In the sufi tradition all of creation is a mirror because it reflects the beauty of the divine beloved. Hum aaiine ke saamne jab aa ke hu 3 kareN 1.moment 2.many reflections/manifestations 3.sufi chant as in allah-hu MiT jaayeN ek aan 1 meN kasrat-numaaiyaaN 2 Other than me, in this ocean of pearls, no shell will bloomĪll the world holds a heart, there is none like be-dil Ghair-e man zin qulzum-e gauhar habaabi gul na-kardĪalami saahab-dil ast, amma kasi bedil na shud
Sufi shaa’er mirza be-dil also uses this very effectively … He has become be-dil, without heart, which is a great merit because heart/dil is lustful. At the mystical level the poet/sufi has gone past the stage of desire. How then, can he ask heavens to fulfil any desire. Superficially it means that the poet/lover has lost his heart and is no longer able to have any desires. Hum tujh se kis havas 1 ki falak 2 justuju 3 kareNĭil hi nahiN raha hai ke kuchh aarzu 4 kareN 1.desire, longing, lust 2.sky, heaven 3.search, ask, demand 4.desire, wish It is a pleasure to read them side by side and enjoy the similarities and nuances. They combined romantic imagery with mystic/sufiyaana thought effectively. All three can be considered early pillars/foundations of urdu verse. Khwaaja mir dard, mir taqi mir, mohammed rafi sauda were contemporaries and lived in and around dehli. Click here for background and on any passage for word meanings and explanatory discussion.
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