baba bulleh shah say:::::::::::::::::::::::-----------------

1. makke gaya gall mukkdi naahi bhaave so so jumme padd aaiye

ganga gaya gall mukkdi naahi bhaave so so goute khaiye

2. gaya gaya gall mukkdi naahi bhaave so so paandd padh aaiye

bulle shah gall taahiyo mukkdi jado mai nu dilon gawaaiye

3. padh padh aalam faazal hoya kade aapne aap nu padheya hee nai

jaa jaa varrda mandar maseeta kade mann aapne wich vadeya hee nai

aive roz shaitan naal larrda kade nafs aapne naal ladeya hee nai

bulle shah assmaani udd da fad da jeda ghar baitha onnu fadeya hee nai...(x 2)

4. Sir te toppi te niyat khotti, laina kee toppi sir dharke

tasbi firi per dil naa fireya, laina kee tasbi hath farrke

Chille keete per rabb naa mileya, laina kee chilleya wich varrke

bulleya jhaag bina dudh nai jammda bhaave laal hove kadh kadh ke

5. Raati jaage te shaikh sadaave per raat nu jaagan kutte tein ti utte

raati bhonkno bus naa karde fer jaa larran wich sutte

yaar da buha mool na chhadd de bhaav maaro so so jutte

bulle shaah uth yaar mana lei nai te baazi lai gaye kutte tein ti utte

6. naa pooja paath keeti naa ganga nahaya

naa mai paanj namaza padhiya

te naa tasbah khadkaya

naa mai tee ho ho roze rakhe, te naa mei chilla ghumaya

bulle shah nu murshad mileya onne aive hee jaa bakshaya

7. raanjha chaak naa aakho kudiyo ve ainu chaak kehndi sharmava

mai jiya lakh heeraan issnu taa mai kiss ginti wich aava

English Translation

1. Going makka (a holy place for muslims) is not the ultimate even if u offer pray a hundred times
Going to river Ganga (a holy river) is not the ultimate even if u do cleansing a hundred times

2. Going to Gaya (a religious place in India) is not the ultimate even if 100 of worships are done

bulle shah (poet name) the ultimate is when u remove SELF (proud) from ur heart

3. Studied a lot n became a scholar, bt never read abt my self

going on n on in temples n mosques bt never bothered to enter into my heart

Uselessly fight with devil bt never fought with my own ego

bulle shah says, you try to grab heavnly flying things bt doesnt grasp the one sitting at home

4. tasbih (a holy thread king of thing) moved but heart dint, then why to hold tasbih in hand

did chille (dont know meaning) but did find GOD, then why to enter chilles.

bulla says, milk doesnt turn dense without foam, even if it gets red by boiling again n again

5. Religious scholar stay awake at night but dogs also stay awake higher than u

they dont stop from barking in d night, n then they go sleep in yards

they dont leave beloved's doorstep even of they are beatn 100 times

bulle shah says, wake up n make up with the beloved dogs will win the contest, better than u

6. Niether i did worship nor did i take bath in Ganga

Niether i did read 5 Namajas

nor did i get up in the morning

niether did i go for Roze nor did i move chilla

bulleh shah found murshad (a spritual guide), n he ????

7. hey girls, dont call ranjha a shepherd, i shy away frm calling him a shepherd

i am like lakhs otherHeers, who am i, like countless others

sufism

Sufism is basically a religion based on the truth of life. It is a mystic tradition that consists of a varied range of ideas and practices that emphasize on the attainment of divine love and compassion of the heart. In the 14th century, a Sufi saint wrote a book known as the "Principles of Sufism" that defines the essence of Sufism as "a science whose objective is the reparation of the heart and turning it away from all else but God". Universal Sufism has been defined by great Sufi masters as a way to travel to the presence of the Divine force and fill oneself with inner beauty and compassion. Read about the teachings and history of Sufi religion.

History of Sufism
Sufism is said to have been originated near a place called Basra located in Iraq. The Muslims located in this region started off this religion as a path to reach the divine. The divine form who is worshipped in Sufism is Prophet Mohammed and all schools of Sufism consider the Prophet as the manifestation of God. This is one reason why Sufi is considered to have branched from Islam. However, ancient Islamic scriptures have no mention of Sufism in them. Some scholars hold the view that Sufism is the evolution of Islam in a more spiritual and mystic direction. Sufism in its earlier stages was recited and meditated from the Quran.

Sufi Saints in India
India is the land of spiritualism. Some of the major religions of the world have been started over here. Sufism has also been present in India since a long time and even today we find a number of Sufi followers here. Some of the popular Sufi saints of India have been discussed below.

Khwaja Moinuddin Chishti
Khwaja Moinuddin Chisti was one of the most famous Sufi saints in India. He is the founder of the Chishtiya order in India. He was born in Persia and is said to be a direct descendent of Prophet Muhammad. He settled in Ajmer in India from where he preached the principles of Sufism to all. He had a massive following and even today, people irrespective of their religions are adopting his principles of Sufism. Every year, his death anniversary is celebrated in Ajmer at his tomb when thousands of believers gather to pay respect to this great Sufi saint.

Hazrat Nizam-Ud-Din
Another famous Sufi saint of the Chisti order in India was Hazrat Khwaja Nizam-ud-din Auliya, who was popularly known as Hazrat Nizam-ud-Din. His real name was Mohammad and at the age of 20, he became the student of Fariduddin Ganj-i-Shakkar. He was revered saint who is supposed to have been the master of Amir Khusro. His shrine located in Delhi is a popular attraction for Sufi followers.

Bulleh Shah
Baba Bulleh Shah was a revered Sufi saint of India whose real name was Abdullah Shah. He preached his teachings and principles in Punjab. During the time he was at his peak, there was much unrest between Muslims and Sikhs. He preached nothing but the truth and his words of wisdom pacified those affected by the constant tiffs between Muslims and Sikhs. Through his poems, he criticized the orthodox religious systems that were prevalent during his time. His poems were written in Punjabi and Sindhi as these were languages that common people could read and understand.

Sufi Practices
Given below is information about the various practices in Sufism that form a part of this religion.

• Dhikr
  Dhikr is basically about remembering God for all Sufis. According to Islam, one who engages in Dhikr has awareness of God. It basically includes chanting of God's name and reciting sections of the Quran. It has similarities with the Jewish Merkavah practice of meditation used to attain a higher level of consciousness. This can be done through singing, dance, meditative music, swirling, etc. that finally leads to a trance.
• Hadhra
  The Hadhra basically consists of various forms of Dhikr, songs and dances that are used to appeal God and Angels. The word Hadhra is Arabic and it means "Presence".
• Qawwali
  In Sufism, Qawwali is the devotional form of music, which is common in Pakistan, India, Afghanistan, Turkey, Iran, etc. The Qawwali is known for its worldly appeal and transcends all bounds and limitations of countries and different regions. Some of the modern day masters of Qawwali are Nusrat Fateh Ali Khan and Sabri Brothers.
• Sama
  Sama is an Arabic word which means listening. In Sufis, the holy ritual of whirling dance is known as Sama. It is basically an act of devotion that takes a person to a higher level of consciousness. The right kind of music invokes the right kind of emotion which is elated when one does the whirl dance. This helps in the process of contemplating the divine force.
• Khalwa
  Khalwa basically refers to a kind of retreat that a person can experience under the guidance of a Sufi teacher. There is a belief in Sufism that all prophets must have retreated into seclusion at some point of time in order to derive inspiration and divine power. Thus, the Sufis practice retreat in order to concentrate on the divinity of the Almighty.

baba bulleh shah and his think

Bulleh Shah is believed to have been born in 1680, in the small village of Uch, Bahawalpur, Punjab, now in Pakistan. His ancestors had migrated from Bukhara in modern Uzbekistan . At the age of six months, his parents relocated to Malakwal. There his father, Shah Muhammad Darwaish, was a preacher in the village mosque and a teacher. His father later got a job in Pandoke, about 50 miles southeast of Kasur. Bulleh Shah received his early schooling in Pandoke, and moved to Kasur for higher education, to become a student of the prominent professor, Ghulam Murtaza. He also received education from Maulana Mohiyuddin. His spiritual teacher was the eminent Sufi saint, Shah Inayat Qadri . Bulleh Shah was a direct descendant of Muhammad, through the progeny of Shaikh Abdul Qadir Gillani of Baghdad. A large amount of what is known about Bulleh Shah comes through legends, and is subjective; to the point that there isn’t even agreement among historians concerning his precise date and place of birth. Some “facts” about his life have been pieced together from his own writings. Other “facts” seem to have been passed down through oral traditions. Bulleh Shah practiced the Sufi tradition of Punjabi poetry established by poets like Shah Hussain (1538 – 1599), Sultan Bahu (1629 – 1691), and Shah Sharaf (1640 – 1724). Bulleh Shah lived in the same period as the famous Sindhi Sufi poet, Shah Abdul Latif Bhatai (1689 – 1752). His lifespan also overlapped with the legendary Punjabi poet Waris Shah (1722 – 1798), of Heer Ranjha fame, and the famous Sindhi Sufi poet Abdul Wahad (1739 – 1829), better known by his pen-name, Sachal Sarmast (“truth seeking leader of the intoxicated ones”). Amongst Urdu poets, Bulleh Shah lived 400 miles away from Mir Taqi Mir (1723 – 1810) of Agra. He died in 1758, and his tomb is located in Kasur, Pakistan.

Poetry Style

The verse form Bulleh Shah primarily employed is called the Kafi (Refrain), a traditional style of Punjabi poetry used by Punjabi Sufis and Sikh gurus (such as Guru Nanak and Guru Gobind Singh). In Bulleh’s time, Sufi poets often did not adopt the classical languages of Persian and Urdu, instead choosing to write their verses in Punjabi, Saraiki, and Sindhi – languages of the common folk amongst whom they lived. Although the number is disputed, Bulleh Shah is credited with authoring anywhere from 50 to 150 Kafi, 1 Athwara, 1 Baramah, 3 Siharfi, 49 Oeodh and 40 Gandhan. This appears to be a large body of work; however, this oeuvre is small enough that one could read it all in a few weeks.

What is most striking about Bulleh Shah’s poetry and philosophy is his audacious critique of the religious orthodoxy of his day, particularly the Islamic religious orthodoxy. His poetry is filled with direct attacks on those who claim control over religion, to the point of comparing mullahs to barking dogs and crowing roostersTemplate

Spiritual Purification

Sufis typically spend their lives trying to penetrate the meaning of life while searching for God. Those among them who were poets articulated this exploration through their poetry. ‘Who is the Creator?’ ‘What is the truth?’ ‘What is the meaning of life?’ ‘How can one find God?’ ‘Who am I?’ These are some of the questions Sufis have tried to answer, by dissociating themselves from worldly activity, and moving onto a saintly field where they are no longer bound by conventionally interpreted holy or material boundaries.

Bulleh Shah studied Arabic, Persian and the Quran under his traditional teachers. After that, in an attempt to move to the next level (of mystic realization), he searched for a spiritual guide. Ultimately he found his murshid, in the form of Inayat Shah Qadri. Inayat Shah Qadri (or Shah Inayat, as he is referred to in Bulleh Shah’s poetry) was a Sufi of the Qadri order, who authored many Persian books on mysticism. He was from the Arian cast and grew vegetables to earn a living. Paradoxically, Bulleh Shah was of the much higher Syed caste. Yet, in defiance of tradition, Bulleh Shah accepted Shah Inayat as his spiritual master, and subordinated his life to his lower-caste murshid. Much of Bulleh Shah’s verses about love are addressed directly to his spiritual guide, Shah Inayat.

Religion

Despite being very critical of religion, Bulleh Shah does not denounce religion as a whole. Nor does he appear to be pushing any other structure of thought to supplant religious notions. His ideas, therefore, cannot be placed into the category of secularism or atheism. In reality, Bulleh Shah seems somewhat critical of all persons in authority - including intellectuals, academicians and jurists - who create obstacles and needless complexities for common people in discovering love, and through love, discovering God. Bulleh Shah preaches an uncomplicated conception of humanity, as the common connection through which persons of all faiths, creeds and opinions can attain a superior and more pure existence, eventually coming closer to God.

Humanist

Bulleh Shah’s writings represent him as a humanist, someone providing solutions to the sociological problems of the world around him as he lives through it, describing the turbulence his motherland of Punjab is passing through, while concurrently searching for God. His poetry highlights his mystical spiritual voyage through the four stages of Sufism: Shariat (Islamic Law), Tariqat (Observance), Haqiqat (Truth-Essence) and Marfat (Union or God knowledge). The simplicity with which Bulleh Shah has been able to address the complex fundamental issues of life and humanity is a large part of his appeal. Thus, many people have put his kafis to music, from humble street-singers to renowned Sufi singers like the Waddali Brothers and Abida Parveen, from the synthesized techno qawwali remixes of UK-based Asian artists to the rock band Junoon.

Bulleh Shah’s popularity stretches uniformly across Hindus, Sikhs and Muslims, to the point that much of the written material about this Muslim thinker is from Hindu and Sikh authors.

A Beacon of Peace

Baba Bulleh Shah’s time was marked with communal strife between Muslims and Sikhs. But in that age Baba Bulleh Shah was a beacon of hope and peace for the citizens of Punjab. While Bulleh Shah was in Pandoke, Muslims killed a young Sikh man who was riding through their village in retaliation for murder of some Muslims by Sikhs. Baba Bulleh Shah denounced the murder of an innocent Sikh and was censured by the mullas and muftis of Pandoke. Bulleh Shah maintained that violence was not the answer to violence.

Bulleh Shah also hailed Guru Tegh Bahadur as a ghazi (Islamic term for a religious warrior) and incurred the wrath of the mullas. In one of his poems, he also writes “I don’t talk of here and there, I will say the truth only; Had there not been Guru Gobind Singh all the Hinds would have got circumcision” in reference to not what the Sikhs did for the Hindus, but against oppresion and tyranny.

Banda Singh Bairagi was a contemporary of Bulleh Shah. In retaliation for the murder of Guru Gobind Singh’s two sons by Aurangzeb, he sought revenge by killing common Muslims. Baba Bulleh Shah tried to convince Banda Singh Bairagi to renounce his campaign of revenge. Bulleh Shah told him that the same sword which fell upon Guru Gobind Singh’s sons and innocent Sikhs also fell upon innocent Muslims. Hence killing innocent Muslim was not the answer to Aurangzeb’s reign of oppression.

Modern Renditions

!n the 1990s Junoon, Asia’s biggest Sufi rock band from Pakistan, has also rendered such poems as Aleph (Ilmon Bas Kareen O Yaar) and Bullah Ki Jaana. Bulleh Shah’s verses have also been adapted and used in Bollywood film songs. In 2004, Rabbi Shergill successfully performed the unlikely feat of turning the abstruse metaphysical poem Bullah Ki Jaana into a Rock/Fusion song, which became hugely popular in India. Another version was performed by Lakhwinder Wadali titled simply Bulla. Examples include the songs Chhayya Chhayya and Thayya Thayya in the movie Dil Se.

Few translations of his work,

Neither Hindu nor Muslim,
Sacrificing pride, let us sit together.
Neither Sunni nor Shia,
Let us walk the road of peace.
We are neither hungry nor replete,
Neither naked nor covered up.
Neither weeping nor laughing,
Neither ruined nor settled,
We are not sinners or pure and virtuous,
What is sin and what is virtue, this I do not know.
Says Bulhe Shah, one who attaches his self with the lord.
Gives up both hindu and Muslim.

Bullah is neither Rafzi nor Sunni, nor learned
nor an intellectual nor a Jaini.
I have learnt the lesson of love of God alone.
People say : Bulleh is an Infidel (Kafar)
and an idol-worshipper.
But in the Lords court, both the Momin and Kafar
(Believer and un-believer) are treated alike.

I am free, my mind is free,
I am neither a sick person nor a physician
Neither a believer nor an infidel
Nor a mullah or syed
In the fourteen spheres I walk in freedom
I can be imprisoned nowhere.

I know not who I am
I am neither a believer going to the mosque
Nor given to non-believing ways
Neither clean, nor unclean
Neither Moses not Pharaoh
I know not who I am
I am neither among sinners nor among saints
Neither happy, nor unhappy
I belong neither to water not to earth
I am neither fire, not air
I know not who I am

The more we read his poetry, the more our hearts are enlightenened and our minds are opened to the world of Sufi thoughts!

derwishi calander

sufi

a way to generate hidden power of god.