Iqbal, Ghalib, Amir Khusraw: Three Masters, Three Poems
Asif Naqshbandi July 12, 2006
#54 Posted by marryam on April 6, 2008 5:58:05 pm
u have great collection of articles, n i loved ur novels collection
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#52 Posted by Inquirer on August 2, 2006 6:43:49 am
Re: # 48, Naqshbandi:
An interesting naat. Could you please post the romanized version of the naat? It is much more enjoyable to read in Urdu, even if one does not understand all words. You have already provided the translation, so it would not be a problem.
An interesting naat. Could you please post the romanized version of the naat? It is much more enjoyable to read in Urdu, even if one does not understand all words. You have already provided the translation, so it would not be a problem.
#51 Posted by Inquirer on August 2, 2006 6:19:34 am
Re: # 47:
Lucky are those that go to gallows from ``kuu-e-yaar.`` Most just drift till ``soo-e-daar`` claims them.
Lucky are those that go to gallows from ``kuu-e-yaar.`` Most just drift till ``soo-e-daar`` claims them.
#50 Posted by Inquirer on August 2, 2006 6:09:36 am
Re: # 46:
Ph. D. (Bio-engineeing), eh?
Today`s woman should hear Ajiz Mian and learn from Meera!
Ph. D. (Bio-engineeing), eh?
Today`s woman should hear Ajiz Mian and learn from Meera!
#49 Posted by Inquirer on August 2, 2006 6:03:26 am
Re: # 45,echoboom:
Sorry, the heat of the day shutdown the activities sooner than usual so I did not have access to the computer. Hence, the delay.
``Simply means that the path we have taken ( the way we think) , vantage point, it would inshallah help us welcome that new-day in the world.``
****Oh, God:
Hamne maanaa ke tagaaful na karoge lekin,
Khaak ho jaayengey magar tum ko khabar hone tak.****
I am, however, humbled by your praise. I admire the poetic Muslim style.
Sorry, the heat of the day shutdown the activities sooner than usual so I did not have access to the computer. Hence, the delay.
``Simply means that the path we have taken ( the way we think) , vantage point, it would inshallah help us welcome that new-day in the world.``
****Oh, God:
Hamne maanaa ke tagaaful na karoge lekin,
Khaak ho jaayengey magar tum ko khabar hone tak.****
I am, however, humbled by your praise. I admire the poetic Muslim style.
#48 Posted by Naqshbandi on August 1, 2006 3:12:40 pm
For Inquirer/Echoboom, others. I`ve found the a translation of the lengthy naat of which I spoke in my last post by Mohsin Kakorawi. Look at the imagery:
Madih khair al-Mursalin
January 28th, 2006
Selections from the Exordium (tashbîb)
From the direction of Benares went a cloud toward Mathura;
The breeze brings Ganges water on the shoulders of lightning.
The cypress-statured residents of Gokal perform ablutions right [in their] home;
For to go to bathe in the River Jumna is a prolonged hope.
News has just reached the great forest that
The wind-borne clouds are proceeding to the [Hindu] pilgrimage sites.
The dense black clouds extend far into the distance;
The idols hold sway not only in Hind [India] but indeed the whole world.
The invasion of black clouds proceeds towards the qibla:
Perhaps Lât and Hubal may yet again lay siege to the Ka’ba.
In the entire day, not even for a couple hours did it [the rain] cease;
For fifteen days there has been a joyful abundance of water
Neither the moon is visible at night nor the sun during the day;
This tumultous darkness is the influence of Saturn.
The density of the dark clouds is such that it renders the candle invisible,
Even though the moth searches for it with a torch.
The pupil of the eye was concealed in the veil of darkness;
The eye of the world-seeing sun contains symptoms of cataract.
The smoke of the fire of the rose reached the ceiling of the spheres;
Lamp-blacked congealed on the ceiling of the house of the sun!
So blinding is the darkness that the cloud itself cannot move;
Thunder says to lightning, “Better bring a torch!”
Selections from the Panegyric (madh)
The saplings of anthropomorphism are verdant in the garden of attributelessness
Of which the prophets are the branches and the gnostics are the buds.
The beautiful rose of the Arabian, Medinan, Prophet
Adorns the skirt of eternity and ornaments the turban of pre-eternity.
No one resembles him, equals him, or is like him;
Neither is there anyone who is similar, comparable or who can replace him
He is the moon of the highest zenith, the fruit of the palm-tree of the two worlds;
The pearl of the ocean of Oneness, the lotus of the fountain of multiplicity;
The light of the sun of monotheism, the new moon of the zenith of honor;
The flame of the candle of creation, the lamp of the assembly of messengership.
The refuge of the Trusted Spirit (Gabriel), the adorner of the heavenly thrones sublime;
The protector of the firm religion, the abrogator of creeds and nations.
He is the high-ranking King in the seven climes of dominion;
The messenger sent for the four directions of guidance.
I wish to write many befitting hemistiches.
If only the pen would not become ecstatic and fly off from my hand!
He was the chose selection of the manuscript of Oneness on the day of pre-eternity.
There is neither a second to Ahmad nor a predecessor to the One.
How [beautifully] the cloud prostrates toward the Ka’ba, the qibla
The cloud prostrates towards Yathrib and Bathâ
Having abondoned the tavern of India and the idol house of Braj,
Today the cloud has spread its prayer rug in the Ka’ba.
Having put on blinkers on the grey horse of the heavens,
The black cloud has brought it for the Arabian rider.
In the ocean of contigency, the Arabian messenger is a unique pearl;
The cloud is a special mercy of the Lord Almighty.
The Ka’ba of the eyebrow of the Prophet is the qibla for the people of insight,
The black cloud is the hair surronding the head of the qibla [Muhammad]
Lightning weeps out of envy of the flame of that face,
The cloud has placed a shawl on the face of lightning.
Widespread is the fame of the life-bestowing lips of the Prophet,
Listen a moment to what Jesus says to the cloud:
“Look with the eye of justice at his [the Prophet’s] noble teeth,
He is your unique pearl even though you are a unique cloud.”
The thread of angels was bound around the holy pearl;
On the night of the mi’râj the cloud was at the exalted divine throne.
In ascending and descending, Burâq was equal to lightning
The cloud was the verdant meadow of the world above.
Selections from the Supplication (du’â)
Your rank is the highest and the most excellent;
This is the essence of my detailed faith.
It is my wish that none of my poetry, be it qit’a, or qasîda, or ghazal,
Should be devoid of your praise.
In religion and the world I should have no other refuge;
Only on you do I depend, on your strength, on your power.
May [you be] my fibre of hope and palm tree, fresh and green
Whose every branch has flowers, and whose every flower contains a fruit.
My desire is that I continue to think of you till the moment of death,
That I see your form when death comes.
With the name of Muhammad on the tongue and the secret of “without mîm” in the heart,
On my lips be the blessing on the Prophet and in the heart the glorification of God.
May the angel of death, ‘Azrâ’îl, lovingly say to my soul:
“My dear, if you are coming along to Medina then let’s go.”
At the moment of death let this be the sign of your intercession:
“Don’t worry about the day of resurrection, we’ll take care of it tomorrow.”
The memory of the mirror-like face may confound me,
May I see the mirror palace in the corner of my grave.
May the two scribe angels, my hosts, say: “Feel at home [here];
Don’t worry about a thing, don’t be anxious!”
May I remember your resplendent face after annihilation (fanâ)
So that it may come as my companion on the road of non-existence as a (guiding) torch.
May my sins, heavy and light, be erased,
When my deeds, righteous and noble, come to the scales.
May [I] your panegyrist be with you in the ranks of resurrection,
Holding this intoxicating qasîda and ghazal.
When Gabriel signals and says “Yes, begin in the name of God,
‘From the direction of Benares went a cloud towards Mathura’”
Muhsin Kakorawi Madîh khair al-mursalîn (Eulogy for the best of messengers)
[Ali S. Asani & Kamal Abdel-Malek, Celebrating Muhammad: Images of the Prophet in Popular Muslim Poetry]
Madih khair al-Mursalin
January 28th, 2006
Selections from the Exordium (tashbîb)
From the direction of Benares went a cloud toward Mathura;
The breeze brings Ganges water on the shoulders of lightning.
The cypress-statured residents of Gokal perform ablutions right [in their] home;
For to go to bathe in the River Jumna is a prolonged hope.
News has just reached the great forest that
The wind-borne clouds are proceeding to the [Hindu] pilgrimage sites.
The dense black clouds extend far into the distance;
The idols hold sway not only in Hind [India] but indeed the whole world.
The invasion of black clouds proceeds towards the qibla:
Perhaps Lât and Hubal may yet again lay siege to the Ka’ba.
In the entire day, not even for a couple hours did it [the rain] cease;
For fifteen days there has been a joyful abundance of water
Neither the moon is visible at night nor the sun during the day;
This tumultous darkness is the influence of Saturn.
The density of the dark clouds is such that it renders the candle invisible,
Even though the moth searches for it with a torch.
The pupil of the eye was concealed in the veil of darkness;
The eye of the world-seeing sun contains symptoms of cataract.
The smoke of the fire of the rose reached the ceiling of the spheres;
Lamp-blacked congealed on the ceiling of the house of the sun!
So blinding is the darkness that the cloud itself cannot move;
Thunder says to lightning, “Better bring a torch!”
Selections from the Panegyric (madh)
The saplings of anthropomorphism are verdant in the garden of attributelessness
Of which the prophets are the branches and the gnostics are the buds.
The beautiful rose of the Arabian, Medinan, Prophet
Adorns the skirt of eternity and ornaments the turban of pre-eternity.
No one resembles him, equals him, or is like him;
Neither is there anyone who is similar, comparable or who can replace him
He is the moon of the highest zenith, the fruit of the palm-tree of the two worlds;
The pearl of the ocean of Oneness, the lotus of the fountain of multiplicity;
The light of the sun of monotheism, the new moon of the zenith of honor;
The flame of the candle of creation, the lamp of the assembly of messengership.
The refuge of the Trusted Spirit (Gabriel), the adorner of the heavenly thrones sublime;
The protector of the firm religion, the abrogator of creeds and nations.
He is the high-ranking King in the seven climes of dominion;
The messenger sent for the four directions of guidance.
I wish to write many befitting hemistiches.
If only the pen would not become ecstatic and fly off from my hand!
He was the chose selection of the manuscript of Oneness on the day of pre-eternity.
There is neither a second to Ahmad nor a predecessor to the One.
How [beautifully] the cloud prostrates toward the Ka’ba, the qibla
The cloud prostrates towards Yathrib and Bathâ
Having abondoned the tavern of India and the idol house of Braj,
Today the cloud has spread its prayer rug in the Ka’ba.
Having put on blinkers on the grey horse of the heavens,
The black cloud has brought it for the Arabian rider.
In the ocean of contigency, the Arabian messenger is a unique pearl;
The cloud is a special mercy of the Lord Almighty.
The Ka’ba of the eyebrow of the Prophet is the qibla for the people of insight,
The black cloud is the hair surronding the head of the qibla [Muhammad]
Lightning weeps out of envy of the flame of that face,
The cloud has placed a shawl on the face of lightning.
Widespread is the fame of the life-bestowing lips of the Prophet,
Listen a moment to what Jesus says to the cloud:
“Look with the eye of justice at his [the Prophet’s] noble teeth,
He is your unique pearl even though you are a unique cloud.”
The thread of angels was bound around the holy pearl;
On the night of the mi’râj the cloud was at the exalted divine throne.
In ascending and descending, Burâq was equal to lightning
The cloud was the verdant meadow of the world above.
Selections from the Supplication (du’â)
Your rank is the highest and the most excellent;
This is the essence of my detailed faith.
It is my wish that none of my poetry, be it qit’a, or qasîda, or ghazal,
Should be devoid of your praise.
In religion and the world I should have no other refuge;
Only on you do I depend, on your strength, on your power.
May [you be] my fibre of hope and palm tree, fresh and green
Whose every branch has flowers, and whose every flower contains a fruit.
My desire is that I continue to think of you till the moment of death,
That I see your form when death comes.
With the name of Muhammad on the tongue and the secret of “without mîm” in the heart,
On my lips be the blessing on the Prophet and in the heart the glorification of God.
May the angel of death, ‘Azrâ’îl, lovingly say to my soul:
“My dear, if you are coming along to Medina then let’s go.”
At the moment of death let this be the sign of your intercession:
“Don’t worry about the day of resurrection, we’ll take care of it tomorrow.”
The memory of the mirror-like face may confound me,
May I see the mirror palace in the corner of my grave.
May the two scribe angels, my hosts, say: “Feel at home [here];
Don’t worry about a thing, don’t be anxious!”
May I remember your resplendent face after annihilation (fanâ)
So that it may come as my companion on the road of non-existence as a (guiding) torch.
May my sins, heavy and light, be erased,
When my deeds, righteous and noble, come to the scales.
May [I] your panegyrist be with you in the ranks of resurrection,
Holding this intoxicating qasîda and ghazal.
When Gabriel signals and says “Yes, begin in the name of God,
‘From the direction of Benares went a cloud towards Mathura’”
Muhsin Kakorawi Madîh khair al-mursalîn (Eulogy for the best of messengers)
[Ali S. Asani & Kamal Abdel-Malek, Celebrating Muhammad: Images of the Prophet in Popular Muslim Poetry]
#47 Posted by Naqshbandi on August 1, 2006 3:06:25 pm
And of Faiz, Inquirer sahib:
Maqaam, Faiz, raah mein koii jachaa hii nahin
Jo kuu-e-yaar se niklay tau soo-e-daar chalay!
kuu = street
soo-e-daar = towards the gallows
***
The use of Hindi/Hindi imagery is common in Islamic naatiyya poetry too. A famous Muslim
naat-khaan (poet) wrote an entire nazm about the Miraj of the Prophet in terms which any educated Hindu would recognise. His name was Mohsin Kakoravi. The naat begins, `Mathura se...`` He read the naat in front of Ala Hazrat who praised it.
Maqaam, Faiz, raah mein koii jachaa hii nahin
Jo kuu-e-yaar se niklay tau soo-e-daar chalay!
kuu = street
soo-e-daar = towards the gallows
***
The use of Hindi/Hindi imagery is common in Islamic naatiyya poetry too. A famous Muslim
naat-khaan (poet) wrote an entire nazm about the Miraj of the Prophet in terms which any educated Hindu would recognise. His name was Mohsin Kakoravi. The naat begins, `Mathura se...`` He read the naat in front of Ala Hazrat who praised it.
#46 Posted by Naqshbandi on August 1, 2006 3:01:45 pm
Talking of bhajans:
Aao re sakhiyo, mil chausar khailain apnay piya kay sang
Haar gaye to piya humaara, jeetay tau pii kay sang!
--attributed to Mirabai. Sang by Aziz Mian.
Aao re sakhiyo, mil chausar khailain apnay piya kay sang
Haar gaye to piya humaara, jeetay tau pii kay sang!
--attributed to Mirabai. Sang by Aziz Mian.
#45 Posted by echoboom on August 1, 2006 1:09:56 pm
Oh thanks a lot.
I had misheard a word or two, and they were not typos.
The couplet simply is including & acknowledging you in the pursuit of Peace.
Simply means that the path we have taken ( the way we think) , vantage point, it would inshallah help us welcome that new-day in the world.
That couplet is by Faiz.
We muslims have a very ``bad`` habit of talking in poetry all the time. We convey by them a lot easier & a lot gets said. Their is an ``understanding`` among those of us who talk like this. Iyt also immediately conveys to the other person the stuff read covered by , and hence saves a lot of time to explain ``where one stands`` or ``where one is coming from``.
I had misheard a word or two, and they were not typos.
The couplet simply is including & acknowledging you in the pursuit of Peace.
Simply means that the path we have taken ( the way we think) , vantage point, it would inshallah help us welcome that new-day in the world.
That couplet is by Faiz.
We muslims have a very ``bad`` habit of talking in poetry all the time. We convey by them a lot easier & a lot gets said. Their is an ``understanding`` among those of us who talk like this. Iyt also immediately conveys to the other person the stuff read covered by , and hence saves a lot of time to explain ``where one stands`` or ``where one is coming from``.
#44 Posted by Inquirer on August 1, 2006 12:55:37 pm
Re: # 43:
Thanks for laboring on providing the lyrics.
There are a couple of things that need to be noted and since I am a Hindu, I can provide some clarifications.
PaaoN paDroon toray Shyaam, Brij meiN laut chalo, laut chalo
PaaoN paDroon, Brij meiN laut chalo
PaaoN...
Sooni kadam kee thandee chhanyyaN, khojay dhuN bansee kee
Byaakul ho kay, Brij na dubo deiN, lahraiN Jamnaa jee kee
Laut chalo...
[Kadam tree is associated with Krishna.]
Doodh dahee sey bharee matakiaa, toDray kaun Muraree?
AnsooaN jal sey bharay gagariyaa, panghat pey panihaaree
PaaoN ....
Bilakh rahee hai mata Yashodaa, Nand jee dukhh mein khoay
Kuchh to soch aray nirmohee! Brij kaa kan kan roay.
[Yashoda and Nanda were adaptive parents of Krishna.]
Laut chalo,
Laut chalo
PaaoN
I hope you do not mind my presentation of UP`s Urdu pronunciations.
Now, for your #39:
``JahaaN pey hUm, tuum kharRay haiN donoaN
sbhha kop raushan ufaque, yaheeN hai. ``
**** Is the second line to be read as follows?
Subah kaa raushan ufaque yaheeN hai.
Thus, the couplet means: Where both of us stand, there is the dawn`s bright horizon. Is it correct?
Now, how does this connect with your introduction?
Please excuse my simple-mindedness, I do like to form a mental picture of understanding!!****
Thanks for laboring on providing the lyrics.
There are a couple of things that need to be noted and since I am a Hindu, I can provide some clarifications.
PaaoN paDroon toray Shyaam, Brij meiN laut chalo, laut chalo
PaaoN paDroon, Brij meiN laut chalo
PaaoN...
Sooni kadam kee thandee chhanyyaN, khojay dhuN bansee kee
Byaakul ho kay, Brij na dubo deiN, lahraiN Jamnaa jee kee
Laut chalo...
[Kadam tree is associated with Krishna.]
Doodh dahee sey bharee matakiaa, toDray kaun Muraree?
AnsooaN jal sey bharay gagariyaa, panghat pey panihaaree
PaaoN ....
Bilakh rahee hai mata Yashodaa, Nand jee dukhh mein khoay
Kuchh to soch aray nirmohee! Brij kaa kan kan roay.
[Yashoda and Nanda were adaptive parents of Krishna.]
Laut chalo,
Laut chalo
PaaoN
I hope you do not mind my presentation of UP`s Urdu pronunciations.
Now, for your #39:
``JahaaN pey hUm, tuum kharRay haiN donoaN
sbhha kop raushan ufaque, yaheeN hai. ``
**** Is the second line to be read as follows?
Subah kaa raushan ufaque yaheeN hai.
Thus, the couplet means: Where both of us stand, there is the dawn`s bright horizon. Is it correct?
Now, how does this connect with your introduction?
Please excuse my simple-mindedness, I do like to form a mental picture of understanding!!****
#43 Posted by echoboom on August 1, 2006 11:11:50 am
Fixed the lyrics:
PaooN paroon toray shyaam
brij meiN laut chalo
Laut chalo
PaooN paroon
brij meiN laut chalo
PaooN...
sooni kudum kee thandee chhayyaN
khojay dhuuN bunsee kee
biyakul ho kay brij naa duboa deiN
lehraiN jumnaa jee kee
Laut chalo...
doodh dahee sey
bharee matakiaa
torRay kaun muraree
ansooaN jal sey bharay gagaryaa
panghat pey panihaaree
PaooN ....
biluk rahee hai mata yashodhaa
nathlee dukhh mein khoyay
kuchh toa soach aray nirmohee!
brij kaa kun kun royay.
Laut chalo,
Laut chalo
PaooN
PaooN paroon toray shyaam
brij meiN laut chalo
Laut chalo
PaooN paroon
brij meiN laut chalo
PaooN...
sooni kudum kee thandee chhayyaN
khojay dhuuN bunsee kee
biyakul ho kay brij naa duboa deiN
lehraiN jumnaa jee kee
Laut chalo...
doodh dahee sey
bharee matakiaa
torRay kaun muraree
ansooaN jal sey bharay gagaryaa
panghat pey panihaaree
PaooN ....
biluk rahee hai mata yashodhaa
nathlee dukhh mein khoyay
kuchh toa soach aray nirmohee!
brij kaa kun kun royay.
Laut chalo,
Laut chalo
PaooN
#42 Posted by echoboom on August 1, 2006 11:02:15 am
a slight correction:
It is the bright horizon( ufaq) from where (morning will dawn).
It is the bright horizon( ufaq) from where (morning will dawn).
#41 Posted by echoboom on August 1, 2006 10:40:33 am
Subhha ka raushan...
The bright Dawn ( oo peace & happiness) is right here, from this vantage point.
Let me put it in ``secular`` terms [ this is I call it a little ``lowering`` of the spirit of it-- a shair & joke explained IS ``heart-wrenching``--you agree?]
Our mehboob ( beloved Shyaam/ Mehdi--the saviour--Prince of peace has abandoned us). This world (brij) is in turmoil. It is time for him to return & bring back the good days.
PaooN paroon
brij meiN laut chalo
sooni kudum kee thandee chhayyaN
khojay haiN dhuuN bunsee kee
biyakul ho kay brij naa duboa deiN
lehraiN jumnaa jee kee
doodh dahee sey
bhari matakiaa
toray kaun muraree
ansooaN jal sey bharay gagaryaa
panghat pey dukhyaaree
biluk rahee hai mata yashodhaa
nathnee dukhh khoyay
kuchh toa soach ara nirmohee
brij kaa kun kun royay.
The bright Dawn ( oo peace & happiness) is right here, from this vantage point.
Let me put it in ``secular`` terms [ this is I call it a little ``lowering`` of the spirit of it-- a shair & joke explained IS ``heart-wrenching``--you agree?]
Our mehboob ( beloved Shyaam/ Mehdi--the saviour--Prince of peace has abandoned us). This world (brij) is in turmoil. It is time for him to return & bring back the good days.
PaooN paroon
brij meiN laut chalo
sooni kudum kee thandee chhayyaN
khojay haiN dhuuN bunsee kee
biyakul ho kay brij naa duboa deiN
lehraiN jumnaa jee kee
doodh dahee sey
bhari matakiaa
toray kaun muraree
ansooaN jal sey bharay gagaryaa
panghat pey dukhyaaree
biluk rahee hai mata yashodhaa
nathnee dukhh khoyay
kuchh toa soach ara nirmohee
brij kaa kun kun royay.
#40 Posted by Inquirer on August 1, 2006 10:14:19 am
Re: # 39, echoboom:
I am struck and scared! You may be the friend that I wanted!! I hope you are far away, yet greed wishes otherwise!!!
I do not know, of what the tears they were, but boy, they did trickle. Sitting here, I was hoping others would not come in and see my state infront of the computer!!! You must have a wonderul selection of music reflecting your personality.
Now, how did you know???!!!
My Urdu is not good enough, would you kindly explain the second line of the couplet AND the preceding paragraph. Please.
PS.
Regarding the bhajan, I thanked, Rafi - wonderful as he was - sang this not Gita/Jotika Roy. That would be much too much to take!! You probably know the context of the bhajan otherwise you would not have mentioned it.
I am struck and scared! You may be the friend that I wanted!! I hope you are far away, yet greed wishes otherwise!!!
I do not know, of what the tears they were, but boy, they did trickle. Sitting here, I was hoping others would not come in and see my state infront of the computer!!! You must have a wonderul selection of music reflecting your personality.
Now, how did you know???!!!
My Urdu is not good enough, would you kindly explain the second line of the couplet AND the preceding paragraph. Please.
PS.
Regarding the bhajan, I thanked, Rafi - wonderful as he was - sang this not Gita/Jotika Roy. That would be much too much to take!! You probably know the context of the bhajan otherwise you would not have mentioned it.
#39 Posted by echoboom on August 1, 2006 8:52:37 am
An Inquirer is ALWAYS a religious person, whereas knowledgeable person is not necessarily religious.
eg:
Most technicians, engineers, & craftsmen might have studied science but they are not scientisits. A researchers into pure abstract science or maths IS a religious person.
To be religious is an attitude a temprament a personality. Most poets[ not the entertaing variety], ARE religious, no matter what outward package they exhibit. It is also quite possible for some of them becoming lapsed & become sell-outs.
A religious person, invariably a tortured soul & usualy does pay a heavy price for it.
All those who risk life limb and comfort for the sake of others,.. meaning fighting for the weak & persecuted & downtrodden ..are in my book RELIGIOUS.
without knowing a lot about you I believe are a deeply religious person; & so would I like tro fancy myself.
Now here is a great religious experience. To me in this all the ``hindu`` metaphors take the form of ``Hezbollah`` metaphors & I am pleading for that Peace-of-Victory (my Shyaam).
Listen & tears would trickle--of religious emotions.
JahaaN pey hUm, tuum kharRay haiN donoaN
sbhha kop raushan ufaque, yaheeN hai.
PaooN parRooN
eg:
Most technicians, engineers, & craftsmen might have studied science but they are not scientisits. A researchers into pure abstract science or maths IS a religious person.
To be religious is an attitude a temprament a personality. Most poets[ not the entertaing variety], ARE religious, no matter what outward package they exhibit. It is also quite possible for some of them becoming lapsed & become sell-outs.
A religious person, invariably a tortured soul & usualy does pay a heavy price for it.
All those who risk life limb and comfort for the sake of others,.. meaning fighting for the weak & persecuted & downtrodden ..are in my book RELIGIOUS.
without knowing a lot about you I believe are a deeply religious person; & so would I like tro fancy myself.
Now here is a great religious experience. To me in this all the ``hindu`` metaphors take the form of ``Hezbollah`` metaphors & I am pleading for that Peace-of-Victory (my Shyaam).
Listen & tears would trickle--of religious emotions.
JahaaN pey hUm, tuum kharRay haiN donoaN
sbhha kop raushan ufaque, yaheeN hai.
PaooN parRooN
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