Gat maa(n)he aavine - Having come to the congregation
This Ginan is about adab (etiquette) to be observed when one attends Jamatkhana. It reflects Mowlana Hazar Imam's vision about what should take place in Jamatkhanas:
"It is my humble prayer that, when built, the Ismaili Centre in Dubai will be a place for contemplation and search for enlightenment, where people come together to share knowledge and wisdom. It will be a place of peace, of order, of hope and of brotherhood, radiating those thoughts, attitudes and sentiments which unite, and which do not divide, and which uplift the mind and the spirit."(Speech by His Highness the Aga Khan at the Foundation Laying Ceremony of the Ismaili Centre in Dubai)
Translation, Transliteration & Commentary
Eji gat maa(n)he aavine viraabhaai kar joddi rahiye
Gur naa vachan aapannaa sir par dhariye....1
O momins! Having come to the congregation, o courageous brother, remain with hands folded. Retain the commands of the Guide in your heads.
Comment: Folded hands is an expression of respect and humility. Retaining the commands in the head signifies reflecting upon and internalizing them.
O momins! Having come to the congregation, o courageous brother, remain face to face. Where there is backbiting and slander, get up and leave.
Comment: Remaining face to face means one should behave as if HazarImam was in front all the time.
Holy Quran (104:1):
"Woe to every slanderer and backbiter"
Eji gat maa(n)he aavine viraabhaai amiras pije
Dasond sukreet aapannaa gur mukhe dije......3
O momins! Having come to the congregation, o courageous brother, drink the nectar. Submit the Dasond (tithe) and sukreet in the presence of the Guide (Mowlana Hazar Imam) who is ever present in Jamatkhana.
Comment: Drinking nectar means partaking of life giving Ab-e-sifa or listening to the purifying wisdom of the Farmans, Ginans and Qasidas. Sukreet is a Sanskrit term meaning good deeds and unifying qualities such as patience and forgiveness.
Eji eso ginan Pir bhannaave Sadardin
Aapnni nàat chhoddine parnaat vahevaar na kije....4
O momins! Pir Sadardeen teaches this Ginan. Leaving your Jamat, do not have relations with others.
Comment: This verse is sometimes interpreted that we should not have relations with others. This is not the case. One can have relations with others and build bridges so long as one remains within the fold of our Jamat.
Duniya Sirajine Shaah More - Having created the world my Lord
This Ginan is about the purpose of creation which for an Ismaili is devotion to the Imam of the time. It evokes imageries depicting the extremities of the consequences depending upon whether one fulfils the purpose or not. On the one hand, one will be tormented by the fiery and excruciating pain of hell if one is forgetful of the purpose, whereas on the other, if one is aware of the purpose and behaves accordingly, he will enjoy the perfect heavenly abode of paradise. This radical contrast in the respective destinies is reflected in the Quranic verse that is recited at the beginning of Ziyarat-e-Mayat in Jamatkhanas after the burial rites of a deceased murid :
A'uzu billahi minash-shaytanir-rajeem
La yastavi ashabun-naari wa ashabul jan'nah
Ashabul jannati humul faizun
I seek refuge in Allah against the accursed devil
In the name of Allah, the most Beneficent, the most Merciful
Not equal are the Companions of the Fire and the Companions of the Garden
It is the Companions of the Garden, that will attain Felicity (59:20)
Translation, Transliteration and Commentary
eji duniyaa sirajine shaahaa more ana upaayaaji
pavan paannee paydaa keedhaajee..............................1
Having created the world my Lord produced food. He also created air and water.
eji kahore jiv tame kis kaarann aayaaji
na kidhi saahebjini srevaaji............................2
Ask your own selves(souls) for what purpose have you come in this world if you have not devoted yourselves to the Imam.
Holy Qur'an (44:38-39)
We have not created the heavens and the earth and whatever is between them in play. We have not created them but for a serious end, but the greater part of them understand it not.
This Ginan can be considered as the Shia tafsir (interpretation) of Sura Al-Fatiha the first chapter of the Holy Qur'an, which is mentioned at the beginning of our Dua recited thrice a day. The essential message is that the Divine Essence (zaat) which encompasses all the Divine attributes (sifaat) is manifest in Hazarat Aly who is therefore the Mazhar (Epiphany). The Sirat al-Musataqeem (Right Path) is attaining friendship and servant hood of Aly through whom all the Divine guidance, assistance and favours are attained.
Mowlana Sultan Muhammad Shah has stated in his Memoirs: “The Shias have therefore always held that after the Prophet's death, Divine power, guidance and leadership manifested themselves in Hazrat Ali as the first Imam or spiritual chief of the devout.”
The above statement is a reflection of verse from Sura An-Nas which is one of the verses recited in the Ziyarat-e-Mayyat:
Qul a'uzu bi rabbi'n naasi
In the name of Allah, the most Beneficient , the most Merciful.
Say: I seek refuge with the Lord and Cherisher of Mankind.
The King of Mankind
The God of Mankind (114: 1-3)
The Transliteration, Translation and Commentary
Haq to paak tu baadshaah
Maherbaan bhi Aly tu(n)hi tu...1
You are the Truth and the Just, You are the Pure and the Majestic King, You are also the Gracious and Merciful. O Aly You are all.
Rab tu(n) Rahemaan tu(n)
Aly awwal aakhar kaazi tu(n)hi tu(n)…2
You are the Sustainer, you are the Merciful, O Aly you are the First and the Last Judge, You are all.
Te(n) upaayaa te(n) nipaayaa
Sirjannhaar Aly tu(n)hi tu(n)...3
You originated and you established order, O Aly you are the Creator, You are all.
The verses 1-3 above, are reflected in the verses of the Holy Qu’ran (1: 1-4):
In the name of Allah, the Beneficent, the Merciful (1),
Praise be to Allah, Lord of the Worlds (2),
The Beneficent, the Merciful. (3)
Owner of the Day of Judgment, (4),
Jal that mool mandal - haarna
Aly hukam teraa bhi tu(n)hi tu(n)......4
In water and on the land, You have laid the roots (foundations, of creation), O Aly everything therein and on is at Your command, You are all.
Comment: This verse alludes to the notion of monoreality as explained by Mowlana Sultan Muhammad Shah in his Memoirs: “Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul.”
Teri dostiye bolya Pir Shams
Me(n) bandaa teraa Aly tu(n)hi tu(n).....5
In your Friendship, Pir Shams says: I am your servant O Aly, You are all.
Holy Qur’an (1:5-7):
Thee (alone) we worship; Thee (alone) we ask for help. (5)
Show us the straight path, (6)
The path of those whom Thou hast favoured. Not (the path) of those who earn Thine anger nor of those who go astray. (7)
Ginan: Aae rahem rahemaan – As Mercy is from you, O Merciful
The Ginan Gist
This Ginan is about what it entails to be close to the source of Mercy and what benefits are derived from receiving Mercy. The Holy Qur’an states that Prophet Muhammad was sent as a Mercy for the worlds: rahmatan lil-aalamin (21: 107). By extension, the Imams are considered as such in Shia Islam. Being a murid is being close to Mercy as per verse of the Holy Quran recited in Ziyarat-e-Mayyat:
Ulaika ala hudam mir rabbi him
Wa ulaika humul muflihun
Inna rahamatillahi karibum minal muhsinin
They are on (true) guidance from their Lord
And it is those who will prosper
For the mercy of God is (always) near to those who do good.(7:56)
It also highlights the need to constantly ask for Mercy lest one is overcome by conceit and forgetfulness.
This Ginan was composed by Sayeda Imam Begum the only known female composer.
Transliteration, Translation and Commentary
aae rahem rahemaan, ab to rahem karoge
ejee tan man dhan guruku(n) arapann kije
to ginaane ginaane ginaan…ab to…..1
As Mercy is from you, O the Merciful, bestow your Mercy now.
O momins! Submit your body, mind and wealth to the Guide, then through this wisdom, wisdom will grow.
Comment: Prophet Muhammad was the first Pir of the present cycle. He was the embodiment of Divine guidance and mercy. Being devoted to the Pir of the time is an expression of knowledge and opens the gates of Mercy in the form of more wisdom and guidance.
Holy Qur’an (29:69):
…those who struggle in Our cause, surely we will guide them in Our ways, and God is with the good-doers.
ejee daan sakhaavat har-dam kije,
to daane daane daan…ab to…..2
O momins! Giver freely and constantly, as a result His gifts will overflow.
Comment: Being in proximity of Mercy entails responsibility to act as channels or conduits and express Mercy in the form of constant charity of thought, means, time and knowledge. The benefits from such acts are abundance in physical and spiritual lives.
Holy Qur’an (2:261):
The parable of those who spend their substance in the way of Allah is that of a grain of corn: it grows seven ears and each ear has a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing.
ejee sab ghatt ekaj rahemaan dise,
to shaane shaane shaan…ab to…..3
O momins! In every heart, One Merciful appears, through this glorious awareness, glory increases.
Comment: The sublime gift of Mercy is a life filled with light and through insight of Deedar, one encounters the glory of God in every aspect of life as per Holy Qur’an (2:115):
Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah’s countenance. Lo! Allah is All-Embracing, All-Knowing.
Mowlana Hazar Imam has alluded to this continuous opening of new windows to see marvels of his creation: “Indeed, one strength of Islam has always lain in its belief that creation is not static but continuous, that through scientific and other endeavours, God has opened and continues to open new windows for us to see the marvels of His creation”. (AKU, Wednesday, 1983, March 16)
ejee kahet imaam begam meraa pir hasan shaaha
imaane imaane imaan…ab to…..4
O momins! Sayyeda Imam Begum says: My Pir is Hasan Shah. Through this faith my faith will grow.
Comment: Faith begets faith and as one continues to engage in the life of faith it evolves in stages as per Holy Qur’an (8: 2):
….. and when His communications are recited to them they increase them in faith, and in their Lord do they trust.
Pir Hasan Shah was not alive when this Ginan was composed and therefore she is referring to Pir Hasan Shah as the authority for the salvation of the countless souls bestowed upon him by Imam Sri Islam Shah. In this respect Pir Hasan Shah is ever-present even at present and especially in Jamat Khana when Anant Akhado (Ashaji) is recited as he composed it.
Pir Hasan Shah was not alive when this Ginan was composed
I would differ on this.
My opinion is that Seyyada Imam Begum composed the ginan in 1857 nine years before she died and she is referring to Aga Hassanali Shah as "Mera Pir Hassan Shah."
Remember, She was very closed to Pir Bibi Sarkar (mother of Aga Khan 1st) and had also Mulaquat with Aga Hassanali Shah.
In 1857, Pir Bibi Sarkar died and I think this ginan was written just before Aga Ali Shah was declared Pir. Therefore she wrote Pir Hassan Shah referring to Aga Hassanali Shah whom she considered Pir.
I understand that the dates for the demise of Pir Bibi Sarkar is placed earlier in some sources however I have copies of translation of a letter of Imam Hassanali Shah dated 1857 and addressed to the British government saying "I learned today of the demise of my mother and I have to make her burial arrangement according to our religion"
Sure there are ginans attributed to Pir Hassan Shah, also to Pir Hassan Kabirdudin, the ancestor of Bibi Tahira known as Imam Begum, to whom she may also have referred to. There is no way to know with certainty.
Ginan: Dhan dhan aajno daaddlo – It is an auspicious day today
This Ginan is a Khushyally Ginan which is recited only during the auspicious days of Imamat Day and the Imam's Salgirah (birthday). It conveys the happiness of attaining true recognition and understanding of God in the form of the Living and Present Imam, through spiritual enlightenment and gnosis. Spiritual enlightenment is the transformation of a soul from the darkness of ignorance and forgetfulness to the light of knowledge, constant awareness and joy and therefore, it is symbolized as the dawn of the soul. The guidance, grace and mercy of the Imam enables a murid to attain Deedar (Spiritual Vision) which is the highest aspiration and the realization of the fullest potential. Hence he is referred to as the Lord of the Dawn in whose company, refuge and protection is sought from the cheating and the thieving world. This is a reflection of the verses of the Holy Qur'an that are recited in Ziyarat-e-Mayyat:
Qul A'uzu bi-rabbil falaq
Min sharri ma khalaqa
Wa min sharri ghasiqin iza waqaba
Wa min sharrin naffasati fil uqad
Wa min sharri hasidin iza hasad
In the name of Allah, the most Beneficent, the most Merciful
Say: I seek refuge with the Lord of the Dawn
From the mischief of created things
From the mischief of Darkness as it overspreads
From the mischief of those who practice Secret Arts
And from the mischief of the envious one as he practices envy. (113: 1-5)
The composer of this Ginan was Pir Sadardeen and Hazar Imam during his time was Sri Islamshah the 30th Ismaili Imam who resided in Alamut.
Transliteration, Translation and Commentary
eji dhan dhan aaj no daadd lore
ame harivar paayaa ji
chaar jug naa kasamal paap-j taalleeyaa ji
het no mellaa vaddo re aapnnaa satgur su(n) keeje ji
man no mellaav ddore aapnnaa baargur su(n) keeje
dhutaaro sa(n)saar parale - chhoddee mukeeje bhaai
tthagaaro sa(n)saar shaah jine naame tareejiye
enne sa(n)saare bhalaa(n) sukaram kaam keeje..................1
O momins! It is an auspicious day today, a day of joy full of fortunes, for we have attained the recognition of God as our Imam, the Protector and Provider. All the impurities of the sins of the four ages have been removed. Have a gathering full of love with the True Guide. Have a gathering full of heart's desire with the Baargur. Keep aside the world which is only but a cheat. O brothers, with the Name of our Mowla cross over the world which is only but a thief. And do good deeds in this world.
Comment: Through the Deedar (Spiritual Vision) all impurities and sins of the present and past lives are eliminated. The mention of four ages alludes to the cycles of time moving in phases encompassing the four Yugas and hence is symbolic of all ages. The mention of Baargur refers to Pir Sadardeen who was Master for the salvation of 12 crore souls during his time. The soul is protected by being in the company of the True Guide – the Imam who is always present in JamatKhana, and performing good deeds.
O momins! The mountains are high and the mountain passes are difficult.
There I climb and wait for the True Guide and the bearer of the Noor.
Have a gathering…
Comment: There are two ways of interpreting this verse – the literal and the metaphorical. In the literal sense, at the time of Sri Islam Shah, the dignitaries of the Imam including the Pirs used to travel from India to Iran on foot and had to negotiate difficult physical terrain to reach their Imam. The Fort of Alamut itself was built on a rock located in a mountainous region. When they arrived at the vicinity, they had to wait until the Imam himself determined when it was the best moment to grant the Deedar (physical audience). In a metaphorical sense the difficult journey represents the struggles of life that one has to endure before being granted the ultimate reward of the Deedar (Spiritual Vision). Although physical effort is required, the ultimate success is entirely a matter of Grace.
Holy Qur’an (94: 5-6):
But Lo! With hardship goeth ease, Lo! With hardship goeth ease
O momins! Prepare an arbour and decorate the canopy. Decorate the canopy and fix the Lord's wedding.Fix the Lord's wedding and fill up the Lord's tray.Fill up the tray and shower the pearls on the Lord..Our Lord, who is the Master of the universe, weds the unwed universe.
Have a gathering…
Comment: The moment of spiritual enlightenment in an individual’s existence is symbolized by the marriage between the individual soul and the Imam. When the marriage happens, the individual soul’s unwed universe becomes filled with light and protection and providence of the Imam.
All the preparations for the Lord’s Wedding mentioned in this verse, are symbolic of the spiritual preparations one needs to engage in both individually and communally in order to glorify it. Although the moment of enlightenment is a personal one, murids can assist each other in this search for the light through sharing of knowledge, BUI, JamatKhana attendance and institutional involvement which would be considered as preparations for the Wedding.
O momins! Peer Sadardeen teaches: we are travelling tradesmen. See carefully and purchase the goods we offer. What would the human beings attached to flesh know about our trade (spiritual trade).
Have a gathering...
In the Holy Qur’an, two kinds of contrasting trades are mentioned:
1) O ye who believe! Shall I lead you to a bargain that will save you from a grievous penalty? That ye believe in Allah and His Apostle, and that ye strive (your utmost) in the cause of Allah, with your property and your persons: That will be best for you, if ye but knew! (61:10-11)
2) These are they who have bartered guidance for error: But their traffic is profitless, and they have lost true direction. (2:16)
Ye mitthaa Muhammad naam - The name Muhammad is sweet
The Holy Qur'an provides us with contrasting perspectives regarding the status of the Prophet reflecting the diversity of backgrounds and the capacity to understand the Message within the Umma. On the one hand, the Prophet is only an ordinary human being passively and faithfully transmitting the revelations: Say: I do not say: 'With me are the treasures of God' and I do not know the Invisible, and I do not say that I am an angel - I follow only that which is revealed to me. (Sura 6:50) On the other hand, there are verses suggesting his exceptional and Divine nature: as God taught Adam the names (Sura 2:30), thus He taught Muhammad the Qur'an (Sura 96:3); Muhammad was sent as a Mercy for the worlds - rahmatan lil-aalamin (Sura 21: 107); there are several places equating obedience to the Prophet as being equal to obedience to God - Obey God and obey His messenger.
This Ginan reflects the latter perspective. The Prophet was the bearer of the Light Nur Muhammadi which has existed since creation and which continues to create and sustain the Universe in its multiple dimensions and life forms creating a balanced ecology. At present according to our tradition, the bearer is Mowlana Hazar Imam who is the Pir.In this regard, in the verse from the Holy Qur’an mentioned in the Ziyarat-e-Mayyat it is stated:
Innalaha wa malaikatahu yusallun alan-nabiye
Ya ayyuhallazeena aamanoo sallu alayhi wa sallimu tasleema
Allah and his angels shower blessings on the Prophet
O you who believe! Ask blessings on him, and salute him with a worthy salutation.(Sura 33:56)
Translieration, Translation & Commentary:
Ye mitha Muhammad naam sunno bhai munivaro 1
O my momin brothers! Listen, the name Muhammad is sweet.
Comment: In the Shahada, La-Illaha-Il-Allaah-Muhammad-ur-Rasulilah which binds over a billion Muslims, the name Muhammad is close to Allah and hence invoking the name can bring one close to Him, and therefore it feels sweet. The name Muhammad in this respect intercedes for the one invoking it. Annemarie Schimmel a well-respected scholar of Islamic mysticism explains in her book And Muhammad Is His Messenger why the name Muhammad is so special and sweet in Islamic tradition:
Since the name is part, and a very important part indeed, of a thing or a person, it carries baraka, blessing power, with it, and when someone is endowed with special power or occupies a particularly lofty rank, his name too can work in a mysterious way on people who are given the same name. It is therefore not surprising that Muslims have always ascribed a very special baraka to the Prophet’s name.
Bin thambh jamin aasman - sunno bhai munivaro 2
O my momin brothers! Listen, the earth and the heavens have been created without pillars.
Comment: The significance of the mention of the earth and the heavens without pillars is to indicate that they were created as a Mercy for the sake of elevation of the souls. Without pillars would indicate that it is a continuum without ‘gaps’ and hence there is a constant interaction between the earth and the heavens. For example, a work of art can influence social relations and governance in societies.
Chaar jug ne chaar khaan - sunno bhai munivaro 3
O my momin brothers! Listen, four yugas and four stages of creation (came into existence).
Comment: The four Yugas are time periods which move in cycles and hence are symbolic of all previous ages through which the individual souls evolve. The four stages of creation is symbolic of the stages that life evolves from innate matter to man who is considered as the crown of creation. In our tradition the chaar khaan are defined by the mode of reproduction:
1) Sitej - Reproduction by fission; multiplication of living cells, ameba, germ, bacteria, etc. In other words, creation from the earth, for example metal, minerals, mountains.
2) Jarej - Reproduction from seed or twig such as trees, plants, vegetation. In other words, creation on the earth for example trees, plants.
3) Indej - Reproduction from an egg such as birds, reptiles, fish, etc.
4) Udhboj – Reproduction through a womb such as animals and human beings.
Aaj kal vaari subhaan - sunno bhai munivaro 4
O my momin brothers! Listen, today is the time for Glory (Subhaan).
Comment: The present time under the Guide is a culmination of the process of evolutions through past lives (both human and non-human life forms) alluded in the previous verse. Obedience to him can become a glorious existence and affords the opportunity of union with the Ultimate – fana fi Allah (annihilation in God), the realization of the purpose of our existence.
Nauv rupe Nirnijan - sunno bhai munivaro5
O my momin brothers! Listen, the Nirinjan (indescribable and formless) assumed nine forms.
Comment: These forms were distinct from Nur Muhammadi. They were the manifestations of the Nirinjan (Divine Essence).
Nar Ali avatar jaann - sunno bhai munivaro6
O my momin brothers! Listen, know the manifestation of the Master Ali.
Comment: Hazarat Ali and the Imams after him are considered the 10th form and is called dasmo Naklanki Avtar.
Nar Ali jaaniyen to naa jaanaa,
avaro saath - sunno bhai munivaro7
O my momin brothers! Listen, if you recognize Imam Ali, you need not go elsewhere.
Comment: There is no need for anyone who recognises the Imam in his essence to go anywhere else for spiritual upliftment although he/she may seek knowledge from anywhere. The Imam has provided us with JamatKhanas to fulfil our spiritual and social needs and hence there is no need for a murid to seek other sources.
Chaar jugni beli sohi Muhammad aaj - sunno bhai munivaro8
O my momin brothers! Listen, he, who was the companion in the four yugas, the same Muhammad is present today.
Comment: In our tradition the institution of Imamat and Piratan have always existed since the beginning. At times such as the present, the Imam retains both roles and at times he designates another person from the Ahl al-Bayt to fulfil the role of Piratan. Prophet Muhammad was the first Pir in the present cycle.
Nabi sarikhaa chaandnaa so
dono divlaa haath - sunno bhai munivaro9
O my momin brothers! Listen, those who have a shining lamp like Prophet Muhammad in them, are like those having lamps in both hands (their paths are illuminated and clear).
Comment: In the Holy Qur’an the Prophet is referred to as sirajun munir, a shining lamp (Sura 33:46). Those who are spiritually enlightened in our Tariqah carry the same Nur and are guided to be permanently on Sirat al-Mustaqeem.
Pahelaa Kartaa Jug Maa(n)he Shaahnaa – In the first age of Karta Lord’s...
Our Tariqah being an esoteric tradition which has historically evolved through different cultures and traditions has multiple levels and diversity of meanings attached to various concepts. The concept of Imamat which is pivotal has been understood and interpreted differently based on the cultures in which it evolved and individual capacities . At the basic level, as per the preamble to the Holy Constitution, Imamat began when Prophet Muhammad appointed and designated Hazarat Ali as the first Imam and has since then continued as a hereditary institution and the present Imam Mowlana Shah Karim is the 49th Imam in succession. This is considered as the ‘zaheri (apparent)’ understanding which we articulate to others, Muslims and non-Muslims.
Within the Jamat which is the ‘batin (hidden)’, the Imam is considered to be ever-present and the institution of the Imamat has been in existence since the Beginning as per Holy Qur’an (4:174): O mankind! Verily there hath come to you a Convincing Proof (Hujja) from your Lord: For we have sent unto you a Manifest Light (Nurun Mubeen). Mowlana Sultan Muhamad Shah has said in his Memoirs: All Islamic schools of thought accept it as a fundamental principle that for centuries, for thousands of years before the advent of Mohammed, there arose from time to time messengers, illumined by Divine Grace, for and among those races of the earth which had sufficiently advanced intellectually to comprehend such a message. Thus Abraham, Moses, Jesus and all the Prophets of Israel are universally accepted by Islam. Muslims indeed know no limitation merely to the Prophets of Israel; they are ready to admit that there were similar Divinely inspired messengers in other countries Gautama Buddha, Shri Krishna and Shri Ram in India, Socrates in Greece, the wise man of China and many other sages and saints among peoples and civilizations, trace of which we have lost. Thus man's soul has never been left without a specially inspired messenger from the soul that sustains, embraces and is the universe.
This Ginan which is recited during the partaking of niaz (holy water), demonstrates that Imamat has existed since creation through the cycles of four Yugas (ages) – Karta, Treta, Dwapur and Kali. History is not a linear progression in time and development but rather moves in cycles involving ages of growth followed by ages of decline. This Ginan depicts the descending cycle from the Golden Age of Karta Yuga to the Dark Age of Kali Yuga prevailing at the time of the composition by Pir Sadardeen. The mention of ghat (container) and paatt (stand upon which the ghat is placed) in all the four verses signifies that our traditions symbolized and represented by the Ghat Paatt ceremony have existed for thousands of years.
The Ginan highlights that the Manifestation of the Niranjan (Formless and Unknowable Divine Essence) and the Manifestation of the Gur Bhrama (Light of Creation) have always existed. To illustrate this, in each verse the respective representative names for both have been mentioned for each age.
The sprinkling of golden particles over the throne mentioned in each verse symbolizes the glorification of the throne of Imamat through service and good deeds.
Transliteration, Translation and Commentary
ejee pahelaa kartaa jugmaa(n) he sonaanaare ghatt shaahnaa sonaanaare paatt
sonaane see(n)ghaasanne betthaa shree narsha(n)g jee raay
gur bheermaajee nee aartee ne chamar ddhallaay
kesar ne ka(n)kunaa shaahne chhaa(n)ttannaa chha(n)ttaay.....1
During the first era of Karta, the ghat was golden and the Lord's paatt was also golden. Lord Narsang was seated on the golden throne as the King. Through the supplications and invocations of Gur Bhrama, the throne was decorated and was shining with glory. Sprinkle the Lord with yellowish and golden particles.
Comment: In the concept of the Das Avtar (Ten Manifestations), the Niranjan assumed ten forms (human and non-human) to intervene in history in order to establish and revive dharma (virtue) in societies generally. The Karta Yuga also known as Satya Yuga (Age of Truth) is the longest in duration and is characterised by the occurrence of four manifestations namely, Machh (Fish), Korabh (Tortoise), Varah (Boar) and Narsang (Man-Lion) . This verse mentions Lord Narsang as being representative of the era. The representative manifestation of the Light of Bhrama was called Gur Bhrama.
This is also the age in which the degree of deference to dharma was generally highest of the four eras. It is symbolized by the Ghat Paat being golden. The era was marked by greatest human civilization. Through the activities and supplications of Gur Bhrama, the throne was glorified and made known to the world at large.
ejee beeje tretaa jugmaa(n)he rupaanaare ghatt shaah naa rupaanaare paatt
rupaane see(n)ghaasanne betthaa shree raamcha(n)ddhrajee raay
gur veejeshtthann nee aartee ne chamar ddhallaay
kesar ne ka(n)kunaa shaahne chhaa(n)ttannaa chha(n)ttaay.....2
During the second era of Treta, the ghat was silver and the Lord's paatt was also silver. Lord Ramchandra was seated on the silver throne as the King. Through the supplications of the Guide Veejeshtthan, the throne was decorated and made glorious. Sprinkle the Lord with yellowish and golden particles.
Comment: The Treta Yuga is characterized by the occurrence of three manifestations of the Niranjan namely, Vaman (Dwarf), Sri Farsiram and Sri Ram. Sri Ram being the representative one for the age. The Throne was glorified and made known to wider society through the activities and supplications Gur Vijeshthan who was the Gur Bhrama of the age. The era was less civilized in comparison with the Karta Yuga and is symbolized by the Ghat Paatt of silver.
ejee treeje duaapur jugmaa(n)he traa(m)baanaare ghatt shaahnaa traa(m)baa naa re paatt
traa(m)baane see(n)ghaasanne betthaa shree karashanjee raay
gur veedurvyaas nee aartee ne chamar ddhallaay
kesar ne ka(n)kunaa shaahne chhaa(n)ttannaa chha(n)taay......3
During the third era of Dwapur, the ghat was of copper and the Lord's paatt was also of copper. Lord Sri Krishna was seated on the copper throne as the King. Through the supplications of the Guide Veedurvyaas, the place was decorated and made glorious. Sprinkle the Lord with yellowish and golden particles.
Comment: The Dwapur Yuga is characterized by the occurrence of two manifestations of the Niranjan namely, Sri Krishna and Sri Budh. Sri Krishna is mentioned as being representative for the era. This era was less civilized in comparison to the previous ages of Karta and Treta and is symbolized by the Ghat Paat of copper. Gur Veedurvyaas who was the representative Gur Bhrama of the age composed the Bhagavad Gita.
aaj kaljug maa(n)he maattee naare ghatt shaahnaa maatteenaare paatt
maatteene see(n)ghaasanne betthaa shree nakala(n)kee raay
gur nabee muhamadnee aarteene chamar ddhallaay
kesar ne ka(n)kunaa shaahne chhaa(n)tannaa chha(n)taay
peer sadardeen nee aartee ne chamar ddhallaay
kesar ne ka(n)kunaa shaahne chhaa(n)tannaa chha(n)taay........4
Today in the present age, the ghat is of clay and the Lord's paatt is also of clay. Lord Sri Naklank (Hazarat Aly) is seated on the throne of clay as the King. Through the supplications of the Guide Prophet Muhammed, the Throne was decorated and made glorious. Sprinkle the Lord with yellowish and golden particles. The Throne is made glorious through the supplications and activities of Peer Sadardeen. Sprinkle the Lord with yellowish and golden particles.
Comment: The present age (at the time of the composition of this Ginan), the Kali Yuga is characterized by the occurrence of the Niranjan as Naklanki Avtar (Hazarat Aly) and that of the Gur Bhrama as the Prophet. This era is called the Dark Age and is lowest in terms of civilization. It is symbolized by the Ghat Paat of clay.
Taariye tu taarannhaar Khudavind - O God save us because you are the only saviour
The Ginan Gist:
As per verse (4:174) of the Holy Qur'an: "O mankind! Verily there hath come to you a Convincing Proof (Hujja) from your Lord: For we have sent unto you a Manifest Light (Nurun Mubeen)"; God is not an impersonal and indifferent deity but manifests Himself as the Imam to create and sustain conditions necessary for the elevation and salvation of souls.
This Ginan illuminates this notion and salvation is only possible if one takes shelter under the Imam whose guidance and protection enables one to attain the fruits of fulfilment. The illusory and fleeting nature of this world and it's relationships is highlighted and one needs to have a detached attitude towards them in order to attain the ultimate salvation.
Transliteration, Translation and Commentary
taariye tu taaranhaar khudaava(n)d
avar na taare dujaa koi alee tu(n)hee tu(n)hee tu(n)hee...........1
O God, save us because only You are the saviour. Nobody else besides You can save, O Ali, only You can save.
khann me keenaa ravee ras bhaannaa
dhandhukaar na hoe alee tu(n)hee tu(n)hee tu(n)hee................2
In a moment You created the sun , moon and the stars There is no more void or darkness, O Ali, only You are the one who created.
Holy Qur'an (16:40):
"For to anything which We have willed, but say the word, "Be", and it is."
ejee maai keeseekee ne baap keeseekaa
jeevdde sa(n)g na koi alee tu(n)hee tu(n)hee tu(n)hee........3
Whose mother and whose father. (At the time of death) nobody will accompany you. O Ali, only You will be (the companion).
Holy Qur'an (9:23):
"O ye who believe! Take not for protectors your fathers and your brothers if they love infidelity above Faith; if any of you do so, they do wrong."
ejee dheea kiseekee ne putra kiseekaa
maayaa mokh na hoe alee tu(n)hee tu(n)hee tu(n)hee...........4
Whose daughter and whose son. Attachment to the illusory world will not yield salvation, O Ali only You are ( worthy of my time).
Holy Qur'an (87:16-17):
“Nay (behold), ye prefer the life of this world; but the Hereafter is better and more enduring."
Kheddo kheddo jemaani naavddi - Sail skillfully in the boat
This Ginan depicts the purpose of life by way of evoking the imagery of an ocean which ideally has to be traversed in order to reach the other shore of eternal life and peace.
There are two ways of approaching our existence. On the one hand, we can sail the ocean with the boat of the True Guide and hence enjoy its beauty and breeze while traveling. On the other, we can remain submerged in it oblivious of the existence of the surface and reaching the other shore. The ocean can assist and enable us to attain our ultimate objective or it can sink us depending upon how we approach it.
This Ginan first alludes to the nature of the boat and then how to sail skillfully under its guidance and protection.
Transliteration, Translation and Commentary.
Eji Kheddo kheddo jemaani naavddi,
is re naavddiye chhe bahu prakaash,
doy tar tarvun dohelun;
sohonsaar saagar maanhe ... ... 1
O momins! Sail skillfully in the boat, for such a boat is full of light. Swimming alone in this two dimensional ocean of the world is difficult.
Comment: The boat is symbolic of the guidance and protection of the True Guide..The two dimensions refers to the material and spiritual aspects of life.
Eji Sole sole sehastra beddli re,
sandhelaa tenaa kattkaa trannso ne saatth;
vann karme gaanni jaajri
sukh dukh likhiyaa nilaatt - kheddo 2
O momins! This boat is perfect in thousand ways and its three hundred sixty pieces are well bound. Without good deeds this body is doomed to sink. Pleasure and pain are written on its forehead.
Comment: The True Guide is the perfect boat with no danger of flooding. The one who through misdeeds, is oblivious to the True Guide is doomed to sink in the ocean of duality oscillating between pleasure and pain.
Eji Nagri ye nav baarnnaa,
enne baarnne dasmo dwaar;
sat dit beli be haathiyaa,
jiyaan upje sur sthaann - kheddo 3
O momins! This city has nine doors. And in addition it has the tenth door. Truth and generosity are the helpful hands where the sun rises.
Comment: The city alludes to the physical body having nine openings - two eyes, two ears, two nostrils, the mouth and the outlets of urine and stool.. The tenth opening alludes to the gateway to or locus for the spiritual experience. It can be located in any area of the body according to the method and expectation of the individual. For example, in the forehead between the two eyebrows called the bhamar gufa in our tradition.
The sun rise refers to the moment of spiritual enlightenment. Truth and generosity become the force that propels the 'boat' forward.
Eji bauter kotthaa maanhe kottddi,
temaan bahu chhe chalaagnaar;
sakal vasvaa man vasi rahiyaa,
tene sukhe sunkaa dukh kankaane vaar - khedo 4
O momins! This bodily dwelling has seventy two parts and there are many drivers in it. All there's temptations are residing inside the mind. Rise above their experiences of pleasure and pain.
Comment: During moments of spiritual enlightenment, life becomes filled with joy and peace transcending the duality of pleasure and pain.
O momins! Have total control over yourselves, O living ones, by following your precious hearts. Take provisions along with you.Then you will reach the other shore peacefully.
Comment: When one is guided by the enlightened heart, it becomes easy to control the lower instincts taking along the provision of knowledge and obedience. The joy of the higher enables one to overcome the lower desires and temptations.
Eji Itthoter soho maanhe maachhli,
temaan mottaa mottaa magar be chaar;
chaar ne chor temaa vase paanchmo,
chhe herannahaar - khedo 6
O momins! There are seven thousand eight hundred kinds of fish in the ocean, and inside there are a few very big crocodiles. There are four thieves and the fifth one is teasing them.
Comments: This verse alludes to the pitfalls and dangers of being 'submerged in the ocean' ranging from minor obstacles of the variety of 'fish' to the major catastrophic ones of 'crocodiles'.
The four thieves are the vices of lust, pride, anger and attraction to the illusion. The fifth one which is the greatest of all is greed as indicated in the following verse.
Eji Praanni maayaa no faadho chhe maahaa motto,
naakhiy to Sat Gur utaare pele paar;
chhal chhal bhed no khaaddi chhe temaan,
lobh chhe vikh more paar - khedo 7
O momins! The trap of this illusory existence is great. If you stay detached from it, the True Guide will deliver you to the eternal life. There is a moat of mysterious fraud and deceit. Greed is the greatest obstacle in reaching the other shore.
Eji Ginaan boliyaa Pir Sadardin,
viraa samar lejo saar;
to aagal paamsho paar - kheddo 8
O momins! This Ginan has been said by Pir Sadardin. O courageous ones, take along with you pure provision, then ahead you will attain the other shore.
Comment: By pure provision it is meant knowledge and obedience from which good deeds, remembrance, detachment, contentment are derived.
This Ginan is about overcoming the state of delusion which most of mankind finds itself immersed in due to excessive identification with the material world and its concerns. Swami Vivekananda who came to the West to preach the Indian philosophy of Vedanta in the later part of the nineteenth century and is well known as the lion of Vedanta, described the nature of this delusion by a parable of a lion who was raised among sheep and behaved as one until he was shown his real identity as a lion by another elder lion, in his Destiny of Man lecture in Memphis, Tennessee on 17 January 1894:
Nothing is baser than calling our brother a sinner. A lioness once fell upon a flock of sheep and killed a lamb and gave birth to a cub and died. A sheep found a very young lion, and it followed her, and she gave it suck, and it grew up with the sheep and learned to eat grass like a sheep. One day an old lion saw the sheep lion and tried to get it away from the sheep, but it ran away as he approached. The big lion waited till he caught the sheep lion alone, and he seized it and carried it to a clear pool of water and said, 'You are not a sheep, but a lion; look at your picture in the water.' The sheep lion, seeing its picture reflected from the water, said, 'I am a lion and not a sheep.' Let us not think we are sheep, but be lions, and don't bleat and eat grass like a sheep.
In our Tariqah, the way to overcome this delusion is by constant remembrance of Ali who has always been and will always be. In this manner one is constantly being aware of the eternal nature of the soul and the futility of this life in comparison to the hereafter.
Holy Qur'an (87:16-17):
"Nay (behold), ye prefer the life of this world; but the Hereafter is better and more enduring."
Translation, Transliteration and Commentary
ejee kesaree see(n)h sarup bhulaayo
ajaa kere sa(n)ge ajaa hoi raheyo
ese bharam me(n) jivan ku(n) bhulaayo
bharam sab chhoddee bhaai ali ali karanaa
hae be ali ne hoese bi ali
esaa vachan tame dil maa(n)he dharanaa
esaa vachan tame dil maa(n)he dharanaa
bharam sab chhoddee bhaai ali ali karanaa....................1
O momins! The saffron colored lion forgot it's identity, and in the company of sheep it lived as such. In such delusion life's purpose is forgotten.
Forsaking all delusion, brother, keep reciting the name of Ali. 'Ali is now and Ali will be' are the words you should take to heart. Such are the words you should take to heart. Forsaking all delusion, brother, keep reciting the name of Ali.
Holy Qur'an (13:2:
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction."
ejee bharam ne vaaro to see(n)ha sudh hove
ajaa kero bhaav so dil su(n) khove
ese bharam me(n) phir nahi(n) sove...bharam sab..............2
O momins! When you dispel delusion, you gain lion awareness. The state of being a sheep is removed from your heart, which does not sleep again in such delusion. Forsaking all delusion,....
Holy Qur'an (75:36):
"Does man think that he will be left uncontrolled (without purpose)?"
ejee aveediyaa maa(n) aavee paddayo sab jive
aapa pannaa maa(n) khoyo haathe piv
ochi(n)to aaveene kare girabh....bharam sab..................3
O momins! Every soul has fallen into ignorance. In egoism the Beloved is lost and suddenly the person is seized by (the angel of death) who demonstrates superiority ( over personal ego). . Forsaking all delusion,....
Holy Qur'an (23:115):
"Did ye then think that We created you in jest, and that ye would not be brought back to Us (for account)."
ejee murshid kaamil ko sa(n)g karie
aave aveediyaa sab jaae visarie
tab to suje dil ki gaali.....bharam sab......................4
O momins! Join the company of the Mursheed Kameel(Perfect Guide). When He comes, all ignorance is forgotten. Then the word of the heart is understood. Forsaking all delusion, ....
ejee bharam ne ttaalo to saa(n)hi ne pichhanno
aapanno aap moman pichhaanne
peer shams kahe sohee tame paalo...bharam sab................5
O momins! If you get rid of delusion, you will recognise the Lord. A believer then recognises his own real identity as an eternal soul. Thus says Peer Shams: this is what you should observe. Forsaking all delusion, ....
Ginan: Sakhee maree aatam naa odhaar - O my Friend! O Saviour of my soul
The Holy Qur'an States:
“We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this is the truth” [Fussilat 41:53]
This Ginan is about the state of having attained friendship with the Imam and what are the signs within through which one may know that one is indeed close to Him in moments of pleasure and trials and tribulations.
Transliteration, Translation and Commentary
sakhee maaree aatam naa odhaar ke algaa ma jaajore
evo sarup mindariyo saar tiyaa(n) tame biraajo re.................1
O my Friend! O Saviour of my soul! Do not be separated from me. Such a beautiful heart, is a perfect place for You to reside.
Comment: There is a prophetic hadith which states: God said: I could not be contained in the heavens and the earth but can be contained in the heart of a true believer.
A pure heart is an ideal place and a locus for the manifestation of God. Having attained close friendship with the Imam through the purification of the heart and his Grace, the Pir is pleading to the Imam not to separate again and always be with him.
sakhee sej anupam saar palang par vaaree re
hu(n) to preme piyaajee ke paas dukhddaa visaaree re..............2
O Friend! I have spread a unique soft bed which serves as a perfect coach. Due to the nearness of my beloved in love, I have forgotten all my griefs.
Comment: The comfort of being close to the Imam is alluded to by way of the imagery of a soft bed. In the state of such comfort all the wows and misfortunes are forgotten and a person finds strength in adversity. This experience is the basis of the strength of mystical traditions across all faiths to revive societies spiritually morally and culturally. Mowlana Sultan Muhammad alluding to this aspect of the role of individuals in shaping the future says in his Memoirs:
But these issues and questions concern men in the aggregate, great bodies of men in national and racial groups. The biggest group, however, is only composed of the number of individuals in it. If it is possible to bring happiness to one individual, in that individual at least the dark and evil impulses may be conquered. And may not the power of good in the individual in the end prevail against the power of evil in the many?
sakhee hi(n)che hinnddollaa khaatt ke saas usaase re
maaraa a(n)gaddaa maa utthee chhe laher piyaajee ke paase re......3
O Friend! My breath is swaying like a swing. Ripples of love gush within my body when I am near my Beloved.
Comment: The Holy Qur'an alludes to the 'storm of love' as a sign from Allah:
" He it is Who showed you the lightning, a fear and a hope, and raiseth the heavy clouds.
“The thunder hymneth His praise and (so do) the angels for awe of Him. He launcheth the thunder-bolts and smiteth with them whom he will while they dispute (in doubt) concerning Allah and He is mighty in wrath."(13:12-13)
The ripples of love are the by-product of the storm and tend to be more enduring.
sakhee vaalam vireh nee vaat kenee aagal kahiye re
koi sant meele re sudheer to samjeene rahiye re...................4
O Friend! To whom can I go to speak about the pangs of separation from my Beloved? Only if I could find a wise saint who could understand(this predicament).
Comment: For an individual who has been spoilt by the sweetness of His closeness, even a moment of apparent separation can feel unbearable, but cannot be communicated to others except for those enlightened ones who have been through similar experience.
Hence the constant need to seek His mercy and forgiveness regardless of the state of the soul.
sakhee khaalaq khalaqannhaar tene lai taaryaa re
peer sadardeen pakaddi baa(n)hy bhavsaagar utaaryaa re............5
O Friend! The Creator who has created everything has saved all those whom Peer Sadardeen has helped to cross over the ocean of material existence.
Comment: This verse alludes to the Pir being the intercessor for those who have held his hand after the formal Bayah (oath of allegiance) and those whose hand he has held to enable them to cross the ocean of material existence. The ceremony of Dua Karawi reminds us of this support and affords us the opportunity to renew the Bayah.
Holy Qur'an (17:71):
"One day We shall call together all human beings with their (respective) Imams."
Ginan: Saamee tamaaree vaddee maa(n)he - O Lord in your garden
This Ginan conveys the vision of creation as being a garden to be enjoyed with multiple dimensions to facilitate the elevation of souls by availing themselves of constant mercy as expressed in the guidance and protection of the Imam of the time. The attitude of total surrender of one's ego and hence attaining friendship of the Guide is vital to keep the soul constantly fresh with love and joy. Adopting the principles of unity such as attendance in congregation, forgiveness towards fellow devotees' shortcomings, shunning evil and adopting virtues is highlighted.
O Lord! In Your garden, the Creator Guide (Gur Bhrama) is the waterer. He has planted and watered in the nine continents. The Lord waters in a limitless manner.
Comment: This verse conveys the idea that creation is not flat one dimensional existence but rather it is multi-dimensional symbolized by the nine continents to facilitate the elevation of souls. The Creator Guide (Gur Bhrama) showers his mercy in all the realms in a limitless manner. According the Holy Qur'an, the Prophet, the Gur Bhrama was sent as a mercy to the worlds: rahmatan lil-aalamin (Sura 21: 107).
ejee ek sarovar see(n)chyaa ropyaa ek hariyaa dujaa sukaa
nugare raah nahire paai, bhaai sat vinaa te sukaa............2
O momins! From one lake (the Guide) watered two plants, one of which became fresh and green but the other dried and withered away. (In the same manner), the ones without the Guide did not attain the Path, brothers, without the Truth they are dry.
Comment: This verse emphasizes the need for a Spiritual Guide on this journey of life in order to remain fresh with joy and enjoy the heavenly existence symbolized by the garden.
ejee jo jadd kaapo paap nee re bhaai to jeev hariyaa hoy
sheesh kaapee gur dil besann deeje to gurnar belee hoy.......3
O momins! If you cut off the roots of sin, brothers, the your soul will be evergreen and fresh. By chopping of your head(ego), if you give a seat to the Guide in your heart, the Gurnar (Imam of the time) will then become your friend and helper.
ejee gurnar belee tenee vaatt sohelee shabd pati annaa(n) jeh
jevee te karannee-e jeevddo chhutte
tevee karannee kejee-e sneh..................................4
O momins! The one whose helper is the Gurnar, this person's path is smooth and prosperous and he/she accepts the Word (command) with conviction. The actions by which the soul gets freed, perform such actions with love.
O momis! In the midst of errors and shortcomings of a servant of the Lord, walk with humility and patience and take up forgiveness as your friend and companion. One who walks along thus, with such a single and unwavering mind, will have an easy and prosperous path.
ejee meelo reekheesar mellaa meelo bhaai aapannaa jeevddaa nee khaatar
vahoro vastu chaar maannek dharo neelaadd
bhaai pa(n)jbhu ne tame vaaro................................6
O momins ! Come and meet together in a (religious) gathering. O brothers do it for the sake of your souls. Purchase the four virtues which are like gems; and keep them uppermost in your head (mind). Brothers shun the five evils.
Comments: The four virtues alluded above are truth, patience, faith and remembrance of the Lord. The five evils are carnal lust, anger, pride, greed and attraction to illusion.
Holy Qur'an (41:34):
“The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend.”
Ginan: Maal khajinaa bohotaj bhariya - Though you may have filled many treasuries with riches
Ginan Gist: This Ginan highlights the illusory and fleeting nature of this world and emphasizes the need to get rid of the delusion of ascribing permanence to the material aspects of life. The state of slumber of forgetfulness can be overcome by engaging in constant remembrance of God and in seeking enlightenment of the inner life with the help of a Spiritual Guide. If this delusion is not overcome in this life, one will have to endure cycles of rebirth.
Transliteration, Translation and Commentary:
ejee maal khajinaa bohotaj bhariyaa, us me(n) nahi(n) kuchh teraa
ra(n)g mahol sab bhul jaaesi, ja(n)gal hoesi dderaa
kiyaa ni(n)d sove man meraa shaahaa samarann ki vellaa, mawlaa samarann ki vellaa
kiyaa ni(n)d sove man meraa..................................1
O momins! Though you may have filled many treasuries with riches, there is nothing there of yours. Your lovely palaces will all be forgotten, and the jungle will be your abode.
Why are you sunk in slumber, O my mind(heart)? It is the time to remember the Lord, it is the time to remember the Master. Why are you sunk in slumber, o my heart?
Holy Qur'an : "They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom."(9:34)
ejee sir par kaal phire sa(n)t saadhu, ab tu(n) chet savellaa
is vellaa maa(n)he jo tu(n) bhul jaaesi,
to bahot khaaesi pheraa.....kiyaa ni(n)d sove................2
O momins! Death hovers over your head, o pious and holy one, so now be alert in time. If at this time you forget, you will suffer many cycles.
ejee aa re sa(n)saar sakall hae jutthaa, mat jaanno hae meraa
chhodd bharam tame baraham vichaaro,
to khoj a(n)tar ghatt teraa...kiyaa ni(n)d sove..............3
O momins! This world is wholly false, so do not think it is yours. If you abandon delusion and reflect on the Divine, then search inside your heart.
Holy Qur'an: "Say: Short is the enjoyment of this world: the hereafter is the best for those who do right." (4:77)
ejee jot parakaash lije ghatt a(n)dar, gur binaa ghor a(n)dheraa
kahe pir gulamali shaahaa samarann kar le
samaj samaj man meraa...kiyaa ni(n)d sove....................4
O momins! Take His light and radiance into your heart, for all is pitch darkness without the Guide. Pir Ghulam Ali Shah says: practise remembrance. Understand this, o my heart, understand this.
Holy Qur'an: "Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction."(13:2
Ginan: Aasmaanee ta(m)bal vaajeeya - The heavenly trumpets have sounded
This Ginan is about the significance of spiritual enlightenment in the life of an individual murid. The moment of the breakthrough experience is an extremely happy and a celebratory one in the heavens. The Imam himself enters the life of his murid in a happy and playful manner taking control of the life which then becomes an expression of the Divine will par excellence. Contemplation of the signs of God becomes a constant preoccupation and the murid is protected against the vagaries of time.
"It is He who created the heavens and the earth in true (proportions): the day He said, "Be," behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown. He knows the unseen as well as that which is open. For He is the Wise, well acquainted (with all things)." (Qur'an 6:73)
Translation, Transliteration and Commentary
ejee aasamaanee ta(m)bal vaajeeyaa, saamee tame bhale aayaajee...1
O momins! The heavenly trumpets have sounded, o Lord,Your arrival is a boon and You are welcome.
Comment: This verse alludes to the breakthrough spiritual experience in which a murid first experiences the Divine entering it. The sounding of the heavenly trumpets is symbolic of the experience being so vivid that the person has no doubt that it is a unique moment filled with joy and establishes permanent faith in God.
ejee hastaa ne khelataa aavyaa, kottaddeeyaa ughaaddyaa jee.......2
O momins! He arrived laughing and playing and liberated this bodily hut.
Comment: The arrival in laughing and playing manner reinforces the nature of this moment as being special filled with happiness. The impurities of the body are thereby eliminated as the soul becomes aware of a happiness of a superior nature which is not bound by external considerations and hence no need to engage in lower (sinful) pleasures.
ejee ennee re kottaddee-e gurnar besantaa, kenne najare su(n) deetthaa...................3
O momins! The GurNar (Imam) is seated in such a hut, for I have seen him with my own (inner) eyes (having had the experience).
O momins! The Lord resides in the heart of the one who has recognised Him in his heart (through the experience alluded above).
ejee bhiramaane vishnu mahesar betthaa ved ja vaache jee..........5
O momins! The Creator (Bhrama), the Ruler (Vishnu) and the Destroyer of evil (Maheshvar) as one entity is seated (in the heart) reading the scriptures only.
Comment: There is a prophetic hadith which states:
“Allah, the Almighty said, ‘Whoever has mutual animosity with a friend (wali) of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than the religious duties that I have imposed upon him; and My servant continues to draw near to Me with supererogatory works so that I would love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant it to him.”
The mention of the attributes: the Creator, the Ruler and the Destroyer is an allusion to God’s complete manifestation in the heart. The Imam then takes control of the life of the individual who then becomes the expression of Divine will par excellence and in this respect is constantly engaged in contemplation of the scriptures ( in the book and cosmic aspect) . This is the highest activity in our Tariqah.The Holy Qur'an mentions the signs sent by God for contemplation and self knowledge: We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this is the truth [Fussilat 41:53]
ejee vedtanno re vichaar karo ke kaljug kem puro thaashe jee......6
O momins! Through the knowledge of the scriptures, reflect about how the Kaliyuga will come to an end.
Comment: At the time of the composition of this Ginan, the age was that of Kaliyuga but at present, we are in the ascending period of Dwapura Yuga. The mention of Kali Yuga is also symbolic of material consciousness bound by space and time. This verse poses the question of how to transcend the limitation of material consciousness into the timeless and spaceless soul.
ejee paape kaljug puro thaaise, tame bhulee ma jaa-o jee..........7
O momins! The Kali Yuga will be completed having been full of sins, do not forget about this.
Comment: The Kali Yuga is considered as the dark age and in this sense is symbolic of the sinful nature of the soul before spiritual enlightenment. Because this condition is temporary and does not reflect the true nature of the soul, it must come to an end.
ejee varas jaashe das daaladde, deen paanneenee re lejee..........8
O momins! The time will move very quickly; a year will seem like ten days and the days will flow swiftly like water.
O momins! Brothers will fight amongst themselves in front of your eyes for certain.
ejee betto na maane baapne evo aavyo kalikaall jee...............10
O momins! The son does not obey his father, such is the difficult time that we are passing through.
Comment: The verses 8, 9 and 10 allude to the general conditions of the Kali Yuga in which time passes away without the awareness of the eternal dimension and brothers fighting and sons not obeying their father.
ejee saameeraajo chhatra ddhallaavse, aaddaa chhe din chaarjee...11
O momins! The Kingly Lord will erect a cover during or after the very short span of material life symbolized by four days.
Comment: For the murids who are already enlightened, the protection or cover is available in the present life. For other murids the protection will eventually be available.
Ginan: Kalpat jalpat maayaa e mohee - Mirage-like and false is this illusory existence in which my soul is attached
This Ginan is about the nature of our existence bound to this mirage-like illusory material existence and with what attitude we must approach it so as not to be hypnotized by it and condemning ourselves to hell as a result. Constant awareness of our shortcomings in relation to the goodness of God manifested in the Living Imam keeps us constantly in the state of humility and remembrance, seeking his mercy to elevate our ethics and attain his shelter and protection.
"Or who is he that will be an army unto you to help you instead of the Beneficent? The disbelievers are in naught but illusion."(67:20)
Transliteration, Translation and Commentary
ejee kalpat jalpat maayaa e mohee
so rakhe jeev dozake jaay ho sameejee
so allaah gunn teraa, peeyaa gunn teraa
saaheb gunn teraa, yaa shaah avagunn bahot hameraajee
sab gune ba(n)deke fazal karo moraa samee....................1
Mirage-like unreal and false is this illusory existence in which my soul has gotten attached. Lest this soul fell into hell O Lord!
O Allah! All goodness and praise is to You, O beloved! All goodness and praise is to You, O Imam! all goodness and praise is to You, O Imam! My shortcomings are too many. My Lord! Have mercy upon all the sinful creatures.
ejee neesee jal hove to kuchh kaar na aave
peerune farmaayaa ba(n)daa sohee kamaave.. so allaah.........2
O momins! The one who is as pure as clean water will never be affected by time. The Guide says that such a creature will indeed be rewarded. O Allah...
Comment: This verse highlights the protective aspect of maintaining a pure soul. Through wisdom and peace, one is sheltered against the blows of time.
ejee haksu(n) hakeekat ba(n)daa jeenere kamaai
teen deel bheetar ba(n)de hui roshanaai...so allaah..........3
O momins!! The creature who has earned the inner reality in a truthful manner, has indeed been enlightened with joy and happiness in his/her interior(heart). O Allah...
Comment: This verse alludes to the true nature of success in life in terms of attaining enlightenment of the heart.
Ginan: Shaamku aavan(n)taa jo kahe - Those who inform about the arrival of the Imam
This Ginan is about the uniqueness of the institution of Imamat. To recognise and attain the Imam is a rare privilege which one is blessed with after ages and births of search. He is infinitely generous and the ones who live trusting in his wisdom and protection have all the worlds under control for ever - once a murid, always a murid.
Holy Qur’an (4:174):
O mankind! Verily there hath come to you a Convincing Proof (Hujja) from your Lord: For we have sent unto you a Manifest Light (Nurun Mubeen).
shamku(n) ddhu(n)ddha(n)te dekhte, ketaa jug gayaa viraa ketaa bhavbhayaa.............................................1
O momins! Those who inform about the gracious arrival of the Imam, are entitled to hundreds of thousands of felicitations. O brothers! The one who has recognised the one(Imam), is as dear as the five dearest ones. Seeking and looking for the Imam, o brothers, numerous ages have gone and many incarnations have been consumed.
Comment: From a historical point of view, the Imam never physically arrived in the Indian subcontinent at the time of the composition of the Ginans. There are two ways of understanding the arrival of the Imam in this context:
From a physical and worldly perspective, it signifies the Imam attaining a wider recognition in society through the activities of the Jamat and the Imamat institutions such as the AKDN. Those contributing to such endeavors are congratulated and considered as being equivalent to the five dearest ones - the Panj tan paak. Of course, when the Imam makes physical visits to various countries for Jamati and other matters, they always benefit the Jamats and the broader societies in which they reside, and hence informing about the Imam's arrival in this context is also considered noble.
From a spiritual and personal perspective, the arrival of the Imam signifies the moment of spiritual enlightenment. Those who announce the arrival of the Imam in this manner are to be congratulated as they have attained their highest purpose in life, through adhering to the five principal virtues: truth, faith, patience, remembrance and forgiveness. At present the Imam discourages such announcements of spiritual enlightenment. Nevertheless one may still make such announcements indirectly through enlightened behavior.
ejee saamee ke gale me(n) haar hay, heeraa maannek jaddeeyaa
jeesare bhaave taaku(n) det hay, saaheb hay deel dariyaa....2
O momins! Around the Master's neck there is a necklace, set with diamonds and jewels. He gives to whom he pleases, for the Lord is infinitely generous.
O momins! My Master is knowing and wise, and his is the supreme authority. He who abides firmly trusting in him has the earth and the sky at his feet.
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. ( 2:255)
ejee jaa(n)thakee hee jug jeet hay, ma(n)y hu(n) baa(n)dee re taakee
vachane vachane paau(n) bharu, cha(n)daa suraj saakhee......4
O momins! So long as this world endures, I am his handmaiden. I humbly obey his every command, the moon and the sun be my witness.
ejee peer sadardeen boliyaa, koi man aapnnu samajaave
kapaddaa dhove so kyaa huvaa, deel dhove so paave...........5
O momins! Pir Sadardeen has said: if anyone would make his mind understand, then what comes of washing clothes? Attainment comes through cleansing the heart.
He has succeeded who purifies the soul, and he has failed who corrupts the soul.
Ginan: Navroz naa din sohaamnnaa - On the glorious day of Navroz
Navruz in Persian means a new day. In the Persian calendar it is the New Year’s day. It is a very significant occasion in our tradition as many important and significant events took place on the day. According to a tradition related to Imam Imam Jafar al-Sadik, “It was on Navroz that Adam was created, that God made a covenant with the souls, that Abraham destroyed the pagan idols, that the Prophet of Islam received first revelation, that the Prophet took Ali on his shoulders to smash 360 idols in Mecca, and most important of all, that he declared Ali as his legitimate successor.”
Since Navroz occurs on the first day of spring, and it signifies the transformation of nature and life from the dreary and dark period of winter into the light and freshness of spring, it is symbolic of the rejuvenation and transformation of the soul from the state of darkness of ignorance and forgetfulness into the light of constant joy and awareness through spiritual enlightenment. This Ginan is about the physical encounter between Sayyed Fateh Ali Shah and the Imam of the time Shah Khalilullah on the day of Navroz and the resulting transformation of the soul that occurred in the life of the murid. It conveys important attitudes and values in the context of the relationship between a murid and the Mursheed.
Transliteration, Translation and Commentary
Eji Navaroj naa din sohaamannaa,
sri hari Kaayaam shikaar ramavaa van gayaa;
sevak naa man thayaa udaasi,
paraan hari charanne raheaa 1
O momins! On the glorious day of Navroz, the honorable Lord of Resurrection went to the woods to hunt. The heart of this servant was plunged into sadness, nevertheless the soul was longing to be at the feet of the Lord.
Comment: When the Sayyed arrived at the abode of the Imam for audience, the Imam left and went hunting. The murid was saddened by this but nevertheless was eager to be at the feet of the Imam. This incidence is symbolic of the fact that we may strive very hard to reach the Imam for spiritual enlightenment, but the ultimate moment of enlightenment is entirely up to him. He decides where and when to grant that ultimate experience.
Eji Sri Kaayam prite jo chint baandhi
Nar ne prite ame van gayaa
evaa van sohaamannaa shri saaheb ditthaa,
delaa dai devataa raheaa 2
O momins! As my thought was so bound to the honorable Lord of Resurrection in devotion, I went to the woods in loving anticipation of the Master. The woods where I encountered the honorable Master seemed magnificent as if angels had put their hearts in it.
Comment: Upon spiritual enlightenment the senses are transformed and sharpened. Everything around seems bright and beautiful with angelic presence.
Eji Bhalun thayun saahebe sumat aali
shri hari Kaayam saathe ramavaa ame van gayaa
anat aashaa puri hamaari,
dev dil bhaave gameaa 3
O momins! What a blessing it was that I was inspired by the Lord to go to the woods. I accompanied the Lord of Resurrection in the woods to play. He fulfilled all my untold wishes, for God filled my heart with bliss.
Comment: This verse alludes to the blissful nature of experience in the company of the Imam after enlightenment whether in His physical presence or not.
Eji Hete hari sun hirakh baandho
avichal rang saaheb se giraheaa
evi chint baandhi Nar Kaayam saathe
sat bhanddaar motie bhareaa 4
O momins! In love I was bound to God in ecstasy. I was filled with enduring delight from the Master. Having bound my thought in Him in such a manner, the treasury of truth was filled with pearls.
Comment: When the mind is completely focussed on the object of its attention and veneration, it is the subject merging into the object and thereby losing its own identity in the process and obtaining boundless and heavenly riches. Mowlana Sultan Muhammad Shah in the final paragraph of his Memoirs refers to this:
Life in the ultimate analysis has taught me one enduring lesson. The subject should always disappear in the object. In our ordinary affections one for another, in our daily work with hand or brain, most of us discover soon enough that any lasting satisfaction, any contentment that we can achieve, is the result of forgetting self, of merging subject with object in a harmony that is of body, mind and spirit. And in the highest realms of consciousness all who believe in a Higher Being are liberated from all the clogging and hampering bonds of the subjective self in prayer, in rapt meditation upon and in the face of the glorious radiance of eternity, in which all temporal and earthly consciousness is swallowed up and itself becomes the eternal.
Eji Ame saaheb saathe sahel kidhaa
ridh sidhaj paameaa
ek man ginaan je saambhale,
aa jiv tenaa odhareaa 5
O momins! I journeyed with the Lord, and gained real prosperity and success. The souls of those who listen to the Ginan with full attention are saved.
Comment: This further alludes to the life lived in companionship with the Imam. Real prosperity and success is achieved. The Ginans inspire one to be in constant awareness of the real purpose of life and hence prevent error and forgetfulness.
Eji Jiv jaare jugat paame
praann pope ram raheaa;
agar chandan parem raseaa,
hete hans sarovar jiliaa 6
O momins! When the soul finds the Way, life blooms like a flower. Mingled with adoration, it becomes fragrant as aloe or sandal. With love the swan swims on the lake.
Comment: The swan swimming on the lake is symbolic of a life detached from materialism due to constant awareness of the higher dimension and the accompanying bliss.
Eji Gaddh chakavaane kile Shaahaa Khalilaa rame
tyaan Fateh Ali ne mayaa karine bolaaveaa
anat aashaa puri hamaari,
nit hari nure utthaa 7
O momins! When Shah Khalilullah went to inspect the fortress, he graciously summoned Fateh Ali there. My hopes untold were fulfilled, and the Lord appeared in light for ever.
Comment: This incident alludes to perhaps another encounter with the Imam after which he was filled with the light forever - once in light always in light.
Eji Bhaai re moman tame bhaave aaraadho
bhanne Shamasi tame saambhalo rukhi
saaheb naa gunn nahin visaare,
tenaa paraan nahin thaashe dukhi 8
O momins! O brother believer, worship Him with feeling. The follower of Pir Shams says: listen, O believer. Those who do not forget the virtues and blessings of the Master will not be grieved in heart.
Comment: Those who have been blessed with the higher graces and benefits of the Imam will never feel grieved even by material losses as they are in possession of something far superior.
Ginan: Ab teree mohabat lagee – Now I am in love with you
The Ginan Gist – By Karim Maherali
This Ginan is an expression of love and devotion by an individual murid for the Imam of the time par excellence. Within this context, it highlights the essential purpose of this relationship: to seek and to be blessed with the Vision (Darshan) through which the heart attains bliss and contentment. The mutual relationship is depicted as a ‘curtain’ of mutual separation which must be opened through His mercy. The ‘unveiling’ of the ‘curtain’ goes through the spiritual state of aloneness, dryness, ignorance and forgetfulness towards an enlightened state of Union and bliss revealing all the mysteries of life and this existence in the process.
The Holy Qur’an mentions the respective veiled and unveiled states of darkness and light:
“When the sun is wrapped up, And when the stars are obscured” (81:2-3)
“In that day other faces will be calm, Glad for their effort past, In a high garden, Where they hear no idle speech, Wherein is a gushing spring, Wherein are couches raised And goblets set at hand And cushions ranged.” (88: 7-15)
Transliteration, Translation and Commentary
ejee ab teree mahobat laagee mere saaheb, dil mere mahobat laagee mere saaheb
nainuse nain milaavo o mere saaheb, ab teree mahobat laagee………1
O my Imam! Now I am in love with you. O my Imam! My heart is filled with love for You. O my Imam! Let Your eyes meet mine, Now I am in love with You…..
ejee kholo pardaa sanmukh dekho’
has has mukh dikhlaavo mere o saaheb…ab teree…………..2
O my Imam! Open the curtain and look at me face to face. Bless me with the sight of Your smiling face. Now I am in love with You……
ejee teree suratkaa peer shams pyaasaa
darshan daan dilaavo mere o saaheb…..ab teree…………..3
O my Imam! Peer Shamsh is thirsty for (the vision of) your face. Bless me with the generosity of Your Vision (Darshan), O my Imam!. Now I am in love with You…..
ejee hamsu(n) rees na kariye o pyaaraa
hamku sang chalaavo mere o saaheb….ab teree…………….4
O my Beloved! Do not be angry with me and keep me in Your company, O my Imam. Now I am in love with You…..
ejee juvaanee deevaanee so kuchh na nibhegee
jiyu(n) nadiyu(n)kaa neer chalaavo mere o saaheb..ab teree…………….5
O my Imam! This youth and civility will not accompany me(for ever). They will flow away like water of river, O my Imam! Now I am in love with You…..
ejee aashaq teraa tere saath chalegaa
dostee deel beech laavo o mere saaheb…ab teree………….6
O my Imam! Your lover will remain with You. Please create our mutual friendship in our hearts, O my Imam! Now I am in love with You….
ejee chhel chhabeelaa e suno alabelaa
mayaa tu(n) man beech laavo o mere saaheb..ab teree……….7
O the beautiful, listen, o the lively and vibrant! Have mercy for me in Your heart, O my Imam! Now I am in love with You….
ejee cha(n)chal chaalaa e joban matvaalaa
mahobat man me(n) laavo o mere saaheb..ab teree…………..8
O my Imam! You are full of mysteries, intoxicated and vibrant with youth. Create love for you in my heart, O my Imam! Now I am in love with You…
ejee teree ramzakaa peeyaa me(n) hu(n) deevaanaa
ishk akal bhulavo o mere saaheb..ab teree…………9
O my Imam! I am in madness for the love of Your mysteries and secrets. Let love for You make me forget my intellect, O my Lord! Now I am in love with You….
ejee mukhaddaa dekheeyaa tab man harakhyaa
peer shamsh kathee sunnaayaa o mere saaheb..ab teree……..10
O my Imam! Peer Shamsh thus says openly: “When I was blessed with the Vision of Your holy countenance, my heart became saturated with happiness”. Now I am in love with You….
Jaag jaagre tun jaag - Wake up, wake up, o you, wake up
This Ginan is about the importance of remaining awake in order to avail oneself of spiritual enlightenment mediated through the houries (angelic beings). There are two ways of understanding and interpreting this Ginan. On the one hand, the night is the physical night and the dawn is the corresponding physical dawn before sunrise. On the other hand, metaphorically, the night is the period of ignorance and darkness of the soul; the dawn being the period of search under the guidance of the Imam of the time leading towards the sunshine of spiritual enlightenment. Being awake in this context is being constantly aware of the soul nature and what that entails in terms of our purpose and responsibility in life.
"Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony. And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory! " (17: 78-79)
Transliteration, Translation and Commentary
Jaag jaagre tun jaag moraa bhaaire
noor zahuraaki ghaddiaa aaire (varanni)
tun jaag jaag re moraa bhaai re 1
O my brother! Wake up, wake up, the time for the manifestation of the Light (Noor) has arrived. Wake up....
Chaar pahor raheni khoi parbhaa noor ki aaire,
tuj kaaran huraoon suhaagan aaire - tun jaag 2
The four pohors of the night have been wasted. Now is the dawn of enlightenment. For the sake of your spiritual enlightenment, the houries have arrived. Wake up....
Comment: 1 pohor is equivalent to 3 hours, hence 4 pohors is symbolic of the 12-hour night.
Khatt ghaddi raat rahi tame cheto moraa bhaaire,
noor-naa piyaalaa huraaoon chhantt ti aaire - tun jaag 3
O my brother! The six ghaddis of the night have remained, now be vigilant about it. The houries have come sprinkling from the vessels of Noor. Wake up....
Comment: 1 ghaddi is equivalent to 23 minutes, hence six ghaddis is symbolic of approximately 2.3 hours of the dawn.
Shuraa hoye to raheni jaago,
gaafal sutaa moraa bhaai re;
aaras nindraa tune huraa sun gamaai re - tun jaag 4
O my brother! If you are courageous, then remain awake at night, while the oblivious are asleep. Laziness and obliviousness has kept you deprived of the houries. Wake up....
Em kahe chhe Indra Imaam Shaah balo,
tame suno moraa bhaai re;
ghad amraapuri maanhe hui chhe
vadhaai re - tun jaag 5
In this manner the beloved Indra Imam Shah says: Listen, O brother! in the abode of paradise there is abundance of glory and praise (for those who are awake).
Ek teerath vedhddaa - Admonishing a caravan going for the teerath
The Holy Qur'an mentions the need to seek the means of approach (wasila) to God:
"O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive in his cause: that ye may prosper."(5:35)
This Ginan highlights that the wasila alluded to above are the Pirs who are either the Imams themselves or those appointed by them to perform the role of Piratan. The Path leading to salvation is indeed narrow and one must constantly be vigilant lest the soul is led astray into the wilderness. All ritual actions performed outside the obedience of the Pir are futile.
Admonishing a caravan going for the teerath, Pir Shams, the Ghazi says: bathe if you would, bathe, bathe if you would.
Comment: Teerath is the pilgrimage event of the Hindus wherein they perform bathing in the rivers Ganges and Yamuna. In this verse Pir Shams is making mockery remarks at the pilgrims hinting that they are engaged in a futile pilgrimage and that they ought to perform the real pilgrimage alluded in the next verse. Ghazi is the epithet of Pir Shams meaning 'conqueror'.
Pir Shams, the Ghazi says: the genuine momins will attain the fruits, o brothers, the courageous ones will indeed attain.
"Allah hath promised to believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of Allah: that is the supreme felicity." (9:72)
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