#Punjabi philosopher

[stargazingtranquility]

Harry knows a lot of languages, in theory, but he’s only fluent in English like;

He can completely understands Punjabi because that’s the Potters’ native language but he can’t quite grasp speaking it. He picks up French terms of endearments/cuss words from Regulus and Sirius. He knows welsh cuss words as well as philosophical translations because of Remus. He can playfully imitate Italian pick up lines because of Barty. He knows to hide when he hears Swahili because Dorcas only reverts back to it when she’s completely pissed at someone. But everyone around him speaks English the majority of the time, so that’s what he speaks.

Then he gets to Hogwarts and meets Draco Malfoy who can hold a conversation in just about any language someone speaks to him in and fuck, Harry never thought that French was romantic. He’s never seen Punjabi as alluring before. He didn’t consider Italian as attractive.

He spends the summer begging members of his family to teach him more of their languages so he can go back and prove to Draco that he is stupid in more than one language.

[urdubooks24]

Online Treasure of Sufi and Sant Poetry

Introduction

Understanding the Essence of Sufi and Sant Poetry

Define Sufi Poetry

Define Sant Vani

Importance and relevance in modern times

Sufi/Sant Poetry: A Rich Heritage

Historical Background

Origins of Sufi Poetry

Development of Sant Vani

Famous Sufi Poets and Their Contributions

Bulleh Shah

Rumi

Amir Khusro

Renowned Sant Poets and Their Works

Kabir

Tulsidas

Guru Nanak

Sant Vani: The Spiritual Songs

Definition and Importance of Sant Vani

Connection with spirituality and daily life

Prominent Themes in Sant Vani

Love

Devotion

Humanity

Notable Compositions in Sant Vani

Kabir's Dohas

Guru Nanak's Bani

Tulsidas' Ramcharitmanas

Sufi Qawwalis: The Soulful Melodies

Origins and Evolution of Qawwali

Historical context and cultural significance

Famous Qawwals and Their Contributions

Nusrat Fateh Ali Khan

Sabri Brothers

Abida Parveen

Impact of Qawwalis on Society

Influence on music and cinema

Role in spiritual gatherings

Sufi Kalam: The Divine Verses

Meaning and Importance of Sufi Kalam

Spiritual and philosophical insights

Key Figures in Sufi Kalam

Rumi

Hafez

Shah Hussain

Popular Sufi Kalam Collections

Mathnawi by Rumi

Diwan-e-Hafiz

Heer Ranjha by Waris Shah

E-Books: Accessing the Treasure

Availability of Sufi and Sant Poetry E-Books

Benefits of digital access

Top Online Platforms for Sufi and Sant E-Books

Sufinama

RekhtaBooks

Project Gutenberg

Recommended E-Books for Sufi and Sant Poetry

"The Essential Rumi" by Coleman Barks

"Songs of Kabir" by Rabindranath Tagore

"The Conference of the Birds" by Attar of Nishapur

Conclusion

The Continuing Relevance of Sufi and Sant Poetry

Modern interpretations and adaptations

Influence on contemporary literature and art

Exploring Further

How to engage with and study Sufi and Sant poetry

Online resources and communities

Example Content Sections:

Understanding the Essence of Sufi and Sant Poetry

Sufi and Sant poetry are two deeply spiritual and philosophical traditions that have enriched the cultural and literary heritage of South Asia and beyond. Sufi poetry, often associated with mysticism and the quest for divine love, is known for its profound depth and emotional resonance. Sant Vani, on the other hand, comprises the devotional songs of the Sant tradition, emphasizing ethical living, devotion to God, and social equality.

These poetic forms have not only provided spiritual solace to millions but have also acted as a medium for social reform, challenging rigid societal norms and advocating for a more inclusive and compassionate worldview.

Famous Sufi Poets and Their Contributions

Bulleh Shah Bulleh Shah is one of the most celebrated Sufi poets whose verses transcend the boundaries of time and culture. His poetry, written in Punjabi, is a testament to his profound spiritual journey and his quest for unity with the Divine. Bulleh Shah’s works, such as "Bulleya Ki Jaana Main Kaun," are timeless classics that continue to inspire and resonate with readers around the world.

Rumi Jalal ad-Din Muhammad Rumi, more commonly known as Rumi, is perhaps the most famous Sufi poet in the world. His works, written in Persian, have been translated into numerous languages and are widely read across the globe. Rumi’s poetry, encapsulated in his magnum opus "Masnavi," explores themes of divine love, the soul’s journey towards God, and the nature of existence.

Amir Khusro Amir Khusro, a prolific Persian poet and a disciple of Nizamuddin Auliya, made significant contributions to Sufi literature and music. He is often credited with the invention of several musical instruments and the development of new genres of poetry. His ghazals and qawwalis are integral to the Sufi musical tradition and continue to be performed with great reverence.

Prominent Themes in Sant Vani

Sant Vani, the poetic expressions of the Bhakti saints, often revolve around themes of love, devotion, and social justice. The Bhakti movement, which gave rise to Sant Vani, sought to transcend the barriers of caste and creed, promoting a direct and personal relationship with the Divine.

Love and Devotion The Bhakti saints, such as Kabir and Guru Nanak, emphasized the importance of love and devotion in their teachings. Kabir’s dohas (couplets) are renowned for their simplicity and profound wisdom, urging individuals to seek the Divine within themselves and to practice love and compassion in their daily lives.

Humanity and Social Equality The Bhakti poets often used their verses to challenge societal norms and advocate for social justice. Guru Nanak, the founder of Sikhism, composed hymns that spoke against the caste system and gender discrimination, promoting the ideals of equality and universal brotherhood.

Famous Qawwals and Their Contributions

Qawwali, a form of Sufi devotional music, has a rich history and a profound impact on South Asian culture. This genre, characterized by its repetitive and hypnotic melodies, is designed to induce a state of spiritual ecstasy and divine connection.

Nusrat Fateh Ali Khan Nusrat Fateh Ali Khan is often hailed as the greatest qawwal of all time. His powerful voice and emotive renditions of Sufi poetry have captivated audiences worldwide. His contributions to qawwali music have not only preserved this ancient tradition but also brought it to the global stage, influencing musicians across various genres.

Sabri Brothers The Sabri Brothers, a legendary qawwali group from Pakistan, are known for their dynamic performances and soulful renditions of Sufi poetry. Their qawwalis, such as "Bhar Do Jholi Meri" and "Tajdar-e-Haram," are celebrated for their spiritual fervor and emotional depth.

Abida Parveen Abida Parveen, one of the most iconic female Sufi singers, has made significant contributions to the world of Sufi music. Her powerful and evocative voice has brought the poetry of Sufi saints to life, making her one of the most revered figures in the genre.

Recommended E-Books for Sufi and Sant Poetry

For those looking to delve deeper into the rich traditions of Sufi and Sant poetry, numerous e-books are available online. These digital collections provide a convenient way to explore the profound wisdom and spiritual insights of the Sufi and Bhakti poets.

"The Essential Rumi" by Coleman Barks This renowned translation of Rumi’s poetry by Coleman Barks captures the essence of Rumi’s mystical and spiritual insights. The book includes some of Rumi’s most famous poems, making it an essential read for anyone interested in Sufi literature.

"Songs of Kabir" by Rabindranath Tagore Rabindranath Tagore’s translation of Kabir’s dohas brings the profound wisdom of this Bhakti saint to a global audience. The book offers a selection of Kabir’s most insightful and thought-provoking verses, providing a glimpse into his spiritual teachings.

"The Conference of the Birds" by Attar of Nishapur This classic Persian poem, written by the Sufi poet Attar of Nishapur, is an allegorical journey of the soul towards enlightenment. The book, available in various translations, is a profound exploration of Sufi philosophy and spiritual quest.

[mohit34434543]

culture of India

India, often referred to as the land of diversity, is a cultural kaleidoscope that has fascinated and enchanted people from across the globe for centuries. Its rich heritage, traditions, languages, art forms, and cuisines reflect a civilization that has evolved over millennia, leaving an indelible mark on the world. In this blog, we embark on a journey to unravel the multifaceted culture ,culture of India delving into its historical roots, religious practices, artistic expressions, and modern-day manifestations.

Historical Background:

The cultural history of India can be traced back to ancient times, with evidence of human habitation dating back to the Stone Age. The subcontinent has witnessed the rise and fall of numerous civilizations, including the Indus Valley Civilization, which flourished around 3300 BCE. Subsequent waves of migration and settlement by various ethnic groups, including Aryans, Dravidians, Greeks, Persians, and Mongols, contributed to the diversity of India's cultural landscape.

Religious Diversity:

India is the birthplace of major religions such as Hinduism, Buddhism, Jainism, and Sikhism, and has also been a melting pot of diverse faiths, including Islam, Christianity, Judaism, and Zoroastrianism. The religious tolerance and syncretism prevalent in India have resulted in a vibrant tapestry of rituals, festivals, and spiritual practices that coexist harmoniously. From the grand celebrations of Diwali and Eid to the solemnity of Buddhist retreats and Sikh gurdwaras, religion permeates every aspect of Indian life, shaping its customs, beliefs, and social structures.

Art and Architecture:

Indian art and architecture are renowned for their intricacy, symbolism, and spiritual significance. The ancient rock-cut temples of Ajanta and Ellora, the majestic forts and palaces of Rajasthan, and the exquisite carvings of temples in Khajuraho are testaments to India's rich architectural heritage. The country's artistic traditions encompass a wide array of mediums, including painting, sculpture, pottery, textiles, and performing arts such as dance, music, and theater. Classical dance forms like Bharatanatyam, Kathak, Odissi, and Kuchipudi, with their roots in mythology and spirituality, continue to captivate audiences worldwide with their grace and elegance.

Cuisien:

Indian cuisine is as diverse as its culture, with each region boasting its own unique flavors, ingredients, and cooking techniques. From the fiery curries of the south to the aromatic biryanis of the north, Indian food is a gastronomic delight that tantalizes the taste buds with its rich spices and bold flavors. Staples like rice, wheat, lentils, and vegetables form the foundation of Indian meals, which are often accompanied by chutneys, pickles, and dairy products like yogurt and paneer. Street food is also a ubiquitous part of Indian culinary

culture, offering a tantalizing array of snacks and sweets that cater to every palate.

Literature and Language:

India has a rich literary tradition dating back thousands of years, with ancient texts like the Vedas, Upanishads, and epics like the Ramayana and Mahabharata shaping the cultural consciousness of the nation. Sanskrit, the classical language of ancient India, has been the vehicle for some of the world's most profound philosophical and literary works. Over the centuries, regional languages like Tamil, Telugu, Kannada, Bengali, Marathi, Gujarati, and Punjabi have flourished, producing a wealth of literature in poetry, prose, and drama. The Indian diaspora has also made significant contributions to world literature, with writers like Salman Rushdie, Arundhati Roy, and Jhumpa Lahiri garnering international acclaim for their works.

Modern Cultural Expressions:

While India's cultural heritage is deeply rooted in tradition and history, it is also a dynamic and evolving entity that continues to adapt and innovate in response to changing times. The advent of globalization, urbanization, and technology has ushered in new forms of cultural expression, from Bollywood films and indie music to contemporary art and fashion. Social media platforms like Instagram and YouTube have provided a platform for young Indian artists, musicians, and influencers to showcase their talents and connect with audiences around the world. Despite the challenges of modernization, India remains proud of its cultural heritage, embracing both tradition and innovation in equal measure.

Conclusion: India's cultural tapestry is a testament to the resilience, creativity, and diversity of its people. Across the length and breadth of the subcontinent, from the snow-capped Himalayas to the sun-drenched beaches of Kerala, the spirit of India's cultural heritage continues to thrive, enriching the lives of millions and inspiring generations to come. As we celebrate the vibrant mosaic of traditions, languages, and customs that make up the fabric of Indian society, let us also recognize the importance of preserving and safeguarding this invaluable legacy for future generations to cherish and embrace.

[under-one-dome]

Look into Yourself

You have learnt so much and read a thousand books. Have you ever read your Self?

You have gone to mosques and temples. Have you ever visited your soul?

You are busy fighting Satan. Have you ever fought your ill intentions?

You have reached into the skies, But you have failed to reach what's in your heart!

Bulleh Shah - Sufi poet, Punjabi philosopher

[theleastinterestingblog]

Thoughts on things, Episode 3.

Revisiting art???

I recently re-discovered one of my favourite artists I learned about in my under-grad, it was during my last year in a class, FAH 385, Modern and Contemporary in India, since graduating two years ago I have been so burnt out about talking about art but I have missed it, two years after I graduated there is weirdly a hole left by the art I learned. SO here is a cute little art analysis of one of my favourite artists.

Amrita Sher-Gil was a pioneering Indian painter and one of the most influential artists of the early 20th century. Born in 1913 in Hungary to a Punjabi father and Hungarian mother, she was deeply influenced by both Western and Indian artistic traditions.

Amrita Sher-Gil’s artistic journey is fascinating, starting with her time in Paris where her work was deeply influenced by Western styles. You can see this clearly in her early gestural, naturalistic forms that have a strong post-impressionist touch. Even when she returned to India, these Western elements lingered in her brushstrokes. But her art evolved. Gradually, she embraced Indian influences, and this transformation was not just in her art but also in her personal life. She began wearing saris regularly, stepping away from Western clothing to identify more with Indian culture.

What makes Sher-Gil’s work stand out is her unique position—straddling the Indian and European worlds. Unlike many Indian artists of her time who were delving into traditional styles to evoke national identity, she brought together her European training and Indian sensibilities to create something deeply personal. Take her painting Woman Resting on Charpoy for example. It’s a deeply introspective piece that speaks volumes about identity, belonging, and isolation.

The scene unfolds indoors, framed by light ochre walls and a dark, almost oppressive black-brown floor. There’s a simplicity to the setting—bare walls, a lone table holding a pitcher and cup—allowing the focus to rest entirely on the two women in the painting. The woman reclining on the charpoy is striking. Her red sari and head covering stand out dramatically against her darker skin, which contrasts further with the white sheet draped over the bed. The charpoy itself, with its vivid red legs, almost seems to cage her within its structure. Above her sits an older woman in a soothing seafoam green sari, fanning her with a crisp white fan. Their expressions are subdued, introspective, and filled with an almost tangible quiet. They seem disconnected from the viewer, locked in their own private worlds.

Sher-Gil’s use of color, form, and even silence feels deliberate. The Mughal miniature influence is clear in her flat figures and detailed linework, blending Indian traditions with her Western training. She wasn’t just inspired by the physical materials around her, but also by the cultural and philosophical tensions of being both Indian and European. This duality is central to her work and identity. Her art, like her life, often feels like a conversation about belonging—about being caught between two worlds.

In Woman Resting on Charpoy, the viewer is drawn into the scene, almost trapped within the three walls of the room alongside the women. Their downcast gazes and stillness evoke a quiet companionship. It’s as if the painting whispers a shared secret about isolation and introspection. This theme runs through much of Sher-Gil’s later work. She captured not just the physical presence of her subjects but their emotional and psychological depths.

Another example is The Bride, where a woman dressed in vivid red stands isolated against an ochre wall. There’s a striking similarity to the woman in Charpoy, almost as if they are the same figure at different moments in life. This thread of introspection, of capturing personal and collective struggles, is what makes Sher-Gil’s work timeless. Her art feels human, alive, and deeply personal, portraying Indian subjects not as idealized symbols but as real people with stories, struggles, and identities. This blend of Eastern and Western elements, of individuality and universality, is what solidifies her legacy as one of India’s most impactful artists

-

Bibliography

Subir Rana, “Framing the Political Rebellious and ‘Desiring” Body: Amrita Sher-Gil and the ‘Modern’ in Painting,” India International Centre Quarterly 44, no.2 (2017).

Yashodhara Dallmia, Amrita Sher-Gil: A Life (London: Viking by Penguin Books, 2006).

[livesanskrit]

Send from Sansgreet Android App. Sanskrit greetings app from team @livesanskrit .

It's the first Android app for sending @sanskrit greetings. Download app from https://livesanskrit.com/sansgreet

Guru Gobind Singh

Guru Gobind Singh (22 December 1666 – 7 October 1708), born Gobind Rai, was the tenth Sikh Guru, a spiritual master, warrior, poet and philosopher. When his father, Guru Tegh Bahadur, was executed by Aurangzeb, Guru Gobind Singh was formally installed as the leader of the Sikhs at the age of nine, becoming the tenth and final human Sikh Guru. His four sons died during his lifetime – two in battle, two executed by the Mughal army.

#sansgreet #sanskritgreetings #greetingsinsanskrit #sanskritquotes #sanskritthoughts #emergingsanskrit #sanskrittrends #trendsinsanskrit #livesanskrit #sanskritlanguage #sanskritlove #sanskritdailyquotes #sanskritdailythoughts #sanskrit #resanskrit #gurugobindsinghji #sikh #sikhism #warrior #spiritualmaster #celebratingsanskrit #philosopher #sikhs #punjab #punjabi #patna #patnasahib #nanded #maharashtra #hazursahib

[dtfbooks]

Sikh Books: Bridging Ancient Wisdom and Contemporary Though

Learning punjabi books offers a rich blend of spiritual teachings, historical narratives, and contemporary reflections. The Guru Granth Sahib, the central text of Sikhism, is a sacred scripture that embodies the core values of equality, compassion, and devotion. Alongside it, historical texts like the Janamsakhis provide vivid accounts of Guru Nanak’s life, while other works chronicle the bravery and challenges faced by the Sikh community throughout history.

In modern times, authors continue to explore the relevance of Sikhism, addressing contemporary issues like identity and diaspora life. From children’s books introducing Sikh Bookshop to philosophical explorations by modern thinkers, Sikh literature remains vital in preserving the faith’s essence while engaging new generations.

[globalworship]

Khaaki banda/A Mere Mortal Made of Clay, Sufi song

“Khaki Banda” is a Sufi-Rock song written and composed byShuja Haider, incorporating some of Bulleh Shah’s phrases, sung by Ahmed Jahanzeb and Umair Jaswal.

A live version was recorded in Season 9, Episdoe 3 (2016) of "Coke Studio Pakistan." This production is absolutely one of the best live music shows highlighting musics of South Asia. I view many of the show's uploads on Youtube, and have purchased some of the CDs and DVDs.

While this song was composed with Sufi sensibilities, almost all of the lyrical themes can be appreciated by Christians, so I'm featuring it on this blog. See below for analysis of the religious themes.

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The basis of the Punjabi lyrics were written by Syed Abdullah Shah Qadri (1680–1757), also known as Baba Bulleh Shah. He was a 17th-century Punjabi philosopher and Sufi poet. 

Shuja Haider, the music director of the song, added some additional lyrics.  https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

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English subtitles are on the screen, and an English translation is below.

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Khaaki banda Karda phire khudaayi Lau la baitha dunya naal  Rabb ton kare judaai

A mere human made of clay Goes around acting as if he’s as invincible as God He’s lost himself completely to this ephemeral world And does not ponder his relationship with his Lord

Na kar bandya meri meri Na teri na meri Chaar dinnaan da e mela  Dunya fer matti di dheri

O human, leave off this battle for worldly possessions Nothing here can ever truly belong to us The glittering spectacle of this world lasts but a few days And then everything turns to dust

Padh padh kitaabaan ‘ilm diyaan Naan rakkh liya ee qaazi Makke Madeene ghum aaya te  Naan rakh liya ee haaji

You’ve filled your head with mere bookish knowledge And smugly titled yourself a grand authority You’ve done a round of Mecca and Medina And smugly titled yourself a holy pilgrim

Satrangi re na-daani teri  Nautanki re man-maani teri

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit

Deen dharam di gallan baataan kar kar ke wi samajh na aayi Firqe wande ‘ilm na wanbya  Wich weeraan boyi ladaai

Your never-ending religious debates failed to create a deeper understanding You spread people into conflicting camps, but failed to spread real knowledge All you did was sow seeds of dissension among friends and brothers

Na kar bandiya heri pheri Na teri na meri Chaar dina da e mela  Dunya fer matti di dheri

O human, don’t get caught up in worldly matters Nothing here can ever truly belong to us The glittering spectacle of this world lasts but a few days And then everything turns to dust

Khoti neeyat khote sikke Na dewan saccha haani Badlega tu badle ga sab  De nafs apne di tu qurbaani

False intentions, deceit, and duplicity Can never win you sincere companions All will change if you only change yourself Slay your own base desires

Sat-rangi re na-daani teri Man-rangi re na-daani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Chadhde sooraj dhalde Bujhde deeve balde Jinna da na jag te koi Oh vi puttar palde vekhe Loki kehnde daal ni galdi  Main te patthar galde vekhe

I’ve seen the sun that rises also set I’ve seen flickering lamp blaze anew The orphans who have no one left in this world I’ve seen them also find the means to flourish People say that success is beyond reach But I have seen the impossible become possible

Satrangi re na-daani teri Nautanki re man-maani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Sona chaandi heere moti kha lai tu Ucche makaana kamre bhaven saja lai tu Laazim nahi hai keh khushiyaan saari ki saari kama lai tu Raataan ‘ch kalliyaan ro ro  rabb apne nu mana lai tu

Dhokkhe-baazi vich guzaara dekhe na sajjan bhaayi Raaz tere raaz mere jaane Khuda di khudaayi

You can gobble up pearls, diamonds, and all the riches of the world You can construct grand mansions and adorn them beautifully But true happiness is something difficult to buy So spend your nights in solitary vigil, weeping for your Lord’s forgiveness

Those who live by dishonest means don’t hesitate to harm even their loved one God in His infinite power is privy to all our secrets

Satrangi re na-daani teri Nautanki re man-maani teri Satrangi re na-daani teri Nautanki re man-maani teri Ae zaat magar faani teri  Aa dil de raste te chal

You are fooled by the bright spectacle of this world Your proud willfulness is driven by nothing but conceit But your being is ephemeral Come, follow the path of Love!

Khaaki banda  Karda phire

A mere human made of clay Goes around acting…

Khaaki banda Khaaki banda  Karda phire…

A mere human made of clay A mere human made of clay Goes around acting…

Translated by Zahra Sabri  With special thanks to Asim Raza

Lyrics and translation from https://www.lyricsmint.com/coke-studio/khaki-banda

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Coke Studio Pakistan has 700+ music videos online! If you want to learn about some of the very best musics being made in this part of the world, start browsing. :-) I have been on a ministry trip within Pakistan, and highly value my friendships made there, the creativity of Christians there, and the centuries of expert musicality in what is now Pakistan. https://www.youtube.com/@cokestudio https://www.facebook.com/cokestudio

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Misbah Sheikh provides a detailed analysis of the lyrical themes in an excellent (2021) post at https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

Here are a few excerpts from his lengthy analysis of the song lyrics:

The song describes how man lives in this world and how he should live. It says that a man is nothing more than a clay-sculpted person. He wants to rule the world but has lost sight of reality. He acts as if he is God.

A person sculpted out of clay. He's lost himself in this ephemeral world, acting as if he's as invincible as Lord, and he's not thinking about his Master...

The song reveals another nature of man. He does good deeds and then thinks of himself as he worth all praise. Here the writer of the song referred to Mecca and Madina (the holy pilgrimages of Muslims as the writer of this song was a Muslim so he is referring to the Islamic world here but it is a universal message to the whole of mankind. Going to churches, mosques, temples are not the deeds that make us good people. It requires much more effort and hard work.)

He says you've made pilgrimages to Mecca and Medina and declared yourself a holy pilgrim. You've been duped by the world's dazzling entertainment, and your arrogant tenacity is fueled solely by conceit.

Only going to Mecca and Medina is not what makes you a holy pilgrim. It needs more hard work than just traveling there. Here the lyricist encourages us to do good deeds and asks us not to forget death.o is always loving and forgiving. Knowing all of our sins. He never fails to forgive and bless us. Because God is the source of all Love. He teaches Love, which is all we need. Sadly, Love is the only thing we have forgotten. I believe, Love is the answer to every question. Only love has the ability to soften even the hardest of hearts...

Finally, the lyricist claims that anyone could get pearls, diamonds, and all of the world's wealth. Man has the ability to build large mansions and can lavishly adorn them. True happiness, on the other hand, is more difficult to get. He encourages us to spend our nights solely in prayers, requesting God to forgive us. He says our Lord is merciful and listens to our prayers; He will forgive us as He loves us very much.

He then says that God, with His Infinite Power, is aware of all our secrets. He is aware of all of his and our secrets. He is the One Supreme Power, and nothing is hidden from Him. He claims that the world's glittering display has misled man. Man's arrogance stems solely from a sense of self-importance. The dazzling display of this world has misled him. He is just arrogant because of his ego.

In concluding words, the song tells us that we (the human) are only here for a brief time. So, we should put aside our disagreements and don't allow our egos to rule our life. He encourages us to come and walk on the path of love, for we are nothing more than clay sculptures, and one day we all have to return to our Creator.

Read more of his analysis of the lyrical themes at https://discover.hubpages.com/literature/Khaki-Banda-a-soulful-Sufi-rock-song

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[nijjhar]

Punjabi - Satguru = Christ Arjan Dev Ji was of "CHITT BIRTTI"; One with ... Punjabi - Satguru = Christ Arjan Dev Ji was of "CHITT BIRTTI"; One with God, the VERY SON enjoying Storge Divine Love of the Highest Order. ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ ਮੇਰਾ ਲਾਗੋ ਰਾਮ ਸਿਉ ਹੇਤੁ ॥ ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਹਾਈ ਜਿਨਿ ਦੁਖ ਕਾ ਕਾਟਿਆ ਕੇਤੁ ॥੧॥ ਰਹਾਉ ॥ ਹਾਥ ਦੇਇ ਰਾਖਿਓ ਅਪੁਨਾ ਕਰਿ ਬਿਰਥਾ ਸਗਲ ਮਿਟਾਈ ॥ ਨਿੰਦਕ ਕੇ ਮੁਖ ਕਾਲੇ ਕੀਨੇ ਜਨ ਕਾ ਆਪਿ ਸਹਾਈ ॥੧॥ ਸਾਚਾ ਸਾਹਿਬੁ ਹੋਆ ਰਖਵਾਲਾ ਰਾਖਿ ਲੀਏ ਕੰਠਿ ਲਾਇ ॥ ਨਿਰਭਉ ਭਏ ਸਦਾ ਸੁਖ ਮਾਣੇ ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਇ ॥੨॥੧੭॥ {ਪੰਨਾ 675} Four types of love; Eros between the once-born, Agape between the twice-born, Philia and Storge. https://youtu.be/E6gVz-_3aSM There are four types of love and they are:- The Greek language distinguishes at least four different ways how the word love is used. Ancient Greek has four distinct words for love: éros, agápe, philía, and storgē. However, as with other languages, it has been difficult to separate the meanings of these words when used outside their respective contexts. Nonetheless, the senses in which these words were generally used are as follows:- • Éros (ἔρως érōs) means "love, mostly of the sexual passion in Yahweh, Brahma, Khudah, etc., the creator of male and female. It is mostly concerned with natural creation or reproduction naturally. This love is associated with the once-born “Natural family men” they would be jealous and revengeful as Yahweh is and they would love their own and hate strangers. The Modern Greek word "erotas" means "intimate love". It is love among the tribal people who hate people of other tribes. Such people are head hunters too. Thus suggesting that even that sensually based love aspires to the non-corporeal, spiritual plane of existence; that is, finding its truth, just like finding any truth, leads to transcendence.[7] Lovers and philosophers are all inspired to seek truth through the means of eros. • Agápe (ἀγάπη agápē[1]) means "Divine love” among the twice-born Saints, Bhagats, Arifs, etc. that form the Family of God in which you have no stranger or enemy because each one has the “soul” of our supernatural Father; the love of God for man and of man for God." It is un-conditional Divine Love of One Father. Agape is used by Christians to express the unconditional love of God for his children. This type of love was further explained by Thomas Aquinas as "to will the good of another."[5] • Philia (φιλία philía) means "affectionate regard, friendship", usually "between equals" as among the friends in religious philosophy or Love between Saints, Arifs and Bhagats, who ponder over His Word and render their praises to our Supernatural Father. It is the Love between GURMUKH Sikhs or among the Mussallmans who firmly believe in Allah, the same as Gurmukh Sikhs. Jesus developed this Love among his solitary philosopher Brethren who were sealed to serve God as even Lazarus was. Friends represent each other and they are ready to die for each other. French history sets an example where a friend put on the clothes of his friend confined to capital punishment. It is love among Gianis or Philosophers. • Storge (στοργή storgē) means the Love between our Supernatural Father Elohim, Allah, Parbrahm, etc., as demonstrated by the Royal King Gobind Singh Ji (Father of Khalsas), Mahadevan or Holy Spirit (Mother of Khalsas) and their solitary sons “Khalsas”, the Puritans. It was like the "love, affection" and "especially of parents and children". It is the common or natural empathy, as that felt by parents for offspring. This love was experienced by the Apostles at Pentecost when all the Twelve became the Twin Brethren of Christ Jesus with all possessing the “Holy Spirit”, the Very Spirit of God within themselves. This Jesus expressed in the Parable of a woman marrying seven husbands and the Seventh Husband, the Middle Candle of the Menorah called Elohim, was God Himself in which there is neither giving nor taking. Much more in my expositions or Free Lectures and Seminars. Hajj is for the Heavenly Peaceful living of the sons of Man, "Ba-Ilah" and not for the sons of Satan in "La-Ilah". http://www.gnosticgospel.co.uk/faithfat.pdf Punjabi - How did a Pathan Zaildar who performed Hajj and became Super Bastard Fanatic Devil? https://youtu.be/9DqMvO1hb0U True Story. http://www.gnosticgospel.co.uk/Pathan201.pdf Family of God:- http://www.gnosticgospel.co.uk/FamGod-1.htm Ebook by Kindle. ASIN: B01AVLC9WO In Jesus, we are to be solitary Royal Priests. http://www.gnosticgospel.co.uk/antichrist.htm Flesh + soul = Once-born natural Disciple of the Rabbis Flesh + soul + spirit = Twice-born sensible Labouring son of God Fanatics are super bastard Devils – John 8v44:- http://www.gnosticgospel.co.uk/seedterr.htm http://www.gnosticgospel.co.uk/fanbastards.htm Much confused Trinity is explained:- Playlist:- https://www.youtube.com/playlist?list=PL0C8AFaJhsWyU_oUMJodHvSZGoNDPk5bu John's baptism:- http://www.gnosticgospel.co.uk/johnsig.pdf Please print these pages to understand Baani as well:- Punjabi Book:- www.gnosticgospel.co.uk/pdbook.pdf www.gnosticgospel.co.uk/trinity.pdf

[risingpakistan]

بابا بُلّھے شاہ

اربوں کھربوں سال سے بنی اس دنیا میں وقت کی لہریں یوں ہی گزرتی رہی ہیں اور گزرتی جائیں گی۔ انسان بھی آتے ہیں اور لہروں کی طرح گزر جاتے ہیں لیکن ہمیشہ وہ انسان دنیا اور دلوں میں گھر بناتے ہیں جو اس دنیا میں کچھ کر جاتے ہیں۔ وہ چلے بھی جائیں لیکن دنیا انہیں ہمیشہ یاد رکھتی ہے۔کبھی لفظوں میں کبھی یادوں میں اور کبھی مزاروں کی شکل میں، اور بزرگ برصغیر پاک و ہند میں بے شمار صوفی ایسے گزرے ہیں جنہوں نے برصغیر کی اس سرزمین میں اسلام پھیلانے کیلئے آخری سانس تک بے شمار کوششیں کیں۔ وہ ساری کوششیں چاہے ان کی زندگی میں پوری نہ ہو سکیں لیکن ان کی تعلیمات اور کردار روشن ستاروں کی طرح اس دنیا میں قائم رہے۔ ان کی قبروں پر آج بھی لوگوں کا ہجوم رہتا ہے اور انہیں ایصال ثواب کرتا ہے۔ ان صوفیاء کرام نے جہالت ختم کرنے کیلئے اس سرزمین پر بے شمار کوششیں کیں، مشکلات برداشت کیں اور قربانیاں دیں جو لوگوں کے دلوں میں آج بھی زندہ و جاوید ہیں۔

انہی ناموں میں ایک نام حضرت بابا بلھے شاہ کا ہے۔ قصور شہر کا نام اور بابا بلھے شاہ کا نام ایک دوسرے سے جڑے ہوئے ہیں جہاں قصور کا نام لیا جائے وہاں بابا بلھے شاہ کا نام بھی ساتھ ہی لیا جاتا ہے۔ کچھ دن پہلے ہمارا قصور جانے کا اتفاق ہوا، دل میں بہت شوق تھا کہ بابا بلھے شاہ کا مزار دیکھیں۔ لاہور سے 28 کلومیٹر دور قصور کا چھوٹا سا شہر ہے۔ قصور پہنچ کر چار پانچ کلومیٹر دائیں جانب ایک چھوٹا سا پسماندہ گاوں ہے جو آج بھی اتنا ہی پسماندہ ہے جتنا کہ بابا بلھے شاہ کے زمانے میں ہو گا۔ آج بھی سائیڈوں پر بنے ہوئے بنوں پر لوگ بے کار بیٹھے رہتے ہیں۔ کچے پکے راستوں اور کھیتوں کے درمیان سے گزرتے ہوئے ہم مزار شریف کے پاس پہنچے۔ مزار کے آس پاس ایک چھوٹا سا شہر آباد ہے جہاں زیادہ مچھلی اور فالودے کی دکانیں موجود ہیں۔ کار پارکنگ میں گاڑی کھڑی کر کے کچی جگہوں کو پار کرتے ہوئے ہم نے مزار کا رخ کیا۔ ان کچی جگہوں پر زیادہ قبریں ہی بنی ہوئیں تھیں۔

ایک لمبی قطار کے ساتھ چلتے ہوئے ہم مزار کے احاطے میں داخل ہوئے۔ وہاں سے وضو کیا اور مزار کے اندر کا رخ کیا۔ بے شمار رش اور چاہنے والے روزانہ سیکڑوں کے حساب سے حاضری دینے آتے جاتے رہتے ہیں۔ مزار کے ایک طرف ایک کمرہ تعمیر ہے جہاں ہر وقت قوالی کا انتظام ہے جو موسیقی بابا بلھے شاہ کی زندگی کا حصہ تھی۔ وہ آج بھی وہاں پر اسی طرز پر چلتی رہتی ہے۔ نہ کر بندیا میری میری نہ تیری نہ میری تو ایں خاک دی ڈھیری

کوٹھیاں بنگلے سب ٹر جانے جدوں لیکھاں نے اکھ پھیری

پنجابی صوفی شاعر بابا بلھے شاہ کو بخاری سید بھی کہتے ہیں۔ ان کا نام عبداللہ شاہ تھا، ان کے والد کا نام شاہ محمد درویش تھا جو مسجد کے امام تھے۔ بابا بلھے شاہ کی پیدائش اوچ شریف میں ہوئی۔ ان کے والد بچوں کو قرآن پاک پڑھاتے تھے۔ بابا بلھے شاہ نے ابتدائی تعلیم اپنے والد سے حاصل کی۔ قرآن، حدیث اور منطق کی تعلیم قصور سے حاصل کی۔ گلستان استاد بھی پڑھی۔ دنیا کے علم حاصل کر کے بھی ان کا دل مطمئن نہ ہوا۔ بابا بلھے شاہ حافظ غلام مرتضیٰ کے شاگرد بن گئے اور ان سے عربی، فارسی اور تصوف کی تعلیم بھی حاصل کی۔ وارث شاہ نے بھی حافظ غلام مرتضیٰ سے تعلیم حاصل کی۔ 

حافظ غلام مرتضیٰ کہا کرتے تھے۔ مجھے دو ایسے عجیب شاگرد ملے ہیں ایک بلھے شاہ ہے جو تصوف کی تعلیم حاصل کرے اس نے ایک ہاتھ میں سارنگی پکڑ لی اور دوسرا وارث شاہ جو عالم دین بن کر تعلیم حاصل کرنے کے بعد ہیرا رانجھے کے گیت گانے لگا۔ بابا بلھے شاہ اپنی شاعری میں نہ صرف مذہبی ضابطوں پر تنقید کرتے بلکہ ترک دنیا کو بھی بھرپور انداز میں مذمت کرتے اور محض علم جمع کرنے کو وبال جان قرار دیتے ہیں۔ علم بغیر عمل کے بے کار ہے۔ بابا بلھے شاہ کے دور میں مغلیہ سلطنت داخلی اور خارجی مسائل کا شکار تھی، معاشرہ تباہی کے دہانے پر کھڑا تھا، انسان بے بس ہو چکا تھا۔ لوگ ایک خدا کی عبادت کرنے کی بجائے توہمات میں الجھے ہوئے تھے لیکن بابا بلھے شاہ کو اللہ کی طرف سے یہ خوبی عطا تھی کہ وہ انسان کو تصویر کا دوسرا رخ سمجھانے کی بھرپور صلاحیت رکھتے تھے۔ انہوں نے انسانوں کو یہ سمجھانے کی کوشش کی کہ اے ابن آدم تو کچھ بھی نہیں تیری ک��ئی شناخت نہیں تو مٹی کی ڈھیری ہے بس وہ ایک درویش آدمی تھے۔

 یہ درویشی صفت ساری عمر ان کے ساتھ رہی۔ بابا بلھے شاہ اورنگ زی�� عالمگیر کے دور کے چشم دید گواہ ہیں۔ اس لیے مفتی ان کے خلاف تھے۔ انہیں کافر کہہ رہے تھے۔ مغل سکھوں کا قتل عام کر رہے تھے اور سکھ مغلوں کو مار رہے تھے۔ بلھے شاہ نے صوفیانہ شاعری کے ذریعے اورنگ زیب عالمگیر کی حکمرانی کو چیلنج کیا۔ مفتیوں نے فتوے دیئے کہ ان کی شاعری کافرانہ ہے اس لیے ان کو ملک بدر کر دیا جائے۔ بلھے شاہ کا انسانیت سے بھرپور کلام اپنے جوبن پر تھا۔ اس وقت بلھے شاہ قصور کو خیرباد کہہ کر لاہور آ گئے۔ عوام کو محبت اور انسانیت کا درس دینا شروع کیا۔ ایسے شخص کو کیسے ریاست اور اس کے حلقے بے باکی سے زندہ رہنے دیتے۔ یہ سچ کی ریاستوں کے ٹھیکیداروں کیلئے خطرناک تھا۔ اس لیے لوگوں کو یہ سمجھ آ رہا تھا کہ یہ درویش مختلف بات کر رہا ہے۔ مفتیوں کو چیلنج کر رہا ہے، عشق ان کی طاقت تھی۔ ان کو مارنا مشکل تھا۔ 

بابا بلھے شاہ کا انتقال 1757 عیسوی میں قصور میں ہوا اور یہیں دفن ہوئے۔ ان کے عقیدت مند آج بھی ان کے مزار پر ہر سال ان کی صوفیانہ شاعری گا کر انہیں خراج عقیدت پیش کرتے ہیں۔ مزار کے احاطے میں ایک طرف شیشے کے کیس میں بابا بلھے شاہ کا عمامہ شریف اور ستار بھی موجود ہے۔ ایک حصے میں ان کے کلام کو گا کر سنایا جاتا ہے اور لوگ بڑے اشتیاق سے سنتے ہیں۔ سارا دن لوگوں کے ہجوم آتے جاتے رہتے ہیں۔ سچ تو یہ ہے کہ اللہ کے نیک بندوں کیلئے اس دنیا سے جانے کے بعد بھی وہ اس دنیا کے دلوں میں زندہ رہتے ہیں وہ کبھی بھی نہیں مرتے۔ قصوری میتھی ایک خاص سوغات ہے جو ان کے مزار پر لوگ کثرت سے خریدتے ہیں۔ ہم نے بھی فاتحہ خوانی کی اور سارا دن قصور میں گزارا اور یہ دن ہماری زندگی کا ایک بہت اہم اور یادگار دن تھا کہ ہم نے ایک صوفی شاعر کے مزار پر حاضری دی۔

روبینہ شاہین

بشکریہ روزنامہ جسارت

[urdubooks24]

Online Treasure of Sufi and Sant Poetry

Online Treasure of Sufi and Sant Poetry

Introduction

Understanding the Essence of Sufi and Sant Poetry

Define Sufi Poetry

Define Sant Vani

Importance and relevance in modern times

Sufi/Sant Poetry: A Rich Heritage

Historical Background

Origins of Sufi Poetry

Development of Sant Vani

Famous Sufi Poets and Their Contributions

Bulleh Shah

Rumi

Amir Khusro

Renowned Sant Poets and Their Works

Kabir

Tulsidas

Guru Nanak

Sant Vani: The Spiritual Songs

Definition and Importance of Sant Vani

Connection with spirituality and daily life

Prominent Themes in Sant Vani

Love

Devotion

Humanity

Notable Compositions in Sant Vani

Kabir's Dohas

Guru Nanak's Bani

Tulsidas' Ramcharitmanas

Sufi Qawwalis: The Soulful Melodies

Origins and Evolution of Qawwali

Historical context and cultural significance

Famous Qawwals and Their Contributions

Nusrat Fateh Ali Khan

Sabri Brothers

Abida Parveen

Impact of Qawwalis on Society

Influence on music and cinema

Role in spiritual gatherings

Sufi Kalam: The Divine Verses

Meaning and Importance of Sufi Kalam

Spiritual and philosophical insights

Key Figures in Sufi Kalam

Rumi

Hafez

Shah Hussain

Popular Sufi Kalam Collections

Mathnawi by Rumi

Diwan-e-Hafiz

Heer Ranjha by Waris Shah

E-Books: Accessing the Treasure

Availability of Sufi and Sant Poetry E-Books

Benefits of digital access

Top Online Platforms for Sufi and Sant E-Books

Sufinama

RekhtaBooks

Project Gutenberg

Recommended E-Books for Sufi and Sant Poetry

"The Essential Rumi" by Coleman Barks

"Songs of Kabir" by Rabindranath Tagore

"The Conference of the Birds" by Attar of Nishapur

Conclusion

The Continuing Relevance of Sufi and Sant Poetry

Modern interpretations and adaptations

Influence on contemporary literature and art

Exploring Further

How to engage with and study Sufi and Sant poetry

Online resources and communities

Example Content Sections:

Understanding the Essence of Sufi and Sant Poetry

Sufi and Sant poetry are two deeply spiritual and philosophical traditions that have enriched the cultural and literary heritage of South Asia and beyond. Sufi poetry, often associated with mysticism and the quest for divine love, is known for its profound depth and emotional resonance. Sant Vani, on the other hand, comprises the devotional songs of the Sant tradition, emphasizing ethical living, devotion to God, and social equality.

These poetic forms have not only provided spiritual solace to millions but have also acted as a medium for social reform, challenging rigid societal norms and advocating for a more inclusive and compassionate worldview.

Famous Sufi Poets and Their Contributions

Bulleh Shah Bulleh Shah is one of the most celebrated Sufi poets whose verses transcend the boundaries of time and culture. His poetry, written in Punjabi, is a testament to his profound spiritual journey and his quest for unity with the Divine. Bulleh Shah’s works, such as "Bulleya Ki Jaana Main Kaun," are timeless classics that continue to inspire and resonate with readers around the world.

Rumi Jalal ad-Din Muhammad Rumi, more commonly known as Rumi, is perhaps the most famous Sufi poet in the world. His works, written in Persian, have been translated into numerous languages and are widely read across the globe. Rumi’s poetry, encapsulated in his magnum opus "Masnavi," explores themes of divine love, the soul’s journey towards God, and the nature of existence.

Amir Khusro Amir Khusro, a prolific Persian poet and a disciple of Nizamuddin Auliya, made significant contributions to Sufi literature and music. He is often credited with the invention of several musical instruments and the development of new genres of poetry. His ghazals and qawwalis are integral to the Sufi musical tradition and continue to be performed with great reverence.

Prominent Themes in Sant Vani

Sant Vani, the poetic expressions of the Bhakti saints, often revolve around themes of love, devotion, and social justice. The Bhakti movement, which gave rise to Sant Vani, sought to transcend the barriers of caste and creed, promoting a direct and personal relationship with the Divine.

Love and Devotion The Bhakti saints, such as Kabir and Guru Nanak, emphasized the importance of love and devotion in their teachings. Kabir’s dohas (couplets) are renowned for their simplicity and profound wisdom, urging individuals to seek the Divine within themselves and to practice love and compassion in their daily lives.

Humanity and Social Equality The Bhakti poets often used their verses to challenge societal norms and advocate for social justice. Guru Nanak, the founder of Sikhism, composed hymns that spoke against the caste system and gender discrimination, promoting the ideals of equality and universal brotherhood.

Famous Qawwals and Their Contributions

Qawwali, a form of Sufi devotional music, has a rich history and a profound impact on South Asian culture. This genre, characterized by its repetitive and hypnotic melodies, is designed to induce a state of spiritual ecstasy and divine connection.

Nusrat Fateh Ali Khan Nusrat Fateh Ali Khan is often hailed as the greatest qawwal of all time. His powerful voice and emotive renditions of Sufi poetry have captivated audiences worldwide. His contributions to qawwali music have not only preserved this ancient tradition but also brought it to the global stage, influencing musicians across various genres.

Sabri Brothers The Sabri Brothers, a legendary qawwali group from Pakistan, are known for their dynamic performances and soulful renditions of Sufi poetry. Their qawwalis, such as "Bhar Do Jholi Meri" and "Tajdar-e-Haram," are celebrated for their spiritual fervor and emotional depth.

Abida Parveen Abida Parveen, one of the most iconic female Sufi singers, has made significant contributions to the world of Sufi music. Her powerful and evocative voice has brought the poetry of Sufi saints to life, making her one of the most revered figures in the genre.

Recommended E-Books for Sufi and Sant Poetry

For those looking to delve deeper into the rich traditions of Sufi and Sant poetry, numerous e-books are available online. These digital collections provide a convenient way to explore the profound wisdom and spiritual insights of the Sufi and Bhakti poets.

"The Essential Rumi" by Coleman Barks This renowned translation of Rumi’s poetry by Coleman Barks captures the essence of Rumi’s mystical and spiritual insights. The book includes some of Rumi’s most famous poems, making it an essential read for anyone interested in Sufi literature.

"Songs of Kabir" by Rabindranath Tagore Rabindranath Tagore’s translation of Kabir’s dohas brings the profound wisdom of this Bhakti saint to a global audience. The book offers a selection of Kabir’s most insightful and thought-provoking verses, providing a glimpse into his spiritual teachings.

"The Conference of the Birds" by Attar of Nishapur This classic Persian poem, written by the Sufi poet Attar of Nishapur, is an allegorical journey of the soul towards enlightenment. The book, available in various translations, is a profound exploration of Sufi philosophy and spiritual quest.

[thesufidotcom]

"The body is like a guesthouse, and the soul is like the guest. Treat your guest with kindness and compassion, and your guesthouse will always be filled with blessings." Hazrat Bulleh Shah R.A was a Punjabi Sufi poet and philosopher, known for his spiritual and mystical poetry. https://ift.tt/T1fI8qv https://ift.tt/0gTqCE8

[infantisimo]

It was in the early 20th century that Punjabis studying in the universities of Oxford, Cambridge, London and California began to interact with Western thought. The poet Puran Singh (1881-1931) engaged Nietzsche in Punjabi; the great lexicographer Kahan Singh (1861-1938) collaborated with Macauliffe (1837-1913) on the English translation of the Sikh scriptures for his 6-volume magnum opus The Sikh Religion; the Greek and Sanskrit scholar Dharam Anant [Singh] worked on Plato while Santokh Singh (1892-1927) introduced Marx to Punjab.

Bhai Santokh Singh, a Ghadar activist and one of the founders of the communist movement in Punjab, was tried with 29 other Ghadarites in the Indo-German or San Francisco Hindu Conspiracy Case and sentenced to 21 months rigorous imprisonment. In the McNeil’s Island prison, he came in contact with other political inmates, many of them Russian communist exiles, and began to read leftist books, including the three volumes of Capital. After his release, he travelled to the Soviet Union, where he enrolled in the KUTV – University of the Toilers of the East. After returning to Punjab, he started Kirti (The Worker) in 1926, a Punjabi magazine.

In its first issue, dated February 1926, he published a short introductory article on Dialectical and Historical Materialism. The essay was also an important milestone in the development of Punjabi literary and political prose. Prior to this, historical and political texts – even the traditional medicine formulae – were written in poetry. Given the lack of an established Punjabi tradition of economic and philosophical discourse, Santokh Singh relied on Sanskrit for introducing new philosophical terms into Punjabi.

Dwarka Das Library, which shifted from Lahore to Delhi to Chandigarh after Partition, has in its collection the first English edition of Capital (1887). It is a fair conjecture that Bhagat Singh would have accessed it. In his memoir, Yash ki Dharohar (Heritage of Honour, 1988), Bhagwan Das Mahaur, an accomplice of Bhagat Singh, writes that he had read Capital on the suggestion of Bhagat Singh, but could not comprehend it. Bhagat Singh’s Jail Notebooks include quotes from the writings of Marx and Engels.

Makhan Singh (1913-1973) a whole-timer of the CPI during 1939-1947, spent his time in translating some parts of Marx’s Das Kapital into Punjabi in the Gurmukhi script. In 1942, Jagjit Singh Anand, an editor of Jang-e-Azadi, the CPI organ, received Makhan Singh’s Punjabi translation of ‘Dialectical Materialism’, a chapter in Das Kapital. In his memoir, Anand recalled his deep impression of Makhan Singh’s nuanced grasp of Marxist theory as well as his mastery of the Punjabi language. The two men worked on the editorial board of Jang-e-Azadi until 1947, when Makhan Singh left Punjab for Kenya.

The editorial board of Jang-e-Azadi consisted of communist activists and pioneer Punjabi translators of Marxian literature, including Bhag Singh, a PhD in political science from Berkeley University, Teja Singh Sutantar, a legendary political leader and graduate of the University of the Toilers of the East Moscow, Sohan Singh Josh, Makhan Singh, Jagjit Singh Anand, and Randhir Singh.

In May 1937 a collection of articles on capitalism, imperialism and socialism published in Kirti was compiled by Harkishan Singh Surjeet. This 100-page book was titled ‘Purani te Navi Duniya’ (Old & the New World) by Sathi (Comrade) Karl Marx. It was the first Marxian text in Punjabi that was laden with the new terminology of economics and philosophy, not familiar to most Punjabi readers at the time. Most of the newly-coined terms stuck. But a hundred years later, there is still no consensus about certain words and concepts. For instance, the word ‘Capital’ can be translated both as ‘Poonji’ (origin Sanskrit) and ‘Sarmaya’ (origin Persian).

The first authentic Punjabi translation of Capital was published in 1975 by Navyug publishers, Delhi. The three volumes were translated by a team of fulltime employees of the Soviet Embassy’s Information Department. No other book by Marx except The Poverty of Philosophy was translated into Punjabi.

The Communist Manifesto by Marx and Engels was first translated into Punjabi in the Gurmukhi script by Randhir Singh and published in Lahore in 1946. It took over 70 years for its Punjabi version to appear in the Farsi script in Lahore translated by Mushtaq Soofi (Sanjh publications, 2022). A booklet about contemporary Marxism, titled Nirvar (The Analysis) was published by Rashid Uz Zaman in the Farsi script in Lahore in 1970. Unlike the East Punjabi translation, which largely relies on Sanskrit, Zaman’s translation borrows heavily from Arabic and Farsi. This duality of one language with two scripts and two dictions has been a serious bone of contention between academics, linguists and writers on both sides of the divided land of Punjab.

[einprotagonist]

The start to writing.

So, many people including old friends and family did not know that I write some stuff of my own (even though very rarely). And the question about when and how did I get into this always arises, so here I am (lyrics *this is me, there is nowhere else on earth I’d rather be*) telling this short little story.

Don’t mind the lyrics part which keeps occurring in my mind as I write some phrases. XD

Umm.. I was a young kid who was always philosophical about things happening around me. I was involved in a lot of grown-up’s issues even as a child, kind of the mature kid. Yep, eldest son indeed. This lead to me ending up as a more understanding human being than the average of my age group. I would always be knowing what kind of things are to really worry about and what is trivial issue which is only bothering as long as we are giving a shit to it.

So when my father got transferred to a city in the southern India and we all decided to move there with him, it was not an easy decision for me to leave all my friends and the city I grew up in. There logic I gave to myself was that after 2 years we all will get away from each other any ways as we will move onto college life, so I’m taking a leave just a few days earlier than the rest. This new city was a better developed city and had nice education as well as living standards than my old one. OR SO I THOUGHT.

Well, seeking admission into Intermediate schools, I was late to take admission as the sessions had already begun and I could not do an extensive research on which are the good ones in the given time of 2-3 days. It was not really a smartphone era yet. I joined into the most reputed school chain given it was very close to our apartment plus produced great results every year. It was an english medium school and they only had students who were doing intermediate studies, just the 11th and 12th class kids.

I’d always been a part of co-education system and to my surprise this one was a school where both girls and boys did study but not together. They had entirely different floor. What a troll! It was really funny to observe these boys who had never shared a classroom with girls, they talk all kinds of nasty shit only to be silent af when girls pass by. Hahaha.

Well, so I took admission into the school and they gave me choice of subjects which were all what I wanted but the secondary language was only Hindi/Telugu/Sanskrit/Arabic. I could not apprehend the fact that there is no Computer Science/Application! How could you not have one as a part of your education system in this age? IT IS 2013 FFS! I took Hindi for obvious reasons (I am a North Indian and Hindi is my mother tongue) and carried on. -__-

The biggest lie was that they teach in English Medium. They spoke in their regional language all the time and only the equations written on blackboard was in english. Text book questions were in english and the explanations given in classroom were all in Telugu. I did not understand shit. It was a nightmare, I am a guy who listens what is being taught in the classroom and lesser of someone who reads books on his own. I would sit there watching out the window all day long, slowly the teachers also got to know that I can not speak their language and they could not really help it. They could not speak mine either. A couple of teachers tried and their classes were helpful. So 2/5 classes were what I understood. Each class was approximately 2 hours long so I was a dead ass for 6 hours straight every day! LOL

It wouldn’t require a genius to guess that kids also spoke Telugu only, a few of them knew Hindi and a few knew English but it was really hard to have a conversation. The conversations basically lasted 1-5 minutes depending on how much of entertainment they needed from my situation. :P

Half a year passed away like that and I was doing bad on those three subjects. I often complained to principal but he wouldn’t change the teachers just for one guy, specially when the rest of the class is fine with it. So I just sat there, people came to know about a guy who was called U.P. in whole college. Bruh, I was famous. Teachers also called me U.P. now, since my name is a tough one for most people I meet anyways. I had no issues with a nickname.

Then I met a guy who could speak Hindi-English-Punjabi-Telugu. ALL FLUENT! I was so glad to have a conversation with someone for that long, we shared gaming interests and we both came from same kind of schooling before arriving at this school. It felt like a miracle, I’d never met someone there who could connect to me that way.

But before I met this guy, I was alone. And in these six or seven months of loneliness - I learned to write whatever happened in my diary. It was a great thing to do, it felt like I’m talking to someone/myself. It made my heart lighter, sometimes happier too. I was not always sadistic but yes I was awfully quiet and had none to talk.

This habit of mine didn’t leave me, I carried it on for a long time. From my point of view that 1-1.5 years of writing was long time. My parents also had to leave the city as the transfer failed after 8 months of hard work and he was offered a new position back in the same city we came from. I was living there on my own and it was good experience. I was doing things on my own that people my age do not generally have to do. It was a great time and all of it had to be written down.

My school days finished, I came back to the old city and I got busy with a lot of people and lost my writing habit. I always tried to pick my diary up and write something but I never got back to the consistency I had.

Almost 7 years have passed since then and I am now trying to write my heart out on this blog of mine.

This is how it began and this is why I write. :)

Let’s go! Target is 1 Heart/Note. LOL

[earldevon]

–––– sarmad villiers, the ninetheenth earl of devon ;  a closer look.

name: sarmad nooh imtiaz sikander villiers. nickname: sarmu ( his step-mother only ) ; saadi ( siblings && close friends ). gender & pronouns: cismale && he/him.  age & dob: thirty-seven && june 4th. zodiac sign: gemini. orientation: bisexual && grey-romantic. nationality: british && pakistani. ethnicity: south asian. religion: lapsed muslim.  neuroses: nothing some chai and walking the dogs can’t help. 

HISTORY.

hometown: exeter, devon.  father: zafar villiers, deceased.  mother: no longer mentioned. she left when he was very young, and though she’s also a member of the society, he has no interest in finding her or speaking to her ever again.  siblings, if any: two younger sisters, two younger brothers.  extended family: stepmother, aged 53. three corgis named cider, peppermint, and cardamom ; two cocker-spaniels named spencer and emmanuel ; two foxhounds named winston and manto ; one labrador named simla. educational background: windlesham house school for one term ; the dragon school for lower school ; harrow for upper school ; lady margaret hall, oxford university for undergrad ; brasenose college, oxford for postgrad.  languages spoken: english && urdu && french && latin && punjabi && mediocre arabic.  occupational history: full time contributor to the telegraph ; freelance columnist for vanity fair and the independent on sunday ; investigative reported for the guardian ; editor of the telegraph ; hereditary peer in the house of lords.  achievements: young journalist of the year, the press awards ; columnist of the year, the press awards ; front page of the year, the press awards ; political journalist of the year, the press awards ; the orwell prize for journalism ; the george orwell memorial prize ; the amnesty international uk media award for feature writing. 

THE SOCIETY.

codename: marcus aurelius. meaning: a roman emperor && stoic philosopher titled the philosopher king. sarmad believes there’s more to life than education and influence bought by money and entitlement. and this quote in particular sticks out: “everything we hear is an opinion, not a fact. everything we see is a perspective, not the truth.” and he takes it forward in his work and life.  raditionalist or reformist?: reformist. sarmad does not care for tradition all that much, despite his own background. and if burning it all down’s what it takes, then he’ll light the match.  goals in the society: he’s not sure. for a decade, he refused to join on principle alone ; he disliked the idea of secret societies built on the pavilion of unearned merit. but he’s joined now for the political connections –– and to see just how much he can trade in his own clout for its return. maybe it’ll end up in a story on the front page of his newspaper.  opinion on the society: lukewarm. he lives and lets live, he doesn’t care all that much about the who and the why. 

PERSONALITY.

mbti: ESTP - A ; the entrepreneur. enneagram:

56% –– the challenger.

36% –– the achiever.

8% –– the individualist. 

temperament: choleric.  hogwarts house: ravenclaw – gryffindor hybrid.  inspirations/parallels: harvery specter, suits ; javier pena, narcos ; draco malfoy, harry potter ; sirius black, harry potter ; oberyn martell, game of thrones ; poe dameron, star wars.  tropes: the ace ; awesome but impractical ; berserk button ; the casanova ; deadpan snarker ; everyone has standards ; fatal flaw ; jerk with a heart of gold ; must have caffeine ; sharp-dressed man ; dragon with an agenda. 

YOUR MUSE AS ..:

a piece of art: the thinker by auguste rodin. the kohinoor, which he’d personally like to claim and take back for his personal collection of knick knacks.  a song: hustler by zayde wølf. a book: toba tek singh by saadat hasan manto. a movie: the riot club, dir. lone scherfig.  a tv show: bbc’s round planet, same energy.  a historical era: 1580s.  a historical figure: aurangzeb, without all the stuff.  a fictional character: harvey specter, suits.  a colour: tea pink.  an animal: lindt easter bunny ; smooth and shiny and fancy on the outside, basically sweet af on the inside. 

YOUR MUSE’S DREAM ..:

job: he had it –– as an investigative reporter for the guardian at one point. but he couldn’t just stay there, he didn’t have the time and he was far too well known to be effective. so editor in chief will have to do, too.  vacation: to his own house, thanks. have some tea –– he’ll be mother –– and chill with the dogs and his family. maybe throw some darts at that rubens in the study.  day: sarmad makes it a point to have a perfect day nearly every day. he doesn’t want for anything, so he’s not going to pretend he does.   as a child: to become a firefighter.  last night: doesn’t dream –– well, he never remembers them. ever.  that they gave up on: staying out of politics.  that they have right now: to finally pull the telegraph out of its old reputation. 

[livesanskrit]

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Guru Gobind Singh

Guru Gobind Singh (22 December 1666 – 7 October 1708), born Gobind Rai, was the tenth Sikh Guru, a spiritual master, warrior, poet and philosopher. When his father, Guru Tegh Bahadur, was executed by Aurangzeb, Guru Gobind Singh was formally installed as the leader of the Sikhs at the age of nine, becoming the tenth and final human Sikh Guru. His four sons died during his lifetime – two in battle, two executed by the Mughal army.

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