A-Z of Sabb

People in subcontinent earn for two things: Home and Wedding. People want a big house and a bigger wedding. Kashmir being the part of the subcontinent is no different. Here, let’s skip the Housing part and concentrate on Wazwaan! Any typical Kashmiri wedding ceremony consists of 3 days of function at groom’s and 2 days at bride’s.

  1. Mall’e Maenz

This is prelude to the Maenz raat (mehndiraat) and is celebrated by both the bride’s and the groom’s family. Waaze arrives on this day but before him Hatakh arrives. This is just a test drive for the days to come and is mostly used to differentiate Panin (your own) from Vopar (everyone else). Invitation to this day is seen as the attestation to the proximity of the relationship you have with the invitees, hence leading to numerous hatakh (sulkiness) which is the most important and the most vibrant part of any Saal!

Normally, Waaz’e (traditional Kashmiri cook) arrives on this day to start preparing the dishes and be a pain in the back for the Vodn’i vael (Most underrated guys who are the organisation and the backbone of any wedding). This day doesn’t find any mention on the invitation cards, so all the Saal’ar (guests) were invited through an intricate procedure called Dapn’i gasun– Let’s discuss that some other day.

The most important and the most exhausting happening on this day is the Waaz’e waan initiation. Waaza after building and starting the Vaerr (fireplace on which dishes are cooked) starts asking for ingredients, which he has already made the Yaezmann (The owner) note down months ago to keep them available on this day. Still, some exigencies may take place and you might have to fetch the items which Woste waaze (Head Cook) demands from the market, this literally means that Waaza can demand for anything from Shonth (fennel seeds) to nuclear launch codes. The worst part of this is that NEVER EVER EVER, in anyone’s lifetime, has any Waaz’e asked for ingredients in a single-go. It’s always that they demand things slowly and intermittently, it is as if the Verri Josh makes them have a deep philosophical contemplation on the combustion of Verr, hustle bustle around them, nature, and cosmos. The Batte (food) served on this day is usually Tzarvan Batte (bare minimum dishes)

 

 

2. Maenzraat 

Also called mehndiraat, this day used to be reserved for the application of Hinna on the hands of the bride and little finger of the groom. This ceremony used to take place at night after guests were served dinner. In groom’s case, the Panun Toall’e (close relatives) used to wind currency notes around the little finger of the groom but nowadays that custom is replaced by a new ceremony that consists of cutting a cake with Mehndi Mubarak written over it, application of Hinna in the case of the Groom is skipped nowadays. The dinner that is served from this day is ferried by the Vodni vael who always have the feast after the general guests have finished eating.

At the bride’s home, Maenz-koeri arrive. These are the young females of the groom’s family, comprising of very close relatives- mostly first cousins; their selection displays the proximity of the rishta, leading to Hatakh and Malaal. They take a Hinna bowl from the groom’s home to the bride’s. Ironically, this is the most recent malady and it came into existence about the same time when Maenzi-waajyen did. Maenzi-waajyen is the professional Hinna applying artist, he/she is fetched from some beauty parlor again by some Vodni voal and then needs to be dropped there by the same because they don’t accept auto kiraye now! So, technically, the Hinna from the groom’s arrive when the bride has already spent few thousands on the services of a professional!

 

3. Yann’i woal

Also known as Masnandnashini, this day comprises of some of the major happenings both on the bride’s and the groom’s side. The bride’s side has this day earmarked for the reception of the baraat along with the feast that has to be served in three different sittings to three different groups. First group comprising of the gents whom you can trust with the punctuality of the time with just +1 or 2 hour delay. Normally, the timing for the feast on the invitation cards is put at 2 pm sharp but we all know the desolation of the tent at that time.

I once remember arriving at a function at 2 pm sharp, while they had asked to arrive at 1 pm, I saw the Tent’i wael with tenting rods and furnishing in their carriage so I assumed that these guys have been punctual with their timing and the feast has ended and that Tent’i wael chu kaarkhaan wataan. The Yaezman saw me and asked me to wait upstairs, at this point of the time, I thought that latecomers will be served in the Hall of shame. When I entered the hall, I was the only person there who was born after 1960s! So, I sat among them listening to the siyasat (which again is the part and the parcel of any Kashmiri wedding) I barely knew about. They were talking of such an old past that every second person they mentioned had the jannatgaar suffix, so either they were discussing the ancient Kashmiri history or their childhood. When it was 4 pm, I thought now they’ll serve us as they must have been serving ladies for the 2 hours I have been here. At 4:30 pm, Yaezman again came to the Hall asking us to come downstairs. We were served the lunch at 5 pm, to my surprise, Tent’i woal was fixing the tent when I arrived instead of uprooting the same. To this day, I blame the Yaezman for making me listen to the Paatcha daleel because he, being my neighbor, could have said that lunch will be served late and I would have spent that time at home!

The morning of this day witnesses an important event at the groom’s which is his shaving and hair cutting. Unlike earlier times, this too has been reduced to the norm rather than necessity; as in the earlier days, the groom actually used to undergo shaving and hair dressing but nowadays nothing of that sort happens as just like the case of the mendiraat of the bride, the groom too has had an expensive salon treatment few days ago.

The gents sabb is followed by the ladies sabb which is deemed to be the most crucial sabb because they can and certainly will talk! “Tyem chye katthe karaan”. They will talk about everything from the Rass traavnik skills of the Waaze to Waaze vardi to how many Kokar each tream contained to kem kotah wartaav kor to malaal kemis kemis chu gomut to daisy laal’eni hash’i oas huth khaandar’as pyeth te yei logmutIn short, this sabb has more critics under one roof than all the critics of both bollywood, hollywood, tollywood, and Bhojpuri film industry combined! Hence, this sabb is considered to be the most delicate in terms of quality of service needed. The indicator of which is quite apparent on the face of Daspaak woal. By the end of the SabbDaspaak woal has developed few ailments in his back.

Nowadays, caterers are hired for the same purpose but some are averse to it for various reasons ranging from Vopar kot tzanokh zanaan’an manz to Temav seat chune mazze lagaan kenh (latter mostly said by the Chaache who spends all the 2/3 days enjoying Verr’i josh sitting on Kursi.)

After the zannan’e sabb has ended, preparations begin for the Mahraaz Sabb at bride’s and Mahraaz saal at groom’s.

Mahraaz Saal ranges from Kahwas pyeth to Battas pyeth and depends on the preferences of the groom and his family; from Sunnat’i hisaab’i chu pakun to Ase chuna lukan hyund khyomut. Baraat usually leaves around 10 pm and returns around 1 am. In case, the baraat is on Kahwas pyeth and haven’t had dinner before leaving then it’s literally a nightmare for the Vodni vael  (BTDT) who are resurrected from their sleep and asked to serve the Laezimdaar patxh (mostly Zaamtir) who were accompanying the groom in the baraat.

The bride is received by the Groom’s close female relatives, rarely his mother; like all the happenings at a Kashmiri wedding, the selection of the receivers also displays the proximity of the Rishte– one more thing that needs to be kept in consideration for the Malaal free wedding, which never happens. After taking her full time (a subtle way to show the bride who is the boss) the Hashh (Mother-in-law of the bride) arrives to lift her veil hoping to send her relatives into Gashh (state of unconsciousness from the sight of bride’s beauty) the event is called Mohar Tulin. This is generally performed by the Hashh or the Badde Hashh (Mother-in-law of the Mother-in-law) if the latter is alive. This marks the end of this day.

 

4. Wathijj

This is the final day of the Kashmiri wedding and is celebrated by the groom’s family alone. On this day, the groom’s family has a feast for the ladies among whom the bride has her lunch. Again, the three other people sitting around the bride on the Tream defines the proximity of the relation hence you know what…. malaal obviously. The Wartaav (small monetary/gold gift given to the couple) takes place here. It is important to note here that the Wartaav process also takes place in the Gents sabb but most of the gents who give their gifts there are the ones who don’t have a Wathijj saal for the female members of their family. There is a female/male in zanaan’e sabb and Mard’e sabb respectively, who keeps the record of all the Wartaav that has been received on the Naev JK Bank diary or some other diary. This sabb at the groom’s is at par with the zanaan’e sabb at the bride’s yesterday in terms of Katthe, Hatakh, and quality of service. With this comes the end of the Wedding in general. There are other customs as well that follow that are Satim Doh and Phirr saal on which the close relatives of the Groom’s and Bride’s visit each other respectively actually for the purpose of general introduction but now to make mends to Hatakh and Malaal dealt out during the wedding.

 

MORAL OF THE STORY: Weddings in Kashmir, being the only social gathering, are a funfair except if you are a Vodni voal.

Kaeshur Rachav

A month ago, I started a section in this blog wherein I translate the kashmiri songs, I have started with the popular ones first. While translating the songs, one of the problems that I faced was that many of the songs that I came across were nice to hear but I was clueless about the words that were being spoken in them, I couldn’t find the meaning of the words in the modern lexicon, that we use nowadays, as this modern lexicon stems from the urduisation and englishisation of our language. We barely know our language and our culture, that we inherited, as it existed. Partly because it is considered condescending if some child deigns to speak in kashmiri and partly because we don’t want our accent to give away our origins. We are somehow ashamed of our culture, our identity. Yes, it is true, we are ashamed of who we are!

Go to a social gathering and check for yourself, the child speaking in broken urdu  is quickly deemed to be refined and intelligent; and henceforth becomes recipient of affability, love, and generosity of the guests whereas the poor soul who has kaeshur on his tongue becomes the eyesore of the party even if his broken kashmiri is music to ears, he ends up receiving the cold-shoulder from the guests as he is an uncouth fellow just like his parents who didn’t teach him to shun his mother-tongue and ape the foreign language! Such brutes!

This leads to the Urdu-waala guys ending up with kashmiri that is worse than those with ST/GB certificates. I am not making this up, I have had the pleasure to be with such guys at school and college and trust me they only ended up making my Urdu worse. They know that they are speaking an alien language and in a bid to fit in they end up with linguistic disasters.

Tu shikaslad hai, zara kar kaam, zara ja dafa, tu balayei/kalle hai, hum lipper pe thay, usko waaze naatihyen thi aaj syun main saath are some of the examples of trying to fit in which became sort of urban-lingo at school leading to degradation of not just one language but two!

The second reason that I mentioned above is that of being afraid/ashamed of our origins, our identity that is ostensibly present in our accent. Urdu helps to mask the accent so nobody will know what part of Kashmir we are from. Some people are ashamed to belong to a particular place and it is not just one place! I, like all the sane Kashmiris like snow and it gives me immense joy to see a heavy snowfall, somewhat like we had this winter. I once asked few guys from other districts to tell me about the level of snowfall that they receive and surprisingly even at places that receive snowfall in several feet, their replies made me certain that we either receive as much as them or even more! Because, again, somehow the level of snowfall would have made me believe that they live on mountains, maybe!

We want our children to parrot English and Urdu because these are the official languages of the state with former being the global language, fair enough, this will definitely help them in getting acquainted with the functioning/happening of the state and the world easily but they have a lot of time for that, they first need to get acquainted with their own society, their culture, and their roots; they first need to know about the past they inherited then only can they appreciate the future they will build. In a world that demands polyglots, why are we robbing new generations of a language, that too their mother-tongue? In the process of doing so we are doing a great disservice to our land, our culture, and our forefathers. We come from a place that has a written historical document dating much before than that of Europe! Our poets were documented when English were learning to read! We are being dishonest with our past and robbing our future at the same time.

 

There is a silver-lining though but that is generally when we are no longer part of the Kaeshur society, I’m talking about NRks- these people being away from the motherland find that spirit of belonging and try to be more connected to their roots and in that process they impart the mother-tongue to their children and use their resources to safeguard the language and culture for future gens. If you google about Kashmiri language over 90% of the content comes NRKs- lessons about learning Kashmiri language, Kashmiri texts, commentaries on Kashmiri culture, cuisines, documented cultural shows and what not! They sponsor the cultural shows there and most important of all- get that documented! We are slowly getting rid of pheran and kangir but thankfully some ingenious people got pheran in vogue. So for the time-being pheran is another fashion accessory but kangir, still for some, is for photos only. Our so-called regional channel that is there for the promotion of the Kaeshir language broadcasts majority of programs in Urdu, and surprisingly, in English as well, that too at prime time!

Documentation is really important for the future generation because we come from that part of the world where it is shameful to speak in your mother-tongue, to learn your culture at school- we know about Harrapa but nothing about Burzhama, to practice and follow it! So, when in future, a kid wants to know what cacophony his grandparents murmur in, he might google the sound and find that it’s the language he was supposed to speak in!

So, document your culture as much as you can, write about anything and everything that is Kashmiri because if you don’t write your own history as you witness it someone else will as they want it to be!

Good Terrorism Bad Terrorism

Few days back some cow vigilantes in Rajasthan, India attacked some muslim men who were transporting cattle. The transporters were carrying all the legal documents with them that might be sought by ‘authorities’ and obviously not by terrorists. Despite that they were ruthlessly beaten and one of them was murdered on a busy road in full public view. And just last year Akhlaq too was murdered by RW terrorists on the suspicion of having beef cooked at his home which later on proved to be false.

 

Media and the ruling party calls these individuals as fringe elements – same word that they until few months back used for the present CM of the most populous state. The fringe is the main stream now and the terrorists are the activists now. Media is shying away from calling these terror attacks as terror attacks in first place and the nomenclature that they use for these terror activities mainly perpetrated by the hindu right-wing is just to give them a soft public image. ‘This guy did kill this many people in a bomb blast but look he’s not a terrorist but was an activist’.

This image stabilization by the media is a dangerous trend. These days, every single channel is trying to toe the line of RW. Their terrorists are not even called terrorists, their terror attacks are called isolated incidents! During the time of emergency, media played a pivotal role in informing the masses as well as calling spade as a spade but in present times when called to bend they start to crawl.

This RW terrorism is far more dangerous than ISIS as in the case of former a democratically elected government is giving tacit approval leading to legitimization of the same! Laws are subverted to let the guilty go free, issues are being concocted to appear in favor of the guilty.

PM may come on TV and shed tears like he does every now and then; but in no way does that send any message of assurance to the minority in India. Let alone the vengeance against the minority living in here; they did not even leave the foreigners – Africans, that too in the capital! The delusion of grandeur this Brahmanical Indian society has is astonishing to say the least. These are the very people who take pride in being the original citizens of India and call Mughals as outsiders. Yes, Babur did invade India but his progeny was born and brought up in here just like these deluded people who came in with Aryan invasion and thought themselves to be superior to the original inhabitants. The original inhabitants were taken as slaves and made to work in the fields as slaves hence the caste Shudras. They themselves being the occupiers and invaders thought themselves to be the learned/intellectual class and warriors hence brahmin and Kshatriyas, with the advent the business caste of the Vaisyas also came into being.

My point here is that the top caste that calls everyone who’s a non hindu as outsiders or traitors who adopted to foreign religion are ironically hallucinating on the false moral high ground because of the same invasion. So, drunk on false grandeur they are creating havoc on streets killing minorities and on social media issuing rape threats and death threats to women. And thus, it is becoming difficult to live in India for minority in general and Muslims in particular.

One can draw many parallels between what is happening now in India and what happened in Nazi Germany. Sadly, a similar rise of fascism is seen today in India. Under the misdirection of development fascist propaganda is let loose. The government is as incompetent as it can be, goal posts are shifted every hour, bills are passed in parliament by subverting the democratic process, judiciary has started to look away or give a tacit approval in many cases with patriotic songs and movie scripts finding way into the judgement, media was already wagging tail waiting for biscuits to be thrown at, anyone critical of the government is thought to be critical of the country and shouted down. Ironically, India has always been chiding Pakistan over good terrorism – bad terrorism but prefers to have blind eye to the terrorism at home by calling it a fringe and giving it a tacit approval to unleash itself on minorities.

With each passing day PM is not following the footsteps of any former leader but he’s only exonerating the stance of the founder of Pakistan.

Power Of Astagfirullah

Once Hazrat Imam Hambal (ra) was travelling to some place. On his way, he arrived at some town, at midnight. He was travelling all alone so he decided to have some rest at that place and continue forward in the morning. To spend the night, he decided to take shelter in a masjid. So, he went inside the masjid and began to rest; soon, some guard came and asked him to vacate the ‘House of God’. The guard didn’t know whom he was addressing though Imam was a greatly revered scholar at that time but since there was no technological outburst as of today, so mostly people knew great men only by their name and not by their face.

Hazrat Imam Hambal (ra), politely replied to him that he was only seeking refuge for the night and that this was a masjid. The guard didn’t budge, so, Hazrat Imam Hambal (ra) went out of the masjid and decided to sleep at the doorway. This irked the guard and he dragged the imam onto the road. Across the street, there was a baker who was getting the dough ready for the next morning, while doing so he was watching all that was happening on the other side. He saw this person being dragged, and because of Imam’s humbleness and his character while dealing with the disrespect and also because Imam appeared to be a man of knowledge, the baker invited this old person into his shop and allowed him to take some rest there.

 

While preparing the dough, this baker was continuously reciting Astagfirullah. Imam noticed this, and asked this baker if he has experienced some barakah out of this continuous Istagfaar. The baker replied that all of his duas have been granted to him because of the barakah of Istagfaar except one! Imam curiously asked which one? Baker replied that he had made a dua to meet the scholar of the time Hazrat Imam Hambal (ra) and so far that dua hasn’t been granted to him.

Hearing this, Imam understood the Allah’s plan of making him leave for an impromptu visit without anyone to accompany him, arriving in the town past midnight, being dragged out of the ‘House of God’ and being invited into the ‘House of baker’ just to answer that Baker’s dua of meeting the Imam!

Ways And Means

This Islamic anecdote has given me hope in dark times, it is quite soothing and contenting if you happen to be a muslim. It makes your trust in Allah more than anything and it tells you that Allah is the creator of ways and means, ways that might appear implausible to you are very much plausible in the eyes of Allah.

 

Once Hazrat Musa (as) was ill and he tried some common medications but they all proved to be useless. So while going on the mount Toor, he thought of asking Allah for some remedy. So it happened and Allah advised him to travel to such and such place and there he will find such and such plant and the cure for his ailment lies in the leaves of that plant.
After coming back from the Toor, Hazrat Musa (as) straightaway went to that place, searched for that plant and ate its leaves; and as told by Allah he got cured right there.

 

After some time passed, Hazrat Musa (as) again felt the same pain. This time he rushed to that same spot, got hold of the leaves of that plant and began to eat them; to his surprise the pain began to get worse! He ate some more and it worsened more. It developed into an excruciating pain and to know the reason, he rushed to the Mount Toor.

 

Hazrat Musa (as): “Ya Allah! I had the same pain as last time and I did the same as you told me the last time but to my surprise the pain didn’t subside rather it worsened. Why?”

Allah: “Did I tell you to have those leaves this time?”

Hazrat Musa (as): “No, but they are the same leaves that cured me last time.”

 

Allah: “It was I who cured you the last time not those leaves, they were only the means for the cure!”

 

 

Dilbaro Mye Dil’as

This Kalaam is one of the famous Kashmiri poems of Nyaam, more because of Abdul Rashid Farash’s rendition of this Kalaam. This is a mystic Kalaam and like all the mystic kalaam’s no translation can do justice to them. This is my interpretation of this Kalaam. Errors and omissions regretted.




Dilbaro Mye dil’as Kaas gaangal’ai ~

Be balai chaan’ai deedaar saet

O’ beloved, rid my heart rid of hesitations

Only thy sight is my cure now.

Aaftaab roi’yo sheen Zan gal’ai ~

Yakh galai chaanay garmei seat 

Aab myaele aab’as, kyah mojaadalai
Be balai chaan’ai deedaar saet

You, with a face like Sun; and I, a ball of snow

I, like ice melting away with the brilliance of your radiance.

Water mingles with water there’s no opposition there.

Only thy sight is my cure now.

Asmean waejthas dyeder ya jall’ai

doddur tsaam maedrai maeldai saet

Talakh goam rogan, be jigar talai

Be balai chaan’ai deedaar saet

I, a flying bird was; you, a walker made me crawl

Got rotten with sweetness of thy love

I lost everything, only my heart is yet to be lost now.

Only thy sight is my cure now.



Neel farosh darr hazratbal’ai

Bar takht shubaan soan sardaar

Khaak mal roi’yas aam khaas talai

Be balai chaan’ai deedaar saet

Sapphire seller at Hazratbal

Our master, adorned on the throne

Rub your face in dust, for commoners are the actual nobels there

Only thy sight is my cure now.

Yaar be waesthei ath khorr chali

Chalith karhai salaamah

Sar trov nyaam’an chaani bar’talai

Be balai chaan’ai deedaar saet

Come beloved so I’ll wash your feet

And send salutations upon you after that

Nyaam has put his head on your doorstep.

Only your sight is my cure now.

Cheerith be haave yas dil

This is a famous poem of Bashir Dada. In this poem, the central theme revolves around the wishes of a lover. This is my interpretation of the verses, your interpretation might be different. Errors and omissions regretted.

Cheerith be haave yas dil, mye gasum su yaar aasun ~

Jaam’an be chaak dimeha goas raaze daar aasun

I wish to show scars of my heart to someone, if only I’ve such beloved?

I’d tear apart my robes, if only he be my confidant? 


Naal’as be chooni jareha, tschaayan be rang bareha~

Namme’nei be khoon mal’eha gosum aekhtiyaar aasun

I’d decorate the robes, I’d colour the shadows
I’d dye nails with my blood, if only I have any authority over myself


Bozum byemaar ketyah tsei nish yiwaan ilaaj’as~

Be te roi choan wecheha, be gasus byemaar aasun

(THIS IS MY PERSONAL FAVOURITE)

I’ve heard, so many patients visit you for cure

I just wish to see you, if only I too was ailing


Baagah dil’uk sajaevith tsol baagwaan rooshit~

Ade phael gulaab kaetyah, ya goas shumaar aasun

The Gardner of the garden of my heart left midway after decorating it

Those florets that couldn’t bloom, if only there was an estimate.


Basaan mye chum marr’e ma, bass chum akh tamanah~

Waaih! Chaani braand’e kanni tael gase mye mazaar aasun

I fear, I might die, now I only have this wish-

If only your stepping stone becomes my tombstone.


Praanyan Basheer kare kyah goas nov zakhm aasun~
Yodvai tse teer laayakh, be gasus shikaar aasun

What’s the worth of these old scars, they should be fresh

Would you shoot an arrow, if only I was the target

Lalwun Naar

This happens to be one of the most popular poems of Rasul Mir- Keats of Kashmir. The theme of this poem revolves around the helplessness of a person- in pursuit of love and then after finally meeting the beloved. Some of the famous verses of the poem are as under.

 Again, this is my interpretation of the poem. It may vary from yours. Errors and omissions regretted.


 Gaste wesiyay, Laal chum dooray

Mye Chu mooray lalwun naar

Dearest friend, you go and lookout for my beloved,

For my saplings have an inferno to bear.

*(Moor- sapling of a plant, that’s too feeble to stand on its own weight)
*(LalwunTo rock something as in a cradle )


Domb’e daadai traayem cheerai

Dash mye ganjmai aastaan’an

Yas ne dai dei tas Kate pooray

Mye Chu mooray lalwun naar

I even looked at tarots for motherhood

Tied sacred threads in shrines

If lord doesn’t provide you, you’re no good

For my saplings have an inferno to bear

*(Domb’e daadai-  condition of a hopeful mother who’s unable to conceive )

*(Cheere- To cast a lot )


Garre draayas gare’kyan tsooray

Neel naag’ai loosum doh

Raat lajemo raah musaafooray

Mye Chu mooray lalwun naar

Out of my home I sneaked 

Alas! It was nightfall just at NeelNaag

All night like a wayfarer, I roamed

For my saplings have an inferno to bear


Maaje raechnas khon’ne mastoorai

Aame doad’e seat navnaevnam tann

Sui paan logum metche mozoorai

Mye Chu mooray lalwun naar

Mother held me with love sweetest

Best of nourishment did my body get

That same body now toils in dust

For my saplings have an inferno to bear

*(Aam’e doad- fresh milk rich in nutrients, that was a luxury for many during old times )


Hash’e laeinam zaevij mooray

Pootche tsotnam paekh anzul

Gaseha maalyun su te chum dooray

Mye Chu mooray lalwun naar

Mother-in-law beat me with whips

Tore apart the border of my veil

Would’ve ran back home, but far away it is

For my saplings have an inferno to bear

*(Zaevij Moor- thin stick that makes a whip sound when swung )

*(Pootch- headscarf )

*(Paekh anzul- used to be special brocade over the headscarf )

Aes kokil’ah maedaan dooray 

Sua che paraan Allah’hu

Sua che laejmech waalwaash’i dooray

Mye Chu mooray lalwun naar

A bird in some far away forest

Is reciting Allah’hu

She’s away, in a trap caught

For my saplings have an inferno to bear

*(Waalwaash- A luring trap used by hunters )


Ye Chu Rasul Mir Shahbahdooray 

Tem Chu trovmut aeshq’un dukaan

Yeevu aashiqo, cheyiv toori tooray

Mye Chu mooray lalwun naar

There’s Rasool Mir at Shahabaadoor

He has opened the tavern of love

Lovers go thee and drink cups full

For my saplings have an inferno to bear

Haa jaani’azeezo 

This poem has been composed by Waaze Mahmoud. And in this poem, the basic theme revolves around the vagaries of life and how dear we hold our life. Following is my interpretation and understanding of the poem. Do correct me where I’m wrong. Errors and omissions regretted.

 Haa jaani’azeezo, wala goor karayo~

Matt’e laal jaraeyo, wala goor karayo

O’ dear self, let me sing you a lullaby.
Let me adorn you with pearls, let me sing you a lullaby



Panen’yav te parayav, dost’av te rafeeq’av
Banne’nas te gyool hamo, wala goor karayo

Knowns and unknowns, friends and dearest of them

All mocked at my misery, let me sing you a lullaby



Tharr’i hind gulabo, kath waari pholhamo
Meshq chaanay balayo, wala goor karayo

Rose of my garden, where did you bloom? ~
My elixir is your fragrance only, let me sing you a lullaby.



Daryav ye aeshq’un aab, saer paeth mye gov saelaab ~

Kamm’e taar’e taraeyo, wala goor karayo

This River of thy love, drowned me in its flood.

I don’t know any passage for crossing, Let me sing you a lullaby


Hakeemo waare wechtam

The name of the poet is mentioned in the poem as Ahmed (pen-name). I am not sure who exactly it is. If you know, please let me know in the comments. Errors and omissions regretted.


Hakeemo waare wechtam, doad nai dagg kamich Cham? ~

Dawa dimm kyah gasi kam, doad nai dagg kamich Cham?

 

O’ healer, treat me properly, why this pain if I have no malady?

Prescribe something to me, as may like thee, why this pain if I have no malady?

 

Tse yikhna soan saal’ai, karai zuv jaan hawaalai ~

Bara’y Gaye zulf-e-kham, doad nai dagg kamich Cham?

 

Won’t you attend my function where I’ll handover my life to you?

My tresses have lost their knots, why this pain if I have no malady?

 

Be dimiha chaak jaam’an, be khotchaan lukk’e paam’an ~

Sanyomut chum yuhai gham, doad nai dagg kamich Cham?

 

I’d tear my robe apart had I no fear of being slandered

This melancholia is eating me up, why this pain if I have no malady?

 

Mye gaerr jaame zareenik, andir gamit mye Chem ael ~

Banyam kar aab-e-zam zam, doad nai dagg kamich Cham?

 

I wear robes of glittering gold, though inside I’m rotten old

When will I receive my share of Zamm Zamm, why this pain if I have no malady?

 

Syetha Chem aash Chaenei, wandai gaash daael daali ~

Yitamo roi haavtam, doad nai dagg kamich Cham?

 

I’m pinning a lot of hopes on you, may you always bath in gilding light

Please come, show me thy illuminating face, why this pain if I have no malady?