Kalam-e-Baba Bulleh Shah - Free ebook download as PDF File .pdf) or read book Deewan Hazrath Shams Tabrez Poems Written by Hazrat Shams Tabrezi . Kulliyat Bulleh Shah. byDr. Faqir Muhammad Faqir. Topics Punjabi, Punjabi poetry, Bulleh Shah, Punjabi literature, Panjabi. Collection. Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets Bulleh Shah's poetry and philosophy strongly criticizes Islamic religious.
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Kalam Hazrat Baba Bulleh Shah By Samiullah Barkat containing the punjabi religious poetry of hazrat baba bulleh aracer.mobi book has the size of mb and. 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. Kalam Hazrat Baba Bulleh Shah is a collection traditional Islamic religious poetry in Punjabi language of Baba Bulleh Shah along with his complete history and.
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 radiant smile on his face,.
They bring salvation even to their parents. 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 a cause of great annoyance for the beloved.
Such a thing happened to Bulleh Shah, when his Master got 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. 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 his relatives, 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 Bullah happened 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 or the 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 of his low caste and tattered clothes, neither Bulleh Shah nor his family showed him due respect.
The Saint replied, "How dare Bullah behave like this? We shall change the direction of the flow of water from his fields to yours! As soon as the Master changed the direction of his grace, his spring turned into autumn. His inner visions 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 the one 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, the lord 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, and with 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 mind and 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. Finding the 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. 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 the place.
For one thing, the annoyance of his Master '. What greater torture could there be for a disciple?
Bullah was 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 personal life. 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 of separation erupts in them like turbulent waves. He cannot give up love, but in the separation of his beloved, he can find peace neither by day nor by night. He is not blessed with the sight of his beloved, but without seeing him, fire rages within his breast, and his heart is breaking. It is hard to bear such a state of mind, but it is also impossible to relinquish love.
So he hangs between life and death : I have been pierced by the arrow of love, what shall I do? I can neither live, nor can I die. Listen ye to my ceaseless outpourings, I have peace neither by night, nor by day. I cannot do without my Beloved even for a moment.
I have been pierced by the arrow of love, what shall I do? The fire of separation is unceasing! Let someone take care of my love.
How can I be saved without seeing him? O Bullah, I am in dire trouble! Let someone come to help me out. How shall I endure such torture? In another kafi he describes his pain thus : He left me, and himself he departed; What fault was there in me? Neither at night nor in the day do I sleep in peace; My eyes pour out tears! Sharper than swords and spears are the arrows of love!
There is no one as cruel as love ; This malady no physician can cure.
There is no peace, not for a moment, So intense is the pain of separation! O Bullah, if the Lord were to shower His grace, My days would radically change! He left me, and himself he departed. What fault was there in me? As the period of separation became longer, Bullah's condition became worse. He prostrates before the memory of his Master, and repeatedly entreats him to show his face to him at the earliest.
Why do you tarry , my Beloved? O Bullah, now narrate your love story. He alone knows who has experienced love. There are rebukes within, taunts without Such is the comfort I have found in love!
My eyes have taken to the habit of weeping. For one, it is death, for another, reproach from the world.
The pain of separation has tightly squeezed my life. O Love, I have cried out my heart in anguish! Bullah was full of repentance over his blunder. He was keenly desirous to be forgiven by his Master. In his mind he pleads to his Master to heal his wound of separation, and to apply. I suffer from the pain of my mad love. Come, dear Ranjha, cast a glance at me, and forgive me my faults. From the throne of Hazara set out Ranjha, the Master of artless Heer. The bridegroom visits the homes of all others; What is the flaw that vitiates Bullah?
Bullah does not only describe the state of his suffering, but also hurls complaints at his Master. On the one hand, he regrets his own lack of wisdom, on the other, he reproaches his Master, who, after piercing his heart with the arrow of love, has hidden himself and has never inquired after him. Inflicting a wound you hid your face; Who has taught you such thefts, my Love? With your fancy you captivated my heart, But then you never showed your face.
This cup of poison I have drunk myself ; Indeed I was unripe in wisdom! He calls his Master "the beloved Thug of Lahore" and complains that he has robbed him with his love, and made him useless for the world.
Never be taken in by its guiles ; It gives not peace in forest or city. When the traveler left after casting a glance, Suddenly a noose was hung round my neck. He then showed no concern for me. Oh, I have met the "beloved Thug of Lahore"!
To be incessantly weeping in separation of his Master had become the usual routine for Bullah. This separation of his had assumed the proportions of madness, and he started roaming in streets and lanes.
The intense longing to see his Master produced a kind of fire within him, to extinguish which he began to think out some plans. He learnt dancing from her and became an adept in it. He then took along with him a drummer and a harmonium player and went to the tomb of a holy man in whose memory an annual function was being celebrated. Shah Inayat had also come to attend it. While all other dancers and singers got tired and sat down, Bullah, in ecstasy, continued to dance.
His voice was extremely doleful and heart-rending. It is. At last even Inayat Shah's heart melted. With a voice full of compassion he said, " Are you Bullah? When he realized that the fire of repentance and separation had purified Bullah and turned him into pure gold, he forgave him his lapse and pressed him to his heart. With this spiritual treasure he was not only to become rich himself, but also to make other seekers the recipients of this wealth. When the fountain of the Master's grace started flowing once again, the arid fields of Bullah began to revive, and the fragrance of the flowers of bliss spread all around.
According to the author of Qanun-i-Ishq, the Master pressed Bullah to his heart, took him along with him, and intoxicated him with the wine of union. Bullah's soul got dyed in the hue of his Master's soul, so that no distinction remained between the two. One of Bulleh Shah's kafis gives a graphic description of his state of merging in the Master Fana-fil-Sheikh : Repeating the name of Ranjha I have become Ranjha myself.
O call me ye all "Dhido-Ranjha," let no one call me Heer. Ranjha is in me, I am in Ranjha, no other thought exists in my mind. I am not, He alone is.
He alone is amusing himself. The Master is one with the Lord. So, merging in the Master is transformed into merging in the Lord. This state is expressed by Bullah in the following lines of two kafis : 1. You alone exist, I do not, O Beloved! Repeating the name of the Beloved I have become the Beloved myself. Notes 2. Google Scholar 4. Google Scholar 5.
Google Scholar 6. Google Scholar 8. Google Scholar Mahmood Jamal New York: Penguin, : xxviii. CrossRef Google Scholar See John O. It is known by the name of Tasawwuf in Islamic doctrine, which means Islamic mysticism.
It is a state of mind in which one feels ecstasy. In this state one thinks that there is nothing else but all is God. This movement started from Arab and stretched throughout the world.
It flourished during the period of Caliphs of Mohammad S. But it extended to the different parts of the world by their Sufi Silsilas or Sufi orders, in this system the disciples of Caliphs got their spiritual knowledge from their masters and transmit it to their disciples. He got his Spiritual knowledge by his spiritual master Anayat Shah Qadri. These Sufi people were very polite, kind hearted, master of spirituality and helpful to the poor and needy persons. Selflessness, meditation, reciting the name of God, etc.
Bulleh Shah was a poet who used to express his philosophy of humanitarian through poetry. I have a great interest in poetry, but his poetry really attracted me toward this project. Because I found he was a Sufi poet and Philosopher who has used his poetry only as a tool which spreads the message of love, unity, fraternity and respect to each other, which compels to everyone meditate on human emotions.
That is why I thought it will be beneficial for everyone to know about the Sufism that how Sufism deals with the problems of a society or a nation, where the discrimination occurs on the basis of race, caste, color, class, religion. These are the keys of succession, to become a developed nation, and to maintain peace and harmony in India, which is a secular and democratic country.
It also helps us to create an environment for a peaceful global society. Introduction: Sufism is a movement in Islam which came in existence in 8th-9 th century. Sufism is known as Tasawwuf in Islam which means Islamic mysticism.
It is not a sect of Islam but an aspect of Islam. The movement got its name Sufism because the course of wool garments they wore as mark of their rejection of worldly things. Sufis have traditionally pledge of poverty and celibacy. Origin: Sufism has its origin in the teachings of and in the celebrity of prophet Mohammad S. The first people to call themselves Sufis were a group of disciples of prophet Mohammad S.
It begun in a state of ecstasy; and that phase of mind always has remained the sublime mystery of all mysteries, which first appeared in the life of Prophet Mohammad S. She replied that Ana Ayesha I am Ayesha.