Bulleh Shah I Know Not Who I Am

8/2/2019 Bulleh Shah I Know Not Who I Am

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I know not who I am

I am neither a believer going to the mosque

Nor given to non-believing ways

Neither clean, nor unclean

Neither Moses not Pharoah

I know not who I am

I am neither among sinners nor among saints

Neither happy, nor unhappy

I belong neither to water not to earth

I am neither fire, not air

I know not who I am

Neither do I know the secret of religion

Nor am I born of Adam and Eve

I have given myself no name

I belong neither to those who squat and pray

Nor to those who have gone astray

I know not who I am

I was in the beginning, Id be there in the end

I know not any one other than the One

Who could be wiser than Bulleh Shah

Whose Master is ever there to tend?

I know not who I am.

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Bulleh Shah

Bulleh Shahs real name was Abdullah Shah, was a Punjabi Muslim Sufi poet, a humanist and philosopher.

Born: 1680 Uch, Bahawalpur, Punjab, Pakistan

Died: 1757 (aged 77) Kasur, Punjab, Pakistan

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Early life and backgroundBulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His ancestors had migrated from Bukhara in

modern Uzbekistan.

When he was six months old, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His

father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education. He

also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadiri.

Little is known about Bulleh Shahs direct ancestors, except that they were migrants from Uzbekistan. However, Bulleh Shahs family was directly descended from the

Prophet Muhammad(PBUH).

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CareerA large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isnt even agreement among historians

concerning his precise date and place of birth. Some facts about his life have been pieced together from his own writings. Other facts seem to have been passed

down through oral traditions.

Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 1599), Sultan Bahu (1629 1691), and Shah Sharaf (1640

1724).

Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhatai (1689 1752). His lifespan also overlapped with the legendary Punjabi

poet Waris Shah (1722 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 1829), better known by his pen-name, Sachal Sarmast


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(truth seeking leader of the intoxicated ones). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 1810) of Agra.

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Poetry StyleThe verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also

by Sikh gurus.

Bulleh Shahs poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day.

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A Beacon of PeaceBulleh Shahs time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of

Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs.

Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not

the answer to violence.Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the fanatic muslims at the

time.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singhs two sons by Aurangzeb, he sought revenge by killing

common Muslims. Baba Bulleh Shah tried to convince Banda Singh Bairagi to renounce his campaign of revenge. Bulleh Shah told him that the same sword which fell

upon Guru Gobind Singhs sons and innocent Sikhs also fell upon innocent Muslims. Hence killing innocent Muslim was not the answer to Aurangzebs reign of

oppression.

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HumanistBulleh Shahs writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing

the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four

stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the

complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned

Sufi singers like the Waddali Brothers, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band

Junoon.

Bulleh Shahs popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and

Sikh authors.

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Modern RenditionsIn the 1990s Junoon, Asias biggest rock band from Pakistan, rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. In 2004, Rabbi Shergill

successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and

Pakistan. The 2007 Pakistani movie Khuda Kay Liye includes Bulleh Shahs poetry in the song Bandeya Ho. A 2008 film, A wednesday, had a song, Bulle Shah, O

yaar mere in its soundtrack. In 2009, Episode One of Pakistans Coke Studio Season 2 featured a collaboration between Sain Zahoor and Noori, Aik Alif.

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Source: http://en.wikipedia.org/wiki/Bulleh_Shah

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Bulleh Shahs Poetry-

- Makkeh Gaya, Gal Mukdee Naheen (Going to Makkah is not the ultimate)

- Bulleya Ki Jana Main Kaun (Bulleya to me, I am not known)

- Verhe Aa Varh Mere (Do come to me)

- Main Jana Jogi De Naal (Im going together withJogi)

- Aa Mil Yaar (Come my love)

- Uth Gaye Gawandon Yaar (There goes my Love!)

- Bas Karjee Hun Bas Karjee (Enough is enough, my friend)

- Tere Ishq Nachaya (Your love has made me dance)

- Ilmoun Bas Kari O-Yaar (Aik Alif) (Enough of learning, my friend!)

- Ishq De Naween Naween Bahar (Love is ever new and fresh)

- Ghoonghat Ohle Na Luk Sajna (Hide not behind the veil, my love)

- Gharyali Diyo Nikal Ni (Sack the gongman)

- Meri Bukkal De Vich Chor Ni (There is a thief in the folds of my arms.)

- Ek Nukte Wich Gal Mukdi Ae (At this one point, all talk ends.)

- Ek Nukta Yaar Parhaya Ae (I have learnt a secret)

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Ek Nukta Yaar Parhaya Ae | Bulleh ShahNovember 25, 2009 by qausain


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Translation:

I have learnt a secret

A secret Ive learnt

He is the same

From this end to that.

Its only we

Who fuss like a brat


A secret Ive learnt

To win over Sass

He comes as Punnun

I am wedded to Innayat

Who cares not for caste.


A secret Ive learnt

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Ek Nukte Wich Gal Mukdi Ae | Bulleh ShahNovember 25, 2009 by qausain

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Translation:

by Kartar Singh Duggal

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Its all in One contained.

Understand the One and forge the rest.

Shake off your ways of an apostate pest

Leading to the grave to hell and to torture

Rid your mind of dreams of disaster

This is how is the argument maintained


What use is it bowing ones head?

To what avail has prostrating led?


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Reading Kalma you make them laugh

Absorbing not a word while the Quran you quaff

The truth must be here and there sustained


Some retire to the jungles in vain

Others restrict their meals to a grain

Misled they waste away unfed

And come back home half-alive, half-dead

Emaciated in the ascetic postures feignedIts all in One contained

Seek your master, say your prayers and

surrender to God.

It will lead you to mystic abandon

And help you to get attuned to the Lord

Its the truth that Bulleh has gained

Its all in One contained

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Another Translation:

by Suman Kashyap

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At this one point,all talk ends.

Hold tight to this point, forget your calculations,

Leave the miserable state of unbelief,

Do not torment yourself with the fear of death and hell,

For these are imaginary fears.

Only into such a house will the truth enter.

At this one point, all talk ends.

For no reason you abrade your forehead on the ground,

You display reverence at the mehraab,

You recite the Kalma to entertain a listener.

But knowledge does not enter your heart.

Can the truth ever remain hidden?


Many return from Mecca as hajjis,

Blue shawls across their shoulders.

They profit from the merit earned by haj.

Who can admire such behavior?Can the truth ever remain hidden?


Some withdraw to the forest,

Eat a single grain a day.

Bereft of understanding, they exhaust the body,

And return home in bad shape,

Their life sucked dry with useless fasting and prayer.

At this one point, all talk ends

Hold fast to your murshid

Become a devotee of all creation,

Intoxicated, carefree,

Without desire, indifferent to the world.

Let your heart be fully clean.

Bulla asks, can the truth then be stopped?

At this one point,all talk ends

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-==Meri Bukkal De Vich Chor Ni | Bulleh Shah

November 24, 2009 by qausain


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Translation:


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There is a thief in the folds of my arms.

Whom shall I tell?

There is a thief in the folds of my arms

He has, of late, escaped on the sky

No wonder there is a stir in the sky

And the world there is a hue and cry.

Whom shall I tell?

The Muslims are afraid of fire

And the Hindus dread the grave

Both of them have their fears

And keep on sharpening their staves.

Whom shall I tell?

Ramdas here and Fateh Muhammad there

This has kept them emitting spleen

Suddenly their quarrel came to an end

When someone else emerged on the scene.

Whom shall I tell?

There was furore in the flushed sky

It reached Lahore, the capital town

It was Shah Inayat who crafted the kite

Its he who moves it up and down.

Whom shall I tell?

He who believes, he alone has known

Everyone else id floundering

All the wrangling came to an end

When Bulleh came to town.

Whom shall I tell?

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==Gharyali Diyo Nikal Ni | Bulleh Shah

November 23, 2009 by qausain


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Translation:


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Gharyal diyo nikal ni

Aaj pe ghar ay nikal ni

Sack the gon-gman

My love has come home today

Gharri gharri gharyal bajavey

Rain wisal di piya ghatawey

Merey man di baat jey pawey

Hathoon chasey gharyal ni

He strike the gong time and again

And shortens my night of dance and songIf he were to listen to me

He would throw away the gong

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Sack the gong-man

Ikahd baja bajey sohana

Matrab sukhrra maan sohana

Bhlla soam, salat, dogana

Mudh piyalla deen klaal ni

Here is the unstruck melody

With a master player and a colorful hue

Ive forgotten, my prayers and fasts

The barman offering cups of brew

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Gharyal diyo nikal niSack the gong-man

Dukh diledar uth gaya sara

Mukh dekhaan tey ajab nazara

Rain wadhi kuch karo pasara

Din aggey dharo diwal ni

Seeing him is an enchanting sight

One forgets all aches of life

Let the night spread out long

And the morn wait a strife

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Sack the gong-man

Toneey kaman kesey batry

Sehrey aaye wadey wadeerey

Taan jani ghar aya merey

Ranh likh warehey is naal ni

I have indulge in magic a lot


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Come my love and rescue me

No longer can I perch elsewhere

I am the Bulbul of your tree

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Ghonghat ohley na luk sajna

Main mushtaq dedar de haan

Hide not behind the veil, my love,

I long to have a glimpse of you.

Bulleh Shah owh kon utam tera yaar

Ows dey hath Quraan hey owsey gul zanaar

Bulleh! Who is He?

A queer type friend!

He has the Quran in His hand and

And in the same the holy thread

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Ishq De Naween Naween Bahar | Bulleh ShahNovember 20, 2009 by qausain

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Translation:


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Ishq dee naween naween bahar

Love is ever new and fresh

Jaan main sabq Ishq da parhya

Masjid kolon jeyorra darya

poch poch thakur dowrey warrya

Jithey wajdey naad hazaar

The day I learn the lesson of Love

I was scared of the mosque and dreaded fasts

I looked around and entered a temple

Where sounded many a drum-blast

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Ved, Quran parh parh thakey

Sajdey kardiyaan ghis gaye mathey

Na Rab Tayrath, na Rab Makkeh

Jis paya tas nur anwaar

Tired of reading the Vedas and Quran

Kneeling and prostrating my forehead shorn

At Mathura or Mecca He does not dwell

He who has found Him, only he can tell

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Phok musaleh, bhun sat lota

Na parh tasbeh, aasa, sota


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Ashiq kehndey dey dey hoka

Tark hlaalon, kha murdar

Burn the prayer mat, break the water pot

Quit the rosary, threw away the staff

Lovers say at the top of their voice

Leave the kosher and eat the shot

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Ishq dee naween naween baharLove is ever new and fresh

Heer Ranjhey dey hogaye meeley

Bholi Heer dhondi beley

Ranjhan yaar baghal wich kheyley

Surt na rahya, surt sanbhaar

Heer and Ranjha have already met

In vain she looks for him in the orchard

Ranjha lies in the folds of her arms

Having her love, she has gained him hard

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Ilmoun Bas Kari O-Yaar (Aik Alif) | Bulleh ShahNovember 22, 2009 by qausain

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Translation:


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Ilmoun bas kari oo yaar

Eko Alif terey darkar

Enough of learning, my friend!

An alphabet should do for you

Ilm n awey wich shumar

Jandi umer, Nahi aytebar

Eko Alif terey darkar


To it there is never an end

An alphabet should do for you

Its enough to help you fend.


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Parh parh, likh likh ladain dher

Dher kitabaan, cho pheyr

Kerdey chanan, Wich unheyr

Pecho: Rah? tey khabar n satar

Youve amassed much learning around

The Quran and its commentaries profound

There is darkness amidst lighted ground

Without the guide you remain unsound


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Parh perh shekh mashaikh khawein

Ultey masley gharoon bata dein

Bey ilmaan noon lut lut khawein

Jhotey Sachey karain aqrqr

Learning makes you Sheikh or his minionAnd thus you create problem trillion

You exploit oyhers who know not what

Misleading them with wild opinion

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Parh parh nafal namaz guzarien

Achian bangaan changha mari

Manber tey chaRRh waaz pukarein

Keeta teeno ilm khawar

You meditate and you say your prayers

You go and shout at the top of the stairs

You cry reaching the high skies

Its your avarice which ever belies

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Jed main sabaq Ishq da parhaya

Derya dekh Wahedat da warria

Ghuman gheraan dey wich uRRia

Shah Inayat laya paar

The day I learnt loves lesson

I plunged into the river of devine passion

An overwhelming gale. I was confused and lost

When Shah Inayat cruised me across



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Tere Ishq Nachaya | Bulleh ShahNovember 19, 2009 by qausain

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Translation:


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Tere Ishq nachaiyaan kar key thaiyaa thaiyaa

Your love has made me dance like mad

Tere Ishq ne dera mere andar keeta

Bhar ke zeher payala main taan aape peeta,

Jhabde wahudi tabiba nahin te main mar gaiyaan


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Falling in love with you

Was like taking a sip of poison

Come my healer, forsaken, I am sad.


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Chupp giyah ve suraj bahar reh gayi laali

Ve main sadqey hova, Devein murrjey wikhaliPeera main bhul gaiyaan tere naal na gaiyaan


The sun has set, its flush only is left

Ill give my life for a glimpse of you

My fault I came not when when you bade

Your love has made me dance like mad.

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Ais Ishq de kolon mainu hatak na maaye

Laahu jaandre berrey kehrramorlaya

Meri aqal jun bhulli naal mhaniyaan dey gaiyaan


Dissuade me not from the path of love

Who can hold the boats on the move?

Stupid, I joined the boatmans squad


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Ais Ishq Di Jhangi Wich Mor Bulenda

Sanu Qibla Ton Qaaba Sohna Yaar Disenda

Saanu Ghayal Karke Pher Khabar Na Laaiyaan


A peacock calls in the grove of passion

Its Qibla, Its Kaaba where lives my love

You asked not once after you stabbed


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Bullah Shah na aounda mainu Inayat de buhe

Jisne mainu awaye chole saave te suhe

Jaan main maari aye addi mil paya hai vahaiya


Bulleh Shah Sits at Inayats door

Who has dressed me in green and redAnd caught me the instant I flew from the pad


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Bas Karjee Hun Bas Karjee | Bulleh ShahNovember 18, 2009 by qausain

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Translation:


Bas ker jee hun bas ker jee

Ek baat asaan naal hans ker jee

Enough is enough

Talk to me with smile

Tusi dil wich merey wasdey-o

Aywein sathoon door kion nasdey-o

Naaley ghaat jadoo dil khasdey-o


You live in my heart

And yet you me beguile

I am charmed with your name on my lip

You try as usual and give me a slip

Enough is enough

Tusi moyiaan noo maar mukadey se

Naat khaddoon wang kuthandey se

Gal kardia da gala gutheey se

Hun teer lagaya kas ker jee


You killed the ones who was already dead

Tossed like a ball with your baton on head

You choked my words in my throat

Your arrow hit the quarry and smote

Enough is enough

Tusi chupdey-o asan pakrrey-o

Asaan naal zulf dey jukrrey-o

Tusi ajey chupan toon takrrey-o

Hun jaan na milda nas ker jee


Trying to hide, Ive caught you

Tied you with the lock of my hair

You are yet trying to flee

This time Ill allow no plea

Enough is enough

Bulleh Shah mai teri bardi-aan

Tera mukh wekhaan noo mardi-aan

Nit so so mintan kardi -aan

hun beth hijr wich dhas ker jee


Says Bulleh, I am your slave, my Master

I long to have a glimpse of you

I plead with you time and again

Make ky heart your shell of an oyster

Enough is enough

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Uth Gaye Gawandon Yaar | Bulleh ShahNovember 17, 2009 by qausain

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Translation:


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Uth gaye gawandon yaar


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Rabba hun ki kariye

There goes my Love!

What do I do, my Lord?

Uth chaley hun rahinde nahin

Hoya saath tiyar

Rabba hun ki kariye

Hes already made a move

His staying back is hard

With his wayfarers all packedWhat do I do, my Lord?

Dhandh kaleje bal bal uthdi

Bin dheke deedar

Rabba hun ki kariye

My heart is afire

Like half-backed shard

What do I do, my Lord?

Bulle Shah piyare bajhon

Rahe uraar na paar

Rabba hun ki kariye

My love having gone

I am in midstream hauled

Wwhat do I do, my Lord?

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Aa Mil Yaar | Bulleh ShahNovember 16, 2009 by qausain

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Translation:


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Aa mil yaar saarley, Meri jaan dikhaan ney gyheri

Come my love take care of me,

I am in great agony.

Ander khawab vchora hoya, Khabar na payndi teri

Soni ban wich luti saiyaan, Soor palang ney gheyri

Ever separated, my dreams are dreary,

Looking for you, my eyes are weary.

All alone I am robbed in a desert,

Waylaid by a bunch of way words.

Mullan Qazi rah batawaan, Deen dharam dey pherey

Aye taan thag jugat dey jhaar, lawaanjaal chufereey

The Mullah and Qazi show me the way,

Their maze of Dharma that is in sway.

They are the confirmed thieves of time,

they spread their net saintly crime.

Karam sharo dey dharam batawan, Sangal pawan pereen

Zaat mazhab yeh ishq na pochdaa, Ishq shara da weri

Their time-worn norms are seldom right,

With these they chain my feet so toght.


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My love cares not for caste or creed,

To the rituals faith I pay no heed.

Nadioon paar aye mulk sajan da, lehar lobh ney gheri

Satgor beri perhi khalotey, ten kion lai aweri

My Master lives on yonder bank,

While I am caught in the gale of greed.

With boat of anchor, He stands in wait,

I must hasten, I cant be late.

Bulleh Shah sho tenoon milsi. Dil noo dey dileyri

Pritam pass tey tolna kis noon? bhlioon shaker dopheri

Bulleh Shah must find his love,

He neednt have the last fright.

His love is around, yet he looks for Him,

Misled in the broad daylight.

Aa mil yaar saarley, Meri jaan dikhaan ney gyheri

Come my love take care of me,

I am in great agony.

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Main Jana Jogi De Naal | Bulleh ShahNovember 2, 2009 by qausain

Lyrics with Translation:

translation by Fazeel Azeez Chauhan

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1) Makeh gaya gal mukde naheen

2) Pawain so so jummay parrh aeey

Going to Makkah is not the ultimate

Even if hundreds of prayers are offered

3) Ganga gaya gal mukde naheen

4) Pawain so so gotey khaeey

Going to River Ganges is not the ultimate

Even if hundreds of cleansing (Baptisms) are done

5) Gaya gaya gal mukde naheen

6) Pawain so so pand parrhaeeyGoing to Gaya is not the ultimate

Even if hundreds of worships are done

7) Bulleh Shah gal taeyon mukdee

8 ) Jadon May nu dilon gawaeey

Bulleh Shah the ultimate is

When the I is removed from the heart

9) Parrh parrh alam fazal hoya

10) Kadee apnay aap nu parrhaya ye naeen

[He] Read a lot and became a scholar

But [he] never read himself

11) Ja ja warrda mandir maseetey

12) Kadi man apnay which warrya ye naeen[He] goes enters into the temple & mosque

But [he] never entered into his own heart

13) Aewaien roz shaitan naal larrdaan

14) Kadee nafs apnay naal larrya ye naeen

He fights with the devil every day for nothing

He never wrestled with his own ego

15) Bulleh Shah asmani udeeyan pharrda

16) Jayrra ghar baitha onu pharrya ye naeen

Bulleh Shah he grabs for heavenly flying things

But doesnt grasp the one whos sitting at home

17) Ratee jagayn tay shaikh sada wayn

18) Parr raat nu jaagan kutay, tay to utayReligious scholars stay awake at night

But dogs stay awake at night, higher than you


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19) Ratee bhonkon bass na karday

20) Fayr ja larraa which sutay, tay to utay

They dont cease from barking at night

Then they go sleep in yards, higher than you

21) Yaar da buha mool na chhad-dey

22) Pawain maro so so jutay, tay to utayThey [dogs] dont leave the beloveds doorstep

Even if theyre beaten hundreds of times, higher than you

23) Bulleh Shah utth yaar mana lay

24) Naien tay bazi lay gaay kutay, tay to utay

Bulleh Shah get up and make up with the beloved

Otherwise dogs will win the contest, better than you

25) Raanjha chaak na aakho kurryo

26) Nee aynu chaak kehndee sharmawan

O friends, dont call Ranjha a shepherd

I shy away from calling him a shepherd

27) May jaee aan lakh heeraan iss nu

28) Tay may kiss gintee which aawanI am like a thousand Heers to him

Who am I, like countless others

29) Takht hazaray da eh malik

30) Tay may Heer sayal sada waan

Hes the ruler of Hazaras throne

And I am forever the plain Heer

31) Bulleh Shah Rub kook sunay

32) Tay may chaak dee chaak ho jawan

Bulleh Shah may God hear my wail

And Ill become shepherded by the Shepherd

33) Raanjha jogi aa ban aya

34) Aey ney anokha bhayche watayaRanjha became a Jogi and arrived

He exchanged into a unique disguise

35) Ahdo-n Ahmad naam dharaya

36) Nee may jana Jogi dey naal

He changed his name from Ahad (One God) to Ahmad (Prophet Mohammad PBUH)

Im going together with Jogi

37) Koi kissay day naal koi kissay day naal

38) May jogi day naal naal

Someones with someone else, this ones with that one

Im together with Jogi

39) Jidoon dee may jogi dee hoyee

40) May which may na reh gayee koiSince I have become Jogis

I have no I left in me

41) Ranjha Ranjha kardee

42) Nee may aapay Ranjha hoee

Repeating Ranjha Ranjha

I became Ranjha myself

43) Sadyo nee maynu Peedo Ranjha

44) Heer na akho koi

Call me Ranjha

Nobody call me Heer

45) May naheen woh aap hay

46) Apney aap karay dil joiIts not me, its he himself

He amuses his own self


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47) Jiss day naal may neun lagaya

48) Ohdey wargee hoye sayyon

The one with whom I connected my heart

I became just like him, O friends

49) Jogi meyrey naal naal

50) May jogi day naal naal51) Nee may jana jogi day naal

Jogi is with me

I am with Jogi

Im going together with Jogi

52) Kannee mundaran pa kay

53) Mathay tilak laga kay

After putting earrings in my ears

and decorating my forehead with Tilak

54) Nee aye jogi naeen

55) Koi roop hay Raab da

Hey hes not [a] Jogi

Hes some form of God

56) Bhayce jogee da iss nu phab-da

57) Iss jogi mayra joorra khassya

Hes disguised as Jogi

This Jogi has attracted me

58) Aye jogi mayray munn which wasya

59) Such aakhan aye qasmay Quran ay

This Jogi has established residence in my heart

I swear by the Quran its true

60) Jogi mayra deen eman ay

61) Iss jogi maynu keeta rogee

Jogi is my belief and faith

This Jogi has marked me

62) Nee may iss jogi

63) Hun hore na jogee

Hey I belong to him

Now Im not worth any one else (Now theres no other Jogi)

64) Tarr gaye way may tarr gayee loko

65) Akh jogi nal larr gaye loko

Im floating, Ive drifted across, O people

My eyes inter-meshed with Jogis, O people

66) Maynu jogan jogee dee aakho

67) Heer salayte mar gaye loko

Call me Jogis female Jogi

Heer is dead, O people

68) Khayrray karday koorriyan gallan

69) Jogi dey mayrrhay may cir tay jhallan

In Khayrray they have deep talks

I have to listen to accusations about

70) Hore kissay nu kuj na janan

71) Janan tay jogi nu janan

I dont know anything about anyone else

If I know anything, I only know Jogi

72) Iss da paya kissay na paya

73) Iss da hay do jug uttay saya

No one has attained what he has attained

His shadow is on both worlds

74) Iss diyan dhumman do jug dhummiyan

75) Iss diyan juttian arsh nay chummian


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His fame is celebrated in both world

His shoes were kissed by Heaven

76) Aye jogi jogi mat wala

77) Hath which IllAllah dee mala

This Jogi is full of wonders

In his hand is the rosary of There is Nothing But One God

78) Nee naam hay iss da kamli wala

79) Jay jogi ghar away mayray

Hey, his name is [Mohammad] The One With The Shawl

If Jogi comes to my home

80) Muk jawun sub jhagray tayray

81) Nee may lavan seenay naal

82) Lakhan shagan mana kay

All your fights will end

I will embrace him

And celebrate a million praises

83) Bulleh Shah ik jogi aya

84) Dar saday aynay dhuan paya

Bulleh Shah a Jogi came

To our door.( ? )

85) Aynay lut layee Heer sayal

86) Aya bhayce wata kay

He stole away Heer of Sayal

He came in a disguise

============================================

Verhe Aa Varh Mere | Bulleh ShahNovember 2, 2009 by qausain

-

Translation:


-

You may not take notice of me

But do come to me

I am a sacrifice unto you

Do come to me

Ive looked around in fields and forest

There is none like you

Do come to me

Cowherd you are to others

You are my faith, my beau

Do come to me

Leaving my parents, I am tied to you,

Oh Shah Inayat, my beloved teacherDo come to me

Bulleh enterd the great palace


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And had a spledid treat

What have we gained in the world

A black face and blue feet?

============================================

Bulleya Ki Jana Main KaunNovember 1, 2009 by qausain

-

Bulleya Ki jaana main KaunBulleya to me, I am not known

-

Na main momin vich maseetaan

Na main vich kufar diyan reetaan

Na main paakaan vich paleetaan

Na main moosa na firown

Not a believer inside the mosque, am I

Nor a pagan disciple of false rites

Not the pure amongst the impure

Neither Moses, nor the Pharoh

-

Bulleya Ki jaana main Kaun

Bulleya! to me, I am not known

============================================

Makkeh Gaya | Bulleh ShahNovember 1, 2009 by qausain

Makkay gayaan, gal mukdee naheen

Pawain sow sow jummay parrh aaeey

Going to Makkah is not the ultimate

Even if hundreds of prayers are offered

-

Ganga gayaan, gal mukdee naheen

Pawain sow sow gotay khaeeay

Going to River Ganges is not the ultimate

Even if hundreds of cleansing (Baptisms) are done

-

Gaya gayaan gal mukdee naheen

Pawain sow sow pand parrhaeeay

Going to Gaya is not the ultimate

Even if hundreds of worships are done

-

Bulleh Shah gal taeeyon mukdee

Jadon May nu dillon gawaeeay

Bulleh Shah the ultimate is

When the I is removed from the heart!

==================================================


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==================================================

Bulleh Shah: The Mystic Voice of Punjab

Me no believerno believe in mosque

And me no pagan, no ritual no task

Me is no pure amongst the impure,

Me no believerno believe in mosque

And me no pagan, no ritual no task

Me is no pure amongst the impure,

And me no Moses, no Pharaoh endure,

But Me no knoweth.

Who isseth Thee!

O Bulleya,

Me no knoweth,

Who issethMe!

by Umair Ghani

Farida Breuillac, a practicing Sufi from France, now living in Turkey, is sitting beside me on a stool in Lahores Regale Inn, discussing

Sufism over a cup of desi tea. Dazzled as she is by the beauty and stark truth of Bulleh Shahs verse, I recite to her the poetry of the great

saint of Qasur, verse by verse as she whirls around in a trance.

Aweek later I was standing outside the Darbar or the shrine of Bulleh Shah in the heart of Qasur city. Dhol beats echoed loud in the air

with chants of Ya Ali and Dam Mast Qalandar as a multitude throngs to the shrine of, one of the greatest Sufi souls of Punjab.

Bulleh Shahs real name was Abdullah Shah, that later transformed into Bulleh Shah out of sheer reverence and affection of the common

citizenry of Punjab who ardently adhered to his rebellious message of love, hope and wisdom.

Its widely believed he was born around 1680 at Uch Gilaniyan in Bahawalpur; later migrated to Malakwal and finally settled in Pandoke

Bhatian, about 14 miles southeast of Qasur. It was here that Bulleh Shah got his formal education from Maulvi Ghulam Murtaza, who was

the Imam of the main mosque in Qasur.

Later, after completion of his formal education Bulleh Shah started teaching at the same mosque, but spiritually he chose to follow the

path of his mentor, Inayat Shah Qadri, who was a famous saint of the Qadirya chain of Sufis in Lahore. Bullehs rebellious yet highly

rhythmic and appealing utterances attracted intense criticism from his family as well as friends; for his blindly following the Sufi order

much different and opposite to that of the Syeds, [the Muslims who claim their lineage from the Holy Prophet Muhammad, PBUH]

However, this criticism added even more spur to his rebellious mind. He revolted against those so called hierarchs of spirituality. Bulleh

Shah remained steadfast to his masters philosophy till his death in 1729.

Bulleh Shahs attachment to his mentors philosophy was so strong that under the sheer spell of his devotion, he addressed his master as


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god, guide, lord, spouse, husband, beloved and friend. His teachers guidance made him experience the spiritual ecstasies and a vision that

helped him explore the unfathomable realms of inner self. In this process of self realisation, he began his journey into a metaphysical

learning process which was unique to have enabled him grasp the reality of things on one hand, and yet felt blessed and obsessed by

revelations from within. The journey to the path laid down by his master continued to be so intense, so self sacrificing that rapture of being

away from his spiritual master, the qualms, the torment his soul faced, never ceased till the end. So intense was this Ishq (a process to find

God through an intense longing, fonding and attachment with ones mentor) that he expressed the fire in him through these words.

He listeneth to my tale and lisseneth to my woe

Shah lnayat my guide my teacher is so,

He leads me to places high and low

Shah Inayat my Master honoureth me,

Gives riddance of wrangles and of me,

My master, my Shah is with me,

Then who can dare put strife to me,

Who dare anyone harm to me,

Shah Inayat graces me,

Gives riddance of wrangles and of me,

My master, my Shah is with Me.

Thus found Bulleh Shahs spiritual quest in the finest expression of his poetry, the Kafis. His tone is satiric, razor sharp that acts like the

precision of a surgeons lancet, his verses bleeding with pain, the anguish, the qualm of separation and unprecedented genius of his thought

process, mercilessly cutting into the social norms, the taboos and established dogmas in the name of religion. He sets out his own aesthetics

of the divine love, guidance, faith, virtuosity, love and forgiveness. Like all other Sufis, he preaches negation of the self while seeking unity

with the divine. His poetry sets liberal standards with strong intonations of religious tolerance and communal harmony. Realizations of

truth transformed Bulleh Shah into a true mystic. He purified his heart with the fountain of truth gushing deep inside his soul.

Overwhelmed with an obsession of spiritual knowledge, like wine intoxicates the body and mind and thus becomes the principal driving

force, Bulleh Shah heroically voiced his wisdom in his following verse.

Put fire to thy prayer rug

and break even thy water mug,

then quit even thy rosary

And let thy staff to the tug

Me tired of reading the Veda book,

Me tired of reading the Quran

And Me no kneeling, me no prostrating,

Nor me forehead down

For God liveth in holy Mecca

Nor he in Mathura resides


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For only those who find Him

Who see the light with self besides.

With this verse Bulleh Shah stands tall in the Sufis lineage, a stalwart of the Sufis school of thought led by Mansoor who was penalized by

clerics of the day, declaring his chantings of Ana-al Haque (I am the Truth, I am the God) as Kufr (negation of God) oblivious of the

ecstasies that torment and thus cleanse the soul of a Sufi or saint is a unique phenomenon hardly perceptible or understood by clerics and

dogmatists; who go by mere words and not the meanings and context of a scripture. This happened with Mansoor Hallaj and this too

happened with Bulleh Shah who met a similar torment to his soul, his inner self.

Bulleh Shah spent rest of his life in total self denial; he did not care at all of the concern and hostility that orthodox mullahs unleashed at

him for his rebellious poetry. He danced ecstatically, fearlessly, perpetually and thus treaded the path of spiritual realization and

atonement. He preached love and humanism with a firm rejection of any formal religious authority on the affairs of the people. So it was no

surprise that on his death in 1758, he was denied a burial in Muslim cemetery and was thus laid to rest in isolation outside the main city of

Qasur. But his massage of love, his fight against religious bigots, the traditional hierarchs of different theological schools in the

subcontinent, made him a peoples wali or saint. That isolated grave is now a darbar where all including the clergy, the rich and the poor all

throng to pay homage to that great soul of Punjab who treaded the path of Sufism, the non traditional mystic way of finding God and a

solace for ones soul.

Me the first, me is the last,

Me dont know, no one else,

Me the wisest, no one else,

But Bulleya,

Me no knoweth

Who isseth Thee!

O Blleya,

Me no knoweth

who isseth Me!

Me know no secret, to me no religion,

Not one to me not known

From Adam and Eve, me not me was born

Me dont know even the name me own

Me dont know the people who bow and pray

Me dont know the people who go astray

O Bulleya!

Me no knoweth who isseth Thee!

Me no knoweth who isseth Me!


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Me no Arab, nor Lhori,

Me no Hindu, nor Nagauri,

Me no Turkic, nor Pishauri,

Me dont live in infinity,

Yet, O Blleya!

Me no knoweth

Who isseth Thee!

Me no knoweth

Who isseth Me!

Credits: The Photography byUmair Ghani,Bullah Shah painting by Saeed Art, Lahore.

===============================================================

Bulleh Shah and Kasur

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emembering the mystic whose message transcended caste, religion and power in seventeenth century Punjab. Born in 1680 and named Abdullah

Shah in a Syed family, he found a Murshid (spiritual master) in Shah Inayat, a man from a lower caste.

Na Raindee Hai, a Kalam by Bulleh Shah.

The world is a slippery place; Tread carefully for tis dark;

Go inside see whos there; Why do the people search outside;

Whats on the tongue must be said; Bullah, the beloved is not separate from us;

Besides the beloved there is naught; But the discerning eye is missing;

Therefore life endures separation; Whats on the tongue must be said;

Learning through the rote of books you call yourself a scholar;

Grasping the sword in your hand you call yourself a warrior;

Having visited Mecca and Medina you call yourself a pilgrim;

Bullah, what have you accomplished if you have not remained true to your friend!

Photographs taken by Hoshyaar contributor Bushra Shehzad and packaged by Hosh media, a volunteer-based organization that aims to bring youth

voices on to the mainstream media.

Click here to view the original image of 673x505px.


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The central courtyard outside the shrine of the great Sufi poet Bulleh Shah (16801758) in Kasur, Punjab. A lot of what is known about Bulleh Shahcomes from legends. Historians still debate the precise date and place of his birth, but it is believed that he was born around 1680, in the village of

Uch, in Bahawalpur. It is also believed that he received his early schooling in Pandoke, a village in Gujranwala, before he moved 50 milessouthwest to Kasur for his higher education.

A malang sitting in the courtyard of the shrine. Malangs are disciples of saints who have given up worldly pleasures for inner spirituality. Theyoften play music and dance outside shrines.



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A stall in the outer courtyard of Bulleh Shahs shrine with sacred ritual items like mannat ke karay (ritual wish bracelets) rings and pamplets withBulleh Shah's poetry. Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain, Sultan Bahu, and Shah

Sharaf.


A sign by the Punjab Auqaf, Religious & Minority Affairs Department, posted outside the main building housing Bulleh Shahs tomb, forbiddingwomen from entering the tomb. Bulleh Shahs poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day. His poetry or kal m

always seeks theological knowledge through debate and argument.



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A woman is seen praying outside the tomb of Bulleh shah. She is tying a mannat ka dhaga (a ritual wish string) to the wall, available outside the

tomb.


A malang dancing to a Sufi kalm being sung by other malangs at Bulleh Shah's shrine. Music and dance are acts of devotion to the patron saints

and are representative of how the malangs have surrendered everything material to find inner peace.



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Devotees at the resting place of Bulleh Shah. The appeal of Bulleh Shahs verses has transcended generations and centuries because it breakdownscomplex existential questions of life and society into simple solutions grounded in humanity.


Young boys at the shrine offer Fateha. The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki Sufi

poetry, that is also used by Sikh gurus. Many musicians have drawn inspiration from his Kafis, including renowned singers Abida Parveen, ArifLohar, Arieb Azhar, and Sain Zahoor, and bands Junoon and Noori.

http://www.dawn.com/2011/06/23/rumin...id=26529#mgimg

========================================

Re: Bulleh Shah and Kasur



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Dia's outside the tomb of Bulleh Shah. People come and light these dias after praying at the tomb. The oil is said to have healing powers and

people smear it over their hair. Bulleh Shah lived in the same period as the Sindhi Sufi poet, Shah Abdul Latif Bhatai Punjabi poet Waris Shah ofHeer Ranjha fame, and the Sindhi Sufi poet Abdul Wahab better known by his pen-name, Sachal Sarmast (truth seeking leader of the intoxicated

ones).


A Malang outside the shrine of Bulleh shah with his alms bowl. Bulleh Shah's time was marked with communal strife between Muslims and Sikhs.

Legend says, while Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder ofsome Muslims by Sikhs. Bulleh Shah denounced the murder of an innocent Sikh, maintaining that violence was not the answer to violence. He was

later censured by the Mullas and Muftis of Pandoke. He also hailed the ninth Sikh Guru, Guru Tegh Bahadur as a Ghazi, or religious warrior, which

caused controversy among scholars of that time.



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A view of the graveyard at the shrine of Baba Kamal Chisti. Kamal Chishti was a contemporary and a friend of Bulleh Shah and his shrine of is acouple of miles from Bulleh Shah's tomb.


A beggar on the stairs of the shrine of Baba Kamal Chisti in Kasur.

Ruminations from Kasur | Media Gallery | DAWN.COM


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========================================

Dargah Hazrat Baba Bulleh Shah (R.A.)

Dargah of the Sufi Saint Hazrat Baba Bulleh Shah (R.A.), Pakistan

==========================================================================================================================================

Hazrat Baba Bulleh Shah (R.A) - - Master of 'Kafi', Respected Scholar and Sufi Poet of Punjab

Hazrat Baba Bulleh Shah (1680 1757) whose real name was Abdullah Shah, was a Punjabi Sufi poet. Baba Bulleh Shah himself

became a respected scholar, but he longed for true inner realization. Against the objections of his peers, he became a disciple ofInayat Shah, a famous master of the Qadiri Sufi lineage, who ultimately guided his student to deep mystical awakening.

Biography

Baba Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His

ancestors had migrated from Bukhara in modern Uzbekistan .

At the age of six months, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the

village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Baba Bulleh Shah received his

early schooling in Pandoke, and moved to Kasur for higher education, to become a student of the prominent professor, Ghulam

Murtaza. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadri.


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Baba Bulleh Shah was a direct descendant of Muhammad (Peace be upon Him) (S.A.W), through the progeny of Shaikh Abdul Qadir

Gillani of Baghdad.

A large amount of what is known about Baba Bulleh Shah comes through legends, and is subjective; to the point that there isnt even

agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together

from his own writings. Other "facts" seem to have been passed down through oral traditions.

Baba Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 1599), Sultan Bahu

(1629 1691), and Shah Sharaf (1640 1724).

Baba Bulleh Shah lived in the same period as the famous Sindhi Sufi poet, Shah Abdul Latif Bhatai (1689 1752). His lifespan also

overlapped with the legendary Punjabi poet Waris Shah (1722 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet AbdulWahad (1739 1829), better known by his pen-name, Sachal Sarmast (truth seeking leader of the intoxicated ones). Amongst

Urdu poets, Baba Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 1810) of Agra.

He died in 1758, and his tomb is located in Kasur.

Poetry StyleThe verse form Baba Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by

the Sufis of Sindh and Punjab, but also by Sikh gurus.

Baba Bulleh Shahs poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day. At the time worldly corruption had

been taken over as oppose to the true teachings of Islam.

Poetry Translated in English:

Bulleh! to me, I am not known

Not a believer inside the mosque, am I

Nor a pagan disciple of false rites

Not the pure amongst the impure

Neither Moses, nor the Pharaoh


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Not in the holy Vedas, am I

Nor in opium, neither in wine

Not in the drunkard`s intoxicated craze

Niether awake, nor in a sleeping daze


In happiness nor in sorrow, am I

Neither clean, nor a filthy mire

Not from water, nor from earth

Neither fire, nor from air, is my birth


Not an Arab, nor Lahori

Neither Hindi, nor Nagauri

Hindu, Turk, nor Peshawari

Nor do I live in Nadaun


Secrets of religion, I have not known

From Adam and Eve, I am not born

I am not the name I assume

Not in stillness, nor on the move


I am the first, I am the last

None other, have I ever known

I am the wisest of them all

Bulleh! do I stand alone?


--------------------------------------------------

One more from Baba Bulleh Shah:

Chal Way Bullehya Chal Othay Chaliyay

Jithay Saaray Annay

Na Koi Saadee Zaat PichHanay

Tay Na Koi Saanu Mannay

***

O Baba Bulleh Shah lets go there

Where everyone is blind


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Where no one recognizes our caste (or race, or family name)

And where no one believes in us

***

Ab to jaag Musaffir pyare

Raeen gayi latke taare

Kar le aj karni da weera

Mod na ho si aawen tera

***Awake, dear traveller, youve got to move on.

Trailing its stars, the night is gone.

Do what you have to do, do it today.

You will never be back this way.

Your companions are calling.

Let us go.

***

Awake, dear traveller, youve got to move on.


A pearl, a ruby, the touchstone and dice

With all that you thirst by the waterside.

Awake, dear traveller, youve got to move on.


Abida

Baba Bulleh Shah

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A Beacon of PeaceBaba Baba Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Baba Bulleh Shah

was a beacon of hope and peace for the citizens of Punjab. While Baba Bulleh Shah was in Pandoke, Muslims killed a young Sikh man

who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Baba Bulleh Shah denounced the murder

of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Baba Bulleh Shah maintained that violence was not the

answer to violence.

Baba Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the mullas.

Modern RenditionsIn the 1990s Junoon, Asia's biggest rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and

Bullah Ki Jaana. Baba Bulleh Shah's verses have also been adapted and used in Bollywood film songs. In 2004, Rabbi Shergill

successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which

became hugely popular in India and Pakistan. Another version was performed by Lakhwinder Wadali titled simply Bullah. Examples

include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se..

In the 1990s Junoon, Asia's biggest rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and

Bullah Ki Jaana. Baba Bulleh Shah's verses have also been adapted and used in Bollywood film songs. In 2004, Rabbi Shergill

successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which

became hugely popular in India and Pakistan. Another version was performed by Lakhwinder Wadali titled simply Bullah. Examples

include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se..


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===================================================================================================================================

Adil Najams post on Bulleh Shahhas a great selection of links to audio recordings of Bullehs poetry and also some of his beautiful verse. I

love this one

paRh paRh ilm hazaar kitaabaN

qaddi apnay aap nou paRhiya naee

jaaN jaaN waRhday mandir maseedi

qaddi mann apnay wich waRhiya naee

aa-vaiN laRda aye shaitan de naal bandeaa

qaddi nafss apnay naal laRiya naee

[yes, yes, you have read thousands of books

but you have never tried to read your own self

you rush in, into your Mandirs, into your Mosques

but you have never tried to enter your own heart

futile are all your battles with Satan

for you have never tried to fight your own desires]

Here are a few more translations that I found here.

Being cleansed, I am withdrawing

From my head, feet and hands

I even got rid of my eyes

I have attained my goal

It has ended so well.

O Bulleha! Lord prevails everywhere

Now none appears a stranger to me.

Quazi and mullah stray away

And paddle their religion

like hawkers

They are like bird trappers

Of this world

And throw away their nets

Everywhere to catch innocents.

Source of translations please click[here]

I will conclude with these immortal lines:

jay rabb milda naataiN dhotaiN

tay rabb milda daddouaN maachiaN nou


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jay rabb milda jungul phiraiN

atay rabb milda gaayaN wachiaN nou

way Bullayaa, rabb unnaaN nou milda

attay dilaiyan sachiyaN aachiyaN nou

A literal and evidently inadequate translation by me:

If God was found by bathing and cleansing

He would have been found by frogs and fish

If God was found by wandering in the jungles

Stray animals would have found him

O Bulleh, the Lord can only be found

By loving hearts true and pure..

=========================================================================

Shah Inayat QadiriFrom Wikipedia, the free encyclopedia

Jump to: navigation, search

Shah Inayat Qadiri Shatari (Punjabi: , also called Enayat Shah) was a Sufi saint of the Qadiri-Shatari lineage (silsila) who lived in Qasur, in the Punjab region

of present-day Pakistan. Shah Inayat Qadiri is famous as the spiritual guide of the Punjabi poet Bulleh Shah.

Shah Inayat belonged to the Arain community and earned a living through agriculture or gardening. He also lived in Kasur for some time but, due to the animosity of the ruler

of Kasur, moved to Lahore and remained there until the end of his life. His mausoleum is situated near Lahore.

[edit]

Poetic references

In the "Song of the Saints of India" (Bang-i-Auliya-i-Hind) occurs the following reference;

"From the tribe of gardeners was brother Shah Inayat,

He received honor from Shah Raza Wali Allah.

He earned his living in the small town of Qasur Pathana.

The ruler Husein Khan of this town was his arch enemy.

From there Inayat Shah came to the city of Lahore;

Two miles to the south of the city he made his habitation.

It is at this place that we find his tomb.

In 1141 he departed from this world."

Bulleh Shah says about his beloved teacher Enayat Shah:

Bullah has fallen in love with the Lord. He has given his life and body as earnest. His Lord and Master is Shah Inayat who has captivated his heart.

Shah Inayat wrote "Dasdtur al-Amal" in which he describes various methods Hindus employed for attainment of salvation in ancient times. According to him, this knowledge

was acquired and carried by the Greeks after Alexander's invasion of India, from where it was borrowed by ancient Iranians and subsequently adopted by the mystics of

Islamic countries.

==========================================================================================================================

Historically the city of Kasur was named by ancient Aryan tribe of Kambojas who migrated from Mittani and Kussara and belonged

to Ancient King Pithana of Mesopotamian Kussara. This fact is also endorsed by renowned folk Baba Bulay Shah that all Pathans of

Kasur would become weavers very soon.

===================================

Bulleh Shah was a famous poet of Pakistan and he was born in 1680 in Bahawalpur and he was died in 1758. He was a Punjabi Sufi poet and his real name was Abdullah

Shah. His tomb is situated in Kasur it is near the city of Lahore.

Structure of the Tomb

The shrine of Bulleh Shah is in a shape of a mosque. Green and white tiles are used in the construction of the mosque. Many lovers and fans of Bulleh Shah visit his tomb

and they pray to God by giving him the sake of Bulleh Shah. It is said that Baba Bulleh Shah was the descendent of the Holy Prophet Mohammad Peace Be upon Him. On

the grave of Bulleh Shah People put red roses and burn incenses. Recently the shrine of Baba Bulleh Shah was reconstructed and it is said that Rs 60 million are used and

the half of the cost was given by the Punjab Government. Among all the Sufi poets his Urs is the most celebrated one.

The new shrine of Bulleh Shah was designed in a modern style and it was completed by Auqaf Department. There are two entrance gate or doors and a library, and a small

corner where people burn candles, incenses and diya when their wish or dream come t rue. The grave of Baba Bulleh Shah i s covered with a maroon and green colored cloth

and all around the tomb many verses of Bulleh are written. The work of architecture was done by Mohammad Shabbir Malik. He is expert in the reconstruction of ancient

shrines architecture and designs.

The shrine is illuminated with candles, lamps and lights on different ceremonies and it enhance the beauty of the shrine and the city of kasur as well. The poetry of Bulleh

Shah depicts the social and moral values and new generation is very impressed by his poetry and many songs are also released on his poetry. The tomb of Baba Bulleh

was always crowded with people because he was the most impressive personality of Pakistan.

================================================================================================================

Master of both worlds :: Baba Bulle ShahPosted by Varun | Posted in | Posted on Saturday, March 27, 2010

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Amid the smell of incense and rose petals, Muhammad Amin wipes the dust off his face and refills empty oil lamps that are flickering to their death. A custodian at the

shrine of Sufi Saint Hazrat Baba Bulleh Shah, Amin curses visitors who steal kerosene from the oil lamps. In the same light of the oil lamps, an expectant Mukhtara Begum

sits in eerie chilly silence. With her only child, a frail daughter, clasped tightly in her lap, she prays for a son. Its clearly written all over her face. She believes the Saint

listens to all. In the distance, another devotee interrupts their silence and utters a kafifrom Bulleh Shahs poetry. With a broken harmonium, he is here along with thousands

of devotees at the 252nd Urs of Baba Bulleh Shah.

Bulleh Shah witnesses the activity from under a large green dome, in a shrine built along a mosque and a graveyard. A million wishes are made in the three day Urs, which

is a mystical journey into a timeless world, reminiscent of a medieval fair. Devotees from distant lands spend nights at the shrine, eat free food, beat drums and sing

poems.

Malang

Men and women dressed in saffron robes and cheap jewellery are a visual retreat. I met two fakirs who had travelled from different shrines and claimed to be devotees of

Bulleh Shah. Baba Lal Pari Jhooley Lal, an old fakir, defined a dervaish as someone who owned nothing, not even himself, but in reality, he owned everything, and nothingand no one in this world owned him. He said that since the inception of Islam, hardliners had always complicated religion, whereas Sufi saints had simplified the link

between God and man. Their teachings still continued to break all barriers, and preached not only oneness of God, but also oneness of mankind. Its true that Sufi saints not

only unite people of different sects and religions, but also eliminate gender discrimination.

...men and women performing ablution (wuzuu) together...

I saw for the first time in my life, women performing ablution along with men in the same line. But since women are not allowed to enter the grave chamber of the tomb, they

swarm and surround the tombs square.Many spurious saints had erected little healing corners where they were fooling people and accepting rewards in the form of food, money and other gifts. One of them

would hold illiterate men and women in his arms, and slap them really hard on their necks and backs to heal them. The shrine authorities took notice and got rid of them by

dragging them out of the shrine.

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Baba Bulleh Shahs 250 years old shrine is simple yet beautiful. Elaborate tile work with aqua colours and a highly detailed roof are the highlights of the shrine. Different

verses from his poetry are calligraphed around the tomb. Ignorant people tend to litter blindly and none bother to dispose their garbage properly. Due to security concerns, all

roads leading to the tomb are blocked during the Urs. A typical smell of, rose flowers and human sweat amalgamate, giving an ancient aroma. People swarm to get their

hands on free food at the shrine like flies, fighting for every strand of rice and piece of bread. It illustrates a sordid state of affairs. People from all over the country come to

give their respect to the saint.

The irony is that Bulleh Shah, now revered by people of all religions and culture, never got the recognition or respect he deserved during his lifetime. Its not surprising,

simply tragic, that when Bulleh Shah passed away, his dead body lay on the road in front of the house for almost a week (other accounts say 10 days). He had been refused

by the mullahs to be buried after his death in the community graveyard because of his unorthodox views. Hence he was thrown on the garbage outside the boundary of

Kasur. After the occurrence of such an ignorant and inhuman treatment, his friend from a distant place arrived and buried him.

Bulleh Shahs real name was Abdullah Shah and is commonly believed to have lived from 1680 to 1758. It is said that from among the ancestors of Bulleh Shah, Syed

Jallalluddin Bokhari came to Multan from Bokhara three hundred years earlier. Here he got initiated from Hazarat Bahauddin Zakriya of Multan, and settled down. Thus

Bulleh Shahs family, being Syed, was related to Prophet Mohammed on one hand and on the other hand with Sufi thought and mystic traditions for centuries.

Bulleh Shahs father, Shah Mohammed Dervish, was well-versed Arabic, Persian and Islamic scholar. The tomb of Bulleh Shahs father still exists in Pandoke Bhatian.

Every year an Urs is performed at the tomb and Bulleh Shahs kafis are sung there. In this way a tribute is paid to both father and son, and it has assumed the form of a

tradition to perpetuate their memory.

There is a strong historical evidence to show that Bulleh Shah too was an eminent scholar of Arabic and Persian. From his compositions we can find many references to

Islamic thought and mystic literature.

Scholars and dervishes title Bulleh Shah as, The Sheikh of Both the Worlds. He is regarded as the greatest Punjabi mystic poet and his work is considered to be the

pinnacle of Sufi literature.

After attaining mystical realisation, his learning acquired a new significance. But he had to pass through difficult tests before he could attain inner knowledge. Only contact

with his Murshid or Master Inayat Shah, a well-known Qadiri Sufi of his time, could make this attainment possible. Inayat belonged to the Arain caste and earned his living

through agriculture or gardening. Bulleh Shahs coincidental meeting with Inayat Shah melted his heart and he knew he had found his master.

Bulleh Shah held onto Inayat Shahs cloak tightly for the rest of his life. A majority of Bulleh Shahs poetry is a tribute to his Master. His life had become moments of

madness and strange ecstasy. In the presence of his Master and with the practice of the path he had just been offered, Bulleh Shahs spiritual condition and realisation

metamorphosed into strong belief.

For a distinguished scholar and descendant of Prophet Mohammed, to accept an ordinary vegetable grower as his Master was a very extraordinary event in the social

conditions of Bulleh Shahs times. Bullah had to suffer the taunts and ridicule not only of men of his religion, clan and caste, but also of all members of his family.


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also situated near Lahore. In Bang-i-Auliya-i-Hind we find the following reference about him:

From the tribe of gardeners was brother Shah Inayat,

He received honor from Shah Raza Wali Allah.

He earned his living in the small town of Qasur Pathana.

The ruler Husein Khan of this town was his arch enemy.

From there Inayat Shah came to the city of Lahore;

Two miles to the south of the city he made his habitation.

It is at this place that we find his tomb.

In 1141 he departed from this world.

It is said that even before coming in contact with Inayat Shah, Bulleh Shah used to do some spiritual practice, and had acquired certain miraculouspowers. When Bulleb Shah, the seeker, passed near the small field of Inayat Shah, he saw fruit laden trees on both sides of the road. Inayat Shah himselfwas engaged in planting onion seedlings. It occurred to Bulleh Shah to test Inayat Shah of his spiritual power. Invoking the name of God, Bullah looked atthe trees, and the fruit started falling on the ground. Inayat Shah looked back and saw that unripe fruit was falling from the trees without any reason. Heimmediately realized that it was due to the mischief played by the young man passing by. He looked towards Bulleh Shah and said, "Well, young man, whyhave you brought down the unripe fruit from the trees?" This is what Bulleh Shah wanted, to find an opportunity to talk to Inayat Shah. He went up tohim and said, "Sir, I neither climbed up the trees, nor did I throw any stones at the fruit, how could I tear it from the trees ?" Inayat Shah cast a full glanceat Bulleh Shah and said, "0, you are not only a thief, you are also being clever! " Inayat's glance was so penetrating that it touched Bullah's heart and heinstantly fell at his feet. Inayat Shah asked him his name and the purpose for coming to him. Bullah replied, "Sir, my name is Bullah and I wish to knowhow I can realize God." Inayat Shah said, "Why do you look down? Get up and look at me." As soon as Bullah raised his head and looked at Inayat Shah,the Master again cast at him a full glance, laden with love, shaking him all through. He said "0 Bullah, what problem is there in finding God ? It onlyneeds to be uprooted from here and planted there." This was enough for Bulleh Shah. He got what he had wished for .

Inayat Shah had poured the essence of spirituality in these few words. He conveyed to Bulleh Shah that the secret of spiritual progress lay in detaching

one's mind from the world outside and attaching it to God within. In Bang-i-Auliya-i-Hindthis instance has been describedas below:

"In the city of Qasur Pathana it happened to a man of God, a descendent of prophet Mohammed, the grandson of Pir Jilani, that he achieved greatnessfrom Hazrat Shah Inayat whose tomb lies in Lahore, south of the city. Bulleh Shah said to himelf, "I must get my Master after testing him. I must fullysatisfy myself, I must drink water after straining it." In his intense search for his Master he first looked towards Lahore, then he came there and took hisresidence, where the garden of Shah Inayat was situated. There he saw a mango on a tree at that time, he looked at it, invoked the name of God, and themango fell on the ground. Shah lnayat gave a call to him and said, "Listen, you wayfarer, you have stolen my mango. Give it back to me." Bulleh Shahreplied, "I did not climb up the tree; your mangoes are far from my reach. It is with the wind that the mango broke from the branch and came into my lap.Invoking the name of God, you got the mango. You have committed a theft. " Bulleh Shah realized the spiritual power and knowledge of Inayat Shah. Hefell at his feet, was graced by initiation from the Master and attained the secret knowledge."

Bulleh Shah's meeting with the Master, getting initiation from him and being deeply impressed has been described by a scholar in these words :

"Bulleh Shah had all those virtues in him which Shah Inayat was looking for in a disciple. He opened his inner treasure and placed it before him. .-.He gotthe vision, he became oblivious of his surroundings, and in that state of rapture he proclaimed the gift of his inner grace in the manner of Mansur. "

Bulleh Shah started to pass his time in a state of strange ecstasy. In the company of his Master and with the practice of the path he had been shown,Bulleh Shah's spiritual condition started changing day by day. His kafi, "Whatever color I am dyed in " makes it clear how great was the effect of hisMaster on him. In it he mentions that his inner eye had been opened, all his doubts had been removed, and he had been blessed with the light ofRealization. Through the grace of his Master he had the vision of the Lord within and that for him no difference existed between his Master and the Lord.

The effect of his master was so profound that but for his Master nothing else mattered for him. He became strangely selfless and impervious to affairs ofthe world. Prof. Purn Singh has described an interesting incidence of this phase of Bulleh Shah's life in his book The Spirit of Oriental Poetry. One day hesaw a young girl whose husband was expected to come home, and in whose preparation she was putting plaits in her hair. A strange desire arose in hismind. He also dressed himself like that woman, put the same type of plaits in his hair, and went in this guise to meet his Master. For the worldly peoplesuch an act would look ridiculous, but it shows not only the great love for his Master but also his unconcern with public opinion and his desire to sacrificehimself for his beloved. In the manner of true lovers he shed his mescaline pride and assumed the form of a helpless women who renounces her ego andsurrenders herself completely to her lord.

Whatever questions or doubts Bulleh Shah had in his mind before he met his Master, were all drowned in the experience of inner light. When he hadmade up his mind to come to Inayat Shah, people had dissuaded him from doing so, saying, "You are a great scholar, a master of miraculous powers and adescendent of prophet Mohammed. Does it seem right to you to go to an ordinary gardener of low caste and become his disciple? Is it not shameful?" Buthis Master was true to his name. HE showered such grace on Bulleh Shah that a single glance of his made him saturated with spiritual light. In ecstaticgratitude Bullah proclaimed: "O Bullah, if you seek the pleasure of a garden in spring, go and become a servant of the Arain."Bulleh Shah held the hem of

his Master's cloak so firmly that he never let it go from his hand for the rest of his life. All of Bulleh Shah's compositions are suffused with love andgratitude for his Master. In this love he identified his Master with the Lord. He has addressed Shah Inayat with such words as guide, as one who unitespeople with God, besides calling him spouse, husband, Lord, friend, and beloved.

1. He listens to my tale of woe; Shah lnayat guides me and takes me across.(Week)2 a. Shah Inayat is my Master, who has come to grace me.All my wrangles and strife's are over.Who can now delude me ? (Acrostic) b. Bullah has fallen in love with the Lord. He has given his life and body as earnest. His Lord and Master is Shah Inayat who has captivated his heart. (Baran Maha) c. He pervades in everyone.


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Shah lnayat himself showed it, And then alone I could see. (Baran Maha)3 a. Inayat will come to my nuptial couch;

I am in great delight. (Knot) b. My friends have come to congratulate me. Shah Inayat, my Lord, has fulfilled my hopes. (Baran Maha)c. I left my parents to take your shelter, O my beloved King Inayat! Now honor this bond of love, for I am entirely in your hands. Pray, walk into my courtyard ! (Kafi)d. Come Love, fold me in your arms, Why this estrangement ? Says Bullah: Ever since I found Shah Inayat, The Lord has taken abode in me. (Kafi)e. Bulleh Shah has no caste ; He has found Shah Inayat. (Kafi)He calls his Master the Lord of the soul and the philosopher's stone, which can turn iron into gold.

O Bullah, my Lord Inayat knows God,

He is the Master of my heart.

I am iron, he is the philosopher's stone.

Again,

"The Master is an adept in swimming, he can take across an inept and helpless woman."Bullah also calls him the one who can embellish t soul with spiritual apparel and jewelry and transform widow into a bride.

O Bullah, the Lord brought me to the door of Inayat,

Who embellished me with clothes green and red.

For a distinguished scholar, who belonged to the line of prophet Mohammed, to accept an ordinary vegetable grower as his Master was a veryextraordinary event in the social conditions of Bulleh Shah's times. It was like an explosion which shook the prevailing social structure. Bullah had tosuffer the taunts and ridicule not only of men of his religion, clan and caste, but also of all members of his family. He says :

1. 0, what has love done to me?

People hurl at me taunts and rebukes.2. For the sake of my true friend,

I have to bear the reproaches of people.3. To admonish Bullah came his sisters and sisters-in-law,

"Why have you brought disgrace to the prophet and to the progeny of Ali?Listen to our advice, 0 Bullah, and leave the hem of the Arain's skirt.

Bullah preached fearlessly that the guidance of a Master was indispensable for spiritual realization, and the caste of the Master did not at all matter inthis pursuit. Even if he belonged to the lowest caste, his help would still remain indispensable. Thus, he proclaimed at the top of his voice that pride inbeing a Sayyiad would land one in hell, and the one who held the skirt of a Master like Inayat Shah would enjoy the pleasures of heaven.

Let anyone, who calls me a Sayyiad,

be punished with tortures of hell,And let him revel in the pleasures of heaven,

who labels me an Arain.If you seek the pleasures of the spring season,

become a slave of the Arain.An interesting incident of this period in the life of Bulleh Shah presents a graphic picture of his ecstasy, generosity and fearlessness of public opinion. It issaid that as a result of disgust from people's attitude, Bulleh Shah purchased a few donkeys so that people should ridicule him. They started calling him"The man with donkeys." During those days, a poor man's wife was abducted by a Muslim Chieftain. In despair, the husband went to Bulleh Shah, andasked for his help in recovering his beloved wife. After a few moments spent in thought, Bulleh Shah told the man, "Go and see, my friend, if there is anymusic or dance going on somewhere near about." The man soon came back and reported that a group of eunuchs was dancing in the village nearby,


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accompanied by a band of musicians. "That is good, " said Bulleh Shah. "Come now and sit on one of my donkeys, and we shall both go to watch thedance. " As soon as the saint arrived at the dance, he joined the group and also started dancing. He got into

an ecstasy and asked the man, "Where does the Muslim Chieftain live ?" The man told him that he lived in a certain part of the city near the orchard ofdates and the grove of mangoes. Then Bulleh Shah called out withdirected attention :

There is a mango grove, it is said,

and an orchard of dates.

The owner of donkeys calls you,

Wake up, if you are asleep.

Sorrel is thus hulled in the mortar,

Sorrel is thus hulled, my friend!

The moment he uttered these words, the abducted woman ran out from the nearby garden and came to Bulleh Shah. Bulleh Shah stopped dancing andcalled to the husband, "Here is your beloved wife, brother! Take her home and guard her well."

Then once more wrapped in ecstasy, he continued to dance to the bewitching music. The gossips lost no time in going to Bulleh Shah's father, an orthodoxMuslim, and told him all that had happened. Not only was his son now hiring out donkeys, but he had also started to dance with the eunuchs. Greatlydistressed and enraged, the saint's father, with a rosary in one hand and a staff in the other, hastened to the place where his son was dancing. " Ah! it isyou, father" said Bulleh Shah as he heard his name called. He looked at his father intently and began to sing :People have only chaplets but my father has a rosary.

The whole of his life he has toiled hard,

But has not been able to uproot a single hair.

Sorrel is thus hulled in the mortar .

Sorrel is thus hulled, my friend !

As the son, filled with spiritual ardor, gazed at his father, the inner eye of the father was opened and he had a divine vision. With a serene and radiantsmile on his face, .he joined his son in the ecstatic dancing and singing, and as he danced, he sang over and over again :

Blessed are the parents whose sons

are dyed in such divine color !

They bring salvation even to their parents.

Sorrel is thus hulled in the mortar.

Sorrel is thus hulled, my friend !

The beginning of love is fascinating, but its path is difficult and its destination far. Even a small error or omission on the part of the lover can become acause of great annoyance for the beloved. 'That creates a mountain of calamities for the lover. Such a thing happened to Bulleh Shah, when his Mastergot annoyed with him for an omission on his part.

Some writers have attributed the reason for his Master's annoyance to Bulleh Shah's open criticism of rituals and customs practiced by Muslims, and

this was not to the liking of Inayat Shah. This reason, however , does not appear plausible, because criticism of external observance .is common to all Sufisaints, and it was not unknown in the Qadiri tradition. They were certainly not the worshippers of this system.

The second reason given for the annoyance is quite different in nature. It is said that once Bulleh Shah invited his Master on the marriage of one of hisrelatives, The Saint deputed one of his disciples to represent him at the function. This disciple belonged to the Arain caste and was poorly clad. Now,Bulleh Shah's family was proud of belonging to the clan of Sayyiads. They did not give proper attention in receiving this poorly clad man. Even Bullahhappened to make this omission. At least he should have shown proper respect to the representative of his Master, But under the pressure of his family orthe fear of public opinion, he did not give the guest due honor. When the disciple

returned from the marriage, the Saint asked him how the marriage was celebrated. He told his Master the whole story , and complained that because ofhis low caste and tattered clothes, neither Bulleh Shah nor his family showed him due respect. The Saint replied, "How dare Bullah behave like this ?"And then added, "What have we to get from this useless man ? We shall change the direction of the flow of water from his fields to yours !" He had only toutter these words to bring a calamity in Bullah's life. As soon as the Master changed the direction of his grace, his spring turned into autumn. His innervisions vanished, leaving him dry and barren. Light changed into darkness and bliss into mourning. It was a stunning blow to Bullah.

One who has never experienced inner bliss and who has never had a glimpse of the divine glory of his Master within, his case is quite different. But theone who has enjoyed the wealth of inner experience and who is suddenly deprived of this treasure, he alone knows the pangs of such a torture. In fact, thelord of spiritual wealth is the perfect Master, and there is nothing in the hands of the disciple. Apparently, the disciple is himself seeking the Master, andwith his own effort treads the path and progresses on it, as shown by the Master. But, in reality the disciple cannot search for the Master with his mindand meager intellect, nor can he find the true path with his own power and cleverness. N or can he rise to spiritual realms with his own endeavor. Findingthe true path and achieving spiritual progress are all gifts of the Master's grace. Bulleh Shah has himself written, "The Guru does whatever he wills." Butto realize this he had to suffer the annoyance of his Master and cross the frightening ocean of the fire of separation.

As soon as his spiritual experiences were stopped, Bullah hastened to his Master, but the Master turned his back on him and asked him to leave theplace. For one thing, the annoyance of his Master '. for another the command not to see him! What greater torture could there be for a disciple ? Bullahwas miserable. He began to burn in the fire of repentance, and his condition waslike that of a fish out of water .

In the compositions of Bullah, many references can be found of this heart-rending state of his mind. In many of his kafis there is a touch of his personallife. No one can say with certainty when these kafis were written. But the descriptions in these poems bespeak of such a mental state. The pain ofseparation erupts in them like turbulent waves. "In poignancy of emotion, sincerity of feeling, ardor and longing, these kafis are matchless. "

From the kafi given below it is evident; that the memory of the bliss of union with the beloved and the pain of separation from him are continuing to burnBullah to ashes like a house on fire. He cannot give up love, but in the separation of his beloved, he can find peace neither by day nor by night. He is notblessed with the sight of his beloved,

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Bulleh Shah I Know Not Who I Am