Heartbeat II: 19th Ghazal of Bhai Nand Lal Ji
In addition to discussing concepts of love, there will be translations and commentary on Gurmat writings. The Farsi (Persian) writings of Bhai Nand Lal Ji overflow with Love for Dhan Dhan Sri Guru Gobind Singh Ji. Bhai Nand Lal Ji’s Sufi-style poetry makes it easy to see the connection between worldly love and Divine Love. Daas falls at the feet of Giani Gurwinder Singh Ji who taught these Farsi Ghazals to daas. Daas has included the Farsi transliteration as well as the arths based on Giani Ji’s teaching and the pothi: Saachi Preet by Principal Harbhajan Singh. There will be inconsistencies among how the Gurmukhi is written because Bhai Nand Lal Ji originally wrote in Perso-Arabic script.
Note: the use of sihari and laav akhar act as an izafid. Izafid is a connector that denotes ownership. For example Sher-e-Punjab (Lion of Punjab), Fauj-e-Ain (The Army of the Commoners). Daas has marked the izafid with the use of -e- but some may use -i- instead. Another one to note is the use of -o-. The ‘O’ sound between two words means ‘and’. For example Asmaan-o-Zameen (Sky and Earth).
Ghazals usually have a repetition of the same word/ending sound at the end of each Sher (couplet). This Ghazal’s ‘Tukaant’ is Aamadh. Aamadh means to arrive/come. Hoping this ghazal encourages you to develop such a relationship with Guru Sahib.
ਬ-ਹੋਸ਼ ਬਾਸ਼ ਕਿ ਹੰਗਾਮਿ ਨੌ-ਬਹਾਰ ਆਮਦ।
B-Hosh Baash Ki Ha[n]gaam-e-Nau-Bahaar Aamadh
Stay alert! As the time of early spring has arrived
ਬਹਾਰ ਆਮਦੋ, ਯਾਰ ਆਮਦੋ, ਕਰਾਰ ਆਮਦ॥੧॥
Bahaar Aamdh-o, Yaar Aamadh-o, Karaar Aamadh
Spring has arrived and... the Friend has arrived and... Peace has arrived
Bhai Nand Lal Ji uses the change of seasons to mark the time where the dead of winter (the Yearning for the Beloved in separation) ends and the Spring arises (Beloved is met). Meeting the Beloved brings warmth and the Heart blossoms just as the temperatures get warmer and the flowers begin to blossom. The Gursikh begs for the Darshan of Akaal Purakh and this Spring is representative of receiving Darshan. Remember the Raag Basant Shabads such as “Aaj Hamaarai Greh Basanth...”.
ਦੁਰੂਨਿ ਮਰਦਮਕਿ ਚਸ਼ਮਮ, ਜ਼ਿ ਬਸਕਿ: ਜਲਵਾ-ਗਰ ਅਸਤ
Dhuroon-e-Mardhamak-e-Chashmum, Zi Basaki: Jalvaa-Gar Asth
Since [the Beloved] became manifest inside the Pupil of my Eye...
ਬਹਰ ਤਰਫ਼ ਕਿ ਨਜ਼ਰ ਕਰਦ, ਰੂਏ ਯਾਰ ਆਮਦ॥੨॥
B-har Tharaf Ki Nazar Karadh, Roo-e-Yaar Aamadh
...in every direction I look, the Face of the Beloved comes
[wherever I look I see Sri Guru Gobind Singh Sahib Ji's Face].
ਬਹਰ ਤਰਫ਼ ਕਿ ਰਵਦ, ਦੀਦਹ ਮੇ ਰਵਮ, ਚਿਹ ਕੁਨਮ ?
B-har Tharaf Ki Ravadh, Dheedhah Mae Ravam, Chih Kunam
In every direction You go, my Eye follows, what can I do?
ਦਰੀਂ ਮੁਕੱਦਮਾ, ਮਾ ਰਾ, ਚਿ: ਇਖ਼ਤਿਆਰ ਆਮਦ ॥੩॥
Dharee[n] Mukadh’maa, Maa Raa, Chi: Ikhhthiaar Aamadh
In this Battle [of Love], what comes into my control?
[I am not in control of this game of Love, it has surpassed my existence]
ਖ਼ਬਰ ਦਿਹੰਦ ਬ-ਯਾਰਾਨਿ ਮੁਦੱਈ, ਕਿ ਇਮ-ਸ਼ਬ।
Khhabar Dhiha[n]dh B-Yaaraan-e-Mudh’aee Ki Eim-Shab
Give word to my Friends that I am hopeful tonight:
ਅਨਲਹੱਕ ਜ਼ਦਹ ਮਨਸੂਰ, ਸੂਏ ਦਾਰ ਆਮਦ॥੪॥
Analhaq Zadhah Mansoor, Soo-e-Dhaar Aamadh
‘Ana’al-Haq’ killed Mansur Al-Hallaj, towards the gallows I have come!
Mansur Al-Hallaj was hanged for claiming Ana’al-Haq (which means I am Haq [Divine/God/Truth]). Many said Mansur reached a state of being One with God. This is why he referred to himself being the Truth/God. However, this statement was interpreted as blasphemy by the Muslims around him and Mansur was executed. Mansur accepted his execution as he had relinquished his body and ego already. Bhai Sahib Ji are perhaps referring to themselves reaching this state as well. Bhai Nand Lal Ji reference Mansur Al-Hallaj – like many other Sufi poets – quite a lot throughout his ghazals.
ਖ਼ਬਰ ਦਿਹੰਦ ਬ-ਗੁਲਹਾ ਕਿ:ਬ-ਸ਼ੁਗੁਫ਼ਤੰਦ ਹਮਾ।
Khhabar Dhiha[n]dh B-Gulhaa Ki: B-Shuguftha[n]d Hamaa
Give word to the Flowers that [they] should all blossom!
ਅਜ਼ੀਂ ਨਵੇਦ ਕਿ ਆਂ ਬੁਲਬੁਲਿ ਹਜ਼ਾਰ ਆਮਦ॥੫॥
Azee[n] Navaedh Ki Aa[n] Bulbul-e-Hazaar Aamadh
From this good news, a thousand bulbuls have arrived!
Bulbul is a type of Indian songbird and a favorite reference by Persian poets. Bulbuls are often used to describe the Pursuer and the Roses/Flowers as the Pursued. Bhai Sahib Ji explain how they feel about Guru Sahib through the experience of spring fever. The flowers are all blossoming and the birds passionately sing to them!
ਖ਼ੁਦਾ ਬ-ਮਾਂਦ ਜ਼ਿ ਗ਼ੈਰਤ ਜੁਦਾਅ ਵ ਮਨ ਹੈਰਾਂਅ।
Khhudhaa B-Maa[n]dh Zi Gairath Judhaa-a Va Man Hairaa[an]
Vaheguru remained far, from [remembering] this distant feeling of separation I am shocked
ਹਦੀਸਿ ਸ਼ੌਕਿ ਤੌ ਅਜ਼ ਬਸਕਿ: ਬੇਸ਼ੁਮਾਰ ਆਮਦ॥੬॥
Hadhees-e-Shauk-e-Thau Az Basaki: Baeshumaar Aamadh
The Story of This Desire for You... from this [story], Endlessness has arrived.
Before uniting with the Beloved, there was such a strong pain of separation.
This Yearning for Vaheguru has brought me to Endlessness. Akaal Purakh is Endless and Bhai Sahib Ji has merged with Vaheguru like the drop of water merges with the Endless Ocean.
ਖ਼ਿਆਲਿ ਹਲਕਾ-ਇ ਜ਼ੁਲਫ਼ਿ ਤੋ ਮੇ-ਕੁਨਦ ‘ਗੋਇਆ’।
Khiaal-e-Halkaa-e-Zulf-e-Tho Mae-Kunadh ‘Goeiaa”
Bhai Nand Lal Ji ‘Goya’ says: I think about the Curls of Your Kes (referring to Guru Sahib)
ਅਜ਼ੀਂ ਸਬੱਬ ਕਿ: ਦਿਲ ਅਜ਼ ਸ਼ੌਕ,ਬੇਕਰਾਰ ਆਮਦ ॥੭॥
Azee[n] Sabab Ki: Dhil Az Shauk, Baekaraar Aamadh
Because of this Cause of the Heart’s Desire... restlessness has arrived.
Maharaj’s Physical Darshan launches arrows of restlessness towards Bhai Nand Lal Ji. Remembering Maharaj’s Saroop stirs his feelings of passion.
Bhai Nand Lal Ji are swooning for Guru Sahib!
Please forgive my mistakes and suggest corrections Ji.
Guru Panth Da Daas,
~Aaeenaa
