Sublime Thought of Bhittai and Present World


Sublime Thought of Bhittai and Present World

By Noor Ahmed Janjhi

Discussing Coleridge’s Mystical Consciousness, Dr H M Gurbaxani writes in his thesis Mysticism , “With the ‘dark night of the soul’, Coleridge has done once for all with external nature, with all means and aids to completion, with all the materials, furnished by the senses, however beautiful. (p165) .Furthering the discussion, the learned scholar quotes Coleridge as ,
“I may not hope from outward forms to win.
The passion and the life whose fountains are within.”
Continuing his discourse, Dr Gurbaxani has mentioned Shah Abdul Latif Bhittai’s ‘transition leading through the resulting pain the same as that of Hero and Leader. He quotes an example from Suhni as:
“If the jar perish, so much the better;
It was a veil between me and my love,
‘A seeker of God should be self- reliant,’
This adage shall henceforth be my pole-star.
May I never falter or vacillate!
I must seek Mehar within my own boson.

Shah Abdul Latif has presented his thought in a logical sequence and with balanced representation. In all of the Surs, he depicts nature, human being and his behaviour and role in the vast context of nature. He not only discusses multidimensional structure of life but also takes his great thought beyond to it. His thesis moves ahead with the guiding light of love and then the commitment, forbearance, struggle and sacrifice. His characters offer real life situations; somewhere trying and toiling , somewhere enjoying and elaborating. He describes love in detail and explains the diversity of it. Presenting a unique expression for love, he says;
نڪو سنڌو سورجو نڪو سنڌو سڪ
عدد ناهي عشق پڄاڻي پاڻ لهي
(Neither is the limit of pain, nor is the limit of longing. Love is not a number as to be calculated. It finds the conclusion itself)
عدد ناهي عشق جو، سڻي ٿيءُ ساڻي
ڪانهي پڄاڻي ، مهندان منڌ ميهار جي
(Love has no calculations at all. Go along with it as you listen it. There is no conclusion before Mehar, o woman!)
Latif saeen describes the commitment in Sur Marui. He describes it in three types.1. The commitment with the Creator. 2.The commitment with the people and 3. The commitment with the motherland. He also discusses the commitment with the aim, objective and the goal. His character Moriro is a great example of courage and commitment. Struggle, as Shah Latif has described, is a matchless phenomenon. There is not a single tinge of despair in it. It is a great thesis of resilience. Sassui chases the trace of Punhoon tirelessly. She crosses over all the obstacles and hindrances of the way. She adopts thirst voluntarily for her Punhoon and in Latif’s words, ‘ the water is thirsty itself for them who tame the thirst within’. He says;
ساجن ڪارڻ سڃ ، مر قبوليئي سسئي
اندر جنين اُڃ ، پاڻي اُڃئو ان کي
His poetic thought moves through the strategy of pains and pangs. He loves the pain in search of beloved. He utilizes the pain as a panacea. He is not afraid of any untoward situation in his search and seeking endeavour. He travels a long path of love ranging from material love to the sublime form of love via spiritual affection. It is his acumen and argument that motivates severely stressed and wrecked people to continue their journey. He addresses pain with the panacea of pain. He starts his journey from nothingness leading to beyond nothingness by gathering of the seeker and sought. Sassui , in her search for Punhoon leaves for from Banbhor with the asset of nothingness and passes through all of the dangers and difficulties. As she joins Punhoon, she realizes that she herself was Punhoon and the ignorance led her towards such a great complications. She declares as;
پيهي جان پاڻ ۾ ، ڪيم روڃ رهاڻ
ته نڪي ڏونگر ڏيهه ۾ نڪا ڪيچين ڪاڻ
پنهون ٿيس پاڻ سسئي تان سور هئا
(Having been peeped into myself, as I talked to my soul. I found that there were neither mountains in the area nor remained the dependence of Kechis. I was Punhoon myself and Sassui were the pangs and pains only)
Bhittai urges on the cleanliness of the inner self rather than visible part of human being. He describes knowledge as a single being and advises to perceive and to observe it. He tells about the emptiness of words and the genuineness of thought. He seeks the origin of the thought process from where the words emerge. He guides us to learn the unlearning process and humbleness so as we may reach easily to the goal. Socrates has said, “ To know is to know that you know nothing.” Bhittai says , “ Jjanain ta bi na jjaann, eeue dar ajjannan jo ڄاڻين ته به نه ڄاڻ ، ايءُ در اڄاڻن جو”. Latif saeen says;
ڪوهه ٿو ڪاڳر ڪوريين ، ويٺو وڃائين مس،
ڏور تئائين ڏس، جئائين اکر جڙيا
His creativity and acumen produced a comprehensive thesis to be followed by human being. It is too compatible to be restricted by time and space. He has used the popular form of language full of its linguistic and aesthetic beauty. Mystically, Bhittai presents a process of though synchronized with life. Although he takes pitcher or means at the initial stage of the search but as it matures, he prefers the abandonment of the means as Suhni is happy on the breaking of the pitcher. He takes inspiration and solace from within but not for sake of wining like Coleridge. He explores victory in loss and relies solely on the inner self. His seeking journey is a great example of risk taking and that is for sake of love not for material benefits. In Sur Suhni Latif elaborates;
گهڙيا سي چڙهيا ، ايئن اٿيئي
مئي متي مهراڻ ۾ ، پئو ٽپو ڏيئي
ته ميهار مليئي، سنڀوڙو سيڻاه سين
(Those who dare to enter the water cross it over too. Jump into the over flooding river Mehran . Consequently, you will have Mehar along with skin boat)
It is great example of risk taking. It is need of the hour to explore the sublime thought of Bhittai in the light of contemporary thought. Although he expressed it some four hundred years ago yet it provides a great idea of relativity to the approaches of present times. It can guide and enlighten world to move ahead towards real prosperity and peace.

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