78. Zenneh Bronth Aadmas Zenn Saerimasai: Rahim Saeb Sopoir
زینہٕ برونٹھ آدمس زؠن سٲرٕمسۓ
لولٕکہٕ مسۓ سپدُس فان
Zenneh bronth Aadmas zenn saerimasai,
Lolikih massai sapdus faan.
Before the birth of Adam, I carried the kneaded clay for him to be made,
The wine of love annihilated him.
Explanation:
If Aadam (AS) was the first human created, how can the poet claim to predate his existence?In Sufi terms, this verse reflects deep mystical concepts related to divine love, annihilation (fana), and the primordial origin of humanity.
"Before the birth of Adam, I carried the kneaded clay" may refer to the pre-existence of the human soul and its divine origin. In Sufi thought, human beings were created from divine light before their physical manifestation in the world. The "kneaded clay" represents the material form of Adam, but the poet, as eternal spirit, existed even before Adam was physically shaped. This aligns with the concept of alastu birabbikum ("Am I not your Lord?") from the Quran (7:172), where all human souls testified to God's lordship before entering the world.
The annihilation by wine of love symbolizes divine intoxication—the overwhelming experience of God's love that dissolves the ego and leads to annihilation in the Beloved (fana fi'Allah).
In essence, the verse speaks of the pre-eternal existence of the soul, its embodiment in clay (human form), and its eventual dissolution in divine love, which is the ultimate goal of a divine lover.
پانۓ پانس کن دیۆتمسۓ
پیدا سپزِٔم پنہٕ نی زان
خۄش گوم لدنس تے لُہرنسۓ
لولٕکہ مسۓ سپدُس فان
Paanai paanas kann dyutmasai,
Paida sapzim panini zaan.
Khosh goam ladnas tai luhranasai,
Lolikih massai sapdus faan.
I eves dropped my own self,
The familiarity of my own self came into being.
He became happy for creating and destroying,
The wine of love annihilated him.
Explanation:
This stanza reflects the journey of self-awareness, annihilation (fana), and divine love. Eavesdropping one's own self suggests deep introspection, where the seeker listens to the whispers of it's own soul, uncovering hidden truths beyond the superficial self (nafs). Through this introspection, the seeker recognizes their true nature, realizing the divine essence within i.e., ma’rifah – spiritual knowledge. Creating and destroying points to the divine play self-awareness of one stage is destroyed and self-realization of higher degree is attained. However, the wine of love finally annihilates the love where the individual ego dissolves, leaving only the presence of God.
اوٚلۓ پانس لا کوٚرمسۓ
الا اللہ سٔتی لوْبُم عرفان
وجوٗد اندرۓ ووْن دیوتمسۓ
لولٕکہ مسۓ سپدُس فان
Awlai paanas La kormasai,
Ilallah seeit lobum Irfan.
Wajood andrai wonn dyutmasai,
Lolikih massai sapdus faan.
At the outset I refuted my own self,
Affirming only His existence, I found his awareness.
Within my existence I reflected upon Him,
The wine of love annihilated him.
Explanation:
By negating the self (la ilaha – "there is no god"), the seeker affirms only God's reality (illa Allah – "except God"). This leads to divine awareness (ma’rifah), where the seeker realizes that true existence belongs only to Him. Reflecting Him within the existence suggests baqa (subsistence in God). After annihilating the self, the seeker finds the Divine within.
Another version of this Stanza is as:
وجوٗد اندرٕ ڈیوٹُھم رسۓ
موجوٗد سپزٕم حٲصل زان
ونہٕ یلہٕ آم تۓ کن دیوتمسۓ
لولٕکہ مسۓ سپدُس فان
Wajood andri dyuuthum rasai,
Mojood sapzim haesil zaan.
Wanni yelli aam tai kan dyutmasai,
Lolekih massai sapdus faan.
In my existence He aboded silently,
Came into existence the awareness of finding Him.
When He came into my comprehension, I lended my ear,
The wine of love annihilated him.
Explanation:
This points to the idea that God (Haqq) is always present within the seeker, though hidden. The Divine resides in the depths of the soul, awaiting recognition. Lending ear may mean that the seeker, having attained some knowledge of the Divine, now surrenders and attentively listens to the call of God—whether through intuition or the whispers of the heart.
نارس آبس مؠژٕی واوسۓ
مِلوِتھ ژۄنوُنی گوم یکسان
مِل گوم جسمس تۓ روٗحسۓ
لولٕکہ مسۓ سپدُس فان
Naaras aabas mechhi waavasai,
Milvith chhonvuni gom yaksaan.
Mil gom jismas tai ruuhasai,
Lolikih massai sapdus faan.
Fire, water, clay and air,
Mixed all the four and everything became alike.
The body and soul had the union,
The wine of love annihilated him.
Explanation:
The stanza mentions the four elements that represent the physical composition of human beings. Fire symbolizes passion, water represents purity, clay signifies humility, and air reflects the breath of life. Together, they form the material aspect of existence. Their mixing points to the blending of the physical self and spiritual self, bringing harmony and oneness. Union of body and soul reflects the state where the lover as whole aligns with divine will.
یِہ نِٕہ ژۄل عرشن، تی ژۄلمسۓ
تٔمی نشہ لرزان زمین آسمان
تنہٕ پؠٹہٕ ملکن سُے وسوسۓ
لولٕکہ مسۓ سپدُس فان
Yi ne chhoal arshan, ti chhoalmasai,
Tamih shayi nishi zameen asmaan.
Tanih petthe malkan sui wasawasai,
Lolikih massai sapdus faan.
I endured what angels could not,
That endurance had earth and heaven trembling.
Since then the angels have that worry,
The wine of love annihilated him.
Explanation:
I endured what angels could not alludes to the Quranic concept that humans were given a responsibility that even the angels and mountains could not bear (Quran 33:72). Unlike angels, who are free from desires, humans struggle with the duality of the soul—caught between divine love and worldly distractions.
When Humans were made deputy of God on earth, the Angels have apprehension that Humans may overtake all the creations in knowing God. This represent how even celestial beings marvel at the heights humans can attain through love and surrender. As Allama Iqbal also says in one of his poems:
عروج آدم خاکی سے انجم سہمے جاتے ہیں
کہ یہ ٹوٹا ہوا تارا مہ کامل نہ بن جائے
The ascent of clay made man has sent the stars in alarm,
That this fallen star may become a full moon.
نظارٕ ڈیوٹُھم ٲینسۓ
ادہٕ سر سپدُم پننوی پان
برۆنٹھ کنہٕ ڈیشتھ ان پوْرمسۓ
لولٕکہ مسۓ سپدُس فان
Nazaareh dyuuthum aaenasai,
Addeh sarr sapdum panunui paan.
Bronth kanni deeshith Ann pormasai,
Lolekih massai sapdus faan.
I saw the spectacle in the mirror,
Only then I was successful in probing my own self.
Seeing in front I read to Him "I am",
The wine of love annihilated him.
This stanza resonates deeply with the concepts of fana (annihilation of the self) and baqa (subsistence in God).
In Sufism, the mirror symbolizes self-reflection and divine manifestation. When a person attains self realisation , it leads to the recognition of the Divine presence within. This echoes the saying: He who knows himself, knows his Lord. The exclamation of "I am" is the epitome of the realisation and the moment of spiritual awakening where the seeker recognizes their unity with the Divine (wahdat al-wujud). The phrase "I am" recalls Mansur al-Hallaj’s famous utterance "Ann al-Haqq" (I am the Truth), symbolizing the annihilation of ego and realization of divine oneness.
سِر چھؠس للوان منٚز سینسۓ
مشکل تھاوُن چُھم اتھ ٹھان
تمی کتھہ ہن ہن دٔز رحمسۓ
لولٕکہ مسۓ سپدُس فان
Sirr chhes lalawaan manz seenasai,
Mushkil thaavun chhum ath thaan.
Tami kathhi han han dezz Rahimasai,
Lolekih massai sapdus faan.
I am cradling the secret in my bosom,
It's tough to keep lid on it.
That secret burnt every fragment of Rahim,
The wine of love annihilated him.
Explanation:
This stanza beautifully reflects the burden of mystical realization. In Sufism, the "secret" (sirr) represents the deep mystical truth—the direct experience of Divine Reality. The seeker, having glimpsed this truth, struggles to contain it, much like how mystics like Mansur al-Hallaj and Bayazid Bastami were overwhelmed by their divine experiences. The difficulty of keeping the secret symbolizes the intensity of divine love and the transformative power of spiritual realization. The secret is so powerful that it consumes the liver entirely. This aligns with "fana" (annihilation of self), where the ego and worldly attachments are burned away in the fire of divine love.
Sung version: There are certain changes in it. I have rendered it after comparing the book version and sung version
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