Bulleh Shah is perhaps the most famous poet of Punjabi language writing inspired verses tasawwuf. His grave is in a small village, Pando-Ke, near Kasur, south of Lahore in what is considered now after partition West Punjab in Pakistan. The light of truth that shad the verses of Bulleh Shah is so intense that every body thinks of him as a Sufi, the highest rank of a mutasawuffin, a follower of tasawwuf. As a mother of fact the grave of Bulleh Shah is the safe of the pilgrimage of many followers of tasawwuf and lovers of Punjabi poetry. Punjabi is a very rich language based on tonalities, it means that the words written in the same way carry different meanings accordingly to the tonality given to the letters comparing the words. Punjabi has four tonalities while Chinese has six tonalities. The use of tonalities makes a language richer then others and also extremely pleasant to listen to, (four 4) language with tonalities is indeed very interesting and suitable for poetry giving to poetry a musicality that is not common to other languages.

Very little is known of the life of Bulleh Shah and this may increase the idea of Bulleh Shah being a Sufi. Sufi does not care for his individual life and he would never indulge in narrating details of his life. We know that he belongs to a blood line of true, direct descendants of the Holy Prophet of Islam, SAWS, thus Bulleh Shah is a true Syed. He burn in 1680 his father’s name was Sakhi Shah Muhammad Dervish. His birth place was Uch-Sharif in district of Bahalpur. The real name of Bulleh Shah was Abdullah. At young age his father shifted from Uch Sharif to Pado-ke, a village near Kasur on the road between Lahore and Multan in the West Punjab. Bulleh Shah attended cattle when he was very young. He spent some years in Kasur and then shifted to Lahore where he met Pir Inayat of silsilah Qadiriya and after a while he, Bulleh Shah, became his disciple (murid). Qadiriya order was established in Baghdad Sharif by HHH Abdul Qadir Jilani, RA, and spread in all the Islamic world reaching as far as Java Island, Indonesia on the East side and even Budapest, the faria in the west side during the occupation of those areas at the time of the Turkish Ottoman empire. HHH Pir Inayat belonged to the farmer Hindu sub-cast of Aroai N this N should be pronounced nasal, like in French) which refers to the sellers of vegetables, a very respectable work but unluckily the Islamic Subcontinent is still marred by residuals of the caste division, which hard its reason of existence and enforcement during the Hindu era and still it has its validity among Hindu. Although in the Islamic society there should be no division in east still the concept of caste is so strong that even in official documents it is requested to specify the caste of belonging. This so deeply rooted habit has made possible that instead of eliminating caste were caste have being introduced as a matter of fact. Infect beside the classical division of Hindu Caste, i.e. Brahman (sacerdotal and spiritual maters, those who are born to serve God and are inclined to a contemplative life), Kshatrya (warriors and land lords, those who should portent and obey the Brahman in a correct and ordered traditional society where the spiritual Authority the Brahman is above the Temporal Power, the Kshatrya); the Waysha (the merchants and artisans, those who earn their livelihood though the development of their skills, they are born with this inclinations) and then the outclass or antiwar. The first three classes, i.e. Brahmana, Kshatrya and Waysha were blessed by the possibility of a second, spiritual birth through the initiation to a spiritual order. The passage of time has basically induced subdivisions, for example the Kshatrya have Raja and Rajput and Chaudhary who are land lords and presently still inclined to a sort of “sufi-style” life, especially in the remote zones of rural areas and particularly in Punjab. The kind of castes introduced by the habit of enforcing caste divisions, which means privileges and authority on the lower castes, even in Islam are the  Syed (descendants of the Holy Prophet, SAWS, through his beloved daughter HHH Fatimat ul Zahara, RA, and his beloved cousin HHH Ali Al-Murtaza, RA) Hashmi (from the tribe of the Holy Prophet, SAWS, Quraish (from the original habitants of Makkah, the pure Arabic speakers), Farooqi (from the tribe of the HHH Umar Farooq, RA), Uthmania (from HHH Uthman Ghani, RA), Awan (from HHH Ali Al-Murtaza, RA, from a second wife) and Baluch (from HHH Hamzah, RA, the beloved Prophet’s beloved uncle). Basically the massive conversions to Islam occurred in the Asiatic Subcontinent by the presence of men of tasawwuf, has somehow integrated the Arabic approach based on the purity of blood line by prophethood decadence he, SAWS, descends from HHH Ibrahim, AS, through HHH Ismail, AS), thus Hashmi’s are of high blood lineage respect Quraish and Syed are the purest among Hashmi’s. But this concept of purity should not be seen as “privilege roughs” but as a responsibility towards Allah SWT and the Ummat. Syeds are to serve not be served. Syeds have given their blood to Islam with the martyrdom of HHH Ali Al Murtaza, AS, HHH Hassan, AS, and HHH Hussein, AS, and with the lot of the Syeds who have become solders of Islam like HHH Hassan Basri, RA, HHH Bukhari, RA, and HHH Abd ul Qadir Jilani, just to quote a few.

And this concept of Syed to serve Islam was well and deeply roated in Bulleh Shah whose inclination was superior to all these divisions and he expressed his deep humbleness in his verses: 

<< Bulleh Shah hal othey haliyey, Jithey saarej hava N* (N* uasal, marked nasal, as nun) annhey, naa Kaee saal ee qadar pahba N ey, naa kaee saanooN manney >> which translates in <<O. Bulleh Shah! Let us go to the land of the blind where no one would recognize or honor us>>. The above words should not be misunderstood, especially about Syeds. Syeds are worth the maximum respect and consideration, to distinguish Syeds among other Muslims and honor them is an act of respect to the HHH Holy Prophet, SAWS. We still remember our most venerated Spiritual Master, HHH Pir Muhammad Karam Shah, Al-Azhari, RA, who at his venerated age and quite weak due to his diabetic problems would have stood up immediately if a Syed would have walked into his room. His son, HHH Pir Amin ul Hasanat, may Almighty Allah be always happy with him, has the same behavior. It is the blood and lineage which is honored not necessarily the individual. We pray that every Syed be conscious of the tremendous responsibilities they face in front of the Ummah, the Holy Prophet, SAWS, and Allah SWT.  

As already stated above very little is known of the worldly life of Bulleh Shah and as already written above this shows that Bulleh Shah spent almost an anonymous life, which is a sign of wisdom in men of tasawwuf. Bulleh Shah passed away from this world in 1752 and his grave is in his adoptive village Pando-Ke near Kasur. In one of his famous verses Bulleh Shah writes:

<< Bulleh Shah! I will never die! Somebody else is in my grave! >> HHH Sabri, RA, founder of the Chishty Sabri order widely diffused in the Asiatic Subcontinent, especially in Sindh.

The poetry of Bulleh Shah is of such breath and power that has captivated the heart of many non-punjabis speaking in present Pakistan, particularly in Sindh, in India and even many Western born. The poetry of Bulleh Shah is a direct teaching of the Immanent  presence of Allah SWT in every human being, Allah, SWT says in the Holy and Glorious Qur’an “I am near to man than his popular vein”. It is our mundane desire, which is opposed to the desire of being an ominous that makes us forgetting the measures of Allah SWT. But Allah SWT in His Infinite Mercy and love for His Gestures has bestowed on his messengers the power to teach the technique to return to Him by transferring effectively His Immanent Blessing (barakah), which is a kind of magnetic, attractive force to those who enter tasawwuf by the hands of an authentic Pir (Spiritual Master) who in turn, acting as a transmitter, has the power to render full of blessing (barakah),  therefore alive (spiritually, which is the essential), every technical formula is (award) that is used to purely and acquire nearness  to Allah, SWT through the unconditional love and obedience to the Pir finally and to HHH Muhammad, SAWS, the Holy Prophet of Islam, SAWS, the first of the creation, SAWS, and the most beloved (mehboob-e-subhanbi), SAWS, of Allah SWT. Tasawwuf and the Pir’s action and presence enable to acquire conscience of the extreme reasons (shorter than the jugular vein) and immanent presence of Allah, SWT. And in this re-awakening of the inner-self the fire of pure Love is totally inflamed to the extent to bring those fortunate, like Bulleh Shah, to cry loudly and careless of the world << I am consumed by the fire of separation and the longing of my Beloved! Gazy (i.e. like intoxicated) in love I am standing and whisking away crows >> here the crows have to be considered to be the symbol of all the possible attachments to the world. The human being integrated in his immaterial inner-self is seeing by the poet like standing in front of the source of his love and therefore the poet feels the separation like a non-burning fire and the intensity of the reciprocated loved is such that the poet is longing exclusively and deeply for his Beloved. And like an intoxicated person looks a crazy man to the others non intoxicated who feast around him like crows because they are prisoners of worldly affairs.

We would like here to recall that this “fire of love” for Muhammad Mustafa, SAWS not only is reciprocated but it expands as an uncontainable force around those fortunate personalities who experience the states of fana (fana-e-Sheik, fana-e-Rasool, SAWS, and fana-e-Billahi which are progressive and highest, fana-e-Billahi, contains the other two). It is for this reason that those who are blessed by Allah SWT to have their hearts open and therefore pleasure to be near those authentic saints (wali-Allah) of highest rank, and there are moments when one can even feel this are of love even with his human senses. And commotion materializes in the form of tears. It is for this reason that when the grave of HHH Ayub Ansari, RA, in Istanbul, Turkey, was shifted his human body was found integer, smelling musk and pouring tears because of his continuous nearness and presence in the court of the Holy Prophet, SAWS, the most near to Allah SWT! We have personally witnessed a similar case in occasion of the funeral prayer (Namaz-e-Jinaza) of one of the cousins of the Pir Sahab’s of Golra Sharif, Rawalpindi, Pakistan) who passed away an Jummah-day (Friday). The Pir Sahabs of Golra Sharif are Syed Jilani, true descendents of HHH Abd ul Qadir Jilani, RA, of Baghdad Sharif. Passing away on Jummah day (Friday, but Jummah day in reality starts from the Hazan -  call for prayer of Maghrib on Thursday evening and ends with the Hazan of Maghrib of Friday evening) is a sign of shahadat (martyrdom) in Islam martyrs are not only those who meet death from this physical world fighting in battle but a martyr (shaheed) is the one who dies in the path of Allah SWT and the highest rank of shaheed is that of the true savants, who spread their knowledge in Allah’s Name and for Allah’s love. Their dedication to Islam, killing their human inclinations by compensating them with their dedication to study and write makes them higher in rank than those who use weapons for  war to die in battle. For sake of being fully comprehensive on this subject one has to consider also shaheed (martyrs) those who pass away from this world in the days of Eid, because of the special blessings of these days; days that presently we consider only for eating and amuse, instead they should be spent in Allah’s remembrance because of His Special Blessings.

Who take the occasion of this biography by disserting on Bulleh Shah’s sanctity and power of his poetry to recall some very important points above mentioned, for those who seek truth and knowledge. First of all we have mentioned the importance of being anonymous. For a better explanation and a detailed dissertation on this point we suggest the dear sisters and brothers visiting this web site to read the chapter “The double meaning of the anonymate” of the book “The Reign of the quantity and the signs of the times” written (posthumous) by René Guénon. Being anonymous is not synonymous of unknown, being anonymous means to conceal the own individual life, we believe the following passage of the above quoted chapter explains better than our words what we man <<…one can say, relation to the same society (i.e. collection of individuals, n.o.t.) it is as “such and such person” that the “maker” (n.o.t artisan) produces his own work but because he exploits a specific function…>>. Otherwise one << is…really “anonymous” because in him the “ego” has been effaced and it is completely disappeared in front of the “self”…>> (same chapter, same book above quoted). But the process of effacement of the “ego” to be replaced by the “self” is exactly corresponding to the condition of a sufi because the “self” is in direct relation with Allah SWT as it is confirmed by the Holy and glorious Qur’an ayat stating that Allah SWT is more near to a man than his jugular vein. In this condition of supremacy of the “self” over the ego it is quite infinitive that the being derives his knowledge from the “self”, which is connected with Allah SWT and therefore this explains why a Sufi is the one who knows by Allah’s  Divine Knowledge, i.e. a “Sufi” is “Al-Hikma-al-ilāhīya”. And this equation is confirmed by the fact that, accordingly to René Guénon in his posthumous book “Aspects of Islamic Esoterism and Taoism” we know that the numerical value of the Arabic words “Sufi” is “Al-Hikma-al-ilāhīya” is equivalent. Incidentally this procedure of identifying synominous words by their numerical equivalence is only possible because Arabic is a sacred language. Hit logical languages, like Latin and Greek, or Vulgar languages like modern European languages do not enable at all this procedure.

We want to thank here the efforts of Professor Saeed Ahmad, who is an expert in Punjabi and has made a big effort in translating different. Sufi poets who wrote in Punjabi. Unluckily we do not share the equalitarian, utopian views that Prof. Saeed Ahmad expresses in his works confusing love and compassion that real Sufi saints feel for those beings who are imprisoned in their bodies and minds. Being humble and anonymous does not mean that one disregards ranks and caste system in a real traditional society like it was originally the Hindu society. Indeed today we are in the advanced phase of the last time before the end of this world and confusion reigns above everything. In this confusion it may happen that individuals with qualities different from the average qualifications of belonging to a certain caste or ethnic group are born in totally different groups increasing confusion and disorder. But one thing are the temporal accidents and one thing are the principles, which are perennial and do not change. Emphasizing in equality at any cost and blasting differences of caste as “petty and silly” just brings in the opposite “direction” where tasawwuf brings and where Sufi are “placed” words in double inverted commas should be taken as figurative”. Insisting in a utopian equalitarian society where any sort of differences are leveled it amounts to do not attribute and recognize qualities to individuals, like replacing the aberrant modern work in factories, where workers are just “replaceable – units”’ with the noble but anonymous work of craftsmen whose reason of working was just expressing their “ego” in favor of their “self”. We would like our dear web-visitor who had the patience to read as until this point to ponder on the closing words of “Sufi” is  in the above quoted chapter and book of René Guénon <<…this confusion of the beings into unifomunity appears like a sinister and “satanic” parodist representation of their fusion into unity (n.o.t. supreme identity) >>. It is for this reason that we caution the readers of those translations to do not be trapped in the “net of equality”. Moreover human nature does not accept equality intrinsically this is why there is competition at any level in any society and why modern world has generated lobbies or “circles” within which people with common backgrounds, experiences and life finalities remit, associate and “conglomerate” in a parodistic attempt to review new order replacing the caste system. Socialism and communism attempted to uniform society but due to human nature socialism and communism have transferred the societies where they have been implemented in a kind of fascism or dictature of few lobbies over the masses. These systems are destined to fail if rigidly implemented. Chinese impressive economical expansion and social improvement started with the controlled liberalization pertaining itself half way from a pure communist regime and a pure liberalistic require. The original Islam, that of the Holy Prophet, SAWS, and the four Righteous Caliphs was a rare example of the most balanced society one can think of. Any decision was taken by consultation and any citizen had the right to be listened and even followed if his proposition was right. In the original Islam the caliph is fully conscious of covering a duty which is of public service and utility but above all it is separate from the private life of the caliph. It is narrated that whenever HHH Uthman bin Affan, AS, the third Caliph of Islam, was dealing at evening his personal affairs be would have extinguished the candle, property of the state, and used his own candle. What to say about HHH Umar Farooq, AS, the second Caliph, who was Peering Allah questioning him that a dog would have died of starvation during a Caliphate. One should consider that in Islam a dog is considered an impure animal, thus not cared too much.

We do not have any hesitation to say that a correctly implemented society is the best society where minorities are really protected.

Here following we propose some poetry in English using the base of the translation of Prof. Saeed Ahmed.

Kafi  #  3

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

  

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﮐﻭﮈﻯ ﺪَﻤڑﻯ ﭙﻠﮯ ﻨﮧ ﮐﺎﺌﻰ  

ﭙﺎﺮ ﻮَﻨﺠﻦ ﻨﻮﮞ ﻤﻴﮞ ﺴﺪﮬﺮﺍﺌﻰ  

ﻨﺎﻞ ﻤﻻﺤﺎﮞ ﻨﮩﻴﮞ ﺍﺷﻨﺎﺌﻰ 

ﺠﮭﻴڑﺍﮞ ﻜﺮﺍﮞ ﻭﻠﻠﻴﺎﮞ  

kauDee damRee paley na kaaee, paar waNjaN*  nooN

sadhraaee, neal malaahaaN naheeN ashnaaee, jheyRaan 

karaaN walaliyaaN,

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﻨﻴﮞ ﭽﻨﺪﻞ ﺪے ﺷﻭﮦ ﻜﻨﺎﺮے  

ﮜﮭﻤﻦ ﮜﮭﻴﺮ ﻭﭺ ﭩﮭﺎﮟ ﭩﮭﺎﮟ ﻤﺎﺮے  

ﮉﺐ ﭩﺐ ﻤﻭﺌﮯ ﺗﺍﺮﻭ ﺑﮭﺎﺮے 

ﺸﻭﺮ ﻜﺮﺍ ﺗﺎﮟ ﺠﮭﻠﻰ ﺁﮟ  

neyN chaNdal de shoh kinaarey, ghumaN* gheyr wich Thaa ThaaN maarey, Dub Dub moey taaroo bhaarey, shor karaaN taan jhalee aaN.

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﻨﻴﮟ ﭽﻨﺪﻞ ﺪﮮ ﮉﻮﻨﮝﮭﮯ ﺒﺎﮨﮯ  

ﺘﺎﺮﻮ ﻏﻮﻄﮯ ﻜﮭﺎﻨﺪﮮ ﺁﮨﮯ 

ﻤﺎﮨﻰ ﻤﻨﮉﮮ ﭙﺎﺭ ﺴﺪﮬﺎﮰ  

ﻤﻴﮟ ﻜﻴﻭﮟ ﺭﮨﻴﺎﮟ ﺍَﻜﻠﻴﺎﮟ  

neyN chaNdal de DooNghey baahey, taaroo ghoty khaaNdey aahey, maahee muNDey paar sidhaaey, meyN kiyooN rahiyaaN akalee aaN.

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﭙﺎﺭ ﭼﻨﮭﺎ ﮨﻭﮟ ﺠﻨﮝﻞ ﺑﻴﻠﮯ   

ﺍﻭﺘﮭﮯ ﺧﻭﻨﻰ ﺷﻴﺮ ﺑﮝﮭﻴﻠﮯ  

ﺠﮭﺐ ﺮﺐ  ﻤﻴﻨﻭﮟ ﻤﺎﮨﻰ ﻤﻴﻠﮯ 

ﺍﻴﺲ ﻔﻜﺮ ﻭﭺ ﮔﻠﻰ ﺁﮞ  

Paar chanaahoN jaNgal beyley, othey khoonee sheyr bagheyley, jhab rabb meynooN maahee meyley, eys fikar wich galee aaN

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﺍﺪﮬﻰ ﺮﺍﺖ ﻠﭩﮑﺪﺪﮮ ﺘﺎﺮﮮ  

ﺍﮎ ﻠﭩﮑﮯ ﺍﮎ ﻠﭩﮑﻦ ﮨﺎﺮﮮ  

ﻤﻴﮟ ﺍﭩﮭ  ﺁﺌﻰ ﻨﺪﻯ ﻜﻨﺎﺮﻯ  

ﮨﻦ ﭙﺎﺮ ﻟﻨﮝﮭﻦ ﻨﻮﮞ ﮐﮭﻟﻰ ﺁﮞ  

Adhee raat la Takdey taarey, ik la They ik la TkaN*harrey, meyN uTh aaee nadee linarey, huN pear laNghaN* noon khalee aaN,

At mid-night stars are suspended. Some have faded, some are fading. I have come to the stream bank. I stand and look to get across. (I stand here waiting for a chance to get across.)

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

ﻤﻴﮞ ﻤﻨﺗﺎ ﺮﻮﺴﺎ ﮐﻴﮧ ﺠﺎﻨﺎﮞ  

ﻮﻨﺠﮭ ﭼﭙﮧ ﻨﮧ ﺗﻠﮩﺎ ﭙﺮﺍﻨﺎﮞ 

ﮜﮭﻤﻦ ﮜﮭﻴﺮ ﻨﮧ ﭩﺎﻨﮚ ﭩﮑﺎ ﻨﺎﮞ 

ﺮﻮ ﺮﻮ ﭙﮭﺎﭩﺎﮞ ﺘﻠﻴﺎﮞ   

meyN mantaaroo saar lee kaaN*aaN, waNjh chapaa na tulhaa puraaN*aa, ro ro phaa TaaN talyaaN.

I do not know how to swim. I have no oars and my boat is too old to be used. The whirlpools are furious, (and the night is dark) and I have no place to rest and stay.

By crying my palms are hurt. (Here when our women cry or weep, they beat their brows and knees with their hands.)

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

 

ﺒﻠﮭﺎ ﺸﻮﮦ ﮜﮭﺮ ﻤﻴﺮﮮ ﺁﻮﮮ  

ﮨﺎﺮ ﺴﻨﮝﮭﺎﺮ ﻤﻴﺮﮮ ﻤﻦ ﺒﮭﺎﻮﮮ  

ﻤﻨﮧ ﻤﻜﭩﺎ ﻤﺘﮭﮯ ﺘﻠﮏ ﻠﮝﺎﻮﮮ  

ﺠﮯ ﻮﻴﻜﮭﺎﮟ ﺘﺎﮟ ﻤﻴﮟ ﺒﮭﻠﻴﺎﮟ  

Bulleh, shoh meyrey ghar aaway, haar singhaar meyrey man bhaway, mooNh mukaTaa mathey tilk lagaway, jey weykhaaN taaN bhalyaaN,

ﺘﺎﻨﮝﮭ ﻤﺎﮨﻰ ﺪِﻯ ﺠﻠﻰ ﺁﮟ

ﻨﺖ ﮐﺎﮒ ٱﮈﺍﻭﺍﮟ ﮐﻬﻠﻰ ﺁﮟ

taaNgh maahee dee   jalee aaN, nit kaag uDaawaaN khalee aaN,

  

Kafi  #  4

ِﺍﮎ ﺍﻠﻑ ﭙﮍﮬﻭ ﭽﮭﭩﻜﺎﺮﺍ ﺍﮮ

Ik alif paRho chhuTkaaraa ey

(from all worries, woes and subjugations).

ِِِِِِِﺍﮎ ﺍﻠﻔﻭﮟ ﺪﻭ  ِﺘﻦ ﭽﺎﺮ ﮨﻭﮰ     

ﭙﮭﺮ ﻠﮑﮭ ﮐﺮﻭﮍ ﮨﺰﺮﺍﺮ ﮨﻭﮰ  

ﭙﮭﺮ ﺍﻭﺘﮭﻭﮟ ﺒﺎﮨﺠﮭ ﺸﻤﺎﺮ ﮨﻭﮰ  

ﮨﮏ ﺍﻟﻒ ﺪﺍ ﻨﻗﻄﮧ ﻨﯿﺎﺮﺍ ﺍﮮ  

Ik alfoN do tin chaar hoey, phir lakh karoR hazaar hoey, phir othoN bahj shamaar hoey, hik alif da nuqtaa niyaaraa ey.

Bulleh Shah like many other Sufi poets regards an alif as a symbol of Allah – the Divine Creator who has created everything (living as well as non-living) out of Himself.

ﺍﮎ ﺍﻠﻑ ﭙﮍﮬﻭ ﭽﮭﭩﻜﺎﺮﺍ ﺍﮮ

Ik alif paRho chhuTkaaraa ey

(from all worries, woes and subjugations).

ﻜﯿﻮﮟ ﭙﮍﮬﻨﺎ ﻤﯿﮟ ﮜﮉ ﻜﺘﺎﺒﺎﮟ ﺩﻯ  

ِﺴﺮ ﭽﺎﻨﺎﺋﯿﮟ َﭙﻨﮉ ﻋﺬﺍﺑﺎﮟ ِﺪﻯُ 

ُُﮨﻥ ﮨﻭﺌﻴﺎﮟ ﺷﻜﻞ ﺠﻻﺪﺍﮟ ﺪﻯ 

ﺍﮜﮯ ﭙﻴﮉﺍ ﻤﺸﻜﻞ ﺒﻬﺎﺮﺍ ﺍﮮ   

kiyooN paRhnaaeyN gaD kitaabaaN dee, sir chaanaaeyN paND azaabaaN dee, huN hoeyaaeyn shakal jalaadaaN de, aggey peyNDaa mushkal bhaaraa ey.

ﺍﮎ ﺍﻠﻑ ﭙﮍﮬﻭ ﭽﮭﭩﻜﺎﺮﺍ ﺍﮮ

Ik alif paRho chhuTkaaraa ey

(from all worries, woes and subjugations).

ﺒﻦ ﺤﺎﻔﻆ ﺤﻔﻆ  ﻗﺮﺁﻦ ﻜﺮﻴﮟ  

ﭙﮍﮬ ﭙﮍﮬ ﻜﮯ ﺻﺎﻑ ﺯﺒﺎﻦ ﻜﺮﻴﮟ  

ﭙﮭﺮ ﻨﻌﻤﺖ ﻮﭺ ﺪﮬﯾﺎﻦ ﻜﺮﻴﮟ  

ﻤﻦ ﭙﮭﺮﺪﺍ ﺠﯾﻮﮞ ﮨﻠﻜﺎﺮﺍ ﮮ  

baN* hafiz quraan kareyN, paRh paRh kay saaf zubaan kareyN, phir neymat wich dheyaan kareyN, man phirdaa jyooN halkaaraa ey.

Hafiz means a person who learns the Holy Quran by heart .Usually  a Hafi and his trained boys are called to recite the Holy Quran on special occasions. Bulleh Shah makes fun of typical  Hafiz who finishes the recitation of the whole Quran hurriedly. All the time he is thinking of what good food, fruits, sweets and other delicious dishes, and rewards in the form of money or suits would be offered by the host.

After indulging in such desires he lacks interest in the pious task of reciting and understanding the Holy Quran. His main focus becomes the prospect of eating the offered dishes.

Bulleh Shah condemns such a malicious behaviour of greedy Hafizs or Mullahs.

Apart from these Hafizs or Mullahs, common people, who run after accumulating wealth, gaining a high position, lusting in his (or her) mind for enjoyment, becomes evil and they start drowning spiritually into the polluted ocean of their worldly wishes. They loose their attachment with the Pivot (Al-mighty God or the Greatest Soul). They indulge in a sinful life and loose their humanity. Meanwhile if they perform the religious practices, they become just affection to impress others as they are very virtuous.

ﭙﺮ ِﺪﻜﮭﺎ ﺪﮮ ﺪﻴﺎﮞ ﺍﯾﮩﻮ ﺠﻴﮩﺎﮞ          ﻋﺑﺎ  ﺪ ﺘﺎﮞ ﻜﻴﮧ ﻔﻴﺪﺍﺍ

Bulleh Shah strictly disapproves such hypocritical religious or social behaviour in our lives.

ﺍﮎ ﺍﻠﻑ ﭙﮍﮬﻭ ﭽﮭﭩﻜﺎﺮﺍ ﺍﮮ

Ik alif paRho chhuTkaaraa ey

(from all worries, woes and subjugations).

 

ﺒﻠﮭﺎ ﺒﻰ ﺒﻮﮍﮬ  ﺪﺍ ﺒﻮﻴﺎ ﺴﻰ  

ﺍﻮﻩ ﺒﺮﭽﮭ ﻮﮉﺍﭽﺎ ﮨﻮﻴﺎ ﺴﻰ  

ﺠﺪ ﺒﺮﭽﮭ ﺍﻮﻩ ﻔﺎﻨﻰ ﮨﻮﻴﺎ ﺴﻰ  

ﭙﮭﺮ ﺮﮦ ﮜﻴﺎ ﺑﻰ ﺍﮐﺎﺮﺍ ﺍﮮ  

Bullhaa bee boRh d boyaa see, oh birch waDaa chaa hoyaa see, phir reh geyaa bee ikaaraa ey.

ﺍﮎ ﺍﻠﻑ ﭙﮍﮬﻭ ﭽﮭﭩﻜﺎﺮﺍ ﺍﮮ

Ik alif paRho chhuTkaaraa ey

(from all worries, woes and subjugations).

 The Banyan trees are the tallest and biggest trees in the Punjab. Its branches (aerial shoots) expand to such a length that they grow down into the soil forming additional trunks. There are some trees, which have more than ten to twenty trunks. It is held in great respect in the Hindu religion. The Banyan tree also has much respect in Buddhism too because Great Budha was used to worshipping under it.

The English word “Banyan” given to it is because of the tradition, which was very common in olden days, as Banyas (traders, mostly Hindus) used to sit under the trees and they were doing their business so its name in English was taken because of the Hindu Banyas attachment with the tree. Even today in some remote areas of the Punjab small bazaars or markets are in operatic under the Banyan trees. Barbers are busy shaving and cobblers are busy in mending shoes, etc. the English word ‘birch’ for the tree has very hard close-grained wood which is used in making the furniture and interior finishes and plywood. Its twigs are like the arms and hands or human beings. These twigs are used to hit people or animals with as punishment. 

Twigs     ﻜﻮﮍﮮ   ﭼﮭﺎﻨﭩﻨﮯ     

Kafi  #  7

ِﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

ﭙﮭﮍ ﻨﻘﻁﮧ ﭼﮭﻭﮍ ﺤﺴﺎﺒﺎﮟ ﻨﻭﮟ 

ﻜﺮ ﺪﻭﺮ ﻜﻔﺮ ﺪﻴﺎﮟ ﺒﺎﺒﺎﮟ ﻨﻭﮟ  

ﻻﻩ ﺪﻭﺯﺥ ﮜﻭﺮ ﻋﺯﺍﺒﺎﮟ ﻨﻭﮟ  

ﻜﺮ ﺼﺎﻑ ﺪﻟﮯ ﺪﯿﺎﮟ ﺨﻭﺍﺒﺎﮟ ﻨﻭﮟ  

ﮜﻞ ﺍﯿﺴﮯ ﮜﮭﺮ ﻭﭺ ﮉﮬﮐﺪﻯ ﺍﮮ  

phaR nuqtaa chhoR hisaabaaN noon, kar door kufar deyaaN baabaaN noon, laah dozakh gor azaabaaN noon, kar saaf diley deyaaN khaabaaN noon, gal eysey ghar wich Dhukdee ey.

ِﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

ﺍﻴﻧﻮﮟ ﻤﺗﮭﺎ ﺰﻤﻴﻦ ﮜﮭﺴﺎ ﺌﻴﺪﺍ  

ﻠﻤﺎ ﭙﺎ ﻤﺤﺮﺍﺐ ﻭﻜﮭﺎﺌﻴﺪﺍ  

ﭙﮍﮬ ﮐﻠﻤﮧ ﻠﻭﮎ ﮨﺴﺎﺌﻴﺪﺍ  

ﺪﻞ ﺍﻧﺪﺮ ﺴﻤﺠﮭ ﻧﮧ ﻠﻴﺎﺌﻴﺪﺍ  

ﮐﺪﻯ ﺴﭽﻰ ﺒﺎﺖ ﺒﮭﻰ ﻠﮑﺪﻯﺍﮮ  

eyNweyN mathaa zameen ghisaaeedaa, Iammaa paa mehraab wakhaaeedaa, paRh kalmaa lok hasaaeedaa, dil aNdar samajh na lyaaeedaa, kadee sachee baat bhee luckdee ey.

(by prostrating during the paper the forehead gets rubbeed and gets a mark, Bulleh Shah says, “Why do you show this mark as a mark of your piety?)

ﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

ﮐﺊ ﺤﺎﺠﻰ ﺒﻦ ﺒﻦ ﺁﮰ ﺠﻰ  

ﮜﻞ ﻨﻴﻠﮯ ﺠﺎﻤﮯ ﭙﺎﮰ ﺠﻰ  

ﺤﺝ ﻮﭺ ﭩﮐﻰ ﻠﮯ ﮐﮭﺎﮰ ﺠﻰ  

ﺒﮭﻻ ﺍﻴﮧ ﮜﻝ ﮐﮩﻧﮟ ﺒﮭﺎﮰ ﺠﻰ  

ﮐﺪﻯ ﺍﻴﺴﻰ ﺒﺎﺖ ﺒﮭﻰ ﻠﮑﺪﻯﺍﮮ  

Kaee haajee baN* baN* aae jee, gal neeley jaamey paaey jee, haj weych Tikee ley khaaey jee, bhalaa eyh gal kehnooN bhaaey jee, kadee eysee baat bhee lukdee ey.

(Generally, blue color symbolizes peace, truth and spiritual understanding. In Old Testament, God the Father was also represented by a deep blue. In Islam, blue or turquoise is the color of faith and community. In many parts of the Islamic world, mosques are decorated in blue. Noor Bakshia is one of the Sufi Orders. They also wear blue dress after performing Hajj.)

ﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

 

ِﺍﮎ ﺠﻧﮝﻞ ﺑﺤﺮﻴﮟ ﺠﺎﻧﺪﮮ ﻧﻴﮟ  

ِﺍﮎ ﺪﺍﻧﮧ ﺮﻮﺯﻯ ﻜﻬﺎ ﻧﺪﮮ ﻧﻴﮟ  

ﺒﮯ ﺴﻤﺠﻬ ﻮﺠﻮﺪ ﺘﻬﻜﺎﻧﺪﮮ ﻧﻴﮟ  

ﮜﻬﺮ ﻤﻮﻮﻦ ﮨﻮ ﻜﮯ ﻤﺎﻧﺪﮮ ﻧﻴﮟ  

ﺍﻴﻧﻮﻴﮟ ﭽﻠﻴﺎﮟ ﻮﭺ ﺠﻧﺪ ﻤﻜﺪﻯ ﺍﮮ 

Ik jaNgal behreeN jaaNdey neyN, ik daanaa rozee khaaNdey neyN, besamajh wajood thakaaNdey neyn, ghar movaN* ho ke maaNdey neyN, eyveyN chiliyaaN wich jiNd mukdee ey.

(A Chilla is a spiritual exercise that is usually performed for forty days by sitting, standing or hanging in an isolated place.)

ﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

 

ﭙﮭﮍ ﻤﺮﺸﺪ ﻋﺑﺪ ﺨﺪﺍﺌﻰ ﮨﻮ  

ﻮﭺ ﻤﺴﺘﻰ ﺑﮯ ﭙﺮﻮﺍﺌﻰ ﮨﻮ  

ﺑﮯ ﺨﻮﺍﮨﺶ ﺑﮯﻨﻮﺍﺌﻰ ﮨﻮ 

ﻮﭺ ﺪﻞ ﺪﮮ ﺨﻮﺐ ﺻﻔﺎﺌﻰ ﮨﻮ 

ﺑﻠﮭﺎ ﺑﺎﺖ ﺴﭽﻰ ﮐﺪﻮﮟ ﺮﮐﺪﻯ ﺍﮮ  

phaR murshid abad khudaaee ho, wich mastee be-parvaahee ho, be-khaahis be-nawaaee ho, which dill de khoob safaaee ho, Bulleh baat sachee kadoN rukdee ey.

Seek a true saintly guide and become a genuine man of God. all along there should be ecastasy, fearlessness, and indifference. Have no desire, no ambition, no expectation. Have a clean and purified heart.

Bulleh Shah says, “Truth cannot be suppressed?”

ﺍﮎ  ﻨﻘﻁﮯ ﻭﭺ ﮜﻞ ﻤﮐﺪﻯ ﺍﮮ

Ik nuqtey wich gal mukdee ey

Kafi  #  13

ﺤﺎﺠﻰ ﻠﻮﮎ ﻤﮐﮯ ﻨﻮﮞ ﺠﺎﻨﺩﮮ 

ﻤﻴﺮﺍ ﺮﺍﻨﺠﮭﺎ ﻤﺎﮨﻰ ﻤﻜﮧ  

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ  

Haajee lok makkey noon jaaNdey, 

meyraa raaNjhaa maahee makkaa,

nee meyN kamlee haaN,

ﻤﻴﮞ ﺘﮯ ﻤﻨﮚ ﺮﺍﻨﺠﮭﮯ ﺪﻯﮨﻭﺌﻴﺎﮞ  

ﻤﻴﺮﺍ ﺑﺎﺑﻝ ﻜﺮﺪﺍ ﺪﻫﻜﺎ  

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ  

meyN te maNg raaNjhey dee holyaaN,

meyraa baabal kardaa dhakkaa, nee meyN kamlee haN

ﺤﺎﺠﻰ ﻠﻮﮎ ﻤﮐﮯ ﻨﻮﮞ ﺠﺎﻨﺩﮮ 

ﻤﻴﺮﺍ ﺮﺍﻨﺠﮭﺎ ﻤﺎﮨﻰ ﻤﻜﮧ  

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ

Haajee lok makkey noon jaaNdey, 

meyraa raaNjhaa maahee makkaa,

nee meyN kamlee haaN,

ﻭﭼﮯ ﺤﺎﺠﻰ ﻭﭼﮯ ﮜﺎﺠﻰ   

   ﻭﭼﮯ ﭼﻭﺮ ﭐﭼﻜﺎ   

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ

Wichey haajee wichey gaajee, wichey chor uchakka, nee meyN kamlee haaN

ﺤﺎﺠﻰ ﻠﻮﮎ ﻤﮐﮯ ﻨﻮﮞ ﺠﺎﻨﺩﮮ 

ﻤﻴﺮﺍ ﺮﺍﻨﺠﮭﺎ ﻤﺎﮨﻰ ﻤﻜﮧ  

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ

Haajee lok makkey noon jaaNdey, 

meyraa raaNjhaa maahee makkaa,

nee meyN kamlee haaN,

ﺠﺖ ﻭﻞ ﻴﺎﺮ ﺍﻭﺗﮯ ﻭﻞ ﻜﻌﺒﮧ  

ﺒﮭﺎ ﻨﻭﻴﮟ ﭙﮭﻭﻞ ﮐﺗﺎﺒﺎﮟ ﭼﺎﺮﮮ 

ﻨﻰ ﻤﻴﮞ ﻜﻤﻠﻰ ﮨﺎﮞ

Jit wal year otey wal kaabaa, bhaaNweyN phol kitaabaaN chaarey, neer meyN kamlee haaN

O Friend, I am crazy.

Kafi  #  22

ﺒﮭﺎ ﻨﻭﻴﮟ ﺠﺎﻥ ﻨﮧ ﺠﺎﻥ ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

ﻤﻴﮟ ﺘﻴﺮﮮ ﻘﺮﺒﺎﻥ ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

bhaaNweyN jaan na jaan wey weyHRey aa waR meyey, 

meyN  teyrey qurbaan wey weyRey aa war meyrey

ﺘﻴﺮﮮ ﺠﻴﮩﺎ ﻤﻴﻨﻭﮟ ﮨﻭﺮ ﻨﮧ ﻜﻮﺌﻰ  

ﮉﮪﻭﻨﮉﺍﮟ ﺠﻨﮝﻝ ﺒﻴﻻ ﺮﻭﮨﻰ  

ﮉﮪﻭﻨﮉﺍﮟ ﺘﺎﮟ ﺴﺎﺮﺍ ﺠﮩﺎﻦ ﻭﮮ 

Teyrey jeyhaa meynoo horn a koee, DhooNDaaN jaNgal 

beylaa rohee, DhooNDaaN  taaN  saaraa jehaan wey.

 ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

ﻤﻴﮟ ﺘﻴﺮﮮ ﻘﺮﺒﺎﻥ ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

Wey  weyHRey aa waR meyey, 

meyN  teyrey qurbaan wey weyRey aa war meyrey

ﻠﻭﻜﺎﮟ ﺪﮮ ﺒﮭﺎﻨﮯ ﭽﺎﮎ ﻤﮩﻴﮟ ﺪﺍ  

ﺮﺍﻨﺠﮭﺎﮟ ﺘﺎﻞ ﻠﻮﻜﺎﮟ ﻮﭺ ﻜﮩﻴﻨﺪﺍ  

ﺴﺎﮉﺍ ﺘﺎﮟ ﺪﻴﻦ ﺍﻴﻤﺎﻦ ﻮﮮ  

lokaaN de bhaaney chaak maheeN da raaNjhaa taaN lokaaN

wich kaheeNdaa, saaDaa taaN deen eemaan wey

 ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

ﻤﻴﮟ ﺘﻴﺮﮮ ﻘﺮﺒﺎﻥ ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

Wey  weyHRey aa waR meyey, 

meyN  teyrey qurbaan wey weyRey aa war meyrey

ﻤﺎﭙﮯ ﭽﮭﻮﮌ ﻠﮝﻰ ﻠﮌ ﺘﻴﺮﮮ  

ﺸﺎﮦ ﻋﻨﺎﻴﺖ ﺴﺎﺌﻴﮟ ﻤﻴﺮﮮ 

ﻻﻴﺎﮟ ﺪﯼ ﻟﺞ ﺟﺎﻦ ﻭﮮ  

Maa pey chhoR lagee laR teyrey, shah inayet saaeeN 

meyre, laaeeyaaN dee laj jaan wey

 ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

ﻤﻴﮟ ﺘﻴﺮﮮ ﻘﺮﺒﺎﻥ ﻭﮮ ﻭﻴﮩﮍﮮ ﺁﻭﮍ ﻤﻴﺮﮮ

Wey  weyHRey aa waR meyey, 

meyN  teyrey qurbaan wey weyRey aa war meyrey

Do come to my courtyard.

Kafi  #  25

ﺮﺍﺗﻴﮟ ﺟﺎﮜﻴﮟ ﻜﺮﻴﮟ ﻋﺒﺎﺪﺖ  

ﺮﺍﺗﻴﮟ ﺟﺎﮜﻦ ﻜﺘﮯ                            ﺘﻴﺘﮭﻭﮟ ﺍﺘﮯ 

owraateeN jaageyN kareyN ibaadat, raateeN jaagaN* kutey,

teythoN utey

ﺒﮭﻭﻨﻜﻨﻭﮟ ﺒﻨﺪ ﻤﻭﻝ ﻨﮧ ﮨﻨﺪﮮ  

ﺠﺎﺮﮍﻯ ﺘﮯ ﺴﺘﮯ                               ﺘﻴﺘﮭﻭﮟ ﺍﺘﮯ  

bhoNkaN*oN band mool naa hundey, jaa ruRe tey suttey, teythoN uttey

ﺧﺼﻢ ﺍﭙﻨﮯ ﺩ ﺍ  ﺩﺮﻨﮧ ﭼﮭﮉ ﺪﮮ  

ﺒﮭﺎﻭﻴﮞ ﻭﺠﻦ ﺠﺗﮯ                         ﺘﻴﺘﮭﻭﮟ ﺍﺘﮯ  

Khasam apney da dar na chhaDdey, bhaaweyN so so wajjan jutey,

ﺒﻟﮭﮯ ﺸﺎﮦ ﻜﻮﺌﻰ ﺮﺨﺖ ﻮﻳﮩﺎﺝ ﻟﮯ  

ﺑﺎﺰﻯ ﻟﮯﮜﺌﮯ ﯖﺗﮯ                       ﺘﻴﺘﮭﻭﮟ ﺍﺘﮯ  

Bulleh Shah kooee rakht weyhaaj ley, baazee ley geay kuttey, tethoN uttey.

Kafi  #  26

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﻜﺎﮞ ﻠﮝﮍ ﻨﻮﮞ ﻤﺎﺮﻦ ﻠﮝﮯ          ﭼﮍﯿﺎﮞ ﺠﺮﮮ ﮉﮬﺎﮰ

kaaN lugar noon maaran lagey, chiRiyaaN jurrey dhaaey,

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﮜﮭﻭﮍﮮ ﭼﮑﻦ ﺍﺮﻭﮍﻴﺎﮟ ﭐﺗﮯ                      ﮜﺪﮬﻭﮟ ﺨﻭﺌﻴﺪ ﭙﻭﺍﮰ

ghoRey chugaN* arppRiyaaN uttey, gadhoN khoed pawaaey

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﺍﮜﻠﮯ ﺠﺎ ﺒﻨﮜﺎ ﻠﮯﺒﻴﭩﮬﮯ                                        ﭙﭼﮭﻠﻴﺎﮞ ﻔﺮﺶﻮﭼﮭﺎﮰ  

Agley jaa baNgaaley beyThey, pichliyaaN farash wachhaaey,

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﺒﮭﻭﺮﻴﺎﮞ ﻮﺍﻠﮯ ﺮﺍﺟﮯ ﻛﻴﺘﮯ            ﺮﺍﺟﻴﺎﮞ ﺒﮭﻴﮎ ﻤﻧﮝﺎﮰ

bhooriyaaN waaley raajey keetey, raajiyaaN bheek maNgaaey

Rough blanket wearers became Rajahs (Kings). And the Rajahs became beggars.

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﺒﻠﮭﻴﻴﺎ ﺤﻜﻡ ﺤﻀﻭﺭﻭﮟ ﺁﻴﺎ                   ﺘﺲ ﻨﻭ ﻛﻭﻦﮨﭩﺎﮱ

Bulhlyaa hukam hazooroN aayaa, tis noon koan haTaaey,

ﺍﻠﭩﮯ ﮨﻭﺮ ﺰﻤﺎﻨﮯ ﺁﺌﮯ   

ﺗﺍﮟ ﻤﻴﮟ ﺑﮭﻴﺩ ﺴﺠﻦ ﺪﮮ ﭙﺎﮰ  

ulTey hor zamaaney aaey, taaN meyN bheyd sajan dey paaey.

ﻛﺪﻯ ﺘﺎﮟ ﺍﻴﺘﻬﮯ ﻭﻯ ﮨﻴﭩﻬﻠﻰ        ﭐﺘﮯ ﺘﮯ ﭐﺘﻠﻰ ﮨﻴﭩﻬﺎﮟﮨﻭﺴﻰ