By Naseer Ahmad

Date:11-12-05

Source: The Dawn

When a grown-up Waris Shah met his boyhood religious teacher, Hafiz Ghulam Murtaza Kasuri was angry with the young poet. The maulana complained that he was proud of his two brilliant pupils the other being Bulleh Shah for their scholarly achievements but was dismayed to learn that they both had gone astray. One was recreating the romantic tale of “Heer Ranjha and the other had turned to composing music and songs. 

After the maulana gave vent to his ire, he casually asked Waris to read to him what he had actually written. When the poet began reciting his verses about Heer love pangs, the teacher was soon moved to tears. As the poet proceeded with the recitation, the pious man continued to weep incessantly and uncontrollably. Waris Shah Heer has been described by critics, such as Ali Abbas Jalalpuri, as one of the greatest masterpieces in world literature and it has had an enduring appeal over the centuries. 

There is no recorded account of Bulleh Shah reunion with his sensitive teacher. But it can be safely surmised that with his highly emotive poetry, Bulleh would have prompted the Hafiz to go wild in ecstasy, chanting thayya, thayya. Nothing written by Bulleh in his own hand has survived. (This has provided a critic, Prem Singh, with a reason to dub the erudite scholar of Arabic, Persian and Sanskrit as unlettered.) 

The poetry that has reached us through oral tradition includes pieces of various genres dohas, si harfis, bayts, athwar, gundhan and kafis. It is however the kafis that are the most popular of his works and have been sung and re-sung in different tunes by the singers, songstresses and qawwals of the subcontinent for more than 200 years. Of course, Bulleh was not a mere entertainer. In his poetry, there are lessons to learn for the mystics, scholars as well as religious leaders. All these harsh lessons he has presented to his audience wrapped in highly exciting sets of words and phrases. 

With scholars delving deeper and deeper into his poetry and coming up with fresher meanings, Bulleh Shah poetic lustre has shined more brightly with the passage of time. Earnest efforts made by individuals have helped his message to spread far and wide and his popularity to grow vertically and horizontally. 

With scholars delving deeper and deeper into his poetry and coming up with fresher meanings, Bulleh Shah poetic lustre has shined more brightly with the passage of time

Coming on the heels of many cheap and half-heartedly churned out selections during the past few years, this is a beautifully produced, boxed, two-volume set. It is pleasing to look at. But its utility palpably runs deeper than its covering skin. With its many attributes, this book will be a remarkable addition towards understanding sufi poetry and a real tribute to the great mystic. 

In all, the book has 35 selected kafis. First the kafi is presented in Nastaliq, or Urdu script. Then there is its Gurmukhi version followed by Roman English. Then there is the glossary of each line before its versified translation in English. Finally, there are the notes, explaining one or two lines at a time. The alphabetical glossary at the end of the book makes the reader job easier still. 

The following example will show what the book contains. Beginning with Ikko alif taerae darkaar (The first alphabet is all you need), the author in his notes explains: Only the right knowledge, symbolized by alif, is what we need. Right knowledge is one that connects us with nature, with society and with ourselves. It is not knowledge for the sake of knowledge or one which divides us from those around us, or separates the from myself, andus from our environment. 

The connection is important in the concept of Wahdat-al-Wujood (Unity of Being). What connects with the unity has validity, what diverts or disconnects from Unity is valueless. 

Ilmon bas Karin o yaar (From erudition a break concede). The second line gives another meaning of knowledge. This type of knowledge demoralizes us and others, and finally assists in disintegrating our relationships with others and indeed with our own self. Such knowledge is decried by the poet. It is like a self-devouring eddy, a whirlpool which can trap us in itself and alienate us from others and from our own self. Such knowledge blocks connecting knowledge symbolized by alif. The poet not only considers such knowledge useless, but as sinister, as a trap something he advises us to do without. 

To illustrate how the poet uncovers the different shades of meanings of certain lines, he presents the reader with several options. For instance he says Aj pi ghar aaya laal ni” has at least five readings: “Intoxicated with red the beloved homed today, lass”, Intoxicated with red the beloved came home today, lass)Drinking red the beloved homed today, lass, The beloved has come home, drink today, lass!” and so on. 

The other kafis in this book include: Gharyaali daeo nikall ni (The timekeeper cast away, lass), Taangh maahi dijallian (I long, I smoulder for my swain), Taerae ishq nachaiyyan vae kar thaiyya thaiyya (Love for you makes me whirl in ecstasy), Ishq di navion navin bahaar” (Every moment love a new surge of spring), Bullah kih janaan maen kaon (Bullah who am I, what do I know?). 

The writer’s love for aa for numerous words where “a” would have sufficed may irritate readers. For example, he prefers to write Punjaab against the accepted spelling of Punjab”, Islaam for “Islam, “Shaah instead of “Shah, his arguments in its favour notwithstanding. 

Also worth noting is the quality of translation which is excellent. Proofing errors, the hallmark of books published in Pakistan, are nominal. Muzzafar A. Ghaffar claims to have developed this collection from four earliest known editions of Bulleh works and seems to have devoted his time and energy to promoting the poetry of the Punjabi sufi poets. As the book jacket says, he has been working on a series of such books he describes as within reach. One can look forward to seeing this connection in his forthcoming series. 

Bulleh Shaah: Within Reach (Vol 1 and 2 )
Translated by Muzaffar A. Ghaffaar
Ferozsons, 60
Shahrah-i-Quaid-i-Azam, Lahore.
Tel: (042) 630 1196-8.
UAN 111-62-62-62
Volume one
ISBN 969-0-01956-2
Volume two
ISBN 969-0-01956-2
(1)247pp. (2)247pp. Rs1,495 (for complete set)