Help with context please.

[GurjantGnostic]

This translation looks weird. Thoughts on what this is saying? The bit on crucifix and the next particularly. 

ਗਰਦਸਤਿਮਨਹਮੇਸ਼ਾਪੈਇਕਾਰਮੀਰਵਦ
gar dhasat man hameshaa pai kaar meeravadh
Although my hands and feet are occupied in my mundane activities,

ਮਨਚੂੰਕੁਨਮਕਿਦਿਲਬਸੂਇਯਾਰਮੀਰਵਦ॥੨੮॥੧॥
man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||
But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

ਆਵਾਜ਼ਿਲਨਤਰਾਨੀਹਰਦਮਬੋਗ਼ਸ਼ਿਦਿਲ
aavaaz lanataraanee har dham bog(h)sh dhil
Although the voice of 'One cannot see' keeps echoing in our ears all the times,

ਮੂਸਾਮਗ਼ਰਬਦੀਦਨਿਦੀਦਾਰਮੀ-ਰਵਦ॥੨੮॥੨॥
moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||
But still Moses kept on going to get a glimpse of the Lord. (28) (2)

ਈਣਦੀਦਾਨੀਸਤਆਣਕਿਅਜ਼ੋਅਸ਼ਕਮੀ-ਚਕਦ
e'een dheedhaa neesat aan k azo ashak mee-chakadh
This is not the eye that will let out any tears,

ਜਾਮਿਮੁਹੱਬਤਅਸਤਕਿਸਰਸ਼ਾਰਮੀ-ਰਵਦ॥੨੮॥੩॥
jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||
In fact, the cup of love and devotion is always full to the brim. (28) (3)

ਦਿਲਦਾਰਵਾਦਿਲਜ਼ਿਬਸਕਿਯਕੇਅੰਦਦਰਵਜੂਦ
dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh
The heart and the beloved are so much intertwined with each other,

ਜਾਣਦਿਲਹਮੇਸ਼ਾਜਾਨਬਿਦਿਲਦਾਰਮੀ-ਰਵਦ॥੨੮॥੪॥
jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||
That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

ਦਰਹਰਦੋਕੌਨਗਰਦਨਿਊਸਰ-ਬੁਲੰਦਸ਼ੁਦ
dhar har dho kauan garadhan uoo sara-bula(n)dh shudh
Any one who rushes towards the crucifix like Mansoor

ਮਨਸੂਰਵਾਰਹਰਕਿਸੂਇਦਾਰਮੀ-ਰਵਦ॥੨੮॥੫॥
manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||
Will have his neck and head high with pride in both the worlds. (29) (5)

ਗੋਯਾਜ਼ਿਯਾਦਿਦੂਸਤਹਕੀਕੀਹੱਯਾਤਯਾਫ਼ਤ
goyaa z yaadh dhoosat hakeekee hayaat yaaphat
Goyaa says, "I have found the real life in the remembrance of my beloved,

ਦੀਗ਼ਰਚਿਰਾਬਕੂਚਾਇਖ਼ੁਮਾਰਮੀ-ਰਵਦ॥੨੮॥੬॥
dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||
Why should I now have any reason to visit the tavern or the pub?" (29) (6)

Bhai Nand Lal Ji in Vaaran

[dalsingh101]

6 hours ago, GurjantGnostic said:

This translation looks weird. Thoughts on what this is saying? The bit on crucifix and the next particularly. 

ਗਰਦਸਤਿਮਨਹਮੇਸ਼ਾਪੈਇਕਾਰਮੀਰਵਦ
gar dhasat man hameshaa pai kaar meeravadh
Although my hands and feet are occupied in my mundane activities,

ਮਨਚੂੰਕੁਨਮਕਿਦਿਲਬਸੂਇਯਾਰਮੀਰਵਦ॥੨੮॥੧॥
man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||
But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

ਆਵਾਜ਼ਿਲਨਤਰਾਨੀਹਰਦਮਬੋਗ਼ਸ਼ਿਦਿਲ
aavaaz lanataraanee har dham bog(h)sh dhil
Although the voice of 'One cannot see' keeps echoing in our ears all the times,

ਮੂਸਾਮਗ਼ਰਬਦੀਦਨਿਦੀਦਾਰਮੀ-ਰਵਦ॥੨੮॥੨॥
moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||
But still Moses kept on going to get a glimpse of the Lord. (28) (2)

ਈਣਦੀਦਾਨੀਸਤਆਣਕਿਅਜ਼ੋਅਸ਼ਕਮੀ-ਚਕਦ
e'een dheedhaa neesat aan k azo ashak mee-chakadh
This is not the eye that will let out any tears,

ਜਾਮਿਮੁਹੱਬਤਅਸਤਕਿਸਰਸ਼ਾਰਮੀ-ਰਵਦ॥੨੮॥੩॥
jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||
In fact, the cup of love and devotion is always full to the brim. (28) (3)

ਦਿਲਦਾਰਵਾਦਿਲਜ਼ਿਬਸਕਿਯਕੇਅੰਦਦਰਵਜੂਦ
dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh
The heart and the beloved are so much intertwined with each other,

ਜਾਣਦਿਲਹਮੇਸ਼ਾਜਾਨਬਿਦਿਲਦਾਰਮੀ-ਰਵਦ॥੨੮॥੪॥
jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||
That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

ਦਰਹਰਦੋਕੌਨਗਰਦਨਿਊਸਰ-ਬੁਲੰਦਸ਼ੁਦ
dhar har dho kauan garadhan uoo sara-bula(n)dh shudh
Any one who rushes towards the crucifix like Mansoor

ਮਨਸੂਰਵਾਰਹਰਕਿਸੂਇਦਾਰਮੀ-ਰਵਦ॥੨੮॥੫॥
manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||
Will have his neck and head high with pride in both the worlds. (29) (5)

ਗੋਯਾਜ਼ਿਯਾਦਿਦੂਸਤਹਕੀਕੀਹੱਯਾਤਯਾਫ਼ਤ
goyaa z yaadh dhoosat hakeekee hayaat yaaphat
Goyaa says, "I have found the real life in the remembrance of my beloved,

ਦੀਗ਼ਰਚਿਰਾਬਕੂਚਾਇਖ਼ੁਮਾਰਮੀ-ਰਵਦ॥੨੮॥੬॥
dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||
Why should I now have any reason to visit the tavern or the pub?" (29) (6)

Bhai Nand Lal Ji in Vaaran

Bro, I'm not at a point where I can read this larivaar myself at the moment (or it would take weeks! lol)

[paapiman]

7 hours ago, GurjantGnostic said:

This translation looks weird. Thoughts on what this is saying? The bit on crucifix and the next particularly. 

ਗਰਦਸਤਿਮਨਹਮੇਸ਼ਾਪੈਇਕਾਰਮੀਰਵਦ
gar dhasat man hameshaa pai kaar meeravadh
Although my hands and feet are occupied in my mundane activities,

ਮਨਚੂੰਕੁਨਮਕਿਦਿਲਬਸੂਇਯਾਰਮੀਰਵਦ॥੨੮॥੧॥
man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||
But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

ਆਵਾਜ਼ਿਲਨਤਰਾਨੀਹਰਦਮਬੋਗ਼ਸ਼ਿਦਿਲ
aavaaz lanataraanee har dham bog(h)sh dhil
Although the voice of 'One cannot see' keeps echoing in our ears all the times,

ਮੂਸਾਮਗ਼ਰਬਦੀਦਨਿਦੀਦਾਰਮੀ-ਰਵਦ॥੨੮॥੨॥
moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||
But still Moses kept on going to get a glimpse of the Lord. (28) (2)

ਈਣਦੀਦਾਨੀਸਤਆਣਕਿਅਜ਼ੋਅਸ਼ਕਮੀ-ਚਕਦ
e'een dheedhaa neesat aan k azo ashak mee-chakadh
This is not the eye that will let out any tears,

ਜਾਮਿਮੁਹੱਬਤਅਸਤਕਿਸਰਸ਼ਾਰਮੀ-ਰਵਦ॥੨੮॥੩॥
jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||
In fact, the cup of love and devotion is always full to the brim. (28) (3)

ਦਿਲਦਾਰਵਾਦਿਲਜ਼ਿਬਸਕਿਯਕੇਅੰਦਦਰਵਜੂਦ
dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh
The heart and the beloved are so much intertwined with each other,

ਜਾਣਦਿਲਹਮੇਸ਼ਾਜਾਨਬਿਦਿਲਦਾਰਮੀ-ਰਵਦ॥੨੮॥੪॥
jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||
That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

ਦਰਹਰਦੋਕੌਨਗਰਦਨਿਊਸਰ-ਬੁਲੰਦਸ਼ੁਦ
dhar har dho kauan garadhan uoo sara-bula(n)dh shudh
Any one who rushes towards the crucifix like Mansoor

ਮਨਸੂਰਵਾਰਹਰਕਿਸੂਇਦਾਰਮੀ-ਰਵਦ॥੨੮॥੫॥
manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||
Will have his neck and head high with pride in both the worlds. (29) (5)

ਗੋਯਾਜ਼ਿਯਾਦਿਦੂਸਤਹਕੀਕੀਹੱਯਾਤਯਾਫ਼ਤ
goyaa z yaadh dhoosat hakeekee hayaat yaaphat
Goyaa says, "I have found the real life in the remembrance of my beloved,

ਦੀਗ਼ਰਚਿਰਾਬਕੂਚਾਇਖ਼ੁਮਾਰਮੀ-ਰਵਦ॥੨੮॥੬॥
dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||
Why should I now have any reason to visit the tavern or the pub?" (29) (6)

Bhai Nand Lal Ji in Vaaran

Bro, please post the Pad-Ched saroop of the above Vaar.

 

Bhul chuk maaf

[SunnySingh]

Hi Bro,

I am going to share my 2 cents with the query in your post above .

-------------------------------------------------------------------------------------------------------------------------------------------------

GurjantGnostic   Posted 9 hours ago

• This translation looks weird. Thoughts on what this is saying? The bit on crucifix and the next particularly. 
•  

ਗਰਦਸਤਿਮਨਹਮੇਸ਼ਾਪੈਇਕਾਰਮੀਰਵਦ
gar dhasat man hameshaa pai kaar meeravadh
Although my hands and feet are occupied in my mundane activities,

ਮਨਚੂੰਕੁਨਮਕਿਦਿਲਬਸੂਇਯਾਰਮੀਰਵਦ॥੨੮॥੧॥
man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||
But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

 

* Here it means, that though one may be busy fulfilling one´s duties towards the world, internally he is thinking about the beloved Guru Jee/Lord,  whenever there are a bit of free moments. jut as a mother goes out for work or anything, yet her heart and mind is always thinking about her child.

 

ਆਵਾਜ਼ਿਲਨਤਰਾਨੀਹਰਦਮਬੋਗ਼ਸ਼ਿਦਿਲ
aavaaz lanataraanee har dham bog(h)sh dhil
Although the voice of 'One cannot see' keeps echoing in our ears all the times,

ਮੂਸਾਮਗ਼ਰਬਦੀਦਨਿਦੀਦਾਰਮੀ-ਰਵਦ॥੨੮॥੨॥
moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||
But still Moses kept on going to get a glimpse of the Lord. (28) (2)

ਈਣਦੀਦਾਨੀਸਤਆਣਕਿਅਜ਼ੋਅਸ਼ਕਮੀ-ਚਕਦ
e'een dheedhaa neesat aan k azo ashak mee-chakadh
This is not the eye that will let out any tears,

 

*Though one may not be able to see the beloved Lord with these physical eyes, His Shabad Dhun, Anhad Bani, Sachee Bani, is always resounding within us non stop all the 24/7, which one can hear it if only we concentrate through meditative simran.

Moosaa, once having darshan of the Jot of Beloved within, always wants to have it at all times.

 

ਜਾਮਿਮੁਹੱਬਤਅਸਤਕਿਸਰਸ਼ਾਰਮੀ-ਰਵਦ॥੨੮॥੩॥
jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||
In fact, the cup of love and devotion is always full to the brim. (28) (3)

ਦਿਲਦਾਰਵਾਦਿਲਜ਼ਿਬਸਕਿਯਕੇਅੰਦਦਰਵਜੂਦ
dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh
The heart and the beloved are so much intertwined with each other,

ਜਾਣਦਿਲਹਮੇਸ਼ਾਜਾਨਬਿਦਿਲਦਾਰਮੀ-ਰਵਦ॥੨੮॥੪॥
jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||
That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

 

*When one goes within and tastes the flavor of Nam, one gets purified and is fully receptive to the bakhshish of Waheguru, who is constantly showering love-prem and  devotion-bhakti, to any wadbhagee who is brave and goes within by the repetition of His holy Name.

 

ਦਰਹਰਦੋਕੌਨਗਰਦਨਿਊਸਰ-ਬੁਲੰਦਸ਼ੁਦ
dhar har dho kauan garadhan uoo sara-bula(n)dh shudh
Any one who rushes towards the crucifix like Mansoor

ਮਨਸੂਰਵਾਰਹਰਕਿਸੂਇਦਾਰਮੀ-ਰਵਦ॥੨੮॥੫॥
manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||
Will have his neck and head high with pride in both the worlds. (29) (5)

 

* Any one who wishes to run within oneself (the Crucifix),  or has desires to go within, and have His darshan, is most welcome by the Lord Himself and thus that person can proudly say in this world and the world hereafter, he has fulfilled his duty, his purpose as a human being, of God realization and thus achieving the salvation of his soul.

 

ਗੋਯਾਜ਼ਿਯਾਦਿਦੂਸਤਹਕੀਕੀਹੱਯਾਤਯਾਫ਼ਤ
goyaa z yaadh dhoosat hakeekee hayaat yaaphat
Goyaa says, "I have found the real life in the remembrance of my beloved,

ਦੀਗ਼ਰਚਿਰਾਬਕੂਚਾਇਖ਼ੁਮਾਰਮੀ-ਰਵਦ॥੨੮॥੬॥
dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||
Why should I now have any reason to visit the tavern or the pub?" (29) (6)

 

* Goyaa has found the real life, which means, by His grace, he has found that eternal life, of freedom from the cycles and deaths, which is achieved by the only remembrance/ simran of His holy Name, thus is free of the desire of satisfying his bhog/karam indriyas which keep us trapped in committing sins/karmas, thus prisoners in the mayavee perishable creation.

 

Bhai Nand Lal Ji in Vaaran

 

 

SSA

[GurjantGnostic]

1 hour ago, SunnySingh said:

Hi Bro,

I am going to share my 2 cents with the query in your post above .

-------------------------------------------------------------------------------------------------------------------------------------------------

GurjantGnostic   Posted 9 hours ago

• This translation looks weird. Thoughts on what this is saying? The bit on crucifix and the next particularly. 
•  

ਗਰਦਸਤਿਮਨਹਮੇਸ਼ਾਪੈਇਕਾਰਮੀਰਵਦ
gar dhasat man hameshaa pai kaar meeravadh
Although my hands and feet are occupied in my mundane activities,

ਮਨਚੂੰਕੁਨਮਕਿਦਿਲਬਸੂਇਯਾਰਮੀਰਵਦ॥੨੮॥੧॥
man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||
But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

 

* Here it means, that though one may be busy fulfilling one´s duties towards the world, internally he is thinking about the beloved Guru Jee/Lord,  whenever there are a bit of free moments. jut as a mother goes out for work or anything, yet her heart and mind is always thinking about her child.

 

ਆਵਾਜ਼ਿਲਨਤਰਾਨੀਹਰਦਮਬੋਗ਼ਸ਼ਿਦਿਲ
aavaaz lanataraanee har dham bog(h)sh dhil
Although the voice of 'One cannot see' keeps echoing in our ears all the times,

ਮੂਸਾਮਗ਼ਰਬਦੀਦਨਿਦੀਦਾਰਮੀ-ਰਵਦ॥੨੮॥੨॥
moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||
But still Moses kept on going to get a glimpse of the Lord. (28) (2)

ਈਣਦੀਦਾਨੀਸਤਆਣਕਿਅਜ਼ੋਅਸ਼ਕਮੀ-ਚਕਦ
e'een dheedhaa neesat aan k azo ashak mee-chakadh
This is not the eye that will let out any tears,

 

*Though one may not be able to see the beloved Lord with these physical eyes, His Shabad Dhun, Anhad Bani, Sachee Bani, is always resounding within us non stop all the 24/7, which one can hear it if only we concentrate through meditative simran.

Moosaa, once having darshan of the Jot of Beloved within, always wants to have it at all times.

 

ਜਾਮਿਮੁਹੱਬਤਅਸਤਕਿਸਰਸ਼ਾਰਮੀ-ਰਵਦ॥੨੮॥੩॥
jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||
In fact, the cup of love and devotion is always full to the brim. (28) (3)

ਦਿਲਦਾਰਵਾਦਿਲਜ਼ਿਬਸਕਿਯਕੇਅੰਦਦਰਵਜੂਦ
dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh
The heart and the beloved are so much intertwined with each other,

ਜਾਣਦਿਲਹਮੇਸ਼ਾਜਾਨਬਿਦਿਲਦਾਰਮੀ-ਰਵਦ॥੨੮॥੪॥
jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||
That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

 

*When one goes within and tastes the flavor of Nam, one gets purified and is fully receptive to the bakhshish of Waheguru, who is constantly showering love-prem and  devotion-bhakti, to any wadbhagee who is brave and goes within by the repetition of His holy Name.

 

ਦਰਹਰਦੋਕੌਨਗਰਦਨਿਊਸਰ-ਬੁਲੰਦਸ਼ੁਦ
dhar har dho kauan garadhan uoo sara-bula(n)dh shudh
Any one who rushes towards the crucifix like Mansoor

ਮਨਸੂਰਵਾਰਹਰਕਿਸੂਇਦਾਰਮੀ-ਰਵਦ॥੨੮॥੫॥
manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||
Will have his neck and head high with pride in both the worlds. (29) (5)

 

* Any one who wishes to run within oneself (the Crucifix),  or has desires to go within, and have His darshan, is most welcome by the Lord Himself and thus that person can proudly say in this world and the world hereafter, he has fulfilled his duty, his purpose as a human being, of God realization and thus achieving the salvation of his soul.

 

ਗੋਯਾਜ਼ਿਯਾਦਿਦੂਸਤਹਕੀਕੀਹੱਯਾਤਯਾਫ਼ਤ
goyaa z yaadh dhoosat hakeekee hayaat yaaphat
Goyaa says, "I have found the real life in the remembrance of my beloved,

ਦੀਗ਼ਰਚਿਰਾਬਕੂਚਾਇਖ਼ੁਮਾਰਮੀ-ਰਵਦ॥੨੮॥੬॥
dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||
Why should I now have any reason to visit the tavern or the pub?" (29) (6)

 

* Goyaa has found the real life, which means, by His grace, he has found that eternal life, of freedom from the cycles and deaths, which is achieved by the only remembrance/ simran of His holy Name, thus is free of the desire of satisfying his bhog/karam indriyas which keep us trapped in committing sins/karmas, thus prisoners in the mayavee perishable creation.

 

Bhai Nand Lal Ji in Vaaran

 

 

SSA

Thank you Veer Ji. What is Mansoor?

 

[paapiman]

8 hours ago, GurjantGnostic said:

Thank you Veer Ji. What is Mansoor?

 

It probably refers to Sheikh Mansoor Al-Hallaj jee, who was a very famous Sufi Saint.

Al-Hallaj - Wikipedia

 

Bhul chuk maaf

[GurjantGnostic]

1 hour ago, paapiman said:

It probably refers to Sheikh Mansoor Al-Hallaj jee, who was a very famous Sufi Saint.

Al-Hallaj - Wikipedia

 

Bhul chuk maaf

Interesting to mix a rushing to the crucifix reference with a Sufi? Did he apostate for christianity or something?

[paapiman]

6 hours ago, GurjantGnostic said:

Interesting to mix a rushing to the crucifix reference with a Sufi? Did he apostate for christianity or something?

Can you please post the non-Larivaar version?

 

Bhul chuk maaf

[GurjantGnostic]

7 hours ago, paapiman said:

Can you please post the non-Larivaar version?

 

Bhul chuk maaf

For copy pasting the Gurmukhi? Yeah I might have to switch back so we can look up words. 

 

[GurjantGnostic]

7 hours ago, paapiman said:

Can you please post the non-Larivaar version?

 

Bhul chuk maaf

ਇਮ ਸ਼ਬ ਬ-ਤਮਾਸ਼ਾਇ ਰੁਖ਼ਿ ਯਾਰ ਤਵਾਣ ਰਫ਼ਤ

eim shab ba-tamaashai rukhh yaar tavaan raphat

Tonight, Goyaa, the connoisseur of love, can go for a glimpse of beloved,

 

ਸੂਇ ਬੁਤਿ ਆਸ਼ਕ-ਕੁਸ਼ ਅੱਯਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੧ ॥

sooi but aashaka-kush ayaar tavaan raphat || 12 || 1 ||

He can go to the annihilating murderer of the lovers. (metaphorically) (12) (1)

 

ਦਰ ਕੂਚਾਇ ਇਸ਼ਕ ਅਰ ਚਿ ਮੁਹਾਲ ਅਸਤ ਰਸੀਦਨ

dhar koochai ishak ar ch muhaal asat raseedhan

Even though it is difficult to reach the passage of love and devotion,

 

ਮਨਸੂਰ ਸਿਫ਼ਤ ਬਾ-ਕਦਿਮ ਦਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੨ ॥

manasoor siphat baa-kadhim dhaar tavaan raphat || 12 || 2 ||

It is still possible if one is prepared to put his foot on the crucifix like Mansoor. (12) (2)

 

ਐ ਦਿਲ ਬਸੂਇ ਮਦਰਿਸਾ ਗਰ ਮੈਲ ਨ ਦਾਰੀ

aai dhil basooi madharisaa gar mail na dhaaree

O mind! If you do not have the motive to go the educational school or you are scared of the teacher,    

 

ਬਾਰੇ ਬ-ਸੂਇ ਖ਼ਾਨਾਇ ਖ਼ੁਮਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੩ ॥

baare ba-sooi khhaanai khhumaar tavaan raphat || 12 || 3 ||

You may not, but, at least, you should be able to go towards the bar. (12) (3)

 

ਚੂੰ ਖ਼ਾਤ੍ਰਿਮ ਅਜ਼ ਇਸ਼ਕਿ ਤੂ ਸ਼ੁਦ ਰਸ਼ਕਿ ਗੁਲਿਸਤਾਣ

choo(n) khhaatiram az ishak too shudh rashak gulisataan

When my heart, due to my deep affection for You, has become envy of the blossomed garden,

 

ਬੇ-ਹੁਦਾ ਚਿਰਾ ਜਾਨਬਿ ਗੁਲਜ਼ਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੪ ॥

be-hudhaa chiraa jaanab gulazaar tavaan raphat || 12 || 4 ||

Then, how can it ever even think of going to the flower beds. (12) (4)

 

ਐ ਦਿਲ ਚੂ ਸ਼ੁਦੀ ਵਾਕਿਫ਼ਿ ਅਸਰਾਰਿ ਇਲਾਹੀ

aai dhil choo shudhee vaakiph asaraar ilaahee

O my mind! When you become familiar with the mysteries of the Lord,

 

ਦਰ ਸੀਨਾ-ਅੱਮ ਐ ਮਖਜ਼ਨਿ ਅਸਰਾਰ ਤਵਾਣ ਰਫਤ ॥ ੧੨ ॥ ੫ ॥

dhar seenaa-am aai makhazan asaraar tavaan rafat || 12 || 5 ||

Then, only You, the repository of mysteries, can get into my body. (12) (5)

 

ਸਦ ਰੌਜ਼ਾਇ ਰਿਜ਼ਵਾਨਸਤ ਚੂ ਦਰ ਖਾਨਾ ਸ਼ਿਗੁਫ਼ਤਾ

sadh rauazai rizavaanasat choo dhar khaanaa shiguphataa

When hundreds of gardens are blossoming inside the house, the body,

 

ਗੋਯਾ ਬ-ਚਿਹ ਸੂਇ ਦਰੋ ਦੀਵਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੬ ॥

goyaa ba-cheh sooi dharo dheevaar tavaan raphat || 12 || 6 ||

Goyaa says, then how can anyone go to any other structures? (12) (6)

 

Bhai Nand Lal Ji in Vaaran

[GurjantGnostic]

Oops similar not same er.... there's more references to crucifix than I thought. 

[GurjantGnostic]

ਗਰ ਦਸਤਿ ਮਨ ਹਮੇਸ਼ਾ ਪੈਇ ਕਾਰ ਮੀਰਵਦ

gar dhasat man hameshaa pai kaar meeravadh

Although my hands and feet are occupied in my mundane activities,

 

ਮਨ ਚੂੰ ਕੁਨਮ ਕਿ ਦਿਲ ਬਸੂਇ ਯਾਰ ਮੀ ਰਵਦ ॥ ੨੮ ॥ ੧ ॥

man choo(n) kunam k dhil basooi yaar mee ravadh || 28 || 1 ||

But what can I do, (because I am helpless) my mind is constantly thinking of my Beloved. (28) (1)

 

ਆਵਾਜ਼ਿ ਲਨਤਰਾਨੀ ਹਰ ਦਮ ਬੋਗ਼ਸ਼ਿ ਦਿਲ

aavaaz lanataraanee har dham bog(h)sh dhil

Although the voice of 'One cannot see' keeps echoing in our ears all the times,

 

ਮੂਸਾ ਮਗ਼ਰ ਬਦੀਦਨਿ ਦੀਦਾਰ ਮੀ-ਰਵਦ ॥ ੨੮ ॥ ੨ ॥

moosaa mag(h)r badheedhan dheedhaar mee-ravadh || 28 || 2 ||

But still Moses kept on going to get a glimpse of the Lord. (28) (2)

 

ਈਣ ਦੀਦਾ ਨੀਸਤ ਆਣ ਕਿ ਅਜ਼ੋ ਅਸ਼ਕ ਮੀ-ਚਕਦ

e'een dheedhaa neesat aan k azo ashak mee-chakadh

This is not the eye that will let out any tears,

 

ਜਾਮਿ ਮੁਹੱਬਤ ਅਸਤ ਕਿ ਸਰਸ਼ਾਰ ਮੀ-ਰਵਦ ॥ ੨੮ ॥ ੩ ॥

jaam muhabat asat k sarashaar mee-ravadh || 28 || 3 ||

In fact, the cup of love and devotion is always full to the brim. (28) (3)

 

ਦਿਲਦਾਰ ਵਾ ਦਿਲ ਜ਼ਿ ਬਸਕਿ ਯਕੇ ਅੰਦ ਦਰ ਵਜੂਦ

dhiladhaar vaa dhil z basak yake a(n)dh dhar vajoodh

The heart and the beloved are so much intertwined with each other,

 

ਜਾਣ ਦਿਲ ਹਮੇਸ਼ਾ ਜਾਨਬਿ ਦਿਲਦਾਰ ਮੀ-ਰਵਦ ॥ ੨੮ ॥ ੪ ॥

jaan dhil hameshaa jaanab dhiladhaar mee-ravadh || 28 || 4 ||

That this is the reason that it always keeps running towards (seeking) the latter. (28) (4)

 

ਦਰ ਹਰ ਦੋ ਕੌਨ ਗਰਦਨਿ ਊ ਸਰ-ਬੁਲੰਦ ਸ਼ੁਦ

dhar har dho kauan garadhan uoo sara-bula(n)dh shudh

Any one who rushes towards the crucifix like Mansoor

 

ਮਨਸੂਰ ਵਾਰ ਹਰ ਕਿ ਸੂਇ ਦਾਰ ਮੀ-ਰਵਦ ॥ ੨੮ ॥ ੫ ॥

manasoor vaar har k sooi dhaar mee-ravadh || 28 || 5 ||

Will have his neck and head high with pride in both the worlds. (29) (5)

 

ਗੋਯਾ ਜ਼ਿ ਯਾਦਿ ਦੂਸਤ ਹਕੀਕੀ ਹੱਯਾਤ ਯਾਫ਼ਤ

goyaa z yaadh dhoosat hakeekee hayaat yaaphat

Goyaa says, "I have found the real life in the remembrance of my beloved,

 

ਦੀਗ਼ਰ ਚਿਰਾ ਬਕੂਚਾਇ ਖ਼ੁਮਾਰ ਮੀ-ਰਵਦ ॥ ੨੮ ॥ ੬ ॥

dheeg(h)r chiraa bakoochai khhumaar mee-ravadh || 28 || 6 ||

Why should I now have any reason to visit the tavern or the pub?" (29) (6)

 

Bhai Nand Lal Ji in Vaaran

[GurjantGnostic]

ਦਿਲ ਅਗ਼ਰ ਦਾਨਾ ਬਵਦ ਅੰਦਰ ਕਿਨਾਰਸ਼ ਯਾਰ ਹਸਤ

dhil ag(h)r dhaanaa bavadh a(n)dhar kinaarash yaar hasat

If our mind and heart were intelligent, then the Beloved is in their embrace, and,

 

ਚਸ਼ਮ ਗਰ ਬੀਨਾ ਬਵਦ ਦਰ ਹਰ ਤਰਫ਼ ਦੀਦਾਰ ਹਸਤ ॥ ੬ ॥ ੧ ॥

chasham gar beenaa bavadh dhar har taraph dheedhaar hasat || 6 || 1 ||

if our eyes were able to appreciate all that they see, then, they will see glimpses and glimpses (of the Beloved) all over. (6) (1)

 

ਹਰ ਤਰਫ ਦੀਦਾਰ ਅੱਮਾ ਦੀਦਾਇ ਬੀਨਾ ਕੁਜਾ ਹਸਤ

har taraf dheedhaar amaa dheedhai beenaa kujaa hasat

There are glimpses and glimpses (of the Beloved) all over, but where is the eye to appreciate them?

 

ਹਰ ਤਰਫ ਤੂਰ ਅਸਤ ਹਰ ਸੂ ਸ਼ੋਅਲਾਏ ਅਨਵਾਰ ਹਸਤ ॥ ੬ ॥ ੨ ॥

har taraf toor asat har soo shoalaae anavaar hasat || 6 || 2 ||

There is the Mount Sinai all over, and there are leaping flames of His glow and refulgence. (6) (2)

 

ਸਰ ਅਗਰ ਦਾਰੀ ਬਿਰੌ ਸਰ ਰਾ ਬਿਨਿਹ ਬਰ ਪਾਇ ਊ

sar agar dhaaree birau sar raa bineh bar pai uoo

If you have a head on your body, you should go to Him and place it on His lotus feet;

 

ਜਾਣ ਅਗਰ ਦਾਰੀ ਨਿਸਾਰਿਸ਼ ਕੁਨ ਅਗਰ ਦਰਕਾਰ ਹਸਤ ॥ ੬ ॥ ੩ ॥

jaan agar dhaaree nisaarish kun agar dharakaar hasat || 6 || 3 ||

And, if you have life in you which you value very much, then sacrifice it for Him. (6) (3)

 

ਦਸਤ ਅਗਰ ਦਾਰੀ ਬਿਰੌ ਦਾਮਾਨਿ ਜਾਨਾਣ ਰਾ ਬਗੀਰ

dhasat agar dhaaree birau dhaamaan jaanaan raa bageer

If you have a hand, then grab and hold tight the corner of His robe.

 

ਸੂਏ ਊੋ ਮੀ ਰੌ ਅਗਰ ਪਾ ਰਾ ਸਰਿ ਰਫਤਾਰ ਹਸਤ ॥ ੬ ॥ ੪ ॥

sooe uooo mee rau agar paa raa sar rafataar hasat || 6 || 4 ||

If your feet are anxious (or have the strength) to walk, then start walking fast towards Him. (6) (4)

 

ਗ਼ੋਸ਼ ਅਗਰ ਸ਼ੁਨਵਾ ਬਵਦ ਜਜ਼ ਨਾਮਿ ਹੱਕ ਕੇ ਬਿਸ਼ਨਵਦ

g(h)osh agar shunavaa bavadh jaz naam hak ke bishanavadh

If we have ears that have perfect hearing then they should not hear anything other than the Naam of Akaalpurakh.

 

ਵਰ ਜ਼ੁਬਾਣ ਗੋਯਾ ਬਵਦ ਦਰ ਹਰ ਸਖ਼ੁਨ ਅਸਰਾਰ ਹਸਤ ॥ ੬ ॥ ੫ ॥

var zubaan goyaa bavadh dhar har sakhhun asaraar hasat || 6 || 5 ||

If our tongue has the power to speak, then it should utter mystic expressions. (6) (5)

 

ਬੇ-ਅਦਬ ਪਾ ਰਾ ਮਨਿਹ ਮਨਸੂਰ ਵਸ਼ ਦਰ ਰਾਹਿ ਇਸ਼ਕ

be-adhab paa raa maneh manasoor vash dhar raeh ishak

"A Brahmin is a devotee of his idol and a Muslim of his shrine;

 

ਰਾਹ ਰਵਿ ਈਣ ਰਾਹ ਰਾ ਅਵੱਲ ਕਦਮ ਬਰ ਦਾਰ ਹਸਤ ॥ ੬ ॥ ੬ ॥

raeh rav ieen raeh raa aval kadham bar dhaar hasat || 6 || 6 ||

I am enamored wherever I find an adorer-connoisseur of 'devotion'." (6) (6)

 

ਬ੍ਰਹਮਨ ਮੁਸ਼ਤਾਕਿ ਬੁੱਤ ਜ਼ਾਹਿਦ ਫ਼ਿਦਾਇ ਖ਼ਾਨਕਾਹ

brahaman mushataak but zaahidh phidhai khhaanakaah

Like Mansorr, do not step on the path of devotion with arrogance,

 

ਹਰ ਕੁਜਾ ਜਾਮਿ ਮੁਹੱਬਤ ਦੀਦਾਅਮ ਸਰਸ਼ਾਰ ਹਸਤ ॥ ੬ ॥ ੭ ॥

har kujaa jaam muhabat dheedhaam sarashaar hasat || 6 || 7 ||

Otherwise, it is a path where there is a crucifix at the very first step.(6) (7)

 

ਹਰ ਚਿ ਦਾਰੀ ਦਰ ਬਜਾਤਿ ਖ਼ੁਦ ਨਿਸਾਰਿ ਯਾਰ ਕੁਨ

har ch dhaaree dhar bajaat khhudh nisaar yaar kun

Goya says, "If your disposition is similar to mine of getting mollified by diamonds,

 

ਗਰ ਤੁਰਾ ਮਾਨਿੰਦਿ ਗੋਯਾ ਤਬਾਆਇ ਗੋਹਰ ਬਾਰ ਹਸਤ ॥ ੬ ॥ ੮ ॥

gar turaa maani(n)dh goyaa tabaai gohar baar hasat || 6 || 8 ||

Even then, you should willingly sacrifice all your assets for your Beloved." (6) (8)

 

Bhai Nand Lal Ji in Vaaran

[GurjantGnostic]

ਇਮ ਸ਼ਬ ਬ-ਤਮਾਸ਼ਾਇ ਰੁਖ਼ਿ ਯਾਰ ਤਵਾਣ ਰਫ਼ਤ
eim shab ba-tamaashai rukhh yaar tavaan raphat
Tonight, Goyaa, the connoisseur of love, can go for a glimpse of beloved,

ਸੂਇ ਬੁਤਿ ਆਸ਼ਕ-ਕੁਸ਼ ਅੱਯਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੧ ॥
sooi but aashaka-kush ayaar tavaan raphat || 12 || 1 ||
He can go to the annihilating murderer of the lovers. (metaphorically) (12) (1)

ਦਰ ਕੂਚਾਇ ਇਸ਼ਕ ਅਰ ਚਿ ਮੁਹਾਲ ਅਸਤ ਰਸੀਦਨ
dhar koochai ishak ar ch muhaal asat raseedhan
Even though it is difficult to reach the passage of love and devotion,

ਮਨਸੂਰ ਸਿਫ਼ਤ ਬਾ-ਕਦਿਮ ਦਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੨ ॥
manasoor siphat baa-kadhim dhaar tavaan raphat || 12 || 2 ||
It is still possible if one is prepared to put his foot on the crucifix like Mansoor. (12) (2)

ਐ ਦਿਲ ਬਸੂਇ ਮਦਰਿਸਾ ਗਰ ਮੈਲ ਨ ਦਾਰੀ
aai dhil basooi madharisaa gar mail na dhaaree
O mind! If you do not have the motive to go the educational school or you are scared of the teacher,    

ਬਾਰੇ ਬ-ਸੂਇ ਖ਼ਾਨਾਇ ਖ਼ੁਮਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੩ ॥
baare ba-sooi khhaanai khhumaar tavaan raphat || 12 || 3 ||
You may not, but, at least, you should be able to go towards the bar. (12) (3)

ਚੂੰ ਖ਼ਾਤ੍ਰਿਮ ਅਜ਼ ਇਸ਼ਕਿ ਤੂ ਸ਼ੁਦ ਰਸ਼ਕਿ ਗੁਲਿਸਤਾਣ
choo(n) khhaatiram az ishak too shudh rashak gulisataan
When my heart, due to my deep affection for You, has become envy of the blossomed garden,

ਬੇ-ਹੁਦਾ ਚਿਰਾ ਜਾਨਬਿ ਗੁਲਜ਼ਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੪ ॥
be-hudhaa chiraa jaanab gulazaar tavaan raphat || 12 || 4 ||
Then, how can it ever even think of going to the flower beds. (12) (4)

ਐ ਦਿਲ ਚੂ ਸ਼ੁਦੀ ਵਾਕਿਫ਼ਿ ਅਸਰਾਰਿ ਇਲਾਹੀ
aai dhil choo shudhee vaakiph asaraar ilaahee
O my mind! When you become familiar with the mysteries of the Lord,

ਦਰ ਸੀਨਾ-ਅੱਮ ਐ ਮਖਜ਼ਨਿ ਅਸਰਾਰ ਤਵਾਣ ਰਫਤ ॥ ੧੨ ॥ ੫ ॥
dhar seenaa-am aai makhazan asaraar tavaan rafat || 12 || 5 ||
Then, only You, the repository of mysteries, can get into my body. (12) (5)

ਸਦ ਰੌਜ਼ਾਇ ਰਿਜ਼ਵਾਨਸਤ ਚੂ ਦਰ ਖਾਨਾ ਸ਼ਿਗੁਫ਼ਤਾ
sadh rauazai rizavaanasat choo dhar khaanaa shiguphataa
When hundreds of gardens are blossoming inside the house, the body,

ਗੋਯਾ ਬ-ਚਿਹ ਸੂਇ ਦਰੋ ਦੀਵਾਰ ਤਵਾਣ ਰਫ਼ਤ ॥ ੧੨ ॥ ੬ ॥
goyaa ba-cheh sooi dharo dheevaar tavaan raphat || 12 || 6 ||
Goyaa says, then how can anyone go to any other structures? (12) (6)

Bhai Nand Lal Ji in Vaaran

[GurjantGnostic]

ਕੀਸਤ ਇਮਰੂਜ਼ ਕਿ ਸੌਦਾਇ ਨਿਗਾਰੇ ਦਾਰਦ
keesat imarooz k sauadhai nigaare dhaaradh
Is there someone today who is madly in love for a glimpse of his beloved?

ਬਾਦਸ਼ਾਹੇਸਤ ਦਰੀਣ ਦਹਿਰ ਕਿ ਯਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੧ ॥ 
baadhashaahesat dhareen dhahir k yaare dhaaradh || 29 || 1 || 
Anyone who has a true friend (beloved) in this world is a king. (29) (1)

ਦਾਨਮ ਐ ਸ਼ੋਖ਼ ਕਿ ਖ਼ੂਨਿ ਦੋ ਜਹਾਣ ਖ਼ਾਹਦ ਰੇਖ਼ਤ
dhaanam aai shokhh k khhoon dho jahaan khhaahadh rekhhat
"O lively lover ! I know that you will be involved in making the two worlds bleed,

ਚਸ਼ਮਿ ਮਸਤ ਤੂ ਇਮਰੂਜ਼ ਖ਼ੁਮਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੨ ॥
chasham masat too imarooz khhumaare dhaaradh || 29 || 2 ||
Because your intoxicated and charming eye is full of alcoholic drink today (metaphorically)." (29) (2)

ਦਾਮਨਿ ਚਸ਼ਮਿ ਮਰਾ ਖ਼ੂਨਿ ਜਿਗਰ ਰੰਗੀਣ ਕਰਦ
dhaaman chasham maraa khhoon jigar ra(n)geen karadh
The blood from my heart has reddened my eyelids (like a wounded lover),

ਦਿਲਿ ਦੀਵਾਨਾਇ ਮਾ ਤੁਰਫ਼ਾ ਬਹਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੩ ॥
dhil dheevaanai maa turaphaa bahaare dhaaradh || 29 || 3 ||
Showing that a strange spring has sprung up in my mad heart due to intense love. (29) (3) 

ਸਾਯਾਇ ਤੂਬਾ ਓ ਫ਼ਿਰਦੌਸ ਨਖ਼ਾਹਦ ਹਰਗਿਜ਼
saayai toobaa o phiradhauas nakhhaahadh haragiz
Any one, like Manssor, who has achieved even a shadow of the scaffold or crucifix,       

ਹਰ ਕਿ ਮਨਸੂਰ ਸਿਫ਼ਤ ਸਾਯਾਇ ਦਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੪ ॥
har k manasoor siphat saayai dhaare dhaaradh || 29 || 4 ||
Would never have any desire either for the heavens or for the shade of the heavenly tree. (29) (4)

ਰੂਇ ਗੁਲਗੂਨਿ ਖ਼ੁਦ ਐ ਸ਼ਮਾਅ ਬਰ ਅਫ਼ਰੂਜ਼ ਦਮੇ
rooi gulagoon khhudh aai shamaa bar apharooz dham
O flame of the lamp! Keep your rose-like red-flowered face lit for a little while,

ਦਿਲਿ ਪਰਵਾਨਾ ਓ ਬੁਲਬੁਲ ਬ-ਤੂ ਕਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੫ ॥
dhil paravaanaa o bulabul ba-too kaare dhaaradh || 29 || 5 ||
Because the moth and the nightingale have some business with you. (29) (5)

ਬ-ਹਰ ਦੀਵਾਨਾ ਅਗਰ ਸਿਲਸਲਾ-ਹਾ ਮੀਸਾਜ਼ੰਦਿ
ba-har dheevaanaa agar silasalaa-haa meesaaza(n)dh
Goyaa says, "Although chains are made to strangle every madly-in-love person,            

ਦਿਲਿ ਗੋਯਾ ਬ ਖ਼ਮਿ ਜ਼ੁਲਫ਼ ਕਰਾਰੇ ਦਾਰਦ ॥ ੨੯ ॥ ੬ ॥
dhil goyaa b khham zulaph karaare dhaaradh || 29 || 6 ||
Yet my heart is being choked in the noose of (Guru's) lock of hair." (29) (6)

Bhai Nand Lal Ji in Vaaran

[GurjantGnostic]

7 hours ago, paapiman said:

Can you please post the non-Larivaar version?

 

Bhul chuk maaf

It was easier to switch back and forth than I thought. . Sorry I drug my feet. 

[GurjantGnostic]

On 8/7/2022 at 2:09 AM, paapiman said:

It probably refers to Sheikh Mansoor Al-Hallaj jee, who was a very famous Sufi Saint.

Al-Hallaj - Wikipedia

 

Bhul chuk maaf

Indeed bro. Good call. God bless our Sufi brothers. 

Blog History

The Martyrdom of Mansur al-Hallaj

Posted by Robert Beer on 12/13/2011 6:41:28 PM

I spent a large part of the year 2001 in writing an extensive collection of 'Wisdom Stories', many of which I had heard, received or read over the course of my life, which due to their meaningfulness had effortlessly instilled themselves into my memory. My intention at that time was to publish these stories as a collection, but as my experiential faith in publishers began to rapidly diminish around this time, I never did finish this project, and they have remained shelved in a folder on my computer ever since.

 

However, a few of these stories with Sufi themes, such as 'The Night Journey', 'The Dervish Abu Uthman', and more recently 'The Dervish Abu Sa'id', have so far appeared as posts on my Blog. To this I am now adding this sad and gruesome account of the martyrdom of Mansur al-Hallaj, which I constructed and pieced together from a variety of historical and anecdotal sources. My fascination with Hallaj derived from the frequency with which his name appeared in the biographies of many other Sufi saints, such as is revealed in this poignant version of Rumi's 'When Grapes Turn To Wine', translated by Robert Bly.

 

 

This that we have now is not imagination.

This is not a grief, or a joy,

Not a judging state,

Not an elation, or a sadness.

 

These come and go.

This is the Presence that doesn't.

 

Its dawn Husam,

Here inside the splendor of coral,

Inside the Friend,

The simple truth of what Hallaj said.

What more could human beings possibly want?

 

When grapes turn to wine they're wanting this.

When the night sky comes pouring by,

It's really a crowd of beggars,

And they all want some of this.

 

This that we are now

Created the body, cell by cell,

Like bees building a honeycomb.

The human body and the entire universe

Grew from this.

Not this from the universe and human body.

 

Its dawn Husam,

Here inside the splendor of coral.

The simple truth of what Hallaj said,

What more could human beings possibly want?

 

 

 

Mansur al-Hallaj

 

Mansur al-Hallaj (858-913 AD) - the most controversial of all the Sufi saints - was gruesomely executed at the age of fifty-five for repeatedly proclaiming the heretical words, "I am the truth (Anal-Haq)." Hallaj, meaning 'the wool-carder', was married at an early age and traveled widely during his lifetime, journeying as far as India and China in later life.

 

Once, when he was in Baghdad, Hallaj asked a number of controversial doctrinal questions to the Sufi master, Jonaid. But instead of giving an answer Jonaid said, "There will come a time when you will stain a piece of wood red," - implying that Hallaj would ultimately be executed. In reply Hallaj said, " When this happens, you will have to take off your Sufi robe and don the garb of an academic instead." This prophecy came to fruition when the death warrant for Hallaj was being drawn up and the signature of Jonaid was sought by the religious orthodoxy of Baghdad. Jonaid did not want to sign, but the Caliph of Baghdad insisted he must. Reluctantly Jonaid removed the 'inner' attire of his Sufi robes and dressed himself in the 'outer' cloak and turban of a religious scholar. He walked to the Islamic academy and signed the death warrant, saying, "We judge Hallaj according to the external truth. As for the internal truth, this God alone knows."

 

After Jonaid had refused to answer his polemic questions and made this foreboding prophecy, Hallaj withdrew in disappointment from Jonaid and traveled to the town of Tostar with his wife. Here he lived for a year, honored by the local people, but condemned by the religious orthodoxy because of his criticisms of their spiritual hypocrisy. When they began to plot against him, Hallaj renounced his Sufi robes and donned the garb of a layman. For the next five years he traveled through various regions of Persia and Central Asia in an exalted spiritual state, before returning to the town of Ahvaz near Basra, where he again donned the robes of a Sufi. Both scholars and laymen alike received his writings and discourses at this time with rapturous acclaim, and because of his penetrating insight he was known as 'Hallaj, the Master of Secrets'. From Basra he made a pilgrimage to Mecca, but here he was denounced as a magician. Returning again to Basra he then set out upon his travels to India, Transoxiana and China, where he was consistently recognized as the enlightened master that he truly was.

 

On his return to Iraq he made a second pilgrimage to Mecca, where he remained for two years. But a great change had taken place in his spiritual transmissions. His teachings had become extremely esoteric and by proclaiming 'I am the Truth' (Anal-Haq), he began to summon people to a 'truth' that they couldn't possibly understand. Many stories now began to circulate about him and the miracles he performed. Opinion was divided against him and it is said that he was driven out of fifty Islamic cities for his heretical proclamations of 'I am the Truth'. Finally the drift of public opinion deemed that he ought to be sentenced to death.

 

Four thousand people were said to have accompanied Hallaj on his second pilgrimage to Mecca. For a whole year he stood barefooted and bareheaded before the Ka'ba, where every day a man would place some bread and a jug of water before him. But it was seldom that Hallaj partook of bread or water. With his body reduced to skin and bones he would publicly proclaim, "O Lord. You are the guide of all those who pass through the valley of bewilderment. If I am a heretic, then please increase my heresy." But at night when he was alone he would pray, "O lord. I know and worship none besides you. I am so grateful for the gifts that you have bestowed upon me, and my tongue cannot express my gratitude for them. So please thank yourself on my behalf."

 

For twenty years Hallaj wore the same tattered Sufi robe. Then one day some well-meaning followers decided to forcibly disrobe him so that they could clothe him in a new garment. But when they removed his old robe they discovered that a large scorpion had made its nest there. Hallaj told them that this scorpion was a 'friend' that had lived inside his robe for the last twenty years, and he insisted that they replaced both his old robe and the unharmed scorpion immediately.

 

From Mecca he returned to Baghdad, and it was at this time that a group of orthodox theologians petitioned the Caliph of Baghdad with a charge of heresy against Hallaj. He was cast into prison. It is said that on the first night of his imprisonment the jailers found his cell empty, and on the second night they could find neither Hallaj nor his cell, but on the third night they found him locked in his cell again. "What magic is this?" the jailers asked. "On the first night I was in the presence of the Lord, so you could not find me," replied Hallaj. "On the second night the Lord was present here, so you could find neither me nor the cell. And on this third night I have been brought back to fulfill the scripture, which states that a man in his senses should not proclaim 'I am the Truth'. For as long as he is a man he can never be God. If he utters 'I am the Truth' it is heresy. Now you must do your work."

 

Hallaj was held in prison for a year. For the first half of this year a steady stream of visitors came to consult with him, but when the Caliph heard of this he decreed that Hallaj should have no visitors whatsoever. During this time a compassionate Sufi named Ibn 'Ata once sent a message to Hallaj, asking him to repent of the heretical words that he had spoken, so that he may be pardoned by the Caliph. Hallaj's reply was: "Let him who sent this message petition for pardon instead." When Ibn 'Ata heard this answer he burst into tears and cried: "We, who believe we are true servants of the Lord, are not even worthy of one splinter of the light that He casts upon Hallaj."

 

Three hundred prisoners were held in the same prison as Hallaj, and one night he asked them if they wanted to be released. When they all replied that they did, he made a mystical gesture with his fingers that caused all the chains and locks to burst asunder. Making a second gesture, cracks began to appear in the walls and the prison gates were thrown wide open. As the prisoners were running away they asked why Hallaj still remained in his cell and would not come with them. To which he replied, "I have a secret matter with the Lord, which can only be revealed upon the scaffold. I am a prisoner of my Master, the Lord."

 

When the Caliph was informed of this incident, he furiously proclaimed, "Hallaj will cause an insurrection next. The time has come for his death. Make public the punitive announcement for his execution. Begin by flogging him severely."

 

Three hundred lashes with a staff were inflicted on Hallaj's body, and at every blow a voice was heard to clearly say, "O Mansur al-Hallaj, fear not, bear the punishment." His executioners then draped thirteen heavy iron chains around his body and he was made to walk to the scaffold, like Christ bearing his cross along the Via Dolorosa. A hundred thousand citizens of Baghdad were said to have assembled to watch the execution. Hallaj walked proudly to the scaffold, his gaze passing over the crowd as he repeated, "Haq, Haq, Anal-Haq" - "Truth, Truth, I am the Truth."

 

Upon reaching the steps of the scaffold, he kissed the wood and looked up with a smile. When questioned about his apparent joy, he replied: "This is a happy time, for I am returning Home. My Friend is not iniquitous. He gave me the best wine to drink, just like the Lord offers to his honored guests. I drank my fill. Then he called forth the sword to punish me for being drunk in the month of prohibition." Hallaj's son then cried out in anguish for his father's last instructions. "The whole world believes that ethical behavior leads to God's Truth," began Hallaj: "But seek instead God's Divine Grace. Even if you gain but a single particle of it, it is more precious that all of the virtuous deeds of angels and men."

 

Hallaj ascended the steps and turning towards Mecca he raised his hands in prayer, saying: "What God knows, no man knows. You have bestowed upon me what I sought."

 

The Sufi teacher Shebli then stepped forward and asked, "Hallaj, what is Sufism?"

Hallaj answered: "The lowest level of Sufism is what you are witnessing today."

"Then what is the highest level?" asked Shebli.

"It is beyond your comprehension," answered Hallaj.

 

The Caliph next gave the order for the assembled crowd to stone Hallaj, who endured the onslaught of rocks in heroic silence. The Caliph then commanded Shebli to cast a stone also. But Shebli, not wishing to himself harm the condemned saint, chose to throw a flower attached to a clod of earth instead. Hallaj cried out in pain when the clod hit him, and when asked to explain the reason, he replied: "Those who have cast stones know not what they are doing. But he who cast that clod is aware of everything he does."

 

Hallaj's hands and feet were then tied to the stake, and with a single stroke of his sword the executioner severed Hallaj's hands. As the blood spurted out from his wrists it was seen to form the words 'I am the Truth' (Anal-Haq) as it poured onto the wooden boards of the scaffold. Hallaj looked up and said, "It is an easy thing to cut off the hands of a bound man. But a true man is he who cuts off the hands of those who try to tear down the attributes of God's crown."

 

Then the executioner cut off his feet. Hallaj raised his eyes to heaven and said, "With these feet I walked upon an earthly journey. But other feet I have, which even now are making the journey between the two worlds." Hallaj then rubbed the bloody stumps of his wrists over his arms, shoulders and face, saying: "This I do because much blood has already flowed from my body, and I do not want you to think that I have grown pale from fear. Today I am happy, because I am adorned in the heroic blood of a martyr. The ablution of Love is only perfect when it is made with blood."

 

The executioners then plucked out Hallaj's eyes and cast them upon the ground. Then they severed his ears and nose. A great uproar arose from the crowd. Some cast stones and words of derision, others wept with prayers of pity. An executioner then sought to pull Hallaj's tongue from his mouth, but Hallaj drew back and said: "O God. Permit me one final word. I am so grateful that you have kept me steadfast and true. I wish that you would bestow this grace upon my persecutors also." Upon hearing these words the crowd unleashed a hail of stones and angry cries. Hallaj's last words were, "The Love of the One separates you from all others." Then his tongue was pulled out and severed at its root.

 

Hallaj's tormented body was left to bleed as he merged slowly into death. At the time of evening prayer the executioner cut his head off with a single blow, releasing his soul unto Almighty God. As the blood pumped forth from his trunk it uttered the cry 'I am the Truth' (Anal-Haq). Then suddenly every dismembered part of his body began to take up the cry, 'I am the Truth'. Throughout that night his trunk, limbs and sensory organs kept up the constant repetition of Anal-Haq. It was then that his accusers began to realize that they had slain a true Beloved of God.

 

On the following morning it was seen that every stream of blood that had pulsed from Hallaj's veins had inscribed the word 'Allah' on the boards of the scaffold. The Caliph ordered that Hallaj's dismembered body parts, which still repeated Anal-Haq, should be collected and burned immediately; for he feared that the growing consternation of his citizens could soon develop into a public outcry against him. The flames of the funeral pyre roared with the sound of Anal-Haq, and every crackling spark that emanated from the pyre inscribed the words Anal-Haq against the dense smoke. When the fire had died down Hallaj's ashes continued to sound the refrain, 'I am the Truth', and when they were cast upon the waters of the River Diyala they spread into the calligraphic letters of Anal-Haq.

 

Then the waters of the River Diyala and the River Tigris began to swell and foam as their levels rose, threatening to engulf Baghdad. But Hallaj had foreseen that this event would come to pass when his ashes were to be cast into the river, and he had left instructions with his servant that his robe should be spread upon the river's surface. And when this servant spread Hallaj's robe upon the turbulent water, the river's wrath was placated. His ashes now became silent and floated towards the riverbank, where they were collected by the faithful and entombed with honor.

 

On the day of Hallaj's execution a Sufi saint spent the night in prayer under the scaffold. In the deep of the night he heard the Divine Voice declare: "I entrusted Hallaj with one of my secrets, but he revealed it to others. I am punishing him for revealing this secret." Another Sufi saint, Abbas Tusi, declared: "On the Day of Judgement Mansur al-Hallaj shall be brought forth in fetters, since in his divine ecstasy he may turn the whole world upside down."

 

Another dervish was said to have stopped Hallaj on his way to the scaffold with the question: "Tell me Hallaj, before you die. What is Love?" Hallaj replied, "You will know what Love is from witnessing the events of today, tomorrow and the next day." On that day he was executed; on the next day his mutilated corpse was burned to ashes; and on the third day his ashes were dispersed upon the winds and waters. Thus did Hallaj reveal the true meaning of his unconditional, selfless and divine love.

[GurjantGnostic]

The quran is far better used in indian hands. I think it's because what it didn't steal from the Bible it stole from the Vedas. And indians resonate with and recognize the vedic parts lost on arabs. 

Sufis as a sect stand far apart and above standard islam. And they're the only people I've heard read the quran and make proper sense of it, in this case tamil folk. 

The Christian apologists understand the quran very very well also. But they don't recognize the truthful bits like Sufis and go with what they recognize, all the lies, hypocricies, and Biblical innacuracies. 

[GurjantGnostic]

On 8/19/2022 at 1:21 PM, GurjantGnostic said:

The Sufi teacher Shebli then stepped forward and asked, "Hallaj, what is Sufism?"

Hallaj answered: "The lowest level of Sufism is what you are witnessing today."

 

 

 

 

 

[GurjantGnostic]

Sounds to me like God has been making visits. 

Heard he was at the laying of the foundation of Amrit Sarovar as well.