82. Matti Mo Rosh: Nyama Saeb

مَتہِ مو روش، مَتہِ مو روش

پوش ہا لاگۓ وۄزالی یے لو

Matti mo rosh, Matti mo rosh,

Posh ha laagai wozaeliye lo.

O beloved, be not enraged, I plead—

Let me deck you in blossoms of crimson creed.

پشان پشان، سۄرمہٕ آم نشان

سۄرمہٕ ٹٲری گٲم کزٲلی یے لو

Pashaan pashaan, sormeh aam nashaan,

Sormeh taaer gaaem kazaeliye lo.

Pashun: پشُن :  To grieve (about), to bewail, regret

Nashun: نشُن : to ruin, destroy or spoil

Sormeh taaer: سۄرمہٕ ٹٲری : Kohli lines eyelids

Kazael: کزٲلی : Black

In endless grief, my kohl met its ruin,

And left my eyelids in sorrow’s hue dark-strewn.

سٔدراہ یار پوٗریوم، ہٲنز یار دوٗریوم

یہ جہاز گوم وُبٲلی یے لو

Sodra yaar puuryom, haaenz yaar duuryom,

Yi jahaz goam wubaeliye lo.

Sadir-friend: سٔدر یار :  Ocean friend: Here it means the means of reaching God like remembrance and love. Since ocean is full of pearls, the path to Divine in form of love and remembrance is equated to pearls in sufism.

Haenz-Yaar: ہٲنز یار : Boatman friend : Here it means the fading of Youthful stage of life.

Jahaz: جہاز : Ship: Here it means heart.

Wubael: وُبٲلی : Tumultuous (unstable because of sadness)

My Ocean friend brimmed, my oarsman friend strayed far—

Now my vessel is caught in a tumultuous stormy spar.

Explanation:

This couplet employs rich symbolic imagery to express a profound spiritual and emotional turmoil. The poet mourns that the pathways to the Divine—through love, remembrance, and devotion—have been pursued to their very end, yet the longed-for union with the Beloved remains unfulfilled. Meanwhile, the sands of time have silently slipped away, leaving the soul in a state of longing. Thus, the heart—likened to a ship—finds itself ensnared in a tempest of sorrow and restlessness, adrift without anchor or direction.

ہنہ ہنہ ریہہ چھم، مۄے چھنہٕ خٲلی

تُلریو کٔری ہم ٲلی یے لو

Hanni hanni reh chham, moyy chhuneh khaeli,

Tulirev kariham aaeliye lo.

Every part of me burns, not a strand left free,

The hornets have built hives inside of me.

ویرِ ہِؠند ززُر ژام، ژیرِ ہِؠند رنگ گوم

زۄلرؠو پیرِہم زٲلی یے لو

Veeri huend zazur chaam, cheyri huend rang gome,

Zolerev peeriham zaaeliye lo.

I bear the wither of willows, the hue of apricots,

Within me, the spiders have spun their knots.

Peerun: To weave or spun

Explanation:

The worst decay of any tree is decay of willow. When it decays, it's wood becomes more fragile than the cotton. The colour of apricots when it ripens is dark yellow. Dark yellow colour is equated to illness or misery. Webs of spiders is equated to desolation.

آسُن مؠے رۄوُم ، نہ آسُن مؠے ترٚۄوُم

یِم زٕ عالم مؠے زٲلی یے لو

Aasun mey roavum, na aasun mey traovum,

Yim zi aalam mey zaeliye lo.

I lost all I possessed, and quit what I never found,

These very two states I myself burnt down.

Explanation:

This couplet reflects a state of profound detachment, where the poet regards both possession and deprivation with equal indifference. Worldly gains or losses hold no value for him, as his heart remains solely devoted to the beloved. In this all-consuming love, all else is rendered meaningless.

خوٗنس مِیٲنِس، مو توش مو توش

وُنہ مؠے وٲجنم ازٲلی یے لو

Khoonas myeenis mo tosh, mo tosh,

Wunneh mey waejinam azaeliye lo.

Toshun: توشُن : To be gratified or satisfied

Wunneh: وُنہ : Blindness 

Azal: ازل : Eternity

Draw no delight from the spill of my blood, I plead,

For I've been left blind since eternity began to tread.

Explanation:

The poet pleads for mercy from the beloved as he has always been wronged since eternity. Wronged since eternity may mean that he was separated from the source and sent to the world full of grief and regret. Like what Rumi says about soul's lamentations:

 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.

سبہِ یار کھسی تھِٕے، سالا کھؠوم رُتٕے

 ہا نعمہٕ گوکھ بے سٲلی یے لو

Sabbi yaar khasithie, saala khyome rutui,

Ha Nyama gokh be-saeliye lo.

Sabb: سب : Community feast

Be-sael: بے سٲلی : Uninvited

Just as the feast was laid, I savored its delight,

O Nyama! You arrived, unbidden, in plain sight.

Explanation:

This couplet reveals that, despite being shunned by the beloved, the poet persists in loving and savors the sweetness of his unreturned affection. Yet, it also speaks of his awareness that he is an uninvited guest in the realm of love, subtly reproaching himself for being a lover whose devotion finds no reciprocation.

Sung version:

In the starting the singer has added certain words (flower names) to add romantic hue to the rendition.

https://youtu.be/LZln2MSvsJA?si=oluhFAEvy8szRo66

Note: The flowers in picture are called Kulimih in Kashmir and are found in higher reaches.