Pari Rukhsaar-e-maa

Benti in charan of Bhai Kulbir Singh jee to please help in translation and understanding the following priceless and immensely beautiful composition of Bhai Nand Lal ji.

Quote

[www.tapoban.org]

Deeno Duniya Dar Kamande Aa Pari Rukhsaar-e-maa||
Har do aalam keemat-e-yak taar-e-moo-e-yaar-maa||

Bhai Nandlal jee has called Siri Guru Dasmesh jee's face - Pari Rukhsaar i.e. beautiful as fairies (pari means extremely beautiful). Vaheguru knows in what mauj Bhai Nandlal jee remembered Guru Sahib this way. In the next line Bhai Sahib goes on to write that the two worlds (this world and the next one) are merely equal to one hair (moo) of his yaar - Siri Guru Gobind Singh jee Maharaaj.

Daas,
Kulbir Singh

Here is the full composition from STTM: [www.sikhitothemax.com]

I am not well versed in Persian, but some part of this composition has Bhai Nand Lal jee expressing his delight at the very sight of Dasmesh Pita jee's smile and moving His eyebrows.

meanings of each word:
Dar - In
Kamande- Noose
Aa - that
Pari - devi, goddess
Rukhsaar- Face , mouth
maa- my, our
>
> Har -do- both
aalam- world
keemat- value
-yak- one
taar- hair
e-moo- hair
yaar -maa- my ( maa) beloved-friend ( yaar)


Veer Ji, according to Bhai Narnain Singh Ji the meaning is both worlds ( lok parlok) are entrapped in the face of the goddess/fairy. The value of both worlds equals to the amount of one hair of my beloveds invaluable Kes..

Principal Ganga Singh " Philosopher" gives similar translation and explain that both world are in the Hukum of Guru sahib nothing is outside of GUru Sahibs hukum.

WaaheGuru ! Knowing the power of both worlds exist in just one hair of Guru Sahibs kes how can we ever disrespect Kes?

I remember reading a ghazal (#8) a few days ago and Bhai Sahib says that one glance of Guru Sahib turned Bhai Sahib into a shaheed, and now there was no rememdy after Guru Sahib released his arrow which captured Bhai Sahibs heart.
WaaheGuru Sahibs Jeeeeo! The arrow of Gurmat-Naam pierced Bhai Sahib to such an extent he became dead to this world, and there was no remedy to bring him back 'alive" to the manmukhi sansar. Thats how much Bhai Nand Lal was entrapped into Naam. Dhan Sri Guru Gobind Singh Ji sachey Paatshaah , may he grant us such a glance that we forever remain dead to this world ,stay obedient to him and by doing so become immersed in Gurmat Naam.

Whenever Bhai Sahib talks about Guru Sahib , I dont think he is referring to Guru Sahibs sargun saroop. Even though it might sound like it. For example he might say how beautiful Guru Sahibs eyes, and hair is but I think this is referring to Nirgun saroop of Guru Sahib ( WaaheGuru Ji) . Going back to the original Ghazal you quoted the one kes of Bhai Sahibs yaar ( Beloved) is referring to WaaheGuru Sahibs kes, and both worlds is referring to thousands of worlds. Bhai Gurdas Ji mentions

rom rom vich rakhioun kar brehama(n)dd karorr sumaaraa||
In his kes millions of worlds exist.


This is how great God is that just one of hair of his kes includes thousands of worlds. Knowing how great God is how can mere insects like us even equate ourselves to God. Its really depressing when people subscribe to Advaitic theology and adopt an Advaitic mentality. They think they are such BrahmGianis that they are equal to God. In addition they have become such BrahmGyanees that they dont need to follow Hukums of most powerful God? Bhai Nand Lal Jis poetry is simply beautiful it awakens the reader to remain vigilant of Advaitic theology and always remain humble at the holy feet of the most loving and kind Guru Sahib.

Vaheguru! Many thanks for posting the translation Bhai Sahib ji. Reminds me of the following tuks

Quote

ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥
Your eyes are so beautiful, and Your teeth are delightful.

ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥
Your nose is so graceful, and Your hair is so long.

ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥
Your body is so precious, cast in gold.

ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥
His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters.

ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥
You shall not have to stand at Death's door, O sisters, if you listen to these teachings.

ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥
From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed.

ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥
Your eyes are so beautiful, and Your teeth are delightful. ||7||

ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥
Your walk is so graceful, and Your speech is so sweet.

ਕੁਹਕਨਿ ਕੋਕਿਲਾ ਤਰਲ ਜੁਆਣੀ ॥
You coo like a songbird, and your youthful beauty is alluring.

ਤਰਲਾ ਜੁਆਣੀ ਆਪਿ ਭਾਣੀ ਇਛ ਮਨ ਕੀ ਪੂਰੀਏ ॥
Your youthful beauty is so alluring; it pleases You, and it fulfills the heart's desires.

ਸਾਰੰਗ ਜਿਉ ਪਗੁ ਧਰੈ ਠਿਮਿ ਠਿਮਿ ਆਪਿ ਆਪੁ ਸੰਧੂਰਏ ॥
Like an elephant, You step with Your Feet so carefully; You are satisfied with Yourself.

ਸ੍ਰੀਰੰਗ ਰਾਤੀ ਫਿਰੈ ਮਾਤੀ ਉਦਕੁ ਗੰਗਾ ਵਾਣੀ ॥
She who is imbued with the Love of such a Great Lord, flows intoxicated, like the waters of the Ganges.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾ ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥੮॥੨॥
Prays Nanak, I am Your slave, O Lord; Your walk is so graceful, and Your speech is so sweet. ||8||2||

Indeed, how blessed were/are those who had/have partakh darshan of Dasmesh Pita ji. Pir Budhu Shah once saw Guru Sahib combing His kesh, and he was mesmerized by merely seeing that divine sight. It is no surprise that there were Muslim soldiers who came to fight the Singhs who would come on their feet with folded hands just by merely seeing the divine smile on the lustrous and radiant face of Dasmesh Pita ji.

Veer ji the link you posted are missing some key words of Bhai Nand Lal Jis writings.

I dont think the pangti is referring to Guru Sahibs physical body. It goes against Gurmat to worship physical saroop of Guru Sahib. Guru Sahib says those that worship my physical body will go to hell ( Sri Dasam Guru Granth). Bhai Randhir Singh Ji mentions one should avoid wanting physical darshan saroop of Guru Sahib ( Adrisht Partakh Darshan WaaheGuru leaflet)

I think the initial pangti is referring to getting glimpse/darshan of Guru Sahibs nirgun saroop. In Bhai Nand Lal Jis rehatnama , Guru Sahib explains to him the difference between his physical saroop and adrisht saroop.

Take the following pangti ( third) from the first pangti you posted.

gaahi soofee gaahi zaahidh gaahi kala(n)dhar mae shavadh ||

Sometimes (gaahi) you roam ( zaahidh) as a Muslim mystic ( sufi) sometime you roam (shavadh ) as a wandering fakeer ( kalandar)

We can derive from the following pangti that Bhai Sahib sahib is talking about Guru Sahib nirgun saroop because in physical body Guru Sahib never roamed as a Fakeer or Sufi even though some historians might try to suggest ( Lol)

At the end of the pauri Bhai Sahib states

har nafs goyaa ba yaadh naragasae makhhamoor oo ||
baadhaa haaeae shauk mae noshdh dhilae hushiaar maa ||

with each breath ( har nafas) Bhai Nand Lal ( goya) meditates ( yaad) on the intoxicating ( makhhamoor) flower(naragasae)
By drinking (noshdh) this intoxicant/wine (baadhaa ) with love (shauk ) my (maa) mind/heart ( dhil) become alert (hushiaar)

The urdu word naragasae is referring to a beautiful yellow daffodil which in reality means Charan Kamal of Guru Sahib in which Bhai Sahib is meditating ( Yaad) on with each breath ( har nafas) by doing so he is drinking the intoxicant ( amrit) from Guru Sahibs charan and getting intoxicated.

This is the same " glance" which is mentioned in Sri JapJi Sahib. Without this darshan of Guru Sahib we are deemed useless.

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥
ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥
ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥
ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥
ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥
ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥

I didn't know this. Thanks for pointing it out Bhai Sahib.

I got it - [www.tapoban.org]


dheen dhuneeaa dhar kama(n)dhae aaa(n) paree rukhhasaar maa ||
har dho aalam keemathae yak thaar mooeae yaar maa ||

Translation by Bhai Kulbir Singh ji: Bhai Nandlal jee has called Siri Guru Dasmesh jee's face - Pari Rukhsaar i.e. beautiful as fairies (pari means extremely beautiful). Vaheguru knows in what mauj Bhai Nandlal jee remembered Guru Sahib this way. In the next line Bhai Sahib goes on to write that the two worlds (this world and the next one) are merely equal to one hair (moo) of his yaar - Siri Guru Gobind Singh jee Maharaaj.

maa namae aaraem thaabae gamazeae miyag(h)aan oo ||
yak nigaahae jaa(n) izaaeish bas bavadh dharakaar maa ||

Translation by Bhai Kulbir Singh ji: The first pankiti means that I cannot sustain or bear the movement of the eyebrows of Siri Guru Gobind Singh jee Maharaaj. ‘Maa Namay Aaraem taabay’ - I cannot bear it. “Ghamza-e-Miyghaan-e.oo” means the Ishaara of his eyes. The word “Ghamza” is used to describe the killer glance of your pyaara. Mirza Ghalib has used this word in one of his shayers as follows:

Yeh paree chehra log kaise hain.
Ghamza-o-Ishwa-o-Adaa Kya hai.

Ghamza means ishaara or communication done through eyebrows. Bhai Nandlal jee is basically saying that when his pyaara i.e. Siri Guru jee looks at him, he can’t bear it i.e. he is so much filled in Rass.

The second pankiti means that ‘just one glance that is life-filling, is enough for me’. Yak means one, nigaah means glance, jaan-fizaayash means life-giving. Darkaar means enough.

gaahi sooee gaahi zaahidh gaahi kala(n)dhar mae shavadh ||
ra(n)gehaaeae mukhhathal idhaaradh buthae aayaar maa ||

Translation by Bhai Kulbir Singh ji: Here Bhai Sahib talks about the spiritual greatness of Guru Sahib. Sufi means a Sufi Faqir. Zaahid means a religious scholar that follows Sharia to the fullest. Kalandar means a spiritual faqir. Ranghaaye is the plural of Rang or colour. Mukhtalif means different.

The whole shayer means that ‘O Guru Gobind Singh jee Maharaj, you alone pervade or exist within the Sufi, Zaahid and a Kalandar. These seem like different colours, but in reality you alone are pervading in everyone.

kadhar laalae oo bajuz aashik nadhaanadh haech kas ||
keemathae yaakooth dhaanadh chasham gaehar baar maa ||

Translation by Bhai Kulbir Singh ji: Kadar means keemat, laal means jewel, Bajuz means without, aashiq means lover. Chasham means eye, gauhar means jewel.

The whole shayer means that the price or kadar of a jewel is not known by anyone other than the aashiq or lover. The price of Vaheguru-roopi jewel is known only by our eye (chasham) that is shedding jewel-roopi tears all the time.

Note - Bhai Kulbir Singh ji translates yaakooth as "jewel", however, in Islamic terminology, yaakooth is a heavenly stone which fell from heaven and it is what the Holy Kaabaa is made of. Those Muslims who have visited Mecca say that this stone has an amazing scent like smell. Therefore as per Bhai Nand Lal ji, only an aashiq would know the worth of this heavenly stone, here referring to Vaheguru-roopi jewel.

har naas goyaa bayaadhae naragasae makhhamoor oo ||
baadhaa haaeae shaak mae naashadh dhilae hushiaar maa ||

Translation by Bhai Kulbir Singh ji: Har means every, nafas means every moment, goiya means Bhai Nandlal jee, Nargis is a kind of flower, Makhmoor means intoxicated, Bada means liquor or sharaab and here it means the spiritual sharaab of Naam.

The whole shayer I think means that every moment ‘Goiya’ (Bhai Nandlal jee’s poet-name) stays intoxicated in the yaad or remembrance of beautiful flower like Vaheguru. Even though he is intoxicated in the spiritual shauq, still his heart is hoshiyaar or alert in his yaad.