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Bhuj Nirinjan

 
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mazharshah



Joined: 19 Jul 2015
Posts: 263

PostPosted: Fri Oct 30, 2015 9:16 am    Post subject: Bhuj Nirinjan Reply with quote

Is Bhuj Nirinjan a ginan by Pir Sadruddin?


[Question rephrased by Admin]
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Admin



Joined: 06 Jan 2003
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PostPosted: Fri Oct 30, 2015 4:16 pm    Post subject: Reply with quote

Yes it is attributed to Pir SADARDIN in the oldest surviving manuscripts as well as in ALL the manuscripts except for a lone manuscript that is found at the British Library which laks the authors name which, as in most works, only appears once.
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mazharshah



Joined: 19 Jul 2015
Posts: 263

PostPosted: Sat Oct 31, 2015 7:27 am    Post subject: Reply with quote

Admin wrote:
Yes it is attributed to Pir SADARDIN in the oldest surviving manuscripts as well as in ALL the manuscripts except for a lone manuscript that is found at the British Library which laks the authors name which, as in most works, only appears once.



The reason why I asked this question is that when the manuscript of Bhuj Nirijan was found in British Library immediately it was printed by Ismailia Assciation Karachi in 70's. After publishing of manuscript criticism was started.
Since then it was not reprinted till today, though some parts of this ginan is still recited in JK's.
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kmaherali



Joined: 27 Mar 2003
Posts: 18517

PostPosted: Sat Oct 31, 2015 11:12 am    Post subject: Reply with quote

Interesting question! If one studies the content at: http://ismaili.net/heritage/node/23011, no doubt it is an enlightened work giving a great deal of wisdom and knowledge for someone on the quest to know the Ultimate as expressed as "Buj Niranjan". In my opinion however it does not convey the Satpanthi 'flavour', but rather it is a work of general Sufi nature. I will elaborate with some examples from the text.

Part 1:

ddubakee le le gothaa khaave
peer paygambar to e nahee paave...................................4

It is like diving deep (into the ocean of knowledge) and tumbling over and over for even the Peers and Prophets where not able to know him completely.

mahaa agaadh samu(n)ddhra kahaave
jaa ko paar koee na paave.........................................5

(God's mystery is like) a very vast and deep ocean. No one can attain it's limits(no one can unfold it in it's entirety).

While there is nothing wrong with the above statements from a human point of view, it feels incorrect to say that the Pirs and the Prophets were unable to know him completely. It in a way contradicts our Satpanthi ideas of the all knowing and all wise Pirs.

There is no explicit reference to the recognition of the Imam of the time although there are allusions to the Perfect Teacher or a Guide, which is common in all Sufi traditions. In Ginans the Pirs have made it quite explicit that the Guide is the Imam - the Gurnar or the Shahpir. Also more emphasis is given to the prophets as opposed to the continuous lineage of Imams in terms of guidance. Nothing wrong but does not convey the Satpanthi 'flovour'.

Part 14:

mahenat kar kar jo kuchh laave
lok kuttu(m)bsu(n) aadh battaave..................................1

Whatever you earn(after toiling hard), half of it should be spent on your family.

aadh naam allaah khilaave
khaadam(tawbaadam) hoee mukhadumee paave..........................2

And the other half, spend in for Allah and with repentent attitude attain granter of repentance.

The above from the Satpanth point of view is not correct, although it may be true from the Sufi perspective. In our Ginanic tradition, the notion of Dasond is very explicit and it is the tenth part (plus 2.5%).

Part 33:

jo nafsaaniyat ku(n) naakhe
sab rozhe ramzhaan ke raakhe......................................1

The explicit mention of Ramadhan fasts is not part of the Ginanic tradition. The above verse seems at odds, although from a general Sufi standpoint it is OK.

Part 23:

mil(walee) mullaa(n) or kaazee aave
likh fatavaa muftee le jaave(lakh fatwa or marafat ponchaave).....1

The preachers and mullahs gather and come to the enlightened person. They prescribe a religious order(of sanction) against the person and take it to the executioner (mufti).

Second version: The preachers(mullas), religious leaders(wallis) and judges(kaazees) come to visit the enlightened person. They prescribe useless ways of attaining God without marifat(gnosis).

eestifasaar kar shahar(tor) milaave
veree hokar sab maarne aave.......................................2

Then they gather all the people of the town and invoke hatred and enmity against the person. They may even beat him up.

The general persecution by the Mullas has not been part of our tradition but can be true for general Sufis.

Part 10:

nabeekaa naaeb ho kar aayaa
sab kaahu ke maname(n) bhaayaa....................................1

The Prophet's inheritor(the Imam of the time) has manifested in this age. This fact is heartily desired by everyone(as it is a source of reassurance and conviction).

jaa par nahi(fan) vaa(n) ko saayaa
bhaaga abhaaga so fan(apane) le aayaa.............................2

Those who are under His shelter(mercy), have come along with their good fate and vis versa applies.

The notion of the Imam as the inheritor of the Prophet does not resonate with the Ginanic tradition (although not wrong from the general Sufi point of view). According to the Ginanic tradition the Prophet leads murids to the Imam.


Hence if the work was written by Pir Sadardeen, then it was meant as a guidance for all Sufis and not for his murids.
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mazharshah



Joined: 19 Jul 2015
Posts: 263

PostPosted: Mon Nov 02, 2015 2:11 pm    Post subject: Reply with quote

kmaherali wrote:
Interesting question! If one studies the content at: http://ismaili.net/heritage/node/23011, no doubt it is an enlightened work giving a great deal of wisdom and knowledge for someone on the quest to know the Ultimate as expressed as "Buj Niranjan". In my opinion however it does not convey the Satpanthi 'flavour', but rather it is a work of general Sufi nature. I will elaborate with some examples from the text.

Part 1:

ddubakee le le gothaa khaave
peer paygambar to e nahee paave...................................4

It is like diving deep (into the ocean of knowledge) and tumbling over and over for even the Peers and Prophets where not able to know him completely.

mahaa agaadh samu(n)ddhra kahaave
jaa ko paar koee na paave.........................................5

(God's mystery is like) a very vast and deep ocean. No one can attain it's limits(no one can unfold it in it's entirety).

While there is nothing wrong with the above statements from a human point of view, it feels incorrect to say that the Pirs and the Prophets were unable to know him completely. It in a way contradicts our Satpanthi ideas of the all knowing and all wise Pirs.

There is no explicit reference to the recognition of the Imam of the time although there are allusions to the Perfect Teacher or a Guide, which is common in all Sufi traditions. In Ginans the Pirs have made it quite explicit that the Guide is the Imam - the Gurnar or the Shahpir. Also more emphasis is given to the prophets as opposed to the continuous lineage of Imams in terms of guidance. Nothing wrong but does not convey the Satpanthi 'flovour'.

Part 14:

mahenat kar kar jo kuchh laave
lok kuttu(m)bsu(n) aadh battaave..................................1

Whatever you earn(after toiling hard), half of it should be spent on your family.

aadh naam allaah khilaave
khaadam(tawbaadam) hoee mukhadumee paave..........................2

And the other half, spend in for Allah and with repentent attitude attain granter of repentance.

The above from the Satpanth point of view is not correct, although it may be true from the Sufi perspective. In our Ginanic tradition, the notion of Dasond is very explicit and it is the tenth part (plus 2.5%).

Part 33:

jo nafsaaniyat ku(n) naakhe
sab rozhe ramzhaan ke raakhe......................................1

The explicit mention of Ramadhan fasts is not part of the Ginanic tradition. The above verse seems at odds, although from a general Sufi standpoint it is OK.

Part 23:

mil(walee) mullaa(n) or kaazee aave
likh fatavaa muftee le jaave(lakh fatwa or marafat ponchaave).....1

The preachers and mullahs gather and come to the enlightened person. They prescribe a religious order(of sanction) against the person and take it to the executioner (mufti).

Second version: The preachers(mullas), religious leaders(wallis) and judges(kaazees) come to visit the enlightened person. They prescribe useless ways of attaining God without marifat(gnosis).

eestifasaar kar shahar(tor) milaave
veree hokar sab maarne aave.......................................2

Then they gather all the people of the town and invoke hatred and enmity against the person. They may even beat him up.

The general persecution by the Mullas has not been part of our tradition but can be true for general Sufis.

Part 10:

nabeekaa naaeb ho kar aayaa
sab kaahu ke maname(n) bhaayaa....................................1

The Prophet's inheritor(the Imam of the time) has manifested in this age. This fact is heartily desired by everyone(as it is a source of reassurance and conviction).

jaa par nahi(fan) vaa(n) ko saayaa
bhaaga abhaaga so fan(apane) le aayaa.............................2

Those who are under His shelter(mercy), have come along with their good fate and vis versa applies.

The notion of the Imam as the inheritor of the Prophet does not resonate with the Ginanic tradition (although not wrong from the general Sufi point of view). According to the Ginanic tradition the Prophet leads murids to the Imam.


Hence if the work was written by Pir Sadardeen, then it was meant as a guidance for all Sufis and not for his murids.



I have few questions in my mind.
Is there any other manuscript of Bhuj Nirijan beside this which was found in British Library ( in shorter length )?
Is any date or year marked on British Library manuscript?
Is this particular ginan was written by Pir at his early stage or some time earlier at the end of his life?
In what language is this manuscript written? Gujrati or Persian.
As you wrote, it might have been written for sufis. Did Pir had other sufi murids beside khojas/mominas?
In my opinion, Pir Sadruddin has described the four stages of religion ie
Shariyat, Tariqat. Haqiqat, and Ma'rifat and beside that he has explained the four stages of Naasut, Jabrut, Malakut, and Lahut. In his very first few parts he has explained the domain of Lahut. Regarding 'pir paigamber touy na pawey'; may be Pir Sadruddin had explained in general terms. As you know there is difference between paigamber, Nabi and Rasul. The word pir can be applied for any one but according to ginanic terminology Pirs are next to Imam.
In ginanic literature we have a big problem of dates and years, when those ginans were said or written. We don't know which ginans comes after which.
Compilers and collector of ginanic litrature, because of lack of experience did not paid attention to dates/years issue.
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kmaherali



Joined: 27 Mar 2003
Posts: 18517

PostPosted: Mon Dec 07, 2015 12:34 am    Post subject: Reply with quote

If anyone is interested in listening to Buj Niranjan with commentary by late Alwaez Shamshu Bandali Haji, you can go to:

http://ginans.usask.ca/recitals/ginans.php?id=0

and choose:

46. ati; acharat kahu ek paheli (bujh niranjan)
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kmaherali



Joined: 27 Mar 2003
Posts: 18517

PostPosted: Sun Jan 24, 2016 8:55 pm    Post subject: Reply with quote

Ali Asani's book on Buj Nirinjan can be accessed at:

http://isites.harvard.edu/fs/docs/icb.topic980619.files/THE%20BUJH%20NIRANJAN_SEARCHABLE.pdf

Excerpt:

"Indeed, on the basis of its terminology, especially the
technical Sufi terms of Arabic and Persian origin, a strong case
can be made against an Ismaili origin for the BujhNiraiijan.
No other composition attributed to PIr Sadr ad-DIn or to any
other author of an Ismaili ginan employs the type of Arabic
and Persian terms found in this work. Use of such terms is
uncharacteristic for the very reason that the ginan literature is
in the vernacular: it is a literature that avoids a vocabulary
that would be foreign to a rural, uneducated, Indian population.
The Bfijh Niraftjan is in this respect, as in others, the
exception. Not surprisingly in Ismaili manuscripts of the work,
these Arabic and Persian terms have been particularly vulnerable
to distortion and corruption, in some cases beyond recognition.
Indeed, such terms were so alien to the Ismaili
community of the subcontinent that the original terms became
apparent, and the Ismaili version could be corrected, only in
1976, after the discovery of the India Office manuscript.




Sadik Ali implicitly acknowledges that the high level of
Arabic and Persian is unusual for a ginan. He suggests,
however, that PIr Sadr ad-DIn employed this terminology because
Sufism was prevalent in the Punjab, the region in which he
believes the Bujh Niraftjan was first composed. Moreover,
according to him, the Sufi environment also inspired the PIr
"to bring forth a work ... to justify Ismailism among Sufi
circles." He also suggests that the Ismaili version contains
Shiite Ismaili teachings. But there is little in the Bujh
Niraftjan that would characterize it as a· specifically Ismaili
work, let alone justify Ismailism against Sufi "attacks." The
concept of the Imam, which is so central to Ismaili thought, is
not mentioned even once in the work. In addition, none of the
theological concepts and terms that characterize the Nizari
Ismaili tradition as it developed in the Indian subcontinent are
found in the Bujh Nirafljan For example, the equation of the
Shii Imam to the tenth avatar of Vishnu, a theme which permeates
and influences, in one way or another, significant portions
of the ginan literature (and indeed many works attributed to
PIr Sadr ad-DIn), is conspicuously absent from the Bujh
Niraiijan."


Last edited by kmaherali on Mon Jan 25, 2016 9:09 pm, edited 1 time in total
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Admin



Joined: 06 Jan 2003
Posts: 5716

PostPosted: Sun Jan 24, 2016 9:25 pm    Post subject: Reply with quote

[quote="mazharshah"]
kmaherali wrote:
Interesting question! If one studies the content at
I have few questions in my mind.
Is there any other manuscript of Bhuj Nirijan beside this which was found in British Library ( in shorter length )?
Is any date or year marked on British Library manuscript?


There is a date in the British Library manuscript, it is 1724 . It is more recent than the manuscript on which the version accessible to Mumtaz Ali Tajjdin of Karachi was based (1688 AD)

Mumtaz Ali Tajjdin prepared a written article for Asani but as his English is not as powerful as his knowledge of Indic languages and literature, he was ridiculed by Asani over his vocabulary however Mumtaz' research regardless of his English rendering, is much more accurate and reliable.
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agakhani



Joined: 20 May 2015
Posts: 271

PostPosted: Mon Jan 25, 2016 1:17 pm    Post subject: Reply with quote

As per Ismaili pirs history ismaili pirs has preached on all sects whether it was Sufi sect or strict Vedic Hindu sect, as long ae pir Sadardin is concern he never looked behind to preached them and history witnessed it, only thing you need to study the history of Ismaili pirs and raise any question.
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Admin



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PostPosted: Wed Jun 15, 2016 5:08 am    Post subject: Reply with quote

This is a follow up of this posts:


kmaherali

Joined: 27 Mar 2003
Posts: 12759

Posted: 14 Jun 2016 08:44 pm Post subject: Reply with quote Edit/Delete this post Delete this post View IP of poster
erumsuleman wrote:
I think this is my first or may be post in this topic.
I have seen that there has been a lot of discussion on buj nirinjan authorship that whether is it pir sadardins composition or not and i have seen that few members usually doubt on its authorship due to there are some parts which contain a little bit of shariat.
There is a separate thread on Bhuj Nirinjan at:
http://www.ismaili.net/html/modules.php?op=modload&name=phpBB2&file=viewtopic&t=8826

Can we please continue the discussion on Bhuj Nirinjan there?
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Admin



Joined: 06 Jan 2003
Posts: 5716

PostPosted: Wed Jun 15, 2016 5:11 am    Post subject: Reply with quote

The point is not that there is Shariah in this Granth. Of course there is Shariah in several ginans. In Bhuj Nirinjan, the Shariah part looks out of place considering the general topic of the whole Bhuj Nirinjan.

I am not an expert of it though I can tell that Bhuj Nirinjan is by Pir Sadardin, no doubt. I am aware of thesis trying to show that the Granth is not by Pir Sadardin but there are many flaws in the thesis.
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kmaherali



Joined: 27 Mar 2003
Posts: 18517

PostPosted: Wed Jun 15, 2016 8:07 pm    Post subject: Reply with quote

As I have said earlier in this thread, the work does not 'smell' like a Ginan to me. Such a large piece of work fails to mention the Imams before Hazarat Ali, that is a big odd to me in addition to other facts that I mentioned in my post.
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kmaherali



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Posts: 18517

PostPosted: Mon Nov 19, 2018 12:49 pm    Post subject: Reply with quote

Bujh Niranjan with English and Urdu Translation .pdf

https://m.box.com/shared_item/https%3A%2F%2Fapp.box.com%2Fs%2F4l2z4d99mw41qtpfafz6ax1hws4lsos6/view/163910294644
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