshun: ڈؠشُن : To see
Shaed: شٲدۍ : Happiness
Mattun: متُن : To become ecstatic
Just moments past, I beheld Him near,
Day and night dissolved in sheer delight.
With Him before me, how can I not be ecstatic,
If he doesn't come, I will plead with desperation.
دۆپ رٔحِمن کیاہ حیات چُھتہٕ ہَے
حیاتَ النبی ﷺچُھم مختار
تتہٕ رٔحِمس غم کیا چُھتہٕ ہَے
یِیَم نتہٕ ہَے مارس پان
Dopp Rahiman kyah hayat chhutih hye,
Hayatan Nabi tatie Mokhtar.
Tattih Rahimas gham kya chhutih hye,
Yiyam nattih haaiy maaras paan.
Rahim exclaimed out, "How alive is He!
The Ever-Living Prophet holds authority divine.
What grief could touch Rahim there then,
If he doesn't come, I will plead with desperation.
Explanation:
The Prophet has authority of intercession on the Day of Judgement and being beloved of the poet, the poet doesn't anticipate any grief there.
Link to the sung version:
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