Kalam Hazrat Baba Bulleh Shah in Urdu compiled by Samiullah Barkat. Kalam Hazrat Baba Bulleh Shah is a collection traditional Islamic religious poetry in. Poetry of Baba Bulleh Shah Punjabi Pdf Free Download. Bulleh Shah Kehnde Ne Pujabi Poetry book by Syed Abdullah Shah Qadri Baba Bulleh Shah in Pdf. Bulleh shah muntakhab kalam ma urdu tarjuma book. Read reviews from world's largest community for readers. Urdu translation of Bulleh Shah's punjabi work.
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Kalam-e-Baba Bulleh Shah - Free ebook download as PDF File .pdf) or read book online for free. Kalam-e-Baba Bulleh Shah. Kalam Hazrat Baba Bulleh Shah By Samiullah Barkat containing the punjabi religious poetry of hazrat baba bulleh portal7.info book has the size of mb and. Punjabi Poetry of Baba Bulleh Shah in Punjabi-Hindi-Urdu.
It is very difficult to explain as to what love is as it is difficult to explain what pain is, one needs to experience the sweetness of love to actually know what it feels to be in love and this dhauq of love is to be tasted personally Safi The deep meaning of this term is derived on the notion that a seed is the basic matter which grows roots and sprouts to become a bigger plant which nurtures and grows with each passing day. Al-Baqarah, Many Sufi poets have expressed Mahabah for Divine beloved in their poetry. Sufis believe that when they yearn for the Divine beloved, He yearns back for them too. It found all its way to South Asia as well. Punjabi Sufi Poets are well known and their Kalam is sung all over the world to this day.
But soon his tomb started attracting thousands of people who came to pay homage or seek for solace or wisdom, and the town of Kasur started growing around his shrine, so that today it is situated at the very heart of Kasur.
There are many popular anecdotes and myths about his life, which have also been presented recently in the memorable theatrical production of Bulleh by the Ajoka group of Lahore. His father, Muhammad Darwaish was a poor imam at a village mosque, so that at a young age, Bulleh was forced to tend cattle to make ends meet.
Bulleh who had declared his love for his spiritual guide was heartbroken.
In order to make amends, he broke more social taboos and became the disciple of a dancing girl. He then came in disguise and performed in front of his old teacher, who he knew was fond of dance.
Shah Inayat was touched by this act of dedication and humility and accepted Bulleh Shah back among his company. Iss ishq di jhangi vich mor boleenda Saanu qibla te Kaaba sohna yaar diseenda Saanu ghayal kar ke phir khabar na leyaa Tere ishq nachaaya kaare thaya thaya A peacock speaks in this grove of passion My beautiful beloved appears as my Qibla and Kaaba You smote me with love and then stopped inquiring Your love made me dance to the sound of my anklets Bulleh Shah lived in turbulent times when the Sikhs were rebelling against the Mughal Empire.
He is said to have had close relations with the ninth Guru of the Sikhs, Guru Tegh Bahadur, whom he tried to dissuade from seeking revenge upon Muslims for the cruelty that the emperor Aurangzeb had inflicted upon his people. He believes that even if Khan4 the lover cannot reach his goal, he is still victorious, since he remained committed to his true origin and spent his life in the quest of his beloved.
Yet again focusing on the concept of humanitarian view and emphasizing on understanding the true path of Love. What is the point of getting into arguments on the basis of religion if the reality is unveiled upon you?
No matter what path one chooses, if one is yearning for the true beloved, sooner or later one will definitely reach Him. So there is no point of fighting on different names of the Beloved.
Bulleh Shah was greatly impressed by his spiritual master, Shah Inayat Qadri. From hagiographical accounts, it is identified that Shah Inayat belonged to Arain a lower cast family. When Bulleh Shah, a born Sayyid direct descendent of Prophet , took bait at the hands of Inayat Qadri, his family, relatives and community disgraced him for ruining the family name. But Bulleh Shah, overwhelmed by love for his spiritual master ignored every taunt.
He replied to his opponents as Those who address me as Syed, Shall be condemned to hell those who address me as Raie, Shall ride the swings in heaven Arain and masters are born at every place, God does not discriminate against anyone, The lord is so carefree, That he neglects the beautiful others and hugs the ugly Bulleh Shah The poetic response from Bulleh Shah rejected his critics' false concept of inherent superiority and nobility of any caste and set the pattern of his lifelong challenge to accepted norms Rammah 1.
Bulleh Shah disclaimed to be known as one of high caste and creed. He gave priority to be proudly known as an Arain. The reason for disowning his own cast was that his spiritual Master was an Arain. Bulleh Shah stood steadfast for his love for his teacher and firmly said that God Almighty does not see the cast when he bestows his blessing on his abd man.
There is a very famous anecdote recalled to Bulleh Shah and Inayat Qadri. Bulleh Shah, who was looking for ways to get his teachers attention back, dressed up as a dancer and went to Inayat Qadri. Your love has taken abode within my heart! Throughout this kafi, Bulleh Shah is expressing then yearning and need for the presence and attention of the spiritual guide in a feminine voice.
The importance of feminineness lies in the idea that woman is deliberated to be epitome of love and can express those emotions which are impossible for man to express, and with regard to Punjabi poetry, women were the quintessential ones in forming the Punjabi geet songs of love and laments.
It is said that even the particle of dust dances in the air as soon as it sees its beloved which the sun is Gohrab 5. He clearly says that my guide is my physician and I am a patient. If he does not cure me, I might die. There is this showing immense form of dependency on Shaykh for all matters of journey to the Divine. Here the female voice cries, that O my healer come quickly or else I will lose my consciousness.
In next part of same kafi, Bulleh Shah pleads guilty on his mistake: This cup of poison I drank all by myself. Come, come, O physician, or else I breathe my last! Bulleh Shah also confesses that he himself drank the poison. He himself tried to achieve the next stages of Divine path which were just too heavy for him to stand. As Muzaffar Ghaffaar writes, a reason may be that the lover may have drunk more of the poison than was prescribed.
There has been an Khan6 overdose.
Now she needs help The female is making an appeal to be cured as she feels that the overdose of love can be poisonous for her. Furthermore, Bulleh Shah stresses upon realizing the importance of Shaykh and loving him truly without even thinking of what people will say. This is also expressed in the following kafi taken from J. He is trying to communicate to common people that the Murshid is there, it is you people who have to look for him and embrace him.
God has appointed the Murshid in this world to see who has the yearning for the Divine and who is ready to make the journey. Although this stage of love is not talked of at a greater scale in his Sufi poetry but a few instances are found.
For example: What a blessed day has dawned! Ranjha has stepped into my courtyard He has a staff in His hand and a blanket on His shoulder He has masked himself as a cattleman Poetry has no defined boundaries as to what it exactly means.
One can derive hundreds of meanings from a single verse. The more ambiguity in poetry, the more difficult the poet is. And one can clearly make a Khan7 link to the references to the life of the Prophet. Prophet used to be a shepherd, he used to look over the cattle of his community, and is remembered as kaali kamli wala, one having black shawl over his shoulders.
One can say that in this kafi, Bulleh Shah is expressing his love for the Prophet. He might have seen Him in a dream, or felt his presence or maybe he just realized the true feeling of love for the Prophet. However, instead of reflecting the gloom of the declining Persian aristocracy that was visible in Urdu poetry of the time, Bulleh Shah is upbeat as we see in his Kafi: " Ishq di navion navin bahar" Love is blooming on every turn. Available collections of Bulleh Shah's poetry are tainted by Kafis and verses which do not seem to be his own.
There were probably many other poets, devotees, and singers who put their own creations under his name.
Several Kafis are totally based on Shah Hussain's verses with little alteration or addition. And, it is obvious that a poet of Bulleh Shah's calibre would never plagiarize another poet. Some Kafis are so repetitive and carry religious themes which are more likely written by a lower-level poet. Bulleh Shah is taken to be a major representative of anti-Sharia themes and his predecessors' work is also credited to him.
Therefore, it is extremely difficult to sort out Bulleh Shah's authentic Kafis, requiring the reader to be very diligent. Bulleh Shah's poetry takes the reader to a slippery slope where, sometimes, lyricism, simple vocabulary and use of popular folk symbols are so enchanting that they do not press the reader into exploring their deeper meaning.
Due to its lyricism and apparent simplicity, explaining Bulleh Shah's poetry is the hardest for a literary critic and hence it has prompted some to say that Bulleh Shah is an overrated poet. It looks like Bulleh Shah's simplicity may have encouraged many to add their own poetry to his name.
The fact of the matter is that Bulleh Shah is very subtle and philosophically very articulate if one starts scratching beneath the surface. Bulleh Shah further honed the philosophical contours of Punjabi intellectual discourse. His predecessors had been alluding to determinants of history in symbols like Shah Hussain's ' Rab da bhana' God's wish.
Bulleh Shah clearly established that human relations and consciousness are determined by historical conditions. In the verse ' hukam hazoroon' orders from the Supreme he affirmed the concept of a pre-determined historical process but also unearthed the dynamics of change where the weakest can conquer the most powerful.
Bulleh Shah was witnessing the declining Mughal empire, its ruling elites' downfall while the Sikh movement was rising. Some Sikh literary critics have interpreted Bulleh Shah's symbol of "Bhurian wale" as a slight but they fail to understand that Sufis preferred "Bhura" over the Mullah's white sheet. Though Sikhs had not captured state power by then, Bulleh Shah's sharp eyes could see where history was heading.
Bulleh Shah aptly discovered the basic contradictions of the society that were reflecting in religious differentiations. He gave them new dimensions and deepened the philosophical discourse.
You stay awake but dogs are also awake at night! Bulleh Shah would not have cared about it at all! Bhaj bhaj warna ay mandir maseeti Te kaday mann apnay wich warya ee na You run to enter temples and mosques But you never entered your own heart You rush to holy shrines to play a part, Would you dare enter the shrine of your heart Larna ay roz shaitaan de naal Te kadi nafs apnay naal larya ee na Everyday you fight Satan But you never fight your own Ego You are quick to attack the evil one, yet pride is a battle you have not won.
Bulleh Shah asmaani ud-deya pharonda ay Te jera ghar betha unoon pharya ee na Bulleh Shah you try grabbing that which is in the sky But you never get hold of What sits inside you You grab for a star you can control, yet fail to grasp the light in your soul.
God is All! Hum Mann ke darya mein doobey Kaisi nayya?