Just Bliss

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Like most of those in the Risalo, these poems are written in the short Sindhi verse form called bai. This is structured not only by the usual rhymes but also by alliteration, and something of the latter feature is suggested here.

Fresh water flowing here before me

Might River flow beyond ahead of me

Friends! You sit in comfort at home

With thy husband safe at thy home

You would not hold me back

If glimpsed at Sahar’s lovely face

You too would dive with thy pots

In water; To save Sahar’s lovely face


Crows rest crouching on the trees

The day is swiftly coming to ending

Hearing the evening call to pray

She goes to see scars on Sahar’s face

Place where her love, Sahar’s living

With her pot she dives into water

Having reliance and faith in God

There an alligator grabs her leg

Other Cayman clutches her head

Her bangles besmear with mud

Water current draggle her hair

Myriad plants cling to her firm

River monsters claw her limbs

Fishes shoal encircle her limbs

Sohni’s cut off from limb to limb


I’m happy my pitcher broke in pieces

I’m happy my bangles broke in to pieces

Honest are the ones who trust in God

The single strength to help out is God

My husband Dum is liar and dishonest

I love and hang on to Mehar in my heart


Her pot once falling broke into pieces

She felt herself to be perished

Then only Suhni heard Mahar’s call

Her depression all swiftly fall


Hit the road by yourself

Leave aside all support

Love will save you of current sway

Thy path will be out of danger

Rely on the vim and vigor

To safely get along your way


They look all over to find Mehar

Looking for them all, is also Mehar

A raft is of no use and just a gizmo

Against the driving force of love


Sahar is same and like Suhni

Sahar is like the sea

It’s a magical mystery

This is reflective mystery




I have loads of faults connected, dear

I’m just a daughter of fisherman dear

I’m well aware of my poverty and dearth

I’m like a fish; floating, as moving in hearth

I fear, you may not turn your back from me

You know very well who am I and about me

Where me and where‘s Queen palace! Dear

I dare not evaluate myself with her my dear

 Me a dust particle and she a glorious being

You’re precious gold, and I, a flawed being




Derozio (1807-31) was the father of Indian English poetry. He was half Indian, half Portuguese. But as a teacher of English at Hindu College, Calcutta, since 1928, he inspired a number of young Indians with a love of the English language and literature.

Henry Louis Vivian Derozio died young. He left some impressive poetry behind him like Chorus of Brahamins and song of the Hindustan Minstrel. His love of social reform and free thinking were taken up by some of his disciples.

As far as the contribution of Sindh towards English poetry is concerned, it possesses an amazing history.


It is matter of fact that progress and development of English literature in Sindh has remained untouched topic for the researchers. Nothing has been said about the first English poet of Sindh and his/her poetry. I am of opinion that “A SONG OF THE 22nd REGIMENT” is the first ever English poetry that took birth in Sindh. Nothing is known about the poet, perhaps he was witness to the fall of Meanee. This song appeared in “Sind Gazette” in its issue of 14th February 1886. This song has been dedicated to Napier, the invader of Sindh. Let us reproduce the song here:

A SONG OF THE 22nd Regt.


You may talk of Colin Campbell

Or of Outram for Rose;

(Not such duffers either in the Mutinee)

You may talk O’ Warren Hastin

But you breath you’ll all be wastin’

Charley Napier is the boy for me!

Oh! Charley Napier is my darling!

My darling! My darling!

You may talk o’ Warren Hastin’

But your breath you’ll all be wastin’

For it’s Charley is the boy for me!


You may talk o’ Balachava,

Waterloo or Inkerman,

But I’ll trouble you a finer sight to see,

When across the sandy nullah

Swept the twenty-second colour,

Oh! Meanee was the day for me!

For Charley Napier is my darling!

My darling! My darling!

As we swep’ across the nullah,

Queen’s and Regimental colour,

Oh! It’s Charley was the boy for we!


You may hear how Buonaparte,

Knocked the Russians into fits;

Or how Nelson smashed him up upon the sea!

But old Beloochee lion

To the Desert he sent fly in!

Sure it’s Napier is the Gineral for me.

Oh! Charley Napier is my darling!

My darling! My darling!

When the old Beloochee lion

To the Desert he sent fly in!

Sure it’s Napier was the Gineral for me!


Have you heard how Patrick Murphy

Lay a dyin’down in scinde?

He’s a Rifleman- but, hang it! from Tralee.

“Keep your heart up, Pat”, says Charley!

“Sure, sir Charles, I’m doing rar’ly,”

with the cholera, lads, as black as black could be

Oh! Charley Napier is my darling!

My darling! My darling!

“Keep your heart up, Pat”, says Charley,

“Sure, sir Charles, it’s like a coach wheel yet! Says he.


Now Paddy’s time- expired,

Sure he’s taken his discharge,

And it’s likely, lads, you’ll find him in Tralee,

Diggin’ taties or such trifles.

Since he left the sixtieth Rifles.

Singin’ Charley is the boy for me!

Oh! Charley Napier is my darling!

My darling! My darling!

Diggin’ taties or such trifles

Since he left the sixtieth Rifles,

Singn’ Charley is the boy for me!


So whoever you may fancy,

Get your audience some where else,

Where the Russians or the Russians might agree;

But you’d better so I reckon,

Not come near the Twenty-secon’

For it’s Napier is the boy for we!

Oh! Charley Napier is my darling!

My darling! My darling!

So you’ld better, sir, I reckon,

Not come near the twenty-second’

For it’s Charley is the boy for we!

Courtesy ; Dr. Dur Mohammad Pthan   76319_105919629479007_5682444_n

Gul Hayat Institute


If any healer ever pacifies my anguish

My divinity fashions some new anguish


Raise hand, shoot arrow! Its suffocating now

If  heave a sigh, the world knows my grief

What to say! My Deity has given me grief





Lively mustard blossoming in the field so
Mango buds spring up, other flowers too
The nightingale chants bough to bough
Maiden engaged to beautify self though
Gardener girls bring fragranced flowers
Every one brings in hand lively flowers
At Nizamuddind’s door lay the flowers
He promised to come in love though
It has been years waiting for him
Maiden is busy to beautify self though


Sakal bun (or Saghan bhun) phool rahi sarson,
Sakal bun phool rahi…..
Umbva phutay, tesu phulay, koyal bolay daar daar,
Aur gori karat singaar,
Malaniyan gadhwa lay aayin karson,
Sakal bun phool rahi…..
Tarah tarah kay phool lagaaye,
Lay gadhwa haathan mein aaye.
Nijamudin kay darwazay par,
Aawan keh gaye aashaq rung,
Aur beet gaye barson.
Sakal bun phool rahi sarson.




Hong-Wu (also known by his given name Zhū Yuánzhāng) was the Emperor of China between 1368 – 1398 CE. He was the first Emperor of the Ming Dynasty, leading an Army that conquered the country and defeated away the Mongol-led Yuan Dynasty.

Despite being a non-Muslim, Hong-Wu ordered the construction of several mosques in Nanjing, Yunnan, Guangdong and Fujian. He rebuilt the Jinjue Mosque in Nanjing and large numbers of Hui (Muslim Chinese) people moved to the city during his rule.

He had around 10 Muslim generals in his army, including Chang Yuchun, Lan Yu, Ding Dexing, Mu Ying, Feng Sheng and Hu Dahai. In addition, Hong-Wu’s spouse, Empress Ma, descended from a Muslim family while he was originally a member of a Muslim rebel group led by Guo Zhixin.

Emperor Hong-Wu wrote a 100 word eulogy praising Islam, Allah and the Prophet Muhammad which he had placed in the mosques which he ordered to be built.

The eulogy is in the form of a poem, each verse containing 4 words (characters) and 4 syllables. In the translation below I have strayed away from trying to keep the 4 word per verse translation in favour of a more literal translation which conveys the full meaning in flowing English.

The One-Hundred Word Eulogy:

Since the creation of the Universe,
God had decreed to appoint,
This great faith-preaching man,
From the West he was born,
He received the Holy Scripture,
A Book of thirty parts,
To guide all creation,
Master of all Rulers,
Leader of Holy Ones,
With Support from Above,
To Protect His Nation,
With five daily prayers,
Silently hoping for peace,
His heart towards Allah,
Empowering the poor,
Saving them from calamity,
Seeing through the darkness,
Pulling souls and spirits,
Away from all wrongdoings,
A Mercy to the Worlds,
Traversing the ancient majestic path,
Vanquishing away all evil,
His Religion Pure and True,
The Noble & Great one.

Written by Sh. Musa Cerantonio

copied from google


Laila by Baba Bullah Shah

Laila indicated Majnu that
His beloved Laila has black skin
Majnu the lover retorted her back;
‘Thou vision is inept to apprehend,
Paper of holy Quran is however white
Yet words written are, is with black ink
Stop thinking more about it Bullihiya
It matters not if beloved is white or black


Laila kitta sawal mian majnu nu
Teri Laila de rung te kali ai
Ditta jawab mina majnu nay
Teri ankh na wekhan wali hay
Quran pak de war chittay
Uttay likhi siyahi kali ai
Chad we bullhiya dil di chad we
Te ki kali ki gori ai


Bulleh Shah‘s real name was Abdullah Shah, was a Punjabi Muslim Sufi poet, a humanist and philosopher.
Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education.
Bulleh Shah’s family directly descended from the Prophet Muhammad (PBUH).
Bulleh Shah lived in the same period as the famous Sindhi Sufi poet, Shah Abdul Latif Bhatai
His lifespan also overlapped with the legendary Punjabi poet Waris Shah of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”).
Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra.
–Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and Sikh authors.
He was a keen supporter of poor and at all fronts he opposed oppression and exploitation of public by capitalistic class. Due to his anti-extremist and revolutionary behavior, he was given the ‘Fatwa’ of Kafir (Infidel) by religious authorities. Several times, he was bitten or beaten by the extremists but ‘he never bowed his neck’.
When he died he was thrown on the garbage outside the boundary of Kasur because he wasn’t allowed to be buried in the Kasur. But as the time passed, Baba ji’s grave got its place in his Kasur.

After the death of Baba Bulleh Shah, the Government and Muslim Ulmas used their force strongly to destroy the Kalam (poetry) and reputation of Baba ji.
In British India, for about 100 years his Kalam was not allowed to be published. It was after the ‘partition of 1947’ that Baba ji’s Kalam was published for the first time, when some Sikhs and Hindus disclosed some remnants of Baba ji’s Kalam. No doubt, a lot of his verses have been disappeared from the world but still we’ve his beautiful verses which are famous all over the world and people of all castes and religions love and admire this remarkable poet of history.
May his pious soul be elevated more to higher grade of jannat —- ameen

بلھے شاہ بلھے شاہ کا اصل نام عبداللہ شاہ تھا، یہ ایک پنجابی مسلم صوفی شاعر، ایک انسان دوست اور فلسفی تھے۔ بلھے شاہ نے ایک چھوٹے سے گاؤں پندوکی میں ابتدائی تعلیم حاصل کی، اور اعلی تعلیم کے لئے قصور میں منتقل ہو گئے- بلھے شاہ کے خاندان کا سلسلہ براہ راست رسول اللہ (ص) سے ملتا ہے- بلھے شاہاس دور میں رہے جو سندھ کے مشہور صوفی شاعر شاہ عبدالطیف Bhatai اور افسانوی پنجابی شاعر ہیر رانجھاکی شہرت پانے واکے وارث شاہ، اور سندھ کے مشہور صوفی شاعر عبد Wahad ان کے عہد کے نام سے جانا جاتا تھا، سچل سرمست جو ( “نشہ والوں میں حقیقت کی تلاش رہنے والے”) کے سے پہچانے جاتے تھے – بھلے شاہ آگرہ آگرہ سے تقریباً 400 میل دور رہتے تھے جہاں مشہور اردو شاعروں یعنی میر تقی میر (1810 1723) سے 400 کا دور تھا- بھلے شاہ کی مقبولیت کو ہندو اور سکھ مصنفین کی طرف سے زیدہ پزیرائی ہوئی اس لئیے کہ اس فلسفی کے بارے میں لکھا کلام کا زیادہ حصہ فلسفانہ نقطہ پر مبنی ہے جو ہندوؤں، سکھوں اور مسلمانوں بھر میں یکساں طور پر پھیلا. وہ غریب طبقے کے گہرے حامی تھے اور تمام محاذوں پر وہ سرمایہ دارانہ طبقے کی طرف سے جبر اور عوام کے استحصال کی مخالفت کرتے رہے۔ ان مخالف انتہا پسند اور انقلابی رویے کی وجہ سے، انہیں مذہبی حکام کی طرف سے کافر (کافر) کا “فتوی’ بھی دیا گیا تھا. کئی بار انتہا پسندوں کی طرف سے پیٹا لیکن ‘اس نے اپنی گردن جھکا کر ہار کبھی کبھی نہیں’ مانی. انُکے انتقال کے بعد انہیں نے قصور میں دفن کرنے کی اجازت نہیں دی گئی ہے اور انہیں قصور کی سرحد کے باہر ردی کی ٹوکری پر پھینک دیا گیا. لیکن وقت گزر رہا تھا، بابا جی کی قبر کو اس کے شہر قصور میں آخر اس کی جگہ مل ہی گئی. بابا بلھے شاہ کی موت کے بعد، حکومت اور مسلم علماء نے کلام (شاعری) اور بابا جی کی ساکھ کو تباہ کرنے کی کوشش کی اور سختی سے ان کی اطلاق پر طاقت کا استعمال کیا. برطانوی بھارت میں، تقریبا 100 سال تک ان کے کلام شائع کرنے کی اجازت نہیں تھی. یہ 1947 ء کی تقسیم کے بعد بابا جی کے کلام کو پہلی بار دوبارہ شائیع کیا گیا- کچھ سکھوں اور ہندوؤں نے بابا جی کے کلام کی کچھ باقیات اور انکشاف جو کہ پہلے شائع کے گئیے تھا انہیں یکجا کیا – کوئی شک نہیں، اس کی آیات میں سے بہت کچھ حصہ دنیا کی نظروں سے غائب ہو گیا ہے لیکن اب بھی وہ ساری دنیا میں مشہور ہیں – ان کا کلام آج بھی تمام ذاتوں اور مذاہب کے لوگوں میں بہت مقبول ہے۔ اللھ انُکیُمغفرت کرے اور جنت میںُانُکے درجات کو بلند کرے ۔ آمین

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