Til bhaar tulannaa - Sesame seed's weight will be accounted for
Ginan Gist:
This Ginan is about what will happen to the souls when they depart from this world highlighting the nature of accountability and the provisions that one needs to take along with him/her to enjoy the felicity of the hereafter. Selfishness and pride of the body are condemned as being as futile as night’s dream.
Transliteration, Translation and Commentary
Eji Til bhaar toolña khaneki dhaar chalña
Yaasha til tilka lekha deeñaa(n) mere jivku(n)..
To me(n) kiya karu(n) jiv aapña
Aap savaarath bhai raatka sapna
Peend savaarath bhai raiyañka sapna.. ..To me(n)..1
O momins! Matters even as insignificant in weight as a sesame seed will have to be accounted for, rendering this path sharp as the edge of a sword to tread upon. O my Imam! My soul will indeed have to account for even a sesame's weight (of deeds).
So what can I do for the salvation of my soul? O brother! Selfishness is (as illusory) as night's dream. Body's pride is (as illusory) as night’s dream.
Holy Qur'an:
"On that Day will men proceed in companies sorted out, to be shown the deeds that they (had done). Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it."(99: six to eight)
Eji Aagal haat na paat na vora
Tiyaa(n) satka samar saathe liyaña..To me(n).. 2
O momins! Ahead there will be no markets, shops nor traders to deal with. There you will have to take along with you provisions of truth. So what can I do?...
Comment: All the material means of power and influence will be of no use in the hereafter. Only the influence of truth will prevail.
Holy Qur'an:
" Tell My bondmen who believe to establish worship and spend of that which We have given them, secretly and publicly, before a day cometh wherein there will be neither bargaining nor befriending. "(14:31)
Eji Tiyaa(n) so so karañi sooraj tapshe
Tiyaa(n) kiyaa(n) chhipnaa kiyaa(n)
Dhoondhaña mere jivku(n).. ..To me(n).. 3
O momins! There, there will be hundredfold intensity of solar illumination and heat. How will you hide and seek there? O my soul! So what can I do?...
Holy Qur'an:
"Lo! We have prepared for the disbelievers Fire. It's tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place."(18:30)
Eji Eso ginan Pir bhañaave Sadardin
Ya Shah fajal karo to jiv chhootaña mere jivku(n).. ..To me(n)..4
O momins! Such wisdom is being taught by Pir Sadardin. O my Imam! Shower Your mercy so that my soul gets release, indeed my soul. So what can I do?...
A brief note about the raag (tune) aspect of this Ginan by Aly Sunderji
The above ginan composed by Pir Sadardin is set in Raag Bhairav, the intended samay (time of day) for this raag is pratham prahar (3-6 AM). The notes used are all shuddh (pure) other than the Rishabh and Dhayvat that are Komal (flat Re and Dha) although the intended time of this raag is early morning, this ginan can be sung at any time of day.
Many ginans have meanings that correspond with the notations used in its tune, however this is not the case for the above ginan. This ginan is classified as “Aakhirati Khyaalna Ginano” meaning, a ginan that reminds us of the hereafter, though the context of doing good deeds, and often illustrating the consequences of not living a righteous life.
Miscellaneous Ginans With Translations
Ya Ali Madad.
This is an extract which I am convinced is ABSLOUTE TRUTH.made as first person saying.thru google on Imam jaffer sadiq sayings.
Imam Ali (A.S) has said that “I am the face of Allah in the heavens and on earth.”
(Ref: Ibid p. 206)
And since he is the Face of Allah, the holy Prophet (pbuh) has praised Mawla Ali’s
face in the following manner in the below mentioned hadith:
“Looking at the face of Ali (AS) is Ibadat.” (Ref: Sayyid Muhammad Sāleh Kashfī,
Kaukab-i-Durrī fī fazāil-i Ali, Lahore, Imamiyya Kutub Khāna, 1963, p.16
This is an extract which I am convinced is ABSLOUTE TRUTH.made as first person saying.thru google on Imam jaffer sadiq sayings.
Imam Ali (A.S) has said that “I am the face of Allah in the heavens and on earth.”
(Ref: Ibid p. 206)
And since he is the Face of Allah, the holy Prophet (pbuh) has praised Mawla Ali’s
face in the following manner in the below mentioned hadith:
“Looking at the face of Ali (AS) is Ibadat.” (Ref: Sayyid Muhammad Sāleh Kashfī,
Kaukab-i-Durrī fī fazāil-i Ali, Lahore, Imamiyya Kutub Khāna, 1963, p.16
Continued.
I wish only haqiqati members to post from from above and below points.any extract in relating farmans,ginan,qasidas relating to this kalam.
Points(full explaination later)
1.Hz said I as first person declaration.
2.the word 'hell' is not mentioned.
3.Allah being one of 350 names of God,so whole of humanity will see God face if blessed with birth either on earth or heaven.
4.earth could imply zahir,heaven implies baatin,noorani didar.
5.There is an ayat ,they ( not all)will be raised blind ( with biological eyes but blinded to truth.).
6.upon death if blessed to heaven,humanity will face of their God.,Allah being penultimate brand name they would see ( ALI +lah= Allah) face.
If ALI proclaims that believe it or DIE in suspect and get raised as blind.
7.there is any ayat HE GUIDE WHOM HE WISHES.
8.who are this blessed one earth who fully and absolutely believes the word as HZ ALI???
I wish only haqiqati members to post from from above and below points.any extract in relating farmans,ginan,qasidas relating to this kalam.
Points(full explaination later)
1.Hz said I as first person declaration.
2.the word 'hell' is not mentioned.
3.Allah being one of 350 names of God,so whole of humanity will see God face if blessed with birth either on earth or heaven.
4.earth could imply zahir,heaven implies baatin,noorani didar.
5.There is an ayat ,they ( not all)will be raised blind ( with biological eyes but blinded to truth.).
6.upon death if blessed to heaven,humanity will face of their God.,Allah being penultimate brand name they would see ( ALI +lah= Allah) face.
If ALI proclaims that believe it or DIE in suspect and get raised as blind.
7.there is any ayat HE GUIDE WHOM HE WISHES.
8.who are this blessed one earth who fully and absolutely believes the word as HZ ALI???
Satna sarovar saraasar bhariya - The Lake of truth is brimful
Ginan Gist:
This Ginan is recited during the partaking of Abe-sifa (Holy Water) and hence is called Ghatpaat no Ubho Ginan (Ghatpaat Standing Ginan). It highlights the importance of keeping the soul constantly refreshed and protected through the proper observance of rites and rituals and ethical conduct and keeping aloof from evil.
Transliteration, Translation and Commentary
Eji Satna sarovar saraasar bhariya
Eva amijal bhariya so aasha jire
Eñe sarovariye ho satne sarovariye
Hetaaras paar virabhai baandho ji.. ..1
O momins! The lake of truth is brimful, and thus the water of life, is also abundant and pure/holy. O dear ones! Maintain(or be in) the lake of this water. Maintain(or be in) this lake of truth and construct the bank of love, o dear brothers!
Comment: There are two ways of interpreting the lake of truth. On the one hand, it signifies the JamatKhana wherein life-giving water comprising of knowledge, wisdom and abe-sifa (holy water) is in abundance. Therefore we must endeavor to be regular in attendance and partake of this water. On the other hand, for an enlightened soul the lake of truth is the elevated soul consciousness filled with sat-chit-anand (truth, correct vision and consciousness, and joy) and one must live by the promptings of this elevated soul awareness all the time. The bank of love (farmanbardari and proper ritual observance with understanding) protects the water of life flowing into the empty desert of materialism.
The Holy Qur'an mentions the soul-purifying aspect of water:
"Remember, when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet."(8: 11)
Eji Hansaji-na raaja jyaare jilvaane betha
tyaare bagla tado tad naatha jire.. ..Eñe..2
O momins! When the swan came on the lake for excursion or a bath, the herons dispersed immediately. O dear ones! Maintain....
Comment: The swan is symbolic of the king of the souls (the Imam) and when the Imam enters the lake (the soul and heart) spiritually and hence granting the benefits of religious practices, the evil tendencies symbolized by the herons, automatically make exit from the soul. The joy of the higher replaces the pleasure of the lower nature.
Holy Qur'an:
“And establish the prayer at the two ends of the day and at the approaches of the night; verily the good deeds remove evil deeds. That is a reminder for the mindful. And be patient (and steadfast); for verily Allah does not waste the reward of the righteous (ones).”(11: 114-115)
Eji Dharamni laher kaa(n)y jharmar varse
Eva amijal varse so aachha jire.. ..Eñe..3
O momins! The waves of religion are drizzling. Thus the water of life is pouring in purity(to fill this lake). O dear ones! Maintain…
Comment: The constant drizzling of the water of life signifies the constant and continuous flow of Divine inspiration and peace rendering the souls constantly vigilant and refreshed with coolness and tranquility.
The verse of the Holy Qur'an mentioned in the first verse is also applicable here.
Eji Saar piyo ne vikhe ras dholo
Eva amijal adka piyaasa jire.. ..Eñe..4
O momins! Drink the pure and spill off the poison of evil. Crave more and more for this water of life. O dear ones! Maintain…
Comment: When a soul has had a taste of spiritual happiness, it constantly craves for more and more.
Mowlana Sultan Muhammad says in his Memoirs:
"But as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer. For that gift we must ever pray."
Holy Qur'an makes a distinction between pure water of life and poison:
"And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter." (35:12)
"O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you." (31:17)
Eji Chaar paaline tame paanchaj vaaro
Evi aachhi aachhi karñi kamaavo jire.. ..Eñe..5
O momins! Observe the four and discard the five. Thus earn only the good deeds. O dear ones! Maintain…
Comment: This verse is the elaboration of the previous one. It is more specific about what is good and what is evil. The good comprises of the four virtues - sat(truth), saburi(patience), imaan(faith) and zikar(remembrance of the Lord). The evil comprises of the five vices - kaam(carnal desires), krodh(anger), lobh(greed), moh(deep love for this world) and madh(pride).
Eji Kaam krodh jena ghat maa(n)he jaaher jaagiya
Teñe jeetya jeetya daa sarve haarya jire.. ..Eñe..6
O momins! The one in whose heart the forces of anger and carnal desires became manifestly awakened, lost all the games that were won previously. O dear ones! Maintain....
Comment: The reference to previous gains alludes to the attainment of this path as a direct result of the gains made due to good actions of the previous births. If a soul is overcome by the dual forces of lust and anger, hence compromising his capacity for spiritual elevation and vision, has indeed lost everything he worked hard for in his previous births.
Eji Bhañe Pir Sadardin saambhlo gatiyu(n) momano
To tame baar karod maa(n)he jheelsho jire.. ..Eñe..7
O momins! Peer Sadardeen teaches: O momins of the congregation listen (to and follow what I have said) thereby you will join and enjoy the company of the twelve crores. O dear ones! Maintain…
Comment: Twelve crores refers to the number of souls that were saved by Pir Sadardeen during the age of Kaliyuga. Joining and enjoying with them is an expression of the loftiness of the state of spiritual enlightenment in terms of protection and power.
A brief note about the raag (tune) aspect of the Ginan by Aly Sunderji
The above ginan is classified as Ghat Paatna Ubha Ginano, to be sung while Aab-e-Safa is being served. The composition is predominantly based in Raag Khamaaj, with a slight usage of Tivr Madhyam (Sharp Ma) in both Aaroh and Avroh (ascending and descending) Raag Khamaaj uses all Shuddh notes other than Komal Nishaad (flat ni) in its avroh notes used are SGMPDNS SnDPMGRS. The traditional samay for this raag is the second prahar of the night (between 9 PM and 12 AM) I thank my colleague Koyal Ansingkar for her help in academic research with regards to the notations of this ginan.
[/b]
Ginan Gist:
This Ginan is recited during the partaking of Abe-sifa (Holy Water) and hence is called Ghatpaat no Ubho Ginan (Ghatpaat Standing Ginan). It highlights the importance of keeping the soul constantly refreshed and protected through the proper observance of rites and rituals and ethical conduct and keeping aloof from evil.
Transliteration, Translation and Commentary
Eji Satna sarovar saraasar bhariya
Eva amijal bhariya so aasha jire
Eñe sarovariye ho satne sarovariye
Hetaaras paar virabhai baandho ji.. ..1
O momins! The lake of truth is brimful, and thus the water of life, is also abundant and pure/holy. O dear ones! Maintain(or be in) the lake of this water. Maintain(or be in) this lake of truth and construct the bank of love, o dear brothers!
Comment: There are two ways of interpreting the lake of truth. On the one hand, it signifies the JamatKhana wherein life-giving water comprising of knowledge, wisdom and abe-sifa (holy water) is in abundance. Therefore we must endeavor to be regular in attendance and partake of this water. On the other hand, for an enlightened soul the lake of truth is the elevated soul consciousness filled with sat-chit-anand (truth, correct vision and consciousness, and joy) and one must live by the promptings of this elevated soul awareness all the time. The bank of love (farmanbardari and proper ritual observance with understanding) protects the water of life flowing into the empty desert of materialism.
The Holy Qur'an mentions the soul-purifying aspect of water:
"Remember, when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet."(8: 11)
Eji Hansaji-na raaja jyaare jilvaane betha
tyaare bagla tado tad naatha jire.. ..Eñe..2
O momins! When the swan came on the lake for excursion or a bath, the herons dispersed immediately. O dear ones! Maintain....
Comment: The swan is symbolic of the king of the souls (the Imam) and when the Imam enters the lake (the soul and heart) spiritually and hence granting the benefits of religious practices, the evil tendencies symbolized by the herons, automatically make exit from the soul. The joy of the higher replaces the pleasure of the lower nature.
Holy Qur'an:
“And establish the prayer at the two ends of the day and at the approaches of the night; verily the good deeds remove evil deeds. That is a reminder for the mindful. And be patient (and steadfast); for verily Allah does not waste the reward of the righteous (ones).”(11: 114-115)
Eji Dharamni laher kaa(n)y jharmar varse
Eva amijal varse so aachha jire.. ..Eñe..3
O momins! The waves of religion are drizzling. Thus the water of life is pouring in purity(to fill this lake). O dear ones! Maintain…
Comment: The constant drizzling of the water of life signifies the constant and continuous flow of Divine inspiration and peace rendering the souls constantly vigilant and refreshed with coolness and tranquility.
The verse of the Holy Qur'an mentioned in the first verse is also applicable here.
Eji Saar piyo ne vikhe ras dholo
Eva amijal adka piyaasa jire.. ..Eñe..4
O momins! Drink the pure and spill off the poison of evil. Crave more and more for this water of life. O dear ones! Maintain…
Comment: When a soul has had a taste of spiritual happiness, it constantly craves for more and more.
Mowlana Sultan Muhammad says in his Memoirs:
"But as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer. For that gift we must ever pray."
Holy Qur'an makes a distinction between pure water of life and poison:
"And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter." (35:12)
"O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you." (31:17)
Eji Chaar paaline tame paanchaj vaaro
Evi aachhi aachhi karñi kamaavo jire.. ..Eñe..5
O momins! Observe the four and discard the five. Thus earn only the good deeds. O dear ones! Maintain…
Comment: This verse is the elaboration of the previous one. It is more specific about what is good and what is evil. The good comprises of the four virtues - sat(truth), saburi(patience), imaan(faith) and zikar(remembrance of the Lord). The evil comprises of the five vices - kaam(carnal desires), krodh(anger), lobh(greed), moh(deep love for this world) and madh(pride).
Eji Kaam krodh jena ghat maa(n)he jaaher jaagiya
Teñe jeetya jeetya daa sarve haarya jire.. ..Eñe..6
O momins! The one in whose heart the forces of anger and carnal desires became manifestly awakened, lost all the games that were won previously. O dear ones! Maintain....
Comment: The reference to previous gains alludes to the attainment of this path as a direct result of the gains made due to good actions of the previous births. If a soul is overcome by the dual forces of lust and anger, hence compromising his capacity for spiritual elevation and vision, has indeed lost everything he worked hard for in his previous births.
Eji Bhañe Pir Sadardin saambhlo gatiyu(n) momano
To tame baar karod maa(n)he jheelsho jire.. ..Eñe..7
O momins! Peer Sadardeen teaches: O momins of the congregation listen (to and follow what I have said) thereby you will join and enjoy the company of the twelve crores. O dear ones! Maintain…
Comment: Twelve crores refers to the number of souls that were saved by Pir Sadardeen during the age of Kaliyuga. Joining and enjoying with them is an expression of the loftiness of the state of spiritual enlightenment in terms of protection and power.
A brief note about the raag (tune) aspect of the Ginan by Aly Sunderji
The above ginan is classified as Ghat Paatna Ubha Ginano, to be sung while Aab-e-Safa is being served. The composition is predominantly based in Raag Khamaaj, with a slight usage of Tivr Madhyam (Sharp Ma) in both Aaroh and Avroh (ascending and descending) Raag Khamaaj uses all Shuddh notes other than Komal Nishaad (flat ni) in its avroh notes used are SGMPDNS SnDPMGRS. The traditional samay for this raag is the second prahar of the night (between 9 PM and 12 AM) I thank my colleague Koyal Ansingkar for her help in academic research with regards to the notations of this ginan.
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Last edited by kmaherali on Sun Apr 30, 2017 6:59 am, edited 1 time in total.
Dur desh thee aayo vannjaaro - You have come from a distant country, o travelling trader
Ginan Gist:
This Ginan highlights the transitory nature of our existence in this world by way of the imagery of a travelling trader and that all our actions are dealings with the world and are a means of attaining the ultimate objective of meeting the Imam. In this context it mentions the nature of the dealings that we are required to undertake in order to attain the objective - remembrance, sacrifice, abstinence from backbiting and ethical and clean living.
Transliteration, Translation & Commentary
eji dur desh thee aayo vann jaaro
shaah mil sodaa keejee ejee...................................1
O momins! You are a travelling trader who has come from a distant country. Perform (only) the bargain which will yield the meeting with the Imam.
Comment: The distant country alludes to our origin beyond space and time. The meeting with the Imam through the Vision (Deedar) reflects the highest aspiration of a murid.
Holy Qur'an:
"Those who rehearse the Book of Allah, establish regular prayer, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: For He will pay them their need, nay, He will give them (even) more out of His bounty: for He is Oft-Forgiving, Most Ready to appreciate (service)."(35:29-30)
eji sute betthe bhaai raah chala(n)te jee
naam saaheb jee ko leejee-e jee...............................2
O momins! While sleeping or seated brother, or moving along a way, recite(remember) the name of the Lord.
Holy Qur'an:
"Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire." (3:191)
eji jo ghar hove bhaai vast peeyaaree jee
so naam saaheb jee ko deejee ejee.............................3
O momins! Whatever you have that is dear to your heart, submit it in the name of the Imam.
Holy Qur'an:
"By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of truth Allah knows it well." (3:92)
eji ek kann naam saaheb jee ko deeje jee
to palatra savaa laakh leejee ejee............................4
O momins! If you give(offer) one bit in the name of the Imam, you will receive in return one hundred and twenty five thousand times in the hereafter or later.
Holy Qur'an:
"Lo! Allah has bought from the believers their lives and their wealth because the garden (of paradise) will be theirs."(9:111)
eji a(n)dhle ku(n) cha(n)dar yaaraa najar na aave jee
kahennaa sohee na pati jee-e jee..............................5
O momins! To the blind ones, the Moon is not visible. To such persons, no matter how much is explained, will not be convinced about this truth.
Holy Qur'an:
"Deaf, dumb, and blind, they will not return (to the path)." (2:18)
“Truly, it is not their eyes that are blind, but their hearts... “(22:46)
eji deetthddaa dosh bhaai keesee ku(n) na deeje jee
to ann deetthaa kee-u kar deejee-e jee........................6
O momins! Never attribute faults and mistakes seen by your eyes, to anyone. Then how can you blame someone for an unseen error.
Holy Qur'an:
"O ye who believe! Avoid suspicion as much (as possible) for suspicion in some cases is a sin. And spy not on each other nor backbite one another. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: For Allah is Oft-Returning, Most Merciful."( 49: 11-12)
eji par ni(n)daa bhaai jagat khuaaree jee
seer paa(n)u narge paddee-e jee...............................7
O momins! Slandering others causes the ruin of the universe and from head to feet the person degenerates to hell.
Holy Qur'an:
"Woe to every (kind of) scandal-monger and backbiter."(104:1)
eji maannek laine vannjaaro aayo jee
to maannek tees chunnee leejee -e jee.........................8
O momins! The travelling trader has arrived with precious stones. Select the precious stones only from Him.
Comment: In this verse, the travelling trader refers to the Imam who provides invaluable guidance and wisdom. There is a Farman of Mowlana Sultan Muhammad Shah which states: "When we open our mouth and make Farmans, heaps of pearls are scattered. But the value of these pearls will be realized only by that momin who really understands them, and he alone knows what (a valuable thing) he has got." (Rajkot, 21-10-1903)
eji maannek chhoddee je ka(n)ch vann jann
teen saann vann-j na keejee ejee..............................9
O momins! Do not bargain with those who abandon the precious stones and trade in glass instead.
eji jees hattee me bhaai vakhar thoddaa
teen saann vannaj nakeejee ejee..............................10
O brother! The shop in which there are very few (worthy) goods to trade with, do not conduct your trade therein.
Comment; Do not visit places where nothing worthwhile is to be found.
eji aachhee aachhee karannee kamaavo mere bhaai
to agan na baalle, pavan na ddole, paannee na bolle, raajaa bee
da(n)dd na deejee ejee.......................................11
O my brother! Earn pure and clean deeds, then fire will not burn you, the wind will not shake you, the floods will not drown you, and the King will not punish you.
Comment: The fire refers to lust, passion, anger and anxiety. The wind refers to pride, doubt, greed etc. The floods refer to the vicissitudes and vagaries of time.
eji kholee bha(n)dhaar maaro swaamee raajo betthaa
u(n)ch neech kaa shabda sunneejee ejee.......................12
O momins! The Imam having opened the treasure house is seated. Listen to Him about matters which you regard as inferior or superior.
eji lai taraaju maaro saamee raajo betthaa
laavo to mul karee jee e jee.................................13
O momins! My Lord is seated with the balance. Then bring your (deeds) to him for evaluation.
Comment: The balance here refers to conscience. We are constantly reminded to evaluate our actions based upon our conscience.
eji e geenaan mahaaras peer gofte hasanshaah
swaamee raajo seedak pateejee -e jee........................14
O momins! This Ginan which is the most delightful nectar, is scattered by Pir Hasan Shah. Have complete trust in the Imam.
A brief note on the raag (tune) aspect by Aly Sunderji
The Ginan Dur Deshthi Aayo Vañjhaaro is set on Raag Bhimpalasi, part of Kaafi Thaat, Raag Bhimpalasi uses both komal Gandhaar (flat Ga) and Komal Nishaad (flat Ni), just by a simple difference in order of notations from Raag Kaafi, Raag Bhimpalasi has a distinct flavour of its own the notes are – Aaroh: ni Sa ga Ma Pa ni Sa. Avroh: Sa ni Dha Pa Ma ga Re Sa, the intended samay (time of day) of this raag is afternoon. This ginan is a “Jodilo” of many other popular ginans, Jodilo means it shared the same tune with other songs (ginans in this case) Dur Deshthi Aayo shares the same tune with other popular ginans such as: Tu(n)hi Gur Tu(n)hi Nar, Sheth Kahe Tame Saambhlo Vaañotar, and Kalpat Jalpat Maaya e-Mohi.
***********
Mune Deedar Deedhaa Mowla e (unpublished)
Eji mune didaar didhaa Mowla e
Saajan ghar maanhe
Aashaa ni hun bhatkati
Swami tame raho dil maa samay…..Mune Didar
O momins! The Imam has granted me the Deedaar (Vision). The King himself in my home. Always hopeful for it, I have been roaming. O Lord remain contained in my heart...
Eji Kaabaa to maro dil chhe,
Hajj Hardam thay,
Pathar Pooja have shah ni karu,
Pujanta laagaj thay…Mune Didar
O momins! The Kaba is now my heart, Hajj happens every moment. Now I perform the idol worship of my Imam. Worshipping thus, bowing takes place.
Eji panth re panth nathi manti,
Gai baavantarne balae,
Roza, namaz ane bandage
To mari nirantar thaye…Mune Didar
O momins! I do not follow various other paths. Gone is the problem of the 52 (pitfalls). The fasts, namaz and bandagi happen all the time.
Eji swami birajiya mara dilma
Tej dil kahevai
Smarn karu have nishdin
Sami alaga na thay …mune
O momins! The Lord is residing in my heart, it is only then that it is called a heart. I constantly remember Him. He can never separate anymore.
Eji hazar jomo maro aathma,
Ghat ghat rahiyo re samay
Algo kari je maanshe
Ghor andhar jaai…mune didar
O momins! The present Imam is my soul and is manifest in every part of my being. Whoever considers Him as being separate, will go to utter darkness.
Eji hunre dariya ni laher chhe
Sami chhe dariya
Laher algi kem rahi shake
Dariya maanhe samay…mune Didar
O momins! I am the wave of the ocean. The Lord is the ocean. How can the wave be separate from the ocean. It is contained in the ocean.
Eji hunre nathi sami hun nathi,
Tunhi tun re saday
Pir Hassan shahe joyi re
Hun gai tunhi ma samay …mune Didar
O momins! I am not anymore, I am not. It is only you who are for ever. Pir Hassan Shah has witnessed this. I am gone and am dissolved in you.
Ginan Gist:
This Ginan highlights the transitory nature of our existence in this world by way of the imagery of a travelling trader and that all our actions are dealings with the world and are a means of attaining the ultimate objective of meeting the Imam. In this context it mentions the nature of the dealings that we are required to undertake in order to attain the objective - remembrance, sacrifice, abstinence from backbiting and ethical and clean living.
Transliteration, Translation & Commentary
eji dur desh thee aayo vann jaaro
shaah mil sodaa keejee ejee...................................1
O momins! You are a travelling trader who has come from a distant country. Perform (only) the bargain which will yield the meeting with the Imam.
Comment: The distant country alludes to our origin beyond space and time. The meeting with the Imam through the Vision (Deedar) reflects the highest aspiration of a murid.
Holy Qur'an:
"Those who rehearse the Book of Allah, establish regular prayer, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: For He will pay them their need, nay, He will give them (even) more out of His bounty: for He is Oft-Forgiving, Most Ready to appreciate (service)."(35:29-30)
eji sute betthe bhaai raah chala(n)te jee
naam saaheb jee ko leejee-e jee...............................2
O momins! While sleeping or seated brother, or moving along a way, recite(remember) the name of the Lord.
Holy Qur'an:
"Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire." (3:191)
eji jo ghar hove bhaai vast peeyaaree jee
so naam saaheb jee ko deejee ejee.............................3
O momins! Whatever you have that is dear to your heart, submit it in the name of the Imam.
Holy Qur'an:
"By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of truth Allah knows it well." (3:92)
eji ek kann naam saaheb jee ko deeje jee
to palatra savaa laakh leejee ejee............................4
O momins! If you give(offer) one bit in the name of the Imam, you will receive in return one hundred and twenty five thousand times in the hereafter or later.
Holy Qur'an:
"Lo! Allah has bought from the believers their lives and their wealth because the garden (of paradise) will be theirs."(9:111)
eji a(n)dhle ku(n) cha(n)dar yaaraa najar na aave jee
kahennaa sohee na pati jee-e jee..............................5
O momins! To the blind ones, the Moon is not visible. To such persons, no matter how much is explained, will not be convinced about this truth.
Holy Qur'an:
"Deaf, dumb, and blind, they will not return (to the path)." (2:18)
“Truly, it is not their eyes that are blind, but their hearts... “(22:46)
eji deetthddaa dosh bhaai keesee ku(n) na deeje jee
to ann deetthaa kee-u kar deejee-e jee........................6
O momins! Never attribute faults and mistakes seen by your eyes, to anyone. Then how can you blame someone for an unseen error.
Holy Qur'an:
"O ye who believe! Avoid suspicion as much (as possible) for suspicion in some cases is a sin. And spy not on each other nor backbite one another. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah: For Allah is Oft-Returning, Most Merciful."( 49: 11-12)
eji par ni(n)daa bhaai jagat khuaaree jee
seer paa(n)u narge paddee-e jee...............................7
O momins! Slandering others causes the ruin of the universe and from head to feet the person degenerates to hell.
Holy Qur'an:
"Woe to every (kind of) scandal-monger and backbiter."(104:1)
eji maannek laine vannjaaro aayo jee
to maannek tees chunnee leejee -e jee.........................8
O momins! The travelling trader has arrived with precious stones. Select the precious stones only from Him.
Comment: In this verse, the travelling trader refers to the Imam who provides invaluable guidance and wisdom. There is a Farman of Mowlana Sultan Muhammad Shah which states: "When we open our mouth and make Farmans, heaps of pearls are scattered. But the value of these pearls will be realized only by that momin who really understands them, and he alone knows what (a valuable thing) he has got." (Rajkot, 21-10-1903)
eji maannek chhoddee je ka(n)ch vann jann
teen saann vann-j na keejee ejee..............................9
O momins! Do not bargain with those who abandon the precious stones and trade in glass instead.
eji jees hattee me bhaai vakhar thoddaa
teen saann vannaj nakeejee ejee..............................10
O brother! The shop in which there are very few (worthy) goods to trade with, do not conduct your trade therein.
Comment; Do not visit places where nothing worthwhile is to be found.
eji aachhee aachhee karannee kamaavo mere bhaai
to agan na baalle, pavan na ddole, paannee na bolle, raajaa bee
da(n)dd na deejee ejee.......................................11
O my brother! Earn pure and clean deeds, then fire will not burn you, the wind will not shake you, the floods will not drown you, and the King will not punish you.
Comment: The fire refers to lust, passion, anger and anxiety. The wind refers to pride, doubt, greed etc. The floods refer to the vicissitudes and vagaries of time.
eji kholee bha(n)dhaar maaro swaamee raajo betthaa
u(n)ch neech kaa shabda sunneejee ejee.......................12
O momins! The Imam having opened the treasure house is seated. Listen to Him about matters which you regard as inferior or superior.
eji lai taraaju maaro saamee raajo betthaa
laavo to mul karee jee e jee.................................13
O momins! My Lord is seated with the balance. Then bring your (deeds) to him for evaluation.
Comment: The balance here refers to conscience. We are constantly reminded to evaluate our actions based upon our conscience.
eji e geenaan mahaaras peer gofte hasanshaah
swaamee raajo seedak pateejee -e jee........................14
O momins! This Ginan which is the most delightful nectar, is scattered by Pir Hasan Shah. Have complete trust in the Imam.
A brief note on the raag (tune) aspect by Aly Sunderji
The Ginan Dur Deshthi Aayo Vañjhaaro is set on Raag Bhimpalasi, part of Kaafi Thaat, Raag Bhimpalasi uses both komal Gandhaar (flat Ga) and Komal Nishaad (flat Ni), just by a simple difference in order of notations from Raag Kaafi, Raag Bhimpalasi has a distinct flavour of its own the notes are – Aaroh: ni Sa ga Ma Pa ni Sa. Avroh: Sa ni Dha Pa Ma ga Re Sa, the intended samay (time of day) of this raag is afternoon. This ginan is a “Jodilo” of many other popular ginans, Jodilo means it shared the same tune with other songs (ginans in this case) Dur Deshthi Aayo shares the same tune with other popular ginans such as: Tu(n)hi Gur Tu(n)hi Nar, Sheth Kahe Tame Saambhlo Vaañotar, and Kalpat Jalpat Maaya e-Mohi.
***********
Mune Deedar Deedhaa Mowla e (unpublished)
Eji mune didaar didhaa Mowla e
Saajan ghar maanhe
Aashaa ni hun bhatkati
Swami tame raho dil maa samay…..Mune Didar
O momins! The Imam has granted me the Deedaar (Vision). The King himself in my home. Always hopeful for it, I have been roaming. O Lord remain contained in my heart...
Eji Kaabaa to maro dil chhe,
Hajj Hardam thay,
Pathar Pooja have shah ni karu,
Pujanta laagaj thay…Mune Didar
O momins! The Kaba is now my heart, Hajj happens every moment. Now I perform the idol worship of my Imam. Worshipping thus, bowing takes place.
Eji panth re panth nathi manti,
Gai baavantarne balae,
Roza, namaz ane bandage
To mari nirantar thaye…Mune Didar
O momins! I do not follow various other paths. Gone is the problem of the 52 (pitfalls). The fasts, namaz and bandagi happen all the time.
Eji swami birajiya mara dilma
Tej dil kahevai
Smarn karu have nishdin
Sami alaga na thay …mune
O momins! The Lord is residing in my heart, it is only then that it is called a heart. I constantly remember Him. He can never separate anymore.
Eji hazar jomo maro aathma,
Ghat ghat rahiyo re samay
Algo kari je maanshe
Ghor andhar jaai…mune didar
O momins! The present Imam is my soul and is manifest in every part of my being. Whoever considers Him as being separate, will go to utter darkness.
Eji hunre dariya ni laher chhe
Sami chhe dariya
Laher algi kem rahi shake
Dariya maanhe samay…mune Didar
O momins! I am the wave of the ocean. The Lord is the ocean. How can the wave be separate from the ocean. It is contained in the ocean.
Eji hunre nathi sami hun nathi,
Tunhi tun re saday
Pir Hassan shahe joyi re
Hun gai tunhi ma samay …mune Didar
O momins! I am not anymore, I am not. It is only you who are for ever. Pir Hassan Shah has witnessed this. I am gone and am dissolved in you.
There are also translations of the Gugri Ginans in this forum at:Admin wrote:The Ginan section in the new Heritage site has been updated with these translations from first to last post above this one.
http://www.ismaili.net/html/modules.php ... &start=315
You may want to add them.
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
Mune Deedar Deedhaa Mowla e (unpublished)
Eji mune didaar didhaa Mowla e
Saajan ghar maanhe
Aashaa ni hun bhatkati
Swami tame raho dil maa samay…..Mune Didar
O momins! The Imam has granted me the Deedaar (Vision). The King himself in my home. Always hopeful for it, I have been roaming. O Lord remain contained in my heart...
Eji Kaabaa to maro dil chhe,
Hajj Hardam thay,
Pathar Pooja have shah ni karu,
Pujanta laagaj thay…Mune Didar
O momins! The Kaba is now my heart, Hajj happens every moment. Now I perform the idol worship of my Imam. Worshipping thus, bowing takes place.
Kmaherali need some explanation of the line, you posted of an unpublished Ginan.
PATHAR POOJA HAVEY SHAH NI KARU(N)
You translated," Now I perform the IDOL worship of my Imam".
My question is, Ismailis are against IDOL worship ( PATHAR KE SANAM) then how come such a line be related to Pir Hasan Shah?!!
Eji mune didaar didhaa Mowla e
Saajan ghar maanhe
Aashaa ni hun bhatkati
Swami tame raho dil maa samay…..Mune Didar
O momins! The Imam has granted me the Deedaar (Vision). The King himself in my home. Always hopeful for it, I have been roaming. O Lord remain contained in my heart...
Eji Kaabaa to maro dil chhe,
Hajj Hardam thay,
Pathar Pooja have shah ni karu,
Pujanta laagaj thay…Mune Didar
O momins! The Kaba is now my heart, Hajj happens every moment. Now I perform the idol worship of my Imam. Worshipping thus, bowing takes place.
Kmaherali need some explanation of the line, you posted of an unpublished Ginan.
PATHAR POOJA HAVEY SHAH NI KARU(N)
You translated," Now I perform the IDOL worship of my Imam".
My question is, Ismailis are against IDOL worship ( PATHAR KE SANAM) then how come such a line be related to Pir Hasan Shah?!!
Discussions on Ginans are have been moved to the following link
http://www.ismaili.net/html/modules.php ... 6&start=15
Please note that it is important to keep this thread clear of any discussion, you can post here ginans with their specific translation only.
For discussing on ginans, please post in this new thread so this section remains clean. Thanks you
http://www.ismaili.net/html/modules.php ... 6&start=15
Please note that it is important to keep this thread clear of any discussion, you can post here ginans with their specific translation only.
For discussing on ginans, please post in this new thread so this section remains clean. Thanks you
Ham dil khaalak Allah sohi vase ji - My heart is the creation and Allah resides therein
Ginan Gist:
This Ginan highlights the esoteric dimension of our Tariqah with respect to the notion of a Perfect Man as a macrosm of creation in whose heart the entire creation is reflected and in whom the Divine fully manifests and hence expresses the Divine will par excellence. In this context it points out some of the salient features of an esoteric tradition - constant search for knowledge and wisdom, interiorization of the rituals and the necessity of and complete trust in the Pir (Spiritual Master).
Transliteration, Translation & Commentary
Eji Ham dil Khaalak Allah sohi vase ji
Jeñe kaayam kudrat chalaai, e-bi Allah. . ..1
O momins! My heart is the creation and Allah resides in it, the one who sustains nature and creation endlessly. He himself is Allah.
Comment:This verse alludes to the macrocosmic aspect of man - that through spiritual elevation he can reflect the entire creation in his heart. There is a prophetic hadith which states: "I could not be contained in the heavens and the earth, but can be contained in the heart of a true believer." In connection to this aspect, Allah's role as the sustainer of creation is also reflected in the Perfect Man (al-Insan al-Kameel).
Holy Qur'an:
"For Allah is He Who gives (all) Sustenance, - Lord of Power, - Steadfast (for ever)."(51:58)
Eji Soonbe mulla soonbe kaaji
E shesht keñe rachaai, e-bi Allah.. ..2
O momins! Listen O mullah ( religious scholar)! Listen O qaadi (judge)! Whose creation is this Universe. He himself is Allah.
Holy Qur'an:
"For to anything which We have willed, We but say the word, "Be", and it is."(16:40)
"For thy Lord is the (sure) accomplisher of what He planned."(11:107)
"For Allah carries out all that He plans." (22:14)
Eji Is re maati maa(n)he saari duniya nipaai
Isme(n) koñ Hindu koñ Musalmaan, e-bi Allah.. ..3
O momins! Out of this clay, He fashioned the entire universe; so who can be called a Hindu and who can be called a Muslim? He himself is Allah.
Comment: This verse points to the essential unity of mankind - that we are created out of the same stuff and hence there is no essential differentiation between the various religious denominations.
Holy Qur'an:
"O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women."(4:1)
Eji Hindu sohi je adsath teerath jaave
Musalmaan masita, e-bi Allah.. ..4
O momins! A Hindu is the one who goes to visit sixty eight places of worship. A Muslim is the one who goes to masjid (mosque). He himself is Allah.
Comment: This verse points to the plurality of worship resulting from essential unity.
Holy Qur'an:
"O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another."(49:13)
Eji Mere Shahku(n) Hindu na jaañe, Musalmaan na buje
Shah betha niranjan hoi, e-bi Allah.. ..5
O momins! A Hindu does not know my Shah (Imam), A Muslim does not know him. The Shah is seated as the one beyond comprehension. He himself is Allah.
Comment: This verse indicates that real recognition of God as manifested in the Imam is not attained through the performance of external rituals, but rather through search and inner purification.
Eji Man mera musalla Allah mera kaaji
Kaaya hameri masita, e-bi Allah.. ..6
O momins! My heart is my prayer-mat and Allah is my judge. My body is the mosque. He himself is Allah.
Comments: This verse points to the interiorization of worship. The real worship takes place within one's own being. All the external rituals have their inner counterparts which must be given more attention in an esoteric tradition.
Eji Andar bayth me(n) nimaaj gujaaru(n)
Murakh kiya jaane taayat hamaari, e-bi Allah.. ..7
O momins ! Therein, I sit and perform my namaz . What would a fool know about the secrets of my worship? He himself is Allah.
Eji Aave to roji nahi to roja
Esa esa dhyaan mere Sahebji-su(n) dharna, e-bi Allah.. ..8
O momins ! If food comes my way, it is my sustenance; if not, then it is my fast. It is in this manner that I trust my Imam. He himself is Allah.
Comment: This verse alludes to the attitude of complete trust in Allah.
Holy Qur'an:
"And put thy trust in Allah, and enough is Allah as a disposer of affairs." (33:3)
"Is not Allah enough for his Servant?" (39:36)
Eji Moman sohi jo sab maramaj jaañe
Ilam raah sar chalña, e-bi Allah.. ..9
O momins ! A momin (believer) is the one who knows all the mysteries of life. He proceeds along the path of knowledge and wisdom. He himself is Allah.
Comment: This verse points to a perfect momin being the one who becomes all-knowing and all-wise reflecting the nature of Allah as per Holy Qur'an:
"From Allah, verily nothing is hidden on earth or in the heavens." (3:5)
"For He knoweth what is manifest and what is hidden." (87:7)
Eji Giyaan dhiyaan maa(n)he sarve sudh paai
Khoj khoj kar milna, e-bi Allah.. ..10
O momins ! All comprehension and awareness comes through study and contemplation/meditation. It is attained through constant search. He himself is Allah.
Holy Qur'an:
"He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding." (2:269)
Eji Boliya Pir Shams sooño mora bhai
Pir bina paar kiyu(n) utarña, e-bi Allah .. ..11
Pir Shams says: Listen O my brothers! How can you reach the other shore without a spiritual guide? He himself is Allah.
A brief note on the raag (tune) aspect of this Ginan
The ginan Ham Dil Khaalak Allah Sohi Vase is based in a mixture of raags, for the most part is it set in Raag Mishr Sindhura, traditionally sung during monsoon, this raag has an overall romantic feel. Based in Kaafi Thaat, the notes and overall ang is quite similar, yes very distinct at the same time. The notes used are – Aaroh: SRMPDS / Avroh: RNSnDPMgRS. The intended samay (time of day) for Raag Sindhoora is the fourth prahar of the day (3 PM – 6PM). Like most other ginans, the above ginan is a Mish (mixed / impure) raag, this being said, the tune varies from singer to singer, some ginan singers add a flavour of Mishr Khamaaj to this ginan.
Ginan Gist:
This Ginan highlights the esoteric dimension of our Tariqah with respect to the notion of a Perfect Man as a macrosm of creation in whose heart the entire creation is reflected and in whom the Divine fully manifests and hence expresses the Divine will par excellence. In this context it points out some of the salient features of an esoteric tradition - constant search for knowledge and wisdom, interiorization of the rituals and the necessity of and complete trust in the Pir (Spiritual Master).
Transliteration, Translation & Commentary
Eji Ham dil Khaalak Allah sohi vase ji
Jeñe kaayam kudrat chalaai, e-bi Allah. . ..1
O momins! My heart is the creation and Allah resides in it, the one who sustains nature and creation endlessly. He himself is Allah.
Comment:This verse alludes to the macrocosmic aspect of man - that through spiritual elevation he can reflect the entire creation in his heart. There is a prophetic hadith which states: "I could not be contained in the heavens and the earth, but can be contained in the heart of a true believer." In connection to this aspect, Allah's role as the sustainer of creation is also reflected in the Perfect Man (al-Insan al-Kameel).
Holy Qur'an:
"For Allah is He Who gives (all) Sustenance, - Lord of Power, - Steadfast (for ever)."(51:58)
Eji Soonbe mulla soonbe kaaji
E shesht keñe rachaai, e-bi Allah.. ..2
O momins! Listen O mullah ( religious scholar)! Listen O qaadi (judge)! Whose creation is this Universe. He himself is Allah.
Holy Qur'an:
"For to anything which We have willed, We but say the word, "Be", and it is."(16:40)
"For thy Lord is the (sure) accomplisher of what He planned."(11:107)
"For Allah carries out all that He plans." (22:14)
Eji Is re maati maa(n)he saari duniya nipaai
Isme(n) koñ Hindu koñ Musalmaan, e-bi Allah.. ..3
O momins! Out of this clay, He fashioned the entire universe; so who can be called a Hindu and who can be called a Muslim? He himself is Allah.
Comment: This verse points to the essential unity of mankind - that we are created out of the same stuff and hence there is no essential differentiation between the various religious denominations.
Holy Qur'an:
"O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women."(4:1)
Eji Hindu sohi je adsath teerath jaave
Musalmaan masita, e-bi Allah.. ..4
O momins! A Hindu is the one who goes to visit sixty eight places of worship. A Muslim is the one who goes to masjid (mosque). He himself is Allah.
Comment: This verse points to the plurality of worship resulting from essential unity.
Holy Qur'an:
"O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another."(49:13)
Eji Mere Shahku(n) Hindu na jaañe, Musalmaan na buje
Shah betha niranjan hoi, e-bi Allah.. ..5
O momins! A Hindu does not know my Shah (Imam), A Muslim does not know him. The Shah is seated as the one beyond comprehension. He himself is Allah.
Comment: This verse indicates that real recognition of God as manifested in the Imam is not attained through the performance of external rituals, but rather through search and inner purification.
Eji Man mera musalla Allah mera kaaji
Kaaya hameri masita, e-bi Allah.. ..6
O momins! My heart is my prayer-mat and Allah is my judge. My body is the mosque. He himself is Allah.
Comments: This verse points to the interiorization of worship. The real worship takes place within one's own being. All the external rituals have their inner counterparts which must be given more attention in an esoteric tradition.
Eji Andar bayth me(n) nimaaj gujaaru(n)
Murakh kiya jaane taayat hamaari, e-bi Allah.. ..7
O momins ! Therein, I sit and perform my namaz . What would a fool know about the secrets of my worship? He himself is Allah.
Eji Aave to roji nahi to roja
Esa esa dhyaan mere Sahebji-su(n) dharna, e-bi Allah.. ..8
O momins ! If food comes my way, it is my sustenance; if not, then it is my fast. It is in this manner that I trust my Imam. He himself is Allah.
Comment: This verse alludes to the attitude of complete trust in Allah.
Holy Qur'an:
"And put thy trust in Allah, and enough is Allah as a disposer of affairs." (33:3)
"Is not Allah enough for his Servant?" (39:36)
Eji Moman sohi jo sab maramaj jaañe
Ilam raah sar chalña, e-bi Allah.. ..9
O momins ! A momin (believer) is the one who knows all the mysteries of life. He proceeds along the path of knowledge and wisdom. He himself is Allah.
Comment: This verse points to a perfect momin being the one who becomes all-knowing and all-wise reflecting the nature of Allah as per Holy Qur'an:
"From Allah, verily nothing is hidden on earth or in the heavens." (3:5)
"For He knoweth what is manifest and what is hidden." (87:7)
Eji Giyaan dhiyaan maa(n)he sarve sudh paai
Khoj khoj kar milna, e-bi Allah.. ..10
O momins ! All comprehension and awareness comes through study and contemplation/meditation. It is attained through constant search. He himself is Allah.
Holy Qur'an:
"He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding." (2:269)
Eji Boliya Pir Shams sooño mora bhai
Pir bina paar kiyu(n) utarña, e-bi Allah .. ..11
Pir Shams says: Listen O my brothers! How can you reach the other shore without a spiritual guide? He himself is Allah.
A brief note on the raag (tune) aspect of this Ginan
The ginan Ham Dil Khaalak Allah Sohi Vase is based in a mixture of raags, for the most part is it set in Raag Mishr Sindhura, traditionally sung during monsoon, this raag has an overall romantic feel. Based in Kaafi Thaat, the notes and overall ang is quite similar, yes very distinct at the same time. The notes used are – Aaroh: SRMPDS / Avroh: RNSnDPMgRS. The intended samay (time of day) for Raag Sindhoora is the fourth prahar of the day (3 PM – 6PM). Like most other ginans, the above ginan is a Mish (mixed / impure) raag, this being said, the tune varies from singer to singer, some ginan singers add a flavour of Mishr Khamaaj to this ginan.
Unchaa re kot bahu vechana - Your abode is at an elevated fort far away
Ginan Gist:
This Ginan is classified as a Venti Ginan (Ginan of Supplication). It highlights the need to constantly be aware and engage in the quest for the ultimate purpose and meaning which is crowned by the gift of Darshan (Vision) without which life feels painful and a burden.
Mowlana Sultan Muhammad Shah says in his Memoirs regarding the importance of the grace of spiritual vision:
"Thus from the most worldly point of view and with no comprehension of the higher life of the spirit, the lower, more terrestrial spirit makes us aware that all the treasures of this life, all that fame, wealth and health can bring are nothing beside the happiness which is created and sustained by the love of one human being for another. This great grace we can see in ordinary life as we look about us, among our acquaintances and friends.
But as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer. For that gift we must ever pray."
Transliteration, Translation & Commentary
Eji Unchaa re kot bahu vechanaa
Niche vahe dariyaav
Hu(n) re dariyaa-vandi maachhali
Saa(n)hiya taarañ aav
Hu(n) re darshan bina baavari
Baalam ghare aav, saajan ghare aav
Bando bhuliyo taari bandagi
Saa(n)hiya soorat bataav. . ..Hu(n) re..1
O Lord! Your abode is at an elevated fort far away, beneath which is an ocean. I am a fish in the ocean. O Lord! Come to save me, for I am restless without your Vision (Darshan).
O my Lover! Come to my home, O my Master! Come to my home. I am your created being who has forgotten the means of your worship. O Lord! Bless me with your Vision.
Comment: The imagery of a high fort far away with the ocean beneath is an expression of the distance between an individual soul symbolized by a fish in the ocean and God residing in the fort. It conveys a sense of virtual impossibility of the soul through its own efforts to attain God. Hence the supplication for the Beloved to come to the heart and the soul symbolized by the home. The key message is that the Darshan ( Vision ) is something that is given and not acquired.
For a person on the quest for the truth, life in this world seems hopeless and meaningless without the experience of Darshan (the Vision), and hence the feeling of restlessness. The mention of the forgetting of the way of worship is indicative of the humility that is required in this quest. No matter what methods we may employ, they may be inadequate for the purpose and hence the awareness of the need for constant guidance and personal adjustment in this respect to strike a balance between knowledge, action and devotion.
Eji Agar chandan ni kotdi
Sufal rachiya kamaad re
Taala didha chhe premna
Saa(n)hiya kholañ aav.. ..Hu(n) re..2
O Lord! My dwelling is made of aloes wood and sandlewood. It's door is made of rewarding deeds. The lock of love has been placed on it. O my Lord! Come to open it, for I am restless without your Vision.
Comment: The dwelling symbolizes the humble heart and aloes wood and sandlewood symbolize the heavenly beauty of the heart which is attained through rewarding deeds symbolized by the door.
The lock of love conveys the message that through our own actions we cannot attain the Vision. It is only through the unlocking of the door by the Imam , that one may attain ultimate Deedar (Vision).
Eji Pinjar padiyo parivaarno
Koik boojat jaan
Mere tanki vednaa
Saa(n)hiya tapat bujaav.. ..Hu(n) re..3
O Lord! I have fallen into the prison of worldly relationships. Hardly anyone understands this. My body is suffering from its pain. O my Lord! Come to extinguish the painful fire (of separation).
Comment: The worldly relationships which together with their excessive commitments and obligations can inflict enormous psychological strains and stresses which may find expression in physical pain and indeed diseases.
The coming of the Lord with the accompanying peace and joy can provide the fire- extinguishing and soothing effect to the soul in this respect.
Eji Itna kop na kijiye
Saa(n)hiya dije didaar
Pir Hasan Shahni vinati
Saa(n)hiya taarañ aav.. ..Hu(n) re..4
O Lord! Do not have that kind of anger for me. O my Lord! Grant me your Vision (Deedar). Pir Hasan Shah entreats: O my Lord! Come to save me.
Comment: Although the Imam is kind and merciful, the pain of the apparent separation can make one feel that He is neglectful and angry.
The Imam is always approaching us but sometimes we fail to perceive that either due to ignorance or spiritual immaturity and hence the feeling of His anger and neglect for us.
Brief note on the raag (tune) aspect by Aly Sunderji
The venti ginan Uncha Re Kot Bahuvech is set in Raag Sindhoora, traditionally sung during monsoon, this raag has an overall romantic feel.
Based in Kaafi Thaat, the notes and overall ang is quite similar, yes very distinct at the same time. The notes used are – Aaroh: SRMPDS / Avroh: RNSnDPMgRS. The intended samay (time of day) for Raag Sindhoora is the fourth prahar of the day (3 PM – 6PM). This ginan is classified as “Venti-na Ginano” (ginan of supplication). This is also a Jodilo ginan, other ginans that share the same tune are: Partak Patr ne Parkhine & Khedo Khedo Jem Ni Naavdi.
Ginan Gist:
This Ginan is classified as a Venti Ginan (Ginan of Supplication). It highlights the need to constantly be aware and engage in the quest for the ultimate purpose and meaning which is crowned by the gift of Darshan (Vision) without which life feels painful and a burden.
Mowlana Sultan Muhammad Shah says in his Memoirs regarding the importance of the grace of spiritual vision:
"Thus from the most worldly point of view and with no comprehension of the higher life of the spirit, the lower, more terrestrial spirit makes us aware that all the treasures of this life, all that fame, wealth and health can bring are nothing beside the happiness which is created and sustained by the love of one human being for another. This great grace we can see in ordinary life as we look about us, among our acquaintances and friends.
But as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer. For that gift we must ever pray."
Transliteration, Translation & Commentary
Eji Unchaa re kot bahu vechanaa
Niche vahe dariyaav
Hu(n) re dariyaa-vandi maachhali
Saa(n)hiya taarañ aav
Hu(n) re darshan bina baavari
Baalam ghare aav, saajan ghare aav
Bando bhuliyo taari bandagi
Saa(n)hiya soorat bataav. . ..Hu(n) re..1
O Lord! Your abode is at an elevated fort far away, beneath which is an ocean. I am a fish in the ocean. O Lord! Come to save me, for I am restless without your Vision (Darshan).
O my Lover! Come to my home, O my Master! Come to my home. I am your created being who has forgotten the means of your worship. O Lord! Bless me with your Vision.
Comment: The imagery of a high fort far away with the ocean beneath is an expression of the distance between an individual soul symbolized by a fish in the ocean and God residing in the fort. It conveys a sense of virtual impossibility of the soul through its own efforts to attain God. Hence the supplication for the Beloved to come to the heart and the soul symbolized by the home. The key message is that the Darshan ( Vision ) is something that is given and not acquired.
For a person on the quest for the truth, life in this world seems hopeless and meaningless without the experience of Darshan (the Vision), and hence the feeling of restlessness. The mention of the forgetting of the way of worship is indicative of the humility that is required in this quest. No matter what methods we may employ, they may be inadequate for the purpose and hence the awareness of the need for constant guidance and personal adjustment in this respect to strike a balance between knowledge, action and devotion.
Eji Agar chandan ni kotdi
Sufal rachiya kamaad re
Taala didha chhe premna
Saa(n)hiya kholañ aav.. ..Hu(n) re..2
O Lord! My dwelling is made of aloes wood and sandlewood. It's door is made of rewarding deeds. The lock of love has been placed on it. O my Lord! Come to open it, for I am restless without your Vision.
Comment: The dwelling symbolizes the humble heart and aloes wood and sandlewood symbolize the heavenly beauty of the heart which is attained through rewarding deeds symbolized by the door.
The lock of love conveys the message that through our own actions we cannot attain the Vision. It is only through the unlocking of the door by the Imam , that one may attain ultimate Deedar (Vision).
Eji Pinjar padiyo parivaarno
Koik boojat jaan
Mere tanki vednaa
Saa(n)hiya tapat bujaav.. ..Hu(n) re..3
O Lord! I have fallen into the prison of worldly relationships. Hardly anyone understands this. My body is suffering from its pain. O my Lord! Come to extinguish the painful fire (of separation).
Comment: The worldly relationships which together with their excessive commitments and obligations can inflict enormous psychological strains and stresses which may find expression in physical pain and indeed diseases.
The coming of the Lord with the accompanying peace and joy can provide the fire- extinguishing and soothing effect to the soul in this respect.
Eji Itna kop na kijiye
Saa(n)hiya dije didaar
Pir Hasan Shahni vinati
Saa(n)hiya taarañ aav.. ..Hu(n) re..4
O Lord! Do not have that kind of anger for me. O my Lord! Grant me your Vision (Deedar). Pir Hasan Shah entreats: O my Lord! Come to save me.
Comment: Although the Imam is kind and merciful, the pain of the apparent separation can make one feel that He is neglectful and angry.
The Imam is always approaching us but sometimes we fail to perceive that either due to ignorance or spiritual immaturity and hence the feeling of His anger and neglect for us.
Brief note on the raag (tune) aspect by Aly Sunderji
The venti ginan Uncha Re Kot Bahuvech is set in Raag Sindhoora, traditionally sung during monsoon, this raag has an overall romantic feel.
Based in Kaafi Thaat, the notes and overall ang is quite similar, yes very distinct at the same time. The notes used are – Aaroh: SRMPDS / Avroh: RNSnDPMgRS. The intended samay (time of day) for Raag Sindhoora is the fourth prahar of the day (3 PM – 6PM). This ginan is classified as “Venti-na Ginano” (ginan of supplication). This is also a Jodilo ginan, other ginans that share the same tune are: Partak Patr ne Parkhine & Khedo Khedo Jem Ni Naavdi.
Aaj aanand paamiya man ke - Today this mind (heart) has attained joy
Ginan Gist:
This Ginan is one of the Ginans called the Garbi Ginans (Ginans composed while dancing). Pir Shams who composed them, travelled extensively during his mission to propagate Ismaili faith. He visited a place called Analvad where Hindus resided in large numbers. They were celebrating the festival of Navraatree (nine nights), performing the ritual dance (garbis), circling the stone images of their deities. The Pir joined them in the dance and composed the Garbi Ginans while dancing. He composed 28 Ginans during the nine nights. This Ginan is the second one in the series composed on the first night. The essential message is to abandon the false worship of the idols and instead to follow the True Path recognizing the Manifest Light of the Imam thereby attain the fruits of worship.
Transliteration. Translation and Commentary
Aaj aanand paamiya man ke,
satgur seviya re lol.. ..1
Today this mind (heart) has attained joy, for it has served the True Guide (Satgur).
Tame bhulo ma murakh lok ke,
maram radeh dharo re lol.. ..2-
O foolish ones! Do not be oblivious, obtain the secret in your hearts.
E to paakhañ deval bhoot ke,
fera shu(n) faro re lol.. ..3
These stones and temples are all ghostly apparitions. Why do you dance around them in circles?
Tame sevo satgur noor ke,
gur anvar dhañi re lol.. ..4
Serve the True Guide (Satgur) the Light, for the Guide is the Glorious Lord.
Tame daan dasonde rahejo pur ke,
to fal paamsho re lol.. ..5
Remain perfect in your charity of tithe (Dasond), then you will attain the fruits.
E to pura rikhisar karshe raaj ke,
je satpanthe chaalshe re lol.. ..6
Those perfect believers will rule. They are the ones who proceed upon the True Path.
Tame naacho din ne raat ke,
kaa(n)i nav paamsho re lol.. ..7
You may dance day and night, but nothing will be achieved thereby.
E to patthar sarve bhoot ke,
bole bi nahi re lol.. ..8
These stones are all ghostly apparitions, they cannot even speak.
Tame bhulo to fogat kaa(n)he ke,
je ghadiya maanvi re lol.. ..9
Why do you let yourself be led astray in vain, for these are man-made objects?
E to garbi jootho chhe Dev ke,
Bhavaani chhe kyaa(n) re lol.. ..10
The deity of the dance (garbi) is false, for where is the Goddess (Bhavanee) found in it?
E to gur Bhrahma-ni kala bharpur ke,
tyaa(n) sarve rahe re lol.. ..11
It is the Creator(Divine) Guide (Gur Bhrahma) whose power is complete, it is there that they all dwell.
Tame jootha juvo sab sansaar ke,
jamthi jaañjo re lol.. ..12
Consider this whole world to be false. You will get this awareness through Yama.
Comment: Yama is the angel of death, hence this verse implies that the complete realization of the false nature of this world only comes after death for most of us. There is a saying of Hazarat Ali: “Men are asleep, they wake up after death”.
Tame maano Aly avtaar ke,
to fal paamsho re lol.. ..13
Accept Ali as the true manifestation, then you will reap the fruits.
To paap praashcheet thaashe dur ke,
padvi paamsho re lol.. ..14
Then your sins and faults will be rendered remote, for you will attain a high station.
Comment: The joy of the high station automatically keeps one away from excessive and sinful materialism and hence offers protection.
Em samjaavya te satgure saach ke,
toy nav jaañiya re lol.. ..15
In this manner the True Guide explained the truth. Even then, they did not understand.
Te to sooñiya sarve lok ke,
valtaa(n) boliya re lol.. ..16
All the people listened to him and then requested:
Tame aavjo biji raat ke,
mali kari naachiye re lol.. ..17
"Come back for the second night and let us meet and dance."
Em bolya gur Shams Pir ke,
chetine chaaljo re lol.. ..18
In this manner the Guide Pir Shams said: "Proceed vigilantly".
A brief note about the raag (tune) aspect by Aly Sunderji
Aaj aanand Paamiya is the second in Pir Shams’ series of 28 Ginan Garbis, it is documented that when he had sung these ginans, they were so melodious that even the birds would come to listen. Roughly half of the ginan garbis are set in the same tune as Aaj Aanand Paamiya, classifying this tune as a “Jodilo”. For the most part this tune is based in Raag Mishr Kaafi, but I personally would classify this as a folktune. Raag Kaafi uses all shuddh notes other than the komal gandhaar (flat Ga) and komal nishaad (flat Ni). Another very interesting things about the Ginan Garbis is that these are the only ginans where the Pir himself classified what Taal (rhythmic cycle) they should be sung in. the name itself is Garbi, hence it should be sung in a Garbi Taal (variation of daadra) this taal has 6 beats (dhin dha dhita | tit ta tita). Please see the above link of how this ginan can be so blissfully rendered without any music in a true garba fashion.
Ginan Gist:
This Ginan is one of the Ginans called the Garbi Ginans (Ginans composed while dancing). Pir Shams who composed them, travelled extensively during his mission to propagate Ismaili faith. He visited a place called Analvad where Hindus resided in large numbers. They were celebrating the festival of Navraatree (nine nights), performing the ritual dance (garbis), circling the stone images of their deities. The Pir joined them in the dance and composed the Garbi Ginans while dancing. He composed 28 Ginans during the nine nights. This Ginan is the second one in the series composed on the first night. The essential message is to abandon the false worship of the idols and instead to follow the True Path recognizing the Manifest Light of the Imam thereby attain the fruits of worship.
Transliteration. Translation and Commentary
Aaj aanand paamiya man ke,
satgur seviya re lol.. ..1
Today this mind (heart) has attained joy, for it has served the True Guide (Satgur).
Tame bhulo ma murakh lok ke,
maram radeh dharo re lol.. ..2-
O foolish ones! Do not be oblivious, obtain the secret in your hearts.
E to paakhañ deval bhoot ke,
fera shu(n) faro re lol.. ..3
These stones and temples are all ghostly apparitions. Why do you dance around them in circles?
Tame sevo satgur noor ke,
gur anvar dhañi re lol.. ..4
Serve the True Guide (Satgur) the Light, for the Guide is the Glorious Lord.
Tame daan dasonde rahejo pur ke,
to fal paamsho re lol.. ..5
Remain perfect in your charity of tithe (Dasond), then you will attain the fruits.
E to pura rikhisar karshe raaj ke,
je satpanthe chaalshe re lol.. ..6
Those perfect believers will rule. They are the ones who proceed upon the True Path.
Tame naacho din ne raat ke,
kaa(n)i nav paamsho re lol.. ..7
You may dance day and night, but nothing will be achieved thereby.
E to patthar sarve bhoot ke,
bole bi nahi re lol.. ..8
These stones are all ghostly apparitions, they cannot even speak.
Tame bhulo to fogat kaa(n)he ke,
je ghadiya maanvi re lol.. ..9
Why do you let yourself be led astray in vain, for these are man-made objects?
E to garbi jootho chhe Dev ke,
Bhavaani chhe kyaa(n) re lol.. ..10
The deity of the dance (garbi) is false, for where is the Goddess (Bhavanee) found in it?
E to gur Bhrahma-ni kala bharpur ke,
tyaa(n) sarve rahe re lol.. ..11
It is the Creator(Divine) Guide (Gur Bhrahma) whose power is complete, it is there that they all dwell.
Tame jootha juvo sab sansaar ke,
jamthi jaañjo re lol.. ..12
Consider this whole world to be false. You will get this awareness through Yama.
Comment: Yama is the angel of death, hence this verse implies that the complete realization of the false nature of this world only comes after death for most of us. There is a saying of Hazarat Ali: “Men are asleep, they wake up after death”.
Tame maano Aly avtaar ke,
to fal paamsho re lol.. ..13
Accept Ali as the true manifestation, then you will reap the fruits.
To paap praashcheet thaashe dur ke,
padvi paamsho re lol.. ..14
Then your sins and faults will be rendered remote, for you will attain a high station.
Comment: The joy of the high station automatically keeps one away from excessive and sinful materialism and hence offers protection.
Em samjaavya te satgure saach ke,
toy nav jaañiya re lol.. ..15
In this manner the True Guide explained the truth. Even then, they did not understand.
Te to sooñiya sarve lok ke,
valtaa(n) boliya re lol.. ..16
All the people listened to him and then requested:
Tame aavjo biji raat ke,
mali kari naachiye re lol.. ..17
"Come back for the second night and let us meet and dance."
Em bolya gur Shams Pir ke,
chetine chaaljo re lol.. ..18
In this manner the Guide Pir Shams said: "Proceed vigilantly".
A brief note about the raag (tune) aspect by Aly Sunderji
Aaj aanand Paamiya is the second in Pir Shams’ series of 28 Ginan Garbis, it is documented that when he had sung these ginans, they were so melodious that even the birds would come to listen. Roughly half of the ginan garbis are set in the same tune as Aaj Aanand Paamiya, classifying this tune as a “Jodilo”. For the most part this tune is based in Raag Mishr Kaafi, but I personally would classify this as a folktune. Raag Kaafi uses all shuddh notes other than the komal gandhaar (flat Ga) and komal nishaad (flat Ni). Another very interesting things about the Ginan Garbis is that these are the only ginans where the Pir himself classified what Taal (rhythmic cycle) they should be sung in. the name itself is Garbi, hence it should be sung in a Garbi Taal (variation of daadra) this taal has 6 beats (dhin dha dhita | tit ta tita). Please see the above link of how this ginan can be so blissfully rendered without any music in a true garba fashion.
Aatmaaaam tame baddaa ginaaniAdmin wrote:AS RECEIVED
Quoting celina tyrewala <celinatyrewala [at] gmail.com>:
> Ya Ali Madad,
>
> Have checked all web pages, could not find any details..
>
> Request to please share meaning of ginan - Aatma Ram tame bada ginani..
>
> Regards, Celina
taari gat kenne na jaani
vaaje naad shabad maa(n)he khele
teni surat gagan maa(n)he bhelaani
O’ Sincere soul! You are the supreme [spiritual] scholar. No one [can] comprehend your [mystical or spiritual] state (condition or reality). [You] play within the [aura of divine] word along with [the sound and beats] of pulse. Your concentration roams (dwells) within [the spiritual parameter] of the sky (heaven).
Khojo brahmaa dev niranjan
surijan munijan ginaani ji
sirevo sankaadik surinar mohyaa
to maheshvar mohyaa dhiaani ji
[O’ Sincere soul!] Search [for the] creator [who is indeed] a deity beyond [worldly] comprehension. A godly (pious or virtuous) person [is indeed a true] believer and [a real spiritual] scholar. O’ Spiritual person! Bewitch the deity [through] your worship(spiritual service). [In this manner], the immortal being is captivated by the concentrator (He who concentrates on the divine word).
Nagam nirantar ved tenni gaave
to bhannitaa pandit puraanni ji
aatmaaraam ji jenne sudh na jaanni
te bhulaa pandit puraanni-ji
[O’ Sincere soul! He] incessantly sings (recites) the song (poetry) of the Holy
Scriptures [and through that he] is regarded as a religious scholar. [However], the one who failed in understanding the wisdom of the sincere soul is lost [spiritually], [no matter] be it a religious scholar [himself].
Agam agochar aape aparampaar
sadaaye sarvamaann samaayaaji
nirgunn ginaane dhyaan man laagaa
bhanne pir sadardeen ame paayaaji
[O’ Sincere soul! Lord] is visionary (far-sighted), imperceptible [and he himself] is infinite (eternal). Lord is [spiritually] manifested everywhere at every instant. Lord [who is annulled of worldly inadequacies] can only be understood through
concentration of mind on spiritual wisdom (ginaan). Pir Sadardin narrates that he has achieved (understood) [the reality of Lord].
https://ismailimail.wordpress.com/2018/ ... e-scholar/[/i]
For the diacritical text of the ginan "Aatmaa Raam Tame Bada Ginani"...Visit the link:
https://ismailimail.wordpress.com/2018/ ... e-scholar/
OR
https://drive.google.com/open?id=1DD2Cz ... B3drw5ch4t
https://ismailimail.wordpress.com/2018/ ... e-scholar/
OR
https://drive.google.com/open?id=1DD2Cz ... B3drw5ch4t
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
In my opinion aatma raam means the God of the soul and hence alludes to the Imam who is the manifestation of highest knowledge and wisdom (baddaa ginani).FreeLancer wrote:Aatima Ram tamey badaa (baraa) Giyani.
Who was or is Aatima Ram? Was he disciple of Pir Sadardin, or Pir Sadardin himself, or is it addressed to Imam?
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
There are two Ginans by Pir Sadardin mention Aatima Ram. Let me quote the first part of other Ginan by Pir Sadardin.kmaherali wrote:In my opinion aatma raam means the God of the soul and hence alludes to the Imam who is the manifestation of highest knowledge and wisdom (baddaa ginani).FreeLancer wrote:Aatima Ram tamey badaa (baraa) Giyani.
Who was or is Aatima Ram? Was he disciple of Pir Sadardin, or Pir Sadardin himself, or is it addressed to Imam?
Jire bhaai re aatmaa raam tame avigat srevo
to sarve bhuth tthi nirvaas ji;
sej samaav parmaarath jaanno
to kaany firo vanvaas ji
Can you explain the meaning of this part. Who is Aatima Ram in this part?
I would like to add one thing on the meaning of Aatmaa Raam. This word has multiple meanings as follows:
1. Imam
2. Sincere Soul
3. Elevated Soul.
4. Soul or Spirit
So, these are multiple interpretations of the word.
I found 7 translations for it. However, 4 of them were most common. Specifically the first and second mentioned above.
Thank You!
Ali Jan
1. Imam
2. Sincere Soul
3. Elevated Soul.
4. Soul or Spirit
So, these are multiple interpretations of the word.
I found 7 translations for it. However, 4 of them were most common. Specifically the first and second mentioned above.
Thank You!
Ali Jan
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
I am quoting this Aatima Ram Ginan adopted from Ginan section of Heritage.
It looks like in this Ginan Pir Sadardin is addressing his follower. The theme is different from the the Ginan " Aatima Ram tamey bada giyani".
Jire bhaai re aatmaa raam tame avigat srevo
to sarve bhuth tthi nirvaas ji;
sej samaav parmaarath jaanno
to kaany firo vanvaas ji .....aatmaa 1
Jire bhaai re jap tap tirat varat upvaasi
vasto mul na jaanne so andhaa ji;
moho matsar ahankaar na mele
to partham paakhand dhandhaaji ...aatmaa 2
Pindh pakhaare ne chodis nehaare
ane mithyaa vaat na muke ji;
vivek tanni gati Gur mukhe jaanno
to eke vastu na chuko ji ...aatmaa 3
Jire bhaai re jugati na jaanne ne jog vakhaanne,
te to bethaa lochan taanne ji;
ginaan dhiyaan ki gati bhed na jaanne
to sursun singi taannee ji ...aatmaa 4
Jire bhaai re aap na shode ne avaraa sir juje
sudh tatva ginaan ne na jaage ji;
radeh na aachhaa ne aap vakhaanne
to manchhaa karam-j laage ji ...aatmaa 5
Jire bhaai re bhanne Pir Sadardin nirmal thaiy ne srevo
to jyot bi(n)b tam paase ji;
surat nirat kari dhiyaan lagaavo
to tej Noor maanhe bhaase ji ...aatmaa 6
It looks like in this Ginan Pir Sadardin is addressing his follower. The theme is different from the the Ginan " Aatima Ram tamey bada giyani".
Jire bhaai re aatmaa raam tame avigat srevo
to sarve bhuth tthi nirvaas ji;
sej samaav parmaarath jaanno
to kaany firo vanvaas ji .....aatmaa 1
Jire bhaai re jap tap tirat varat upvaasi
vasto mul na jaanne so andhaa ji;
moho matsar ahankaar na mele
to partham paakhand dhandhaaji ...aatmaa 2
Pindh pakhaare ne chodis nehaare
ane mithyaa vaat na muke ji;
vivek tanni gati Gur mukhe jaanno
to eke vastu na chuko ji ...aatmaa 3
Jire bhaai re jugati na jaanne ne jog vakhaanne,
te to bethaa lochan taanne ji;
ginaan dhiyaan ki gati bhed na jaanne
to sursun singi taannee ji ...aatmaa 4
Jire bhaai re aap na shode ne avaraa sir juje
sudh tatva ginaan ne na jaage ji;
radeh na aachhaa ne aap vakhaanne
to manchhaa karam-j laage ji ...aatmaa 5
Jire bhaai re bhanne Pir Sadardin nirmal thaiy ne srevo
to jyot bi(n)b tam paase ji;
surat nirat kari dhiyaan lagaavo
to tej Noor maanhe bhaase ji ...aatmaa 6
In my opinion aatmaa raam means the Imam in the verse that you quoted. Then meaning of the verse would be:FreeLancer wrote:
There are two Ginans by Pir Sadardin mention Aatima Ram. Let me quote the first part of other Ginan by Pir Sadardin.
Jire bhaai re aatmaa raam tame avigat srevo
to sarve bhuth tthi nirvaas ji;
sej samaav parmaarath jaanno
to kaany firo vanvaas ji
Can you explain the meaning of this part. Who is Aatima Ram in this part?
O brothers, serve the Imam openly thereby you will be aloof from all the ghosts. In a comfortable manner you can realize the supreme being, then why roam about in the jungle?
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
Let us analyze the words Atima Ram. Atima Ram means soul of Ram. Now according to Ginanic literature is Imam Ram himself or soul of Ram?kmaherali wrote:In my opinion aatmaa raam means the Imam in the verse that you quoted. Then meaning of the verse would be:FreeLancer wrote:
There are two Ginans by Pir Sadardin mention Aatima Ram. Let me quote the first part of other Ginan by Pir Sadardin.
Jire bhaai re aatmaa raam tame avigat srevo
to sarve bhuth tthi nirvaas ji;
sej samaav parmaarath jaanno
to kaany firo vanvaas ji
Can you explain the meaning of this part. Who is Aatima Ram in this part?
O brothers, serve the Imam openly thereby you will be aloof from all the ghosts. In a comfortable manner you can realize the supreme being, then why roam about in the jungle?
The Ginan is addressed to Atima Ram because in the remaining parts Pir Sadardin is counseling Atima Ram!!
According to my understanding of Gujerati, if one says Amina Dhani, it is meant 'husband of Amina'. Similarly if one says Aatma Ram, it is meant 'Ram (God) of soul' - Imam. Aatma Ram is only mentioned in the first verse. The rest of the verses are addressed to Jire Bhaai - brother.FreeLancer wrote: Let us analyze the words Atima Ram. Atima Ram means soul of Ram. Now according to Ginanic literature is Imam Ram himself or soul of Ram?
The Ginan is addressed to Atima Ram because in the remaining parts Pir Sadardin is counseling Atima Ram!!
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FreeLancer
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kmaherali wrote:According to my understanding of Gujerati, if one says Amina Dhani, it is meant 'husband of Amina'. Similarly if one says Aatma Ram, it is meant 'Ram (God) of soul' - Imam. Aatma Ram is only mentioned in the first verse. The rest of the verses are addressed to Jire Bhaai - brother.FreeLancer wrote: Let us analyze the words Atima Ram. Atima Ram means soul of Ram. Now according to Ginanic literature is Imam Ram himself or soul of Ram?
The Ginan is addressed to Atima Ram because in the remaining parts Pir Sadardin is counseling Atima Ram!!
But the first part also starts with Jirey Bhai.
In Sindhi or Kachhi one says ' Amina jo dhani' means Amina and dhani are related terms same way in Gujrati it will be Amina nu dhani'. Similarly Aatima Ram means soul of Ram.
Jiv tun shun aaviyo sansaar maa
Jiv tun sun aavio sansaar maan,
*ollkhiaaa nahire muraar 1
O soul! Why did you come into this world having not recognized Lord Vishnu.
Nainne nihaalliaa nahi siri hari,
bhulaa bandore gemaar 2
Having not beheld God with your eyes, you are lost, o foolish slave.
Partak betthaa ne ollkhiaa nahi,
pargatt Naklanki avtaar 3
You have not recognized the one who is manifest and seated (on the throne), the evident the Pure and Perfect Manifestation (of God).
Jaaher sentardipe har-ji avtareaa,
aakhar das-more avtaar 4
In the physical form God has manifested in Iran, he is the final tenth manifestation (of God)
Jaaher jampudip maanhe aaviaa,
Nar Nur Shaah Ali aap 5
In the manifest form he has arrived in the Subcontinent, He is indeed God the Master the Manifestation of the Light Himself.
Sol kalaa dise sobhti,
nur tajalaa re aap 6
He appears with sixteen-fold power and splendor, He is indeed the epiphany of the Light.
Gur Nar jaaher behu mileaa,
Niranjan Ali-re aap 7
I have met both the Guide and the Master in a manifest manner, He is indeed the Formless and Indescribable.
Aal imaam Gur-ne srevie,
haajar jomaano re saas 8
Serve the Guide who is the progeny of the Imams, the appointee of the present Imam.
Jikar fikar tame maang-jo,
haal gat maan gujaaar 9
Ask for remembrance and contemplation and be regular in Jamat Khana attendance.
Khari dasond tame aal-jo,
didho kol-re sambhaar 10
Submit the proper tithe, and remember the promise given (in the womb)
Maataa girbhe tun re aavio,
seviaa seviaa re das maas 11
You arrived after being confined in your mother’s womb. You worshiped continuously for 10 months.
Kol daine baaher nisareo,
hun tun karvaa laageo baahaar 12
After giving the promise you came out of the womb. You have gotten yourself into the me and you attitude outside.
Dhan sanpat maayaa bahu sanchari,
jutthaa jag dhandhaanaa re kaaj 13
You engrossed yourself in seeking illusory worldly wealth and assets, acquiring them through false and unlawful activities.
Kuttum parivaar mali sarve ponkhiaa,
dhan joban re masti maanhe 14
You gave up everything (worthwhile) through your worldly and family relationships. You squandered your youth and wealth in frivolous play.
Chaare khaanne jiv tun aavio,
paameo mankhaa deh avtaar 15
O soul you came through the four evolutionary forms and have attained the form of a human being.
Jikar fikar tame jaag jo,
lo Shaah no darbaar 16
Be awake to remembrance and contemplation, then you will be in the Imam’s Holy Presence.
Aal imaam Sat Gur boleaa,
aakhar velaa ni re vaat 17
The progeny of the Imam, the True Guide has spoken, about matters of the final period.
Jiv tun sun aavio sansaar maan,
*ollkhiaaa nahire muraar 1
O soul! Why did you come into this world having not recognized Lord Vishnu.
Nainne nihaalliaa nahi siri hari,
bhulaa bandore gemaar 2
Having not beheld God with your eyes, you are lost, o foolish slave.
Partak betthaa ne ollkhiaa nahi,
pargatt Naklanki avtaar 3
You have not recognized the one who is manifest and seated (on the throne), the evident the Pure and Perfect Manifestation (of God).
Jaaher sentardipe har-ji avtareaa,
aakhar das-more avtaar 4
In the physical form God has manifested in Iran, he is the final tenth manifestation (of God)
Jaaher jampudip maanhe aaviaa,
Nar Nur Shaah Ali aap 5
In the manifest form he has arrived in the Subcontinent, He is indeed God the Master the Manifestation of the Light Himself.
Sol kalaa dise sobhti,
nur tajalaa re aap 6
He appears with sixteen-fold power and splendor, He is indeed the epiphany of the Light.
Gur Nar jaaher behu mileaa,
Niranjan Ali-re aap 7
I have met both the Guide and the Master in a manifest manner, He is indeed the Formless and Indescribable.
Aal imaam Gur-ne srevie,
haajar jomaano re saas 8
Serve the Guide who is the progeny of the Imams, the appointee of the present Imam.
Jikar fikar tame maang-jo,
haal gat maan gujaaar 9
Ask for remembrance and contemplation and be regular in Jamat Khana attendance.
Khari dasond tame aal-jo,
didho kol-re sambhaar 10
Submit the proper tithe, and remember the promise given (in the womb)
Maataa girbhe tun re aavio,
seviaa seviaa re das maas 11
You arrived after being confined in your mother’s womb. You worshiped continuously for 10 months.
Kol daine baaher nisareo,
hun tun karvaa laageo baahaar 12
After giving the promise you came out of the womb. You have gotten yourself into the me and you attitude outside.
Dhan sanpat maayaa bahu sanchari,
jutthaa jag dhandhaanaa re kaaj 13
You engrossed yourself in seeking illusory worldly wealth and assets, acquiring them through false and unlawful activities.
Kuttum parivaar mali sarve ponkhiaa,
dhan joban re masti maanhe 14
You gave up everything (worthwhile) through your worldly and family relationships. You squandered your youth and wealth in frivolous play.
Chaare khaanne jiv tun aavio,
paameo mankhaa deh avtaar 15
O soul you came through the four evolutionary forms and have attained the form of a human being.
Jikar fikar tame jaag jo,
lo Shaah no darbaar 16
Be awake to remembrance and contemplation, then you will be in the Imam’s Holy Presence.
Aal imaam Sat Gur boleaa,
aakhar velaa ni re vaat 17
The progeny of the Imam, the True Guide has spoken, about matters of the final period.
AS RECEIVED:
NUREIA sent a message using the contact form at
http://ismaili.net/heritage/contact.
http://www.ismaili.net/heritage/node/4126
please it is possible the translation of sat e chalo maara munivaro.
thank you
NUREIA sent a message using the contact form at
http://ismaili.net/heritage/contact.
http://www.ismaili.net/heritage/node/4126
please it is possible the translation of sat e chalo maara munivaro.
thank you
Alwaez Kamaluddin's translation available at:
https://drive.google.com/drive/folders/ ... JYriYI6WV1
https://m.box.com/shared_item/https%3A% ... 9078290066
https://drive.google.com/drive/folders/ ... JYriYI6WV1
https://m.box.com/shared_item/https%3A% ... 9078290066