Sakhi ki khai nikaah pae balkha kae pea gaya lahero mai kheltha hua leherakae pea gayae eh rehmethae thummo meri har baatha muafir har mai inthihan shokhoen mai ghabrakae pea gayae, paas rehetha hai, dhuur rehetha hai, paas…..dhil mai koi zaroor rehetha hai, jabsae dekha hai unki nazoro ko, halka halka suroor rehetha hai, esae rehetha hai marae dhil mae jaisae zulmuth mae noor rehetha hai, aab adham ka yai haule hai, masth rehetha hai, dhuur rehetha hai…..ye jo halka halka suroor hai yae jo theri nazar ka kusuur hai, kae sharaab piina seekha dhiya, theri chaah beheki beheki nae mujhae ek sharaabi bana dhiya, sharaab kaisi, khumaar kaisya, yae suub thumari nawazishae pilahiyae jis nazarsae thunae khadhar jae mujkho aapni khabar nahi hai, sara jahan mastha, sara jahan masth masth theri jo theri khushi wo meri khushi thera pyar hai meri zindhagi, mujko nawaz na ghazo atha hai sajdha kar lehetha huun jaab saamnae wo atha hai thera pyar hai mai gazr sae bandaah isqu huun, mujhae rooz nahi, meri saar ko dharad
mujhae aap thalashae haram nahi, yei janoon ka hai maujdha jahaan mae saar
Ranjish hi sahi dil hi dukhaane liye aa. Sorrow come to fill my broken heart. Aa phir se mujhe mujhe chod ke jaane liye aa. Come to take me away with you. Ab tak dil-e-khush_feham ko tujh se hain ummeedain, heart’s happiness has seen its completion and yet you sorrow remain vigilant. Ye aakhari shammain bhi bujhaane liye aa. Please come to put to rest the final vestiges of life. Ek umr se hun lazzat-e-giryaa se bhi mehruum, I have reached an age where shame has become the cause of my life, thus, I reach for you sorrow to fill my empty heart. Aye raahat-e-jaan mujh ko rulaane liye aa. Cruelly, sorrow appear even it is to make me weep again and again. Kuchh tho meri pindaar-e-mohabbat ka bharam rakh. Show a little respect to my love for you. Thu bhi to kabhi mujh ko manaane ke liye aa, Grief come to manage me in my brokeness. Come, so that I can leave my sorrows behind. Mana ke muhabbat ka chupana hain muhabbat, chupke se kisi roz chatha ne ke liya aa, love can be renewed thus do not hide it within yourself. Secretly, someday come to speak with me. Jaise jaise jaise tum aathe hain na ane ke bahane. Just like you arrive pretending not to, aaise hai kisi roz na jane ke liye aa, similarly do not sell the path you have shown. Aa phir se mujhe mujhe chod ke jaane liye aa. Come to take me away with you. Ranjish hi sahi dil hi dukhaane ke liye aa. Sorrow come to fill my broken heart.
Baech bhavar mae dolena, in the midst of nectar I wander about, aar rahi na paar gayi, not knowing which path is correct kuuch isqh ki maudaunae duubi, drunk I have fallen kuuch hijr kiya, and through faith I have risen, divar gaayi until I reach your sight, Wall. Thuum jaanae nahi yae dardh maera ya jaanae kae bhi anjaanae ho, you do not understand this hurt of mine or otherwise pretend you do not aek pall yae lagae apnae ho thuum, in this moment you and I became one, aek pall yae laage beganae ho, and in another moment you are someone I do not know. Dhildar yae paheli thuuj saatha, love of hearts, first explain to me suffering thuum koune piya , who are you O God, yeh bhed thumhi aab kholo zara, now that I am captured by your hand only you can open this snare. Thuum koune piya, who are you beloved? Binn bolae jo thuum kehethae ho, what you say without speaking binn bolae hi vo sunnu mae, is the only language I choose to understand. Bhar kae thumko ein aankho mai my tear filled eyes khuch quaab nayae sae khulllu, will open in a new dream. Mae na aapna aap dikhaei dai, I will show myself jab dekhu khud ko darpan mae in front of these mirrors yae mai huun ya phir thumhi ho, is this me or is it you again man uljha hai eis uljhan mae, hearts in distress cry out mujhae aapnae rang mai rang liya, even though I long to bathe myself in ecstasy, mai rang liya thuum koune piya, I have taken vows on your behalf, thum koune piya you are my word G-d. Yae bhaed thumhi aab kholo zara, now it is your turn to remove human shackles thuum koune piya, who else are you other than a redeemer? Dhil sae hai jo yai yae dhil aapnae, from my heart to yours kehenae ko koi rishtha hi nahi, are you going to say that there was never any prior relationship? Eis pakizaah sae baandhan ko, caught in chains dhuniya mae koyi samjahi nahi, no one understood this state jaab ghaayone ke kohi thumkho tho dardh yahan dekho tho, when injury occurred afar, dhardh yahan bhi hotha, look at how I bleed, jaab ho thumhari yae aankhae jo dhil yae mera bhi rotha hai, and when I look at your eyes, my heart suffers and cries out in pain thumne bhi magar yae puuch liya, yet above all You keep me in your thoughts, thuum koune piya who are you Beloved? Yae bhed thumhi aab kholo zara , our release from sin and evil doings thuum koune piya…..you are this alone, God. The Beloved above every one.
There has to be a concomitant moral response to why people are driven to destroy one another. To do this here are some salient instructions to follow. Moral rights are a necessity and the way to begin this dialogue is with those whose dignities were violated beyond human recognition. It is a belief that moral human beings have to accept the values of those who survived the horrors of war as the standards of moral righteousness and therefore rights. Blasphemy against God are crimes and no one human being is blameless in this regard. The task lies now in identifying and removing that blasphemy as a means of resurrecting moral law. It is probably hubris to claim that victims of world war II, especially those who perished in labor camps both in Europe and in South Asia, the Jews and those under the rule of a deceitful dictatorship. Non-violent movements during that time is as good place as any to begin such a conversation. But these two events come up over and over again as crimes that are not acceptable. They are not forgivable and never will be because the incidents also were connected to the affairs of God in our lives. The Shoah is not something God accepted, and brutality as a means of living is also not what a loving God accepted. Therefore, the number one lesson that we must draw as moral is that one does not make victimhood a right to their personhood but rather a place of moral contestations. EVERYONE should be a part of this important appeal as it pertains to self-government demonstrated by MK Gandhi and by ambitious democracies in the world such as Israel. Proponents of terror such as ISIS and AlQeida are ruled by the same laws that govern Blasphemy in religion. Their blasphemous activities injure and remove the one on one relationship that human beings are ENTITLED to have with God. No one has the right to take this humanity away. Laws from important religious authorities such as the ones in Jerusalem will take being to take into account events and judge them accordingly. Thus, if one is a terrorist or is training to become one, they should know that the hand of justice is going to reach out to them and mete out concomitant punishment. The only relationship to law a human being has in our world is with free individuals. God is widely acknowledged as the chief advocate of liberty and thus of a different dimension of human freedom, moral liberty. We need God’s help to repair lives and the only way to accomplish is to obey his works. Licentious, predatory, incriminating and other murderous acts that plague our world today have to be accounted for. Both free and enslaved human beings if they espouse the validity of truth dejure establishes all laws, criminal, civil, moral, commercial and so and so forth. Such is the power of truth in action. It is then easy to remove corrupt and disgraced people, whether they are governments, politicians, terrorists, gangsters, law enforcement and every other kind of human being. Without God life is unlivable and this is a moral reality we all accept whether we are religious adherents or adherents of a greater power than ourselves. This is the ONLY way to curb human egotism, the culprit of all actions in this world and beyond.