Shrine of Shah Shaheed

KISI DARD MAND KE KAM AA

KISI DARD MAND KE KAM AA
KISI DOOBTE KO UCHAL DE
YEH NIGAHEN MUST KI MUSTIYAN
KISI BAD NASEEB PA DALDE

MUJHE MUSJIDON KI KHABAR NAHEIN
MUJHE MANDARON KA PAATA NAHEIN
MERI AAJZI KO KABOOL KAR
MUJHE AUR DARD O MALAL DE

MUJHE ZINDGI KI TALAB NAHEIN
MUJHE SO BARAS KI HAWAS NAHEIN
MERE KALAKON KO MAHOO KAR
WO FANA JO HAYE LA-ZAWAL DE

YEH MAE KASHI KA GURUR HAYE
YE MERE DIL KA SUROOR HAYE
MERE MAKADE KO DOWAAM HO
MERE SAAQIYON KO JAMAL DE

MEIN TERE WISAAL KO KYA KARON
MERI WEHSHATOON KI YEH MOT HAI
HO TERA JUNOON MUJHE PHIR ‘ATTA’
MUJHE JANATOON SE NIKAL DE

try and understand it if you can

Na maen moman vich maseetaan,
Na maen vich kufar diyan reetaan,
Na maen paakaan vich paleetaan,
Na maen moosa na pharaun.
Bulla, ki jaana maen kaun.

Na maen andar ved kitaabaan,
Na vich bhangaan na sharaabaan,
Na vich rindaan masat kharaabaan,
Na vich jaagan na vich saun.
Bulla, ki jaana maen kaun.

Na vich shaadi na ghamnaaki,
Na maen vich paleeti paaki.
Na maen aabi na maen khaaki
Na maen aatish na maen paun.
Bulla, ki jaana maen kaun.

Na maen arabi na lahori,
Na maen hindi shehar nagauri,
Na hindu na turak peshawri
Na maen rehnda vich nadaun.
Bulla, ki jaana maen kaun.

Na maen bhed mazhab da paaya
Ne maen aadam havva jaaya,
Na maen apna naam dharaaya
Na vich baitthan na vich bhaun.
Bulla, ki jaana maen kaun.


Avval aakhir aap nu jaana,
Na koi dooja hor pehchaana.
Maethon hor na koi siyaana
Bulla shauh khadda hai kaun.
Bulla, ki jaana maen kaun

No vision can grasp Him.
But His grasp is over every vision. (Surah 6.103)

Don't just open my eyes,
open my soul!
Join your heart to mine
to make me whole.

Give me a world
I've never been shown,
show me the places
I've never known.
(an unknown author)

Scores of devotees thronged the mausoleum of a Sufi saint, Pir Baba Sheikh Brahm, situated on the India-Pakistan border near Mianwali village in Punjab, to pay their obeisance on Thursday. The shrine, located in the Khemkaran Sector, which is barely 100 meters inside Indian Territory, was decorated with glittering festoons and resounded to loud devotional music. Hindus, Muslims and Sikhs religiously visit the mausoleum, who legend has it was greatly inspired by the teachings of Guru Nanak, the founder of the Sikh faith.

The Border Security Force (BSF), which looks after the shrine, allows pilgrims to visit the shrine only during the day. While the Indian pilgrims could easily reach the shrine and pay obeisance, their Pakistani counterparts had to be satisfied with festivities and celebrations on their side of the border due to international travel restrictions. They had carried a symbolic green shawl that is ceremonially offered to the shrine and passed it on to the Indian security forces to be laid on the saint's tomb.

Virsa Singh Valtoha, a lawmaker representing the area, said: "Such common religious places could help in bringing the two age old rivals closer. Government should make arrangements so that Pakistani devotees of Sheikh could easily walk up to the "dargah" (tomb) to offer prayers and seek his blessings as they did earlier."

TURYA TURYA JAA FARIDA TURYA TURYA JA,

SHAYAD KOE MIL JAEY BAKHSHYA TU VE BAKHSHAYA JA

FARIDA TURYA TURYA JA.FARIDA……………..

WALK WALK O FARID, KEEP WALKING. MAY BE SOME ONE BLESSED YOU MAY COME ACROSS AND YOU TOO THUS GET BLESSED. SO KEEP WALKING FARID DONT YOU STOP…

"Kook Farida Kook tu, jivaen Rakha Jawaar Jab lug tanda Na Giray, tub lug Kook pukar.”

Shout, Farid, shout like the watchful man of the corn-field; As long as the bushel does not mature and fall, shout on, keep shouting on”

“Galiyan chikkar door ghar, naal peyarey neounh, challaan tey bhijjay kambli, rahan ta jaaey naoun.”

(Lanes are full of mud and house is far away. I have promised my beloved to be with him there. if I move then my scarf gets wet and if I stay back then my promise gets broken.)

My promise is with my love, a long way to go and a muddy lane is ahead If I move I spoil my cloak; and if I stay I break my word. “

“Bhijoy sujhoy kambli Allah wirsay meenh, Jaey millaan tahaan sajnaa, tuttey nahin neounh”

(Let the scarf get wet and water drip, let the god may keep making rains, I will go and meet my beloved so that my promise doesn't gets break)

Drenched and smirched be the cloak; let God's cloud pour all the waters: Go I must; I go to keep my word of love.”

"Farida Kaaley maindey kaprey, kaala mainda waish, Gunahan Bhareyan main pheraan, Lok kehain dervish"

(Farid says my cloths have become black and black has become my dress. Full of mud I have become and people think as if I am a dervish)

"Laden with my load of misdeeds, I move about in the garb of black garments. And the people see me and call me a dervish.”

The reader may know that the Holy Prophet Mohammed [PBUH] is also referred in qawwalis as "Kali kambli waley ” [the one with the black cloak].

Soil plays strange games; great and laudable is the soil's play full ways. Horse is made of soil; riding accessories are made of soil and even the rider is also made of the same soil. Soil (rider) makes the soil (enemy) to run and the sound created out of running is created by the soil itself. Soil has started killing the soil with the weapons which too are of soil. The soil having more soil on it behaves as a proud soil. Gardens are soil, fields are soil and the flowery growth is also soil. Soil came to see soil and the outcome of this happy union is also soil. finally after all the laughing and playing, soil again becomes soil, lying with legs stretched. Bulleh says the one, who understood this riddle, gets done away from the burden of understanding the mystery of life.

“Maati kudam karendee yaar,Vaah vaah maati de gulzaar;
Maati ghora maati jora, maati daa aswaar,
Maati maati nu (n) dorave, maati daa chankaar.

Maati maati nu(n) maaran lag-gee, maati de hathiyaar.
Jis maati par bahutee maati, so maati hankaar;
Maati baagh bagheechaa maati, maati dee gulzaar.
Maati maati nu (n) vekhan aayee, maati dee a bahar;

Hus khed phir maati hove, paindee pau pasaar.
Bullah ja(n) eh bujhaarat buj-jhe,Taa(n) lah bhau siro(n) maar.”

“The soil is in ferment, O friend
Behold the diversity.
The soil is the horse, so is the rider.
The soil chases the soil, and we hear the clanging of soil.
The soil kills the soil, with weapons of the soil.
That soil with more on it is arrogance.
The soil is the garden so is its beauty.
The soil admires the soil in all its wondrous forms.
After the circle of life is done it returns to the soil.
Answer the riddle O Bulleh, and take this burden off my head.”

A kafi of bulleh shah, the sufi saint

AWWAL HUMMDH^~ SUNA ILLAHEE^~,

BEST OF YOUR WORD YOU ENABLE ME TO HEAR OH ALLAH,

TAY^~ JO MALIK, "HUR"~ "HUR" DA^~,

THAT, WHO IS OWNER OF EACH AND EVERY ONE,

US DA NAON CHITAVAN WALA^~,

THAT WORD, WHO MEMORISES IN HIS HEART,

KISAY MAIDAAN NAYEE HARDA.

NEVER GETS DEFEATED IN ANY BATTLE FIELD.

HUKUM ODHEY BIN, KUCH NAEYON HILDA^~,

WITHOUT HIS ORDERS, NOTHING MOVES,

TAY OH, WAAH, KUDRAT DA WALEE^~ ,

AND HE OWNS AS WELL CONTROLS THE WHOLE UNIVERSE AND NATURE.

JEE, JEON^~, NIGAH ODHEE WHICH,

ALL BORN AND YET TO BORN ARE UNDER HIS WATCHFULL SIGHT,

HUR PATTAR HUR DAALLEE^~.

INCLUSIVE OF ALL LEAVES AND BRANCHES.

AAP MAKKANO KHALEE OUS THEE^~,

HE HIMSELF IS HOMELESS

TAY KOE MAKKAN NA KHALEE,

YET NO HOUSE IS VACCANT OF HIM

HUR VALAY, HUR CHEEZ MOHAMADA,

"O" MOHAMAD BUX,ALL THE TIME,EVERY THING,

RAKH DA NIT SANMBHAALEE^~.

HE KEEPS EVERY DAY WELL KEPT.

MALLEE DA KUM, PANEE PAONA^~,

GARDNERS JOB IS TO KEEP POURING WATER,

TAY OH BHAR BHAR MUSHKA PAVEY.

AND HE KEEPS POURING BASKET FULLS,

OUS MALIK DA KUMM^~, PHAL PHUL LAONA,

IT'S HIS JOB TO PROVIDE THE FRUITS AND FLOWERS,

TAY OH LAVEY YA NA LAVEY^~.

THAT HE MAY PROVIDE OR NOT.

LOEY LOEY, TAY TU, BHAR LAY KUDIAY^~,

GET FILLED WHEN IT IS YET SUN RISE AND BRIGHT O LADY,

JAEY TUDH, BHANDA BHARNA^~,

IF AT LL YOU HAVE TO FILL YOUR UTENSIL OR  POTS.

SHAM PAEY PHIR "SHYAM" BINA TU,

IN DARK EVENING, WITHOUT SHYAM WITH YOU,

GHAR JANDEE NAY DARNA^~~~

YOU WILL FEAR THE PATH WHILE RETURNING HOME.

AWWAL HUMMDH, SUNA ILLAHEE^~~~

BEST OF YOUR WORD YOU ENABLE ME TO HEAR, OH ALLAH. , .

We will keep getting reborn, again and again, till we remove our false mask, till we enable our self to see our real self, till we see real, we will keep getting born and reborn.

We get born only to find our real own, the failure makes us to get reborn, like getting failed in exam and having to reappear again and again till we pass out the exam. Woo

You are, as young as your faith, as old as your doubt,
as young as your self-confidence, as old as your fear,
as young as your hope, as old as your despair,
Decide…

Who you want to be…!!

Sufis and Sufism

A Sufi is a Dervish standing at the threshold a Fakir devoid of all attachments   and ignorance

They strive to remove the veils of ignorance and unite with their Beloved.

This Divine Unity is known as Tawhid. ‘Sama’ happens when the spirit gets intoxicated with ‘God’

This experience is so intense that some Sufis pass away while experiencing this stage. ‘Zikir’ is basically remembrance of God.

With every ‘dum’ (breath) one is urged to take the name of God. Without the name of the Lord a breath is a waste.

Sufis celebrate death. ‘Urs’ is the death anniversary. The chaddar (sheet of flowers) that is offered at the ‘dargaah’ is symbolic of the nuptial bed. The meeting with the Almighty.

Bulleh Shah, Mira bai and Guru Nanak, according to me, were Sufis!

I believe that they used to ‘compose’ in trance and render their compositions in ecstasy. Sufis want to experience God now! They live in the ‘now’.

Sufis believe in the ‘Sahaj Maarg', Sahaj Maarg literally means the ‘Easy Path’.  It is a path to which Sufis totally surrender they allow themselves to ‘flow’   It is not as easy as it sounds   Spirituality is a way of life for them.  They take to the practice of Naam Jap (Repetition of Name)

Kabir and Nanak believed that:  The Nam and the Lord are not different.

One who realizes the Nam realizes God. Nam goes beyond all senses and it cannot be comprehended by the intellect nor seen with the eyes but can only be realized by repetition. Senses or intellect cannot contact the Divine, the soul can. Yet a Teacher is very necessary.

After initiation, when the disciple concentrates on his third eye, his consciousness gradually withdraws itself from the nine portals of the body and enters the spiritual world. This process of withdrawing to the eye center has been termed ‘dying while living’

Recognizing God through self-realization has been the main concern of Sufis.  

Sufis ponder on:

Who is the Creator? What is the Truth? What is the meaning of life?

However Karma or ones destiny has to be endured.Attachment and hate, friendship and enmity, pride and resentment are strong feelings that form grooves on the mind and in course of time becomes the cause of further effects (karmas). The constant struggle against negative tendencies and desires is known as ‘Jihad bin nafs’

According to Sufism, there are three ways to escape the effects of Karma: acceptance, surrender to God/Guru and the Simran of the Name.

Sufis believe that the world is to be contemplated upon, not become a slave to One must remain true to ones nature

Self realization is possible when one meditates, has faith and lives in an environment of tolerance, love and friendliness. He who has conquered the five inner regions is the true warrior He who gives up his ego saves his soul.

Guru Nanak stated: Man jeetey Jag jeetey; He, who conquers his mind, conquers the world.

Kabir says “To control the mind, those who are realized, have given three techniques, one is repetition of the name (with full attention), Contemplation and listening to the sound.

Simran or repetition has to be done in a way that it continues even though the devotee is engaged in regular activity. Such repetition brings the soul to the eye center and opens the tenth door. The practice of repetition is said to be perfect when the practice becomes involuntary and happens automatically. The mind then gives up wandering, its attention now moves inwards.

Kabir says:

“If he tries to find himself he finds God
and if he tries to find God he finds himself.”
“Let no one go searching for Him,
still your mind, meditate on Him,
for He, Ram, fills each particle of the creation”.

not confined to idols, symbols nor does He dwell on snow capped peaks, nor in churches, temples and mosques. The Kingdom of God is within

Kabir’s longing for the Lord was the longing of a lover for her Beloved. Kabir has described himself as the ‘bride of the Lord’. The use of the senses is to utilize it, for Spiritual benefit and uplift.

I (Shakun) used to sing a Sindhi kalaam: “Je Allah saan milan chaaheen, jeeyare paan khey maar” which means that if ‘you want to become one with the Lord, continue to live while dead”

Sheikh Ali Hujweri states: ‘The follower of Sufism is he who seeks to reach the rank of being dead to self and alive to truth by means of struggle ’

According to Al-Beruni the Sufi theories of the soul are similar to those in Patanjali Yoga Sutra.

Sheikh Nizamuddin Auliya’s description of his conversation with Yogis shows that he was impressed with their ‘Shiva and Shakti’ theory.

Dara Shukoh, the ill fated Moghul prince tried to prove that Hindu and Muslim mysticism met at many points

Sheikh Qadiri learnt Sanskrit so that he could read Hindu Scriptures

Mirza Mazhar Jani-I-Jahan accepted Rama and Krishna as prophets.

Jalal-Al-din Rumi states: Every prophet and every saint hath a way, but it leads to God: all the ways are really one.

I am neither Christian, nor Jewish, nor Muslim. Doing away with duality, I saw the two worlds as one. I seek One, I know One, I see One, and I call One. Last verse by Rumi from “The Life and thought” 

Translated by Aneela Khalid Arshed

Rumi said: “The life of this world is nothing but the harmony of opposites … one can achieve it through the language of silence…“

According to Osho, "HE" belongs to no religion…He is a simple human being. His rebellion is total. He does not belong to anybody; he only belongs to himself. He lives in a no man’s land: no country is his, no religion is his, no scripture is his…Existence is his only abode…Dance is his religion, singing is his worship-but everything has to come out of deep feeling…He leaves the world to itself. He does not interfere, meddle with it. He starts changing himself. His revolution is absolutely inner Love is their worship, love is their prayer, and love is their meditation…