Choomaha Dar Ardo Saman

This ghazal is written by famous Afghan sufi poet Jami. I was unable to find the meaning of the lyrics. The fourth and fifth stanza is used in many sufi songs.

Choomaha Dar Ardo Saman Taaban Tui Taban Tui

Rashke Malak Noore Khuda Insaan Tui Insaan Tui

Roshan Ze Rooyat Do Jahan Akse Ruqat Khursheed-o-Maan

Aye Noore Zaate Kibriya Rakhshaan Tui Rakhshaan Tui

Ayat-e-Quran Abroyat Tafseer-e-Quran Gaisuyat

Aye Roo-e-Tou Quran-e-Maan Iman Tui Iman Tui

Ya Mustafa Ya Mujataba Irhamlana Irhamlana

Dast-e-Hamaan Becharara Damaan Tui Damaan Tui

Man Asiyam Man Ajizam Man Bekasam Haal-e-Maraa

Ya Shafe-e-Roze Jaza Pursan Tui Pursan Tui

Jami Ravad Az Chashme Maan Jalwa Numaan Behre Khuda

Jano Dilam Har do Fida Jaana Tui Jaana Tui

 'Jami'

Tanam farsooda jaa paara

A Qawwali is a sufi devotional song. A Qawwali can be classified into several categories:

• Hamd: A song in praise of Allah. Traditionally a Qawwali begins with a Hamd.
• Naat: A song in praise of Prophet Muhammad. A Hamd is followed by a Naat.
• Manqabat : A song in praise of Imam Ali.
• Marsiya: An elegy sung as lamentation over the death of much of Imam Husayn's family in the Battle of Karbala

I am writing down one of the most popular naats. The language is Persian. 

marhawa salle alla hastam sana khaane rasool

sad salaaam-e-man bazisne paak per jaane rasool

aye saba be pe ke mustaaka badar gaahe nabi

wo salaam dast basta peshe haiwanee rasool

(I am unable to find the meaning of above verses. I'll be grateful if anyone explains it to me.)

This naat is wriiten by Moulana Abd-ar-rahmaan Jaami.  Listen to Ustaad NFAK singing this naat.

 

Tanam Farsooda jaa para

Ze Hijra Ya Rasulullah

Dillam Paz Murda Aawara

Ze Isyaa. Ya Rasulullah!

( My body is dissolving in your separation

And my soul is breaking into pieces.

Due to my sins, My heart is weak and becoming enticed. Ya Rasulullah! )

Choon Soo’e Mun Guzar Aari

Manne Miskeen Zanaa Daari

Fida-E-Naqsh-E-Nalainat

Kunam Ja. Ya Rasulullah!

( When you pass by me

Then even in my immense poverty, ecstatically,

I must sacrifice my soul on your blessed sandal. Ya Rasulullah! ) 

Ze Jaame Hubb To Mustam

Ba Zanjeere To Dil Bustam

Nu’mi Goyam Ke Mun Bustum

Sukun Daa. Ya Rasulullah!

( I am drowned in the taste of your love

And the chain of your love binds my heart.

Yet I don’t say that I know this language (of love). Ya Rasulullah! )

Ze Kharda Khaish Hairaanam

Siyaa Shud Roze Isyaanam

Pashemaanam, Pashemaanam, Pashemaanam. Ya Rasulullah!  

( I am worried due to my misdeeds;

And I feel that my sins have blackened my heart.

I am in distress! I am in distress! I am in distress! Ya Rasulullah!)

Choon Baazoo’e Shafaa’at Raa

Khushaa’I Bar Gunaagara

Makun Mahruume Jaami Raa

Daraa Aan. Ya Rasulullah!

( When you spread your hands

to intercede for the sinners,

Then do not deprive Jaami of your

exalted intercession. Ya Rasulullah! )

(The transaltion is taken from net.)

La- sharika-La hu

मरकज़-ए-ज़ुस्तुजु,
आलम-ए-रंग-ओ-बू,
दम-बा- दम जलवागर,
तू ही तू चार सू,
हो के माहौल में ,
कुछ नही ईल्लह हू,
तुम बहुत दिलरुबा,
तुम बहुत खूबरू,
अर्श की आज़मातें,
फर्श की आबरू,
तुम हो कोनैइन का हासिल-ए-आरज़ू,
आँख ने कर लिया आँसुओं से वज़ू,
उब तो कर दो अता दीद का इक सबु,
आओ पर्दे से तुम आँख के रु-बॅ-रु,
चंद लम्हे मिलन, दो घड़ी गुफ्तगू,
नाज़ ज़ब्ता फिरे जा-बा-जा,कू-बा-कू,
वाहदा हू, वाहदा हू
ला-शरीका-ला हू
अल्लाह हू, अल्लाह हूं

[मरकज़ = center; ज़ुस्तुजु= search/Desire; आलम = Universe; रंग-ओ-बू = Color and Smell, दम-बा- दम = In every breath ; जलवागर = visible; खूबरू = Handsome; अर्श = heaven; आज़मातें = magnificence; फर्श = floor; = dignity

कोनैइन = both worlds,वज़ू = ablution; दीद= vision ; सबु =grain; जा-बा-जा = place to place

कू-बा-कू = street to street; वाहदा = Unity; ला-शरीका = no partners, हू (arabic) = divine presence, beyond definition]

The english translation is given below.

You are the center of every search,
the world of fragrance and color,
in every heartbeat you are apparent
in all four corners you are present
You are in the surroundings

nothing is there to refutes you
you are the beloved, you are the handsome

You are the magnificence of Heaven,

You are the dignity of the surface,
You are the yearning desire of the two worlds.

The eyes have completed the ablution with tear,
so now grant the flak of your vision,
Come beyond the veil, in front of the eyes
Meet for few breaths, Converse for two seconds
Your pleasure links every where; from place to place, from Street to street
The One Alone, The One Alone
With No Partners
Is God, IS God

Makke gaya gal mukdi nai..

मक्‍के गया गल मुक्दि नाहि,
पवें सौ सौ जुम्मे पड़ आयें,
गंगा गया गल मुक्दि नाहि,
पवें सौ सौ गोते ख़ईया,
गया गया गल मुक्दि नाहि
पवें सौ सौ पॅंड पड़ आइए
बुल्ले शाह गल तां या मुक्दि
जदू मैं नू दिलों गवाये

पढ़ पढ़ आलम फ़ाज़ल होया,
कदी अपने आप नू पढ़या नई,
जां जां वर्दां मंदिर मासिता,
कदी मन अपने विच वरया ही नहि,
ए वे रोज़ शैतान नाल लड़या
कदी नॅफ्ज़ अपने नाल लड़या ही नहि
बुल्ले शाह असमानी उड़ दिया फर्दा
जेडा घर बैठा वोनू फड़या ही नई

सिर ते टोपी ते नियत खोटी,
लेना की टोपी सिर धड़के,
तसबी फिरी पर दिल ना फिरया,
लेना की तसबी हथ फड़के,
चिल्ले कित्ते पर रब ना मिलया,
लेना की छिल्या विच वर्के
बुल्या जाग बिन दूध नई जमदा,
पावे लाल होये कदकद के

राती जागे ते शैख़ सदावें
पर रात नू जागन कुत्ते तैं थे उत्ते
राती भौके बस ना कर्दे फिर जेया लरण विच सुत्ते तैं थे उत्ते
यार ता बुहा मूल ना छड्डया पावें मरो सौ सौ जुत्ते तैं थे उत्ते
बुल्ले शाह उठ यार माना लाए नई ते बाज़ी लाई गये कुत्ते तैं थे उत्ते

ना मैं पूजा पाठ जो कीति
ते ना मैं गंगा नाहया
ना मैं पंज नामज़ा पद्रया
ते ना मैं तासबा खडकाया
ना मैं तीहो रोज़ें रखे
ते ना मैं चिल्ला गुमाया
बुल्ले शाह नू मुर्शद मिल्यया
उने ऐ वे जान बखस्या

-

हज़रत बाबा बुल्ले शाह

Ishq da charkha

I am putting down verses by two great Sufi saints. I picked up these verses from song ‘Mera Yeh Charkha' by Ustad Nusrat Fateh Ali Khan. Ustad Nusrat has used these verses in two different renditions of same qawwali. In one of these he starts the qawwali by reciting Baba Farid and in another by Baba Bulle Shah. The poesy of Baba Farid is given below:

Gaflat na kar yaar Farid tu,
Chadd jangli rain basera,
Pancchi mud gharra nu aa gaye,
Kyun chit nahin karda tera.

Wal wal ishq mareda halle,
aate main teri tu mera,
yaar Farid karan jind Qurbaani,
je yaar paave ik phera

(
O Farid, Dont be insensitive,
Jettison this life of forest dweller.
The birds have come back to their abode,
Why don’t you feel the same?

Love is slowly killing me,
as I am for you and you for me,
Farid is willing to forgo his life
For the one sight of beloved
)

Here I would like to make a point that in most of the Sufi Kalams the nature of beloved is not clear. It can be human, saint or god. The kalam by Baba Bulle Shah goes as:

Makke gayan gal mukde nahi,
pawein so so jume parh aaye,
Ganga gayain gal mukde nahi,
pawein so so gaute khaye,
Gaya gayain gal mukde nahi,
pawein so so panh paraye,
bulle shah, gal tan yo mukde
jadoon mein nu diloon gavaye.
(
Going to Makka will do no good
Even if you recite Koran hundreds of time,
Going to Ganges will do no good
Even if you take hundreds of dip,
Going to Gaya will do no good,
Even if you read hundreds of scared texts.
O Bulle Shah, good will be when
you give your heart)

ishq da charkha, dukhaan diyaan puniyaan,
joon joon kate javaan hoon payaan duriyan.

(In the Charkha of Love where suffering is wool
it keeps increasing as you spool)

Mursheed - Mureed

Listed down is master- follower relationship of famous Sufi saints of the subcontinent. The Master or the guide is called 'Mursheed' and the successor is called 'Mureed' or 'Khalifa'.

Teri surat nigaahon mein firti rahe..

Qawwali is form of sufi devotional music. During a Qawwali , it is observed that, listeners and artists transcend the wordly existence and are united with the Supreme,considered to be the height of spiritual ecstasy in Sufism. Mostly Qawwalis are sung in the name of god or seers but often for beloved. The provenance of Qawwali in Indian subcontinent can be traced to Amir Khusrow. Qawwalis are generally sung at dargahs of Sunni sufi saints. Aziz Mian was one of the most popular qawwals of our time.This beautiful Qawaali is written and rendered by Aziz mian.

दिल के बाज़ार में दौलत नहीं देखी जाती,
मियां, प्यार हो जाए तो सूरत नहीं देखी जाती,
एक तबस्सुम पे दो आलम को नेछावर कर दूँ,
माल अच्छा हो तो कीमत नहीं देखी जाती।
[तबस्सुम = smile , Happiness, आलम= universe]

मैंने दिल दिया, मेरे प्यार की हद थी,
जान दी ऐतबार की हद थी,
मर गए हम खुली रही आँखें,
यह मेरे इंतज़ार की हद थी।

तेरी सूरत निगाहों में फिरती रहे
इश्क तेरा सताए तो मैं क्या करूँ ।

दिल एक मन्दिर है, आप मूरत हैं,
आप कितने खूबसूरत हैं ।
तुझ को तकते रहे सब तू जो आया मस्जिद में,
नमाज़ सब ने अदा की तेरी अदा के लिए ।


तुझ में जो बात है वो बात नहीं आई है,
क्या ये तस्वीर किसी गैर से खिचवाई है,
मेरे खामोश रहने से ऐ बंदानशीं
तुझ पे इल्जाम आए तो मैं क्या करूँ ।

हस्न और इश्क दोनों में तफरीक है,
क्या करूँ मेरा दोनों पे ईमान है,
गर खुदा रूठ जाए तो सजदे करूँ,
गर सनम रूठ जाए तो मैं क्या करूँ।[ तफरीक = Difference]

मेरे मरने की तुम मांगते हो दुआ,
ले गला घोट के मैं भी बेज़ार हूँ,
मौत अब तक तो दामन बचाती रही,
तू भी दामन बचाए तो मैं क्या करूं।

ज़ोर लगता गया फसाने में,
राज़ खुलता गया छुपाने में,
तुने तिनके समझ के फूँक दिए
मेरी दुनिया थी आशियाने में।

मैंने ख़ाक-ए-नशेमन को बोसे दिए,
और कह कर यह दिल को समझा लिया की,
आशियाना बनाना मेरा काम था,
कोई बिजली गिराए तो मैं क्या करूँ ।

[ख़ाक-ए-नशेमन = ruins of my dreamhome, बोसे = Kiss]
तेरी सूरत निगाहों में फिरती रहे,
इश्क तेरा सताए तो मैं क्या करूँ ।

O Lal Meri

In last couple of weeks, attribute it to my solitude in Mumbai, I have become addicted. The addiction is of Sufi music. But this addiction is parochial, limited to few songs. And one song which I like the most is in paean of a dervish. The more I listen the more addicted I become .It is intoxicating. More than the music, it’s the rendition and the context in which the song is sung that makes it transcending. Listening to the maestros like Nusrat Fateh Ali Khan, Sabri brother, Abida and Aziz mian, put you in trance. Each one of them exhilarating, singing the same song yet very differently. You can see the communion between the Singer and the master. This song is written to eulogies Lal Shahbaaz Qalander, the famous Sufi saint of 12th century AD. Lal Shahbaaz Qalandar is also known as Jhulelal .

Who was Pir Lal Shahbaaz Qalander?
Pir (Saint) Lal Shahbaaz Qalandar was born as Syed Muhammad Usman in 1177 Marwand, Iran. His Father Syed Ibrahim Kabiruudin was a dervish and his mother had a royal lineage. From a very young age boy Usman showed a deep religious inclination. He became a Hafiz (One who has memorized The Holy Koran) by age of seven. He got himself initiated into Qalandria sect of Sufism. ‘Qalandar’ are Sufi who live in indigence and are peripatetic. As a Qalandar he roamed throughout Middle East and came to Sindh.
He befriended three other Sufi saints and henceforth the quartet is known as ‘Chaar Yaar’ (four friends). They became the pioneers of 13th century Sufi movement. The other three friends were Baba Farid Shakar Ganj of Pakpattan [1174-1266] (popularly known as Baba Farid); Jalaluddin Bukhari of Uch- Bahawalpur [1196-1294] and Bahauddin Zakaria of Multan [1170-1267].
He reached Sehwan the seat of learning and culture in Sindh. Sehwan is one of the oldest cities in Sindh. During the reign of Guptas, Sehwan was the capital of a Buddhist ruler who was brother of Chandragupta II (also Known as Vikrmaditya), the third of the Gupta dynasty in the 4th century AD.

As per the folklore, the fakirs in Sehwan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years. In Sehwan he lived at the outskirt of city inside a tree trunk for 6 years. He disseminated his teachings and preached religious tolerance between Hindus and Muslims.
He was called ‘Lal’ (red) because of his red attire, ‘Shahbaaz’ due to his noble and divine spirit that soared like a falcon higher and higher in the boundless heavens. Also it is said that he saved his friend Farid Shakar Ganj from the gallows by becoming a falcon. ‘Qalandar’ since he belonged to Qalandria order of Sufism and was saintly, exalted and intoxicated with love for eternal being of God.
The Hindus regarded him as the incarnation of Bhartihari, the saintly brother of King Vikramaditya (Whether this Vikrmaditya was same as Chandragupta II, I am not clear), who is believed to have worshipped Shiva at the venue where Lal Shahbaz's shrine is situated with.
Millions of devotees visit his ‘Urs’ (death anniversary) every year to pay their obeisance. It falls on the 18th day of Sha’ban. During the three day feast Sehwan springs to life and becomes the center of pilgrims from all over Pakistan. A devotional dance known as ‘Dhamal’ is a special ritual that is performed at the rhythmic beat of the Drum, Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond.

(Shewan Sharif)
The song which I am enchanted with is a Dhamaal which is sung in praise of the saint. The language is Sindhi but the message is universal. It goes as:

O laal meri, pat rakhio bala jhoole laalan, Sindri da Sehvan da, sakhi Shabaaz kalandar, Dama dam mast kalandar, Ali dam dam de andar

(O red Robed,Jhulelal,The sire of Sehwan in Sindh,My friend Shahbaaz Qalandar,You are in my every breath,And every breath is as strong as Ali,Please have your benign protection on me.)

Chaar charaag tere baran hamesha, Panjwa mein baaran aayi bala jhoole laalan
Sindri da Sehvan da, sakhi Shabaaz Qalandar, Dama dam mast Qalandar, Ali dam dam de andar
(O sire of Sehwan in Sindh,Jhulelal,My friend Shahbaaz Qalandar,Your shrine is always lighted with four lamps, And here I come to light a fifth lampYou are in my every breath,And every breath is as strong as Ali,)

Sehwan sharif dian unchiya galiyan heth waghey daryao bala jhulelanSindri da sehvan da sakhi Shabaaz Qalandar, Dama dam mast QalandarAli dam dam de andar
(O sire of Sehwan in Sindh,Jhulelal,friend Shahbaaz QalandarYour abode Shewan sharif has lofty roads,And river flows beneath itYou are in my every breath,And every breath is as strong as Ali)

Ghanan ghanan peera teri naubat vaaje, Naal vaje ghadiyaal bala jhoole laalan,Sindri da Sehvan da sakhi Shabaaz Qalandar, Dama dam mast kalandar, ali dam dam de andar, Dama dam mast Qalandar
(O sire of Sehwan in Sindh,Jhulelal,My friend Shahbaaz Qalandar,Gongs & bells jingle your name, Let the gong ring loud for your glory day and nightYou are in my every breath,And every breath is as strong as Ali)

Har dam peera teri khair hove, Naam-e-ali beda paar laga jhoole laalan,Sindri da sehvan da sakhi Shabaaz Qalandar, Dama dam mast Qalandar, Ali dam dam de andar
(The sire of Sehwan in Sindh,Jhulelal,My friend Shahbaaz Qalandar, O Lord, may you prevail everytime, everywhere, In the name of Ali, I pray to you to help my boat cross (the river of life) in safetyYou are in my every breath,And every breath is as strong as Ali,)

In the song Lal Shahbaaz Qalandar is also referred as Jhulelal. When I did a Google search for Jhulelal I found that Jhulelal is the most prominent god of Sindhis. He too preached the religious tolerance between Hindu and Muslim and equally revered by both religion. He preceded Lal Shahbaaz Qalandar. Why Lal Shahbaaz Qalandar is called Jhulelal I could not find out but I know Why Jhulelal was called Jhulelal.

Story of Lord Jhulelal
Sai (Lord) Jhulelal is the Isht dev (Community God) of Sindhis and is considered as incarnation of Water God Varun. He is depicted as an old man with white beard riding on Pallo fish.

Lord Jhulelal took incarnation in 2nd half of 10th century in Nassarpur near Tatta, Sindh as Uderolal to protect the Hindus from tyrant Muslim ruler Mirkshah and to teach the religious tolerance between two communities.

Not only he saved Sindhis from the hand of Mirkshah but also made Mirkshah his believer.
According to Legend, cradle in which baby Uderolal lied swung automatically hence the name Jhulelal where jhulan means cradle and lal means baby. He was also called Daryashah as he was considered an incarnation of water god. Darya, in Sindhi, means river.
Uderolal started Daryahi panth (Sect). Uderolal wanted to bind the people of the land, both Hindus and Muslims, into a bond of unity and spiritual harmony. He wanted to impress upon his followers the truth that all paths ultimately lead to one destination i.e. oneness of the God and oneness of the devotees
At age of thirteen years Uderolal realized that the purpose for which he had come to the earth was over. He decided to go back to heaven and his soul left his body. His followers took over his body and quarrel started over his cremation. The Muslim followers under the instructions of Mirkhshah wanted to build a “Turbat" and Quba" (a tomb) according to the dictates of Islam. The Hindus resented this stand. They wanted to build a Samadhi according to the Hindu customs. While the debate was going on, heavy rain started pouring in. There came a voice from heavens;
" Behold, make my shrine acceptable to both, Hindus and Muslims; let its one part be like a temple and the other part be like a Dargah (shrine). I belong to all of you".
And so it was. Daryahi Panth worshipping and following of Uderolal predominated the way of life in Sindh for more than 100 years.

Sai Jhulelal and Pir Lal Shabaaz Qalandar
100 years after Jhulelal came another saint and settled in Sehwan in Sindh. He was Lal Shahbaaz Qalandar. He brought with him another philosophy- Sufism which was akin to Daryahi Panth in as much as it also emphasized on brotherhood of mankind. It differed from Daryahi Panth in that it believed in a formless God, who was omnipresent but seen by no one. Probably because of similarity in teachings of Uderolal and Lal Shahbaaz Qalandar he is referred as Jhulelal.
For complete story of Lord Jhule lal please follow the link
http://yangtze.cs.uiuc.edu/~jamali/sindh/sindh-l/archive/her/msg00757.html

JAI JHULELAL!!!!
DUM DUM SAKI SHAHBAAZ QALANDAR MAST!!!!!