Shaheed Baba Naud Singh ji

Punjabi Shayari :- Bulle Shah

Parh parh ilm hazaar kitaabaN

kadi apne aap nu parhya nahin

Jaa jaa wardey mandar maseeti

kadi mann apne wich wareya nahin

Anven larda shaitaan de naal bandeya

kadi nafs apne naal larya nahin

Aakhe peer Bulleh Shah aasmani pharna aeN

jehra man wich wasda unhoN pharya nahin

AssaN ishq namaaz jadoN neeti Ae

TaduN bhul gaye mandar maseeti Ae

Mullah ChoR de ilm kitaabaN da

AnveN chaaya ee baar azaabaN da

Wuzu ker le shouq sharaabaN da

TeyDi andar baahar paleeti Ae

Naal kusangi sang na kariye kul nu laaj na laiye hoo

Tumbe tarbooz mool na hunde toRey toR makkah le jaiye hoo

KaaNvaN de bache hans na honde toRey moti chog chugaiye hoo

koRey khoo na mithey hunde Bahu toRey sou mann khanD da paiye hoo

TaiKuN kaabe de wich payaa noor dissey

SaDey butt khane wich huzoor wassey

SakuN naiRey, taikuN duur wassey

TeyDi neeyat wich bad-neeti Ae

TusaaN uchey tussa diN zaat uchi tusaa uch sheher de rehen wale

AsaaN kasoori sadi zaat kasoori AsaaN sheher kasoor de rehen wale

Bulleh nach key yaar manaya Ae

Saraa dil da kufr ganwaaya Ae

Apne dil da maqsad paaya Ae

JadoN nazar Enaayat keeti Ae

 

 

 

Chal Way Bullehya Chal O'thay Chaliyay
Jithay Saaray Annay
Na Koi Saadee Zaat PichHanay
Tay Na Koi Saanu Mannay

O' Bulleh Shah let's go there
Where everyone is blind
Where no one recognizes our caste (or race, or family name)
And where no one believes in us

Masjid Dha Day, Mandir Dha Day
Dha Day Jo Kujh Disda
Par Kissay Da Dil Na Dhawee(n)
Rub Dilaa(n) Wich Wasda

Tear down the Mosque, tear down the temple
Tear down every thing in sight
But don't (tear down) break anyone's heart
Because God lives there

Baba Bulleh Shah di Kafi
Parrh Parrh Aalim Faazil Hoya
Kaddi Apney Aap noo Parrheya hi nahin

Jaa Jaa Warda Mandir Maseetaan
Kaddi Mun Apney Vich tun Wardeya ee Nahin

Ainwayn Roz Shaitaan dey naal Larda
Kaddi Nafs Apney Naal Lardeya ee nahin

Bulleh Shah Aasmaanin UddiyaKaddi Nafs Apney Naal Lardeya ee nahin

Bulleh Shah Aasmaanin Uddiyaan Phardaa
Jaidha Ghar Baitha Ohnun Phardeya ee Nahin

Baba Bulleh Shah di Kafi
Parrh Parrh Aalim Faazil Hoya
Kaddi Apney Aap noo Parrheya hi nahin

Jaa Jaa Warda Mandir Maseetaan
Kaddi Mun Apney Vich tun Wardeya ee Nahin

Ainwayn Roz Shaitaan dey naal Larda
Kaddi Nafs Apney Naal Lardeya ee nahin

Bulleh Shah Aasmaanin Uddiyaan Phardaa
Jaidha Ghar Baitha Ohnun Phardeya ee Nahin
Study ing Baba Bulleh Shah's books over
and over you want to be a learned man
but you never study your innerself

you run to enter mosques and temples
but you never enter into your innerself

you fight Satan in vain daily
but fighting your ego you care not

Baba Bulleh Shah says this -
you run after what you've lost
but push aside what you've got

Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan [3]. His ancestors had migrated from Bukhara in modern Uzbekistan.
At the age of six months, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education, to become a student of the prominent professor, Ghulam Murtaza. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadiri.
Little is known about Bulleh Shah's direct ancestors, except that they were migrants from Uzbekistan.[4] However, Bulleh Shah's family was directly descended from the Prophet Muhammad.[1]
Career



Tomb of Baba Bulleh Shah, Kasuri
A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions.
Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724).
Bulleh Shah lived in the same period as the famous Sindhi Sufi poet , Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra. Poetry Style
The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus.
Bulleh Shah’s poetry and philosophy strongly criticizes Islamic religious orthodoxy of his day.
[edit]A Beacon of Peace
Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence.
Bulleh Shah also hailed the Sikh Guru, Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior).
[edit]Humanist
Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers and Abida Parveen, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.
Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this philosopher is from Hindu and Sikh authors.
[edit]Modern Renditions
In the 1990s Junoon, Asia's biggest rock band from Pakistan, rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India and Pakistan. The Wadali Bandhu, a Punjabi Sufi group from India, also released a version of Bullah Ki Jaana on their album Aa Mil Yaar...Call of the Beloved. Another version was performed by Lakhwinder Wadali titled simply Bullah. Bulleh Shah's verses have also been adapted and used in Bollywood film songs. Examples include the songs "Chaiyya Chaiyya" and Thayya Thayya in the 1998 film Dil Se. The 2007 Pakistani movie Khuda Kay Liye includes Bulleh Shah's poetry in the song Bandeya Ho. A 2008 film, 'A wednesday', had a song, "Bulle Shah, O yaar mere" in its soundtrack. In 2009, Episode One of Pakistan's Coke Studio Season 2 featured a collaboration between Sain Zahoor and Noori, "Aik Alif". 

Bulleh naaloN chullaah changaa
jis te ann pakaaee daa
ral faqeera majlas keetee
bhora bhora khaaee daa

A stove is better than Bulleh
because at least you can cook food on it
Saints sit together to eat
and share their food with each other.

Kaliyan Ishq Kaman okha
Kisay nu Yar Bnana Okha …………….
Pyar Pyar Tay har koi Bollay ……………….
Kar k Pyar nibhana okha ………………
Har koi Dhukhan Tay HAss Lenda ……………….
kisay Da Dard wadana okha ………………
Gallan Nall naye Rutbay millday ……………
Jogi Bhesa wadana okha……….
Koi Kisay Di gall naye sunda ……………..
lokan nu Samjhana 

Bulla Ki Jaana Maen Kaun

Says Bulla, who knows who I am!

I am not in the mosque of the believer,
Nor in false rites.
I am not in the pure or the impure.
Neither Moses nor Pharaoh.
Says Bulla, who knows who I am!

I am not in the vedas or holy books,
Not in drug or wine.
Not in the drunkards wasted intoxication,
Not in wakefulness or sleep.
Says Bulla, who knows who I am!

I am not in sorrow nor in joy,
Neither in clean nor unclean.
I am not water, I am not earth,
I am not fire, I am not air.
Says Bulla, who knows who I am!

I am not from Arabia or Lahore,
Nor from India or Nagaur.
Neither a hindu or muslim from Peshawar,
Nor do I live in Nadaun.
Says Bulla, who knows who I am!

I cannot be unearthed in the mysteries of religion.
I was not born of Adam and Eve.
I am not the name I assume.
I am not in stillness, not in movement.

Finally, I only know myself.
I cannot know any other.
Who could be wiser than I?
Bulla asks, who then, stands here?
Says Bulla, who knows who I am!

jay rabb mildaa,nahateyan dhotiyan,
ta milda dadooan machhian.
jay rabb milda jangal bailay,
ta milda gaaeean vachhiyan.
jay rabb milda vich maseetin,
ta milda chamchdikiyan.
oh bulle shah rabb ohna nu milda,
tay neetan jinha deean sachiyan

jay rabb mildaa,nahateyan dhotiyan,
ta milda dadooan machhian.
jay rabb milda jangal bailay,
ta milda gaaeean vachhiyan.
jay rabb milda vich maseetin,
ta milda chamchdikiyan.
oh bulle shah rabb ohna nu milda,
tay neetan jinha deean sachiyan

Saint Kabir Das Ji

Kabir Das

Amongst the several saints that have blessed our country, Kabir Das, the well known mystic poet, deserves a major credit for bringing about a revolution. he lives in between 1440 - 1518. He was known to be a weaver and later became famed for scorning religious affiliation, seen as a threat to both Muslim and Hindu elite.

His monist philosophies and ideas of loving devotion to God are expressed in metaphor and language from both the Hindu Vedanta and Bhakti streams and Muslim Sufi ideals. Kabir is also considered to be the father of the Sant Mat tradition. His Guru was Ramananda.

His greatest work is the Bijak, or Seedling, an idea of the fundamental one. This collection of poems demonstrates Kabir's own universal view of spirituality. His vocabulary is constantly full of ideas regarding Brahman and Hindu ideas of karma and reincarnation, and yet he also espouses ideas that are clearly Sufi as well as Hindu Bhakti understandings of God. His Hindi was a very vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and to simply follow the Simple/Natural Way to oneness in God.

He believed in the Vedantic concepts of atman and yet spurned the orthodox Hindu societal caste system and worship of statues, thus showing clear belief in both bhakti and sufi ideas. The major part of Kabir's work as a Sikh Bhagat was collected by the first Sikh guru, Guru Nanak, and is published in the holy Sikh book "Guru Granth Sahib".

While many ideas reign as to who his living influences were, the only Guru of whom he ever spoke was Ramananda, a Vaishnav saint whom Kabir claimed to have taken initiation from in the form of the "Rama" mantra.

His poems resonate with praise for the true guru who reveals the divine through direct experience, and denounced more usual ways of attempting god-union such as chanting, austerities etc. His verses, which being illiterate he never expressed in writing, often began with some strongly worded insult to get the attention of passers-by. Kabir has enjoyed a revival of popularity over the past half century as arguably the most acceptable and understandable of the medieval Indian 'sants', with an especial influence over modern spiritual traditions such as that of Rhadasoami. Prem Rawat ('Maharaji') also refers frequently to Kabir's songs and poems as the embodiment of deep wisdom.

It is a fruitless endeavor, indeed one that Kabir himself disliked, to classify him as Hindu or Muslim, Sufi or Bhakta. The legends surrounding his lifetime attest to his strong aversion to communalism.

In fact, Kabir always insisted on the concept of Koi bole Ram Ram Koi Khudai..., which means that someone may chant the Hindu name of God and someone may chant the Muslim name of God, but God is the one who made the whole world.

His birth and death are surrounded by legends. He grew up in a Muslim weaver family, but some say he was really son of a Brahmin widow who was adopted by a childless couple. When he died, his Hindu and Muslim followers started fighting about the last rites. The legend is that when they lifted the cloth covering his body, they found flowers instead. The Muslim followers buried their half and the Hindu cremated their half. In Maghar, his tomb and samadhi still stand side by side. Another legend surrounding Kabir is that shortly before death he bathed in both Ganga and Karmnasha to wash away both his good deeds and his sins.

Saint Kabir Das Ji

Bulleh Shah

Bulleh Shah (1680–1757) (Punjabi: بلہے شاہ, ਬੁੱਲ੍ਹੇ ਸ਼ਾਹ, Hindi: बुल्ले शाह, full name Abdullah Shah)^[1]Punjabi Sufi poet, a humanist and philosopher.

Bulleh Shah
An artistic depiction of Bulleh Shah
Spiritual Poet Born 1680 C.E. Uch , Punjab Died 1757 C.E. Kasur , Punjab Honored in Islam Influences Shah Hussain, Sultan Bahu, Shah Sharaf Influenced Countless Indian Sufi poets Tradition/Genre Kafi

Early life Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, in present day Pakistan.[2] His father, Shah Muhammad Darwaish, was a teacher and preacher in a village mosque. Little is known about Bulleh Shah's ancestry except that some of his forebears were migrants from Uzbekistan[3] and that his family claimed direct descent from the prophet Muhammad.[1] When he was six months old, his parents relocated to Malakwal. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke and moved to Kasur for higher education. He also received education from Maulana Mohiyuddin. His spiritual teacher was the Qadiri Sufi Shah Inayat Qadiri, who was a member of the Arain tribe of Lahore.
Life A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some "facts" about his life have been pieced together from his own writings. Other "facts" seem to have been passed down through oral traditions. Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538–1599), Sultan Bahu (1629–1691), and Shah Sharaf (1640–1724). Bulleh Shah lived in the same period as the Sindhi Sufi poet , Shah Abdul Latif BhataiWaris Shah (1722–1798), of Heer Ranjha fame, and the Sindhi Sufi poet Abdul Wahab (1739–1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst UrduMir Taqi Mir (1723–1810) of Agra. (1689–1752). His lifespan also overlapped with the Punjabi poet poets, Bulleh Shah lived 400 miles away from

	Poetry Style The verse form Bulleh Shah primarily employed is called the Kafi, a style of Punjabi, Sindhi and Siraiki poetry used not only by the Sufis of Sindh and Punjab, but also by Sikh gurus. Bulleh Shah’s poetry and philosophy strongly criticizes the Islamic religious orthodoxy of his day. A Beacon of Peace Bulleh Shah's time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence. Bulleh Shah also hailed the ninth Sikh Guru, Guru Tegh Bahadur as a Ghazi, or "religious warrior", which caused controversy among Muslims of that time Humanist Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Path), Tariqat (Observance), Haqiqat (Truth) and Marfat (Union). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers, Sain Zahoor, Abida Parveen and Pathanay Khan, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.     Modern renderings In the 1990s Junoon, a rock band from Pakistan, rendered "Bullah Ki Jaana" and "Aleph" ("Ilmon Bas Kareen O Yaar"). In 2004, Rabbi Shergill turned the abstruse metaphysical poem "Bullah Ki Jaana" into a Rock/Fusion song that became popular in India and Pakistan.[4][5] The Wadali Bandhu, a Punjabi Sufi group from India, have also released a version of "Bullah Ki Jaana" on their album Aa Mil Yaar... Call of the Beloved. Another version was performed by Lakhwinder Wadali and entitled Bullah. Bulleh Shah's verses have also been adapted and used in Bollywood film songs including "Chaiyya Chaiyya" and "Thayya Thayya" in the 1998 film Dil Se, and "Ranjha Ranjha" in the 2010 film Raavan. The 2007 Pakistani movie Khuda Kay LiyeBandeya Ho". The 2008 film A Wednesday, included a song titled "Bulle Shah, O Yaar Mere". In 2009 the first episode of the second season of Pakistan's Coke Studio featured a collaboration between Sain Zahoor and Noori, "Aik Alif" while, in June 2010, episode one of the third series featured "Na Raindee Hai" and "Makke Gayaan Gal Mukdi Nahi", performed by Arieb Azhar. includes Bulleh Shah's poetry in the song " Death He died in 1757, and his tomb is located in Kasur, present day Pakistan. Mir Bulleh Shah Qadiri Shatari, often referred to simply as Bulleh Shah (a shortened form of Abdullah Shah) lived in what is today Pakistan. His family was very religious and had a long tradition of association with Sufis. Bulleh Shah's father was especially known for his learning and devotion to God, raising both Bulleh Shah and his sister in a life of prayer and meditation. Bulleh Shah himself became a respected scholar, but he longed for true inner realization. Against the objections of his peers, he became a disciple of Inayat Shah, a famous master of the Qadiri Sufi lineage, who ultimately guided his student to deep mystical awakening. The nature of Bulleh Shah's realization led to such a profound egolessness and non-concern for social convention that it has been the source of many popular comical stories -- calling to mind stories of St. Francis or Ramakrishna. For example, one day Bulleh Shah saw a young woman eagerly waiting for her husband to return home. Seeing how, in her anticipation, she braided her hair, Bulleh Shah deeply identified with the devoted way she prepared herself for her beloved. So Bulleh Shah dressed himself as a woman and braided his own hair, before rushing to see his teacher, Inayat Shah. Bulleh Shah is considered to be one of the greatest mystic poets of the Punjab region. His tomb in the Qasur region of Pakistan is greatly revered today.

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