The Life of Bulleh Shah

By: MUHAMMAD AHSAN WASIM VOHRA

Mysterious is the turn of time. The man who had been refused by the mullahs to be
buried after his death in the community graveyard because of his unorthodox views,
today enjoys worldwide reverence and recognition. The tomb of Bulleh Shah in Qasur
and the area around it is today the only place free of collective refuse, and the privileged
of the city pay handsomely to be buried in the proximity of the man they had once
rejected. "This radical change has been possible because people have been impressed in
the course of time by the holy way of Bullah's life and the efficacy of his teachings.

"The greatest Sufi poet of the Punjab was Mir Bulleh Shah Qadiri Shatari. " Because of
his pure life and high spiritual attainments, he is equally popular among all
communities. Scholars and dervishes have called him "The Sheikh of Both the Worlds,"
"The man of God," "The Knower of Spiritual Grace" and by other equally edifying titles.
Considered as the greatest mystic poet of the Punjab, his compositions have been
regarded as "the pinnacle of Sufi literature." His admirers compare his writings and
philosophy to those of Rumi and Shams-i-Tabriz. At present, he is held in equally great
esteem in Northern India and Pakistan.

Bulleh Shah's real name was Abdullah Shah. From Abdullah Shah it changed to Bullah
Shah or Bul1 Shah. "Out of affection some call him Baba Bulleh Shah, Sain Bulleh
Shah and some others mer Bullah. "The 40th Knot" gives evidence of his t] name.
"Invoking the name of God, now pray to Hi the Lord pervades everywhere Abdullah
exists more."

There is some difference of opinion among research scholars about the time of his birth
and death. Majority, however, believes that he lived from 1680

1758. Even about his birthplace there is some controversy. Some researchers hold the
view that he was born in the village Uch Gilaniyan in Bahawalpur St (Pakistan). They
believe that Bulleh Shah remained in this village up to the age of six months, when
parents were residing here, but who shifted to village Malakwal (Tehsil Sahiwal, Dist.
Multan) for sc reason. They had not been in Malakwal for a long time when the owner of
village Pandoke felt the need (preacher for the village mosque. On the recommendations
of the people of Malakwal, he approached Bu Shah's father, Shah Mohammed Dervish,
took to Pandoke where he performed the duties not only of the preacher but also of the
village teacher for children.

All researchers agree on the point that the ancestors' village of Bulleh Shah's parents
was Uch Gilaniyan, it is from there that they shifted first to Malakwal

later to Pandoke. However, some researchers hold view that Bulleh Shah's birth took
place after his parents had shifted to Pandoke. Today it is known as Pandoke Bhatian.
It is about 14 miles southeast of Qasur and is quite well-known. In fact, Bulleh Shah's
contribution to make it famous is considerable. It is said that from among the ancestors
of Bulleh Shah, Sayeed Jallalluddin Bukhari came to Multan from Surakh-Bukhara
three hundred years earlier. Here he got initiated from Hazarat Sheikh Ghaus
Bahauddin Zakriya of Multan, and here eventually he settled down. Bulleh Shah's
grandfather, Sayyiad Abdur Razzaq, descended from the same line. Thus Bulleh Shah's
family, being of Sayyiad caste, was related to prophet Mohammed on the one hand and
on the other hand with Sufi thought and mystic traditions, for centuries.

Bulleh Shah's father, Shah Mohammed Dervish, was well-versed in Arabic, Persian and
the holy Qura'n. He was a noble soul with spiritual leanings. It is said that out of the
whole family, Bulleh Shah's sister had the greatest love for him, who, like her brother,
remained celibate all her life, and spent much of her time in meditation. Both, brother
and sister, had been greatly influenced by the high moral character of their father who,
out of respect for him, had been given the title "Dervish. " The tomb of Bulleh Shah's
father still exists in Pandoke Bhatian. Every year an urs is performed at the tomb and
Bulleh Shah's kafis are sung there. In this way a tribute is paid to both, father and son,
and it has assumed the form of a tradition to perpetuate theirmemory.

Bulleh Shah's childhood was spent under the care of his father at Pandoke. He received
his early education, like that of other children, from his father. Later, for higher
education he was sent to Qasur, which was a well-known educational center those
days. In Qasur there were eminent teachers such as Hazarat Ghulam Murtaza and
Maulana Mohiyuddin. Their fame had spread far and wide. Bulleh Shah too became a
pupil of Hazarat Ghulam Murtaza. With his native intelligence and moral inclination, he
gained much from his contact with his teacher.

There is a strong historical evidence to show that Bulleh Shah was an eminent scholar
of Arabic and Persian. From his own compositions we can find many references to
Islamic thought and mystic literature. Later, when he attained mystic realization, his
erudition and learning acquired a new significance. But Bulleh Shah had to pass
through a hard struggle before he could attain the inner knowledge. This attainment
was possible only through his contact with his Murshid or Master, Inayat Shah. The
study of scriptures and other holy books had only aroused his interest and curiosity
about spiritual realization. His longing for union with the Lord reached its
consummation only after he met a perfect Master in the person of Shah Inayat Qadiri.

Inayat Shah was a well-known Qadiri Sufi of his time. From the historical point of view
the Qadiri Sufis can be traced back to the Sufi Saint Abdul Qadri Jilani of Bagdad.
Jilani is also known by the names Pir Dastgir and Piran-i-Pir. Bulleh Shah himself has
also given a hint that his "Master of Masters" was born in Bagdad but his own Master
belonged to Lahore:

My Master of Masters hailed from Bagdad,

but my Master belongs to the throne of Lahore.

It is all the same. For He himself is the kite

and He himself is the string.

Two collections of Sheikh Abdul-Qadir Jilani's sermons, al Fathal Rabbani, comprising

62 and the Futuh al-Ghaib, containing 78 of them, are well known to Islamic readers.
In one of the sermons, he strongly denounced his contemporaries for their materialistic
way of life. In another sermon he said, "Good and evil were two fruits emerging from two
branches of a single tree. One of the branches yielded sweet fruit and the other bitter; it
would be wise, therefore, for people to move to areas where the sweet fruits were to be
found." Also, " A jihad fought against self-will was, to Sheikh Abdul-Qadir far superior
to that waged with the sword. Through this struggle the idolatory of the self and the
worshi p of created things ( the hidden shirk) could be vanquished. Sheikh Jilani
"advised his audience that seekers of God had to be indifferent towards even the life
hereafter and to cultivate pleasure only in the thought of annihilation and abiding
poverty in this life. "4

In India the influence of the Sufi Qadiri thought was, felt after three centuries in 1432
through the person of Mohammed Ghaus, a Sufi dervish. Mohammed Ghaus first
settled in Bahawalpur, but later his teachings reached far and wide.

The Sufi saint of Punjab, Mian Mir (1550-1635 A. D.) was also connected with the
Qadiri tradition. It is well-known that Guru Ram Das got the foundation of Harmandir
Sahib in Amritsar laid by Mian Mir. The story is also current that at the time of the
Mughul emperor Jahangir's persecution of the fifth Guru, Shri Arjun Dev, Mian Mir
sought the approval of Guru Arjun Dev to raze the town of Delhi to the ground if he so
permitted. The Guru replied that he could also do it, but under all conditions one must
live in the will of God. It is obvious from this that there was great love between Mian Mir
and the Gurus, and that he was held in great esteem by them.

The date of birth of Inayat Shah Qadiri (died 1728 A.D.) is not known. But, from one of
his own hand-written manuscripts, it is evident that he was enjoying good health in
1699 A.D. He was an eminent Sufi saint of the Qadiri tradition and is said to be a
scholarly author. He wrote a number of Persian books on mysticism, from among which
Dastur-ul-Amal, Islah-ul-Amal, Lataif-i-Ghaibya, and Ishartul Talibin are particularly
well-known. In Dastur-ul-Amal he has made a mention of seven spiritual stages. The
ancient Hindu rishis considered passing through these stages as necessary for God-
realization.

Inayat Shah lived in Lahore, so he was called Inayat Shah Lahori. He belonged to the
Arain caste and earned his living through agriculture or gardening. He

also lived in Qasur for some time, but due to the animosity of the ruler of Qasur he
shifted to Lahore, where he remained till the end of his life. His tomb is also situated
near Lahore. In Bang-i-Auliya-i-Hind we find the following reference about him:

From the tribe of gardeners was brother Shah Inayat,

He received honor from Shah Raza Wali Allah.

He earned his living in the small town of Qasur Pathana.

The ruler Husein Khan of this town was his arch enemy.

From there Inayat Shah came to the city of Lahore;

Two miles to the south of the city he made his habitation.

It is at this place that we find his tomb.

In 1141 he departed from this world.

It is said that even before coming in contact with Inayat Shah, Bulleh Shah used to do
some spiritual practice, and had acquired certain miraculous powers. When Bulleb
Shah, the seeker, passed near the small field of Inayat Shah, he saw fruit laden trees on
both sides of the road. Inayat Shah himself was engaged in planting onion seedlings. It
occurred to Bulleh Shah to test Inayat Shah of his spiritual power. Invoking the name
of God, Bullah looked at the trees, and the fruit started falling on the ground. Inayat
Shah looked back and saw that unripe fruit was falling from the trees without any
reason. He immediately realized that it was due to the mischief played by the young
man passing by. He looked towards Bulleh Shah and said, "Well, young man, why have
you brought down the unripe fruit from the trees?" This is what Bulleh Shah wanted, to
find an opportunity to talk to Inayat Shah. He went up to him and said, "Sir, I neither
climbed up the trees, nor did I throw any stones at the fruit, how could I tear it from the
trees ?" Inayat Shah cast a full glance at Bulleh Shah and said, "0, you are not only a
thief, you are also being clever! " Inayat's glance was so penetrating that it touched
Bullah's heart and he instantly fell at his feet. Inayat Shah asked him his name and the
purpose for coming to him. Bullah replied, "Sir, my name is Bullah and I wish to know
how I can realize God." Inayat Shah said, "Why do you look down? Get up and look at
me." As soon as Bullah raised his head and looked at Inayat Shah, the Master again
cast at him a full glance, laden with love, shaking him all through. He said "0 Bullah,
what problem is there in finding God ? It only needs to be uprooted from here and
planted there." This was enough for Bulleh Shah. He got what he had wished for .

Inayat Shah had poured the essence of spirituality in these few words. He conveyed to
Bulleh Shah that the secret of spiritual progress lay in detaching one's mind from the
world outside and attaching it to God within. In Bang-i-Auliya-i-Hindthis instance has
been describedas below:

"In the city of Qasur Pathana it happened to a man of God, a descendent of prophet
Mohammed, the grandson of Pir Jilani, that he achieved greatness from Hazrat Shah
Inayat whose tomb lies in Lahore, south of the city. Bulleh Shah said to himelf, "I must
get my Master after testing him. I must fully satisfy myself, I must drink water after
straining it." In his intense search for his Master he first looked towards Lahore, then
he came there and took his residence, where the garden of Shah Inayat was situated.
There he saw a mango on a tree at that time, he looked at it, invoked the name of God,
and the mango fell on the ground. Shah lnayat gave a call to him and said, "Listen, you
wayfarer, you have stolen my mango. Give it back to me." Bulleh Shah replied, "I did
not climb up the tree; your mangoes are far from my reach. It is with the wind that the
mango broke from the branch and came into my lap. Invoking the name of God, you got
the mango. You have committed a theft. " Bulleh Shah realized the spiritual power and
knowledge of Inayat Shah. He fell at his feet, was graced by initiation from the Master
and attained the secret knowledge."

Bulleh Shah's meeting with the Master, getting initiation from him and being deeply
impressed has been described by a scholar in these words :

"Bulleh Shah had all those virtues in him which Shah Inayat was looking for in a
disciple. He opened his inner treasure and placed it before him. .-.He got the vision, he
became oblivious of his surroundings, and in that state of rapture he proclaimed the
gift of his inner grace in the manner of Mansur. "
Bulleh Shah started to pass his time in a state of strange ecstasy. In the company of his
Master and with the practice of the path he had been shown, Bulleh Shah's spiritual
condition started changing day by day. His kafi, "Whatever color I am dyed in " makes it
clear how great was the effect of his Master on him. In it he mentions that his inner eye
had been opened, all his doubts had been removed, and he had been blessed with the
light of Realization. Through the grace of his Master he had the vision of the Lord within
and that for him no difference existed between his Master and the Lord.

The effect of his master was so profound that but for his Master nothing else mattered
for him. He became strangely selfless and impervious to affairs of the world. Prof. Purn
Singh has described an interesting incidence of this phase of Bulleh Shah's life in his
book The Spirit of Oriental Poetry. One day he saw a young girl whose husband was
expected to come home, and in whose preparation she was putting plaits in her hair. A
strange desire arose in his mind. He also dressed himself like that woman, put the
same type of plaits in his hair, and went in this guise to meet his Master. For the
worldly people such an act would look ridiculous, but it shows not only the great love
for his Master but also his unconcern with public opinion and his desire to sacrifice
himself for his beloved. In the manner of true lovers he shed his mescaline pride and
assumed the form of a helpless women who renounces her ego and surrenders herself
completely to her lord.

Whatever questions or doubts Bulleh Shah had in his mind before he met his Master,
were all drowned in the experience of inner light. When he had made up his mind to
come to Inayat Shah, people had dissuaded him from doing so, saying, "You are a great
scholar, a master of miraculous powers and a descendent of prophet Mohammed. Does
it seem right to you to go to an ordinary gardener of low caste and become his disciple?
Is it not shameful?" But his Master was true to his name. HE showered such grace on
Bulleh Shah that a single glance of his made him saturated with spiritual light. In
ecstatic gratitude Bullah proclaimed: "O Bullah, if you seek the pleasure of a garden in
spring, go and become a servant of the Arain." Bulleh Shah held the hem of his Master's
cloak so firmly that he never let it go from his hand for the rest of his life. All of Bulleh
Shah's compositions are suffused with love and gratitude for his Master. In this love he
identified his Master with the Lord. He has addressed Shah Inayat with such words as
guide, as one who unites people with God, besides calling him spouse, husband, Lord,
friend, and beloved.

1. He listens to my tale of woe;

Shah lnayat guides me and takes me across.

(Week)

2 a. Shah Inayat is my Master, who has come to grace me.

All my wrangles and strife's are over.

Who can now delude me ?

(Acrostic)

b. Bullah has fallen in love with the Lord.

 He has given his life and body as earnest.

His Lord and Master is Shah Inayat

who has captivated his heart.

(Baran Maha)

c. He pervades in everyone.

Shah lnayat himself showed it, And then alone I could see.

(Baran Maha)

3 a. Inayat will come to my nuptial couch;

I am in great delight.

(Knot)

b. My friends have come to congratulate me.

Shah Inayat, my Lord, has fulfilled my hopes.

(Baran Maha)

c. I left my parents to take your shelter,

O my beloved King Inayat!

Now honor this bond of love,

for I am entirely in your hands.

Pray, walk into my courtyard !

(Kafi)

d. Come Love, fold me in your arms,

Why this estrangement ? Says Bullah:

Ever since I found Shah Inayat, The Lord has taken abode in me.

(Kafi)

e. Bulleh Shah has no caste ;

He has found Shah Inayat.

 (Kafi)

He calls his Master the Lord of the soul and the philosopher's stone, which can turn
iron into gold.

O Bullah, my Lord Inayat knows God,

He is the Master of my heart.

I am iron, he is the philosopher's stone.

Again,

"The Master is an adept in swimming, he can take across an inept and helpless
woman."

Bullah also calls him the one who can embellish t soul with spiritual apparel and
jewelry and transform widow into a bride.

O Bullah, the Lord brought me to the door of Inayat,

Who embellished me with clothes green and red.

For a distinguished scholar, who belonged to the line of prophet Mohammed, to accept
an ordinary vegetable grower as his Master was a very extraordinary event in the social
conditions of Bulleh Shah's times. It was like an explosion which shook the prevailing
social structure. Bullah had to suffer the taunts and ridicule not only of men of his
religion, clan and caste, but also of all members of his family. He says :

1. 0, what has love done to me?

People hurl at me taunts and rebukes.

2. For the sake of my true friend,

I have to bear the reproaches of people.

3. To admonish Bullah came his sisters and sisters-in-law,

"Why have you brought disgrace to the prophet

and to the progeny of Ali?

Listen to our advice, 0 Bullah, and leave the hem of the Arain's skirt.

Bullah preached fearlessly that the guidance of a Master was indispensable for spiritual
realization, and the caste of the Master did not at all matter in this pursuit. Even if he
belonged to the lowest caste, his help would still remain indispensable. Thus, he
proclaimed at the top of his voice that pride in being a Sayyiad would land one in hell,
and the one who held the skirt of a Master like Inayat Shah would enjoy the pleasures
of heaven.
Let anyone, who calls me a Sayyiad,

be punished with tortures of hell,

And let him revel in the pleasures of heaven,

who labels me an Arain.

If you seek the pleasures of the spring season,

become a slave of the Arain.

An interesting incident of this period in the life of Bulleh Shah presents a graphic
picture of his ecstasy, generosity and fearlessness of public opinion. It is said that as a
result of disgust from people's attitude, Bulleh Shah purchased a few donkeys so that
people should ridicule him. They started calling him "The man with donkeys." During
those days, a poor man's wife was abducted by a Muslim Chieftain. In despair, the
husband went to Bulleh Shah, and asked for his help in recovering his beloved wife.
After a few moments spent in thought, Bulleh Shah told the man, "Go and see, my
friend, if there is any music or dance going on somewhere near about." The man soon
came back and reported that a group of eunuchs was dancing in the village nearby,
accompanied by a band of musicians. "That is good, " said Bulleh Shah. "Come now and
sit on one of my donkeys, and we shall both go to watch the dance. " As soon as the
saint arrived at the dance, he joined the group and also started dancing. He got into

an ecstasy and asked the man, "Where does the Muslim Chieftain live ?" The man told
him that he lived in a certain part of the city near the orchard of dates and the grove of
mangoes. Then Bulleh Shah called out withdirected attention :

There is a mango grove, it is said,

and an orchard of dates.

The owner of donkeys calls you,

Wake up, if you are asleep.

Sorrel is thus hulled in the mortar,

Sorrel is thus hulled, my friend!

The moment he uttered these words, the abducted woman ran out from the nearby
garden and came to Bulleh Shah. Bulleh Shah stopped dancing and called to the
husband, "Here is your beloved wife, brother! Take her home and guard her well."

Then once more wrapped in ecstasy, he continued to dance to the bewitching music.
The gossips lost no time in going to Bulleh Shah's father, an orthodox Muslim, and told
him all that had happened. Not only was his son now hiring out donkeys, but he had
also started to dance with the eunuchs. Greatly distressed and enraged, the saint's
father, with a rosary in one hand and a staff in the other, hastened to the place where
his son was dancing. " Ah! it is you, father" said Bulleh Shah as he heard his name
called. He looked at his father intently and began to sing :
People have only chaplets but my father has a rosary.

The whole of his life he has toiled hard,

But has not been able to uproot a single hair.

Sorrel is thus hulled in the mortar .

Sorrel is thus hulled, my friend !

As the son, filled with spiritual ardor, gazed at his father, the inner eye of the father was
opened and he had a divine vision. With a serene and radiant smile on his face, .he
joined his son in the ecstatic dancing and singing, and as he danced, he sang over and
over again :

Blessed are the parents whose sons

are dyed in such divine color !

They bring salvation even to their parents.

Sorrel is thus hulled in the mortar.

Sorrel is thus hulled, my friend !

The beginning of love is fascinating, but its path is difficult and its destination far. Even
a small error or omission on the part of the lover can become a cause of great
annoyance for the beloved. 'That creates a mountain of calamities for the lover. Such a
thing happened to Bulleh Shah, when his Master got annoyed with him for an omission
on his part.

Some writers have attributed the reason for his Master's annoyance to Bulleh Shah's
open criticism of rituals and customs practiced by Muslims, and this was not to the
liking of Inayat Shah. This reason, however , does not appear plausible, because
criticism of external observance .is common to all Sufi saints, and it was not unknown
in the Qadiri tradition. They were certainly not the worshippers of this system.

The second reason given for the annoyance is quite different in nature. It is said that
once Bulleh Shah invited his Master on the marriage of one of his relatives, The Saint
deputed one of his disciples to represent him at the function. This disciple belonged to
the Arain caste and was poorly clad. Now, Bulleh Shah's family was proud of belonging
to the clan of Sayyiads. They did not give proper attention in receiving this poorly clad
man. Even Bullah happened to make this omission. At least he should have shown
proper respect to the representative of his Master, But under the pressure of his family
or the fear of public opinion, he did not give the guest due honor. When the disciple

returned from the marriage, the Saint asked him how the marriage was celebrated. He
told his Master the whole story , and complained that because of his low caste and
tattered clothes, neither Bulleh Shah nor his family showed him due respect. The Saint
replied, "How dare Bullah behave like this ?" And then added, "What have we to get
from this useless man ? We shall change the direction of the flow of water from his
fields to yours !" He had only to utter these words to bring a calamity in Bullah's life. As
soon as the Master changed the direction of his grace, his spring turned into autumn.
His inner visions vanished, leaving him dry and barren. Light changed into darkness
and bliss into mourning. It was a stunning blow to Bullah.

One who has never experienced inner bliss and who has never had a glimpse of the
divine glory of his Master within, his case is quite different. But the one who has
enjoyed the wealth of inner experience and who is suddenly deprived of this treasure,
he alone knows the pangs of such a torture. In fact, the lord of spiritual wealth is the
perfect Master, and there is nothing in the hands of the disciple. Apparently, the
disciple is himself seeking the Master, and with his own effort treads the path and
progresses on it, as shown by the Master. But, in reality the disciple cannot search for
the Master with his mind and meager intellect, nor can he find the true path with his
own power and cleverness. N or can he rise to spiritual realms with his own endeavor.
Finding the true path and achieving spiritual progress are all gifts of the Master's grace.
Bulleh Shah has himself written, "The Guru does whatever he wills." But to realize this
he had to suffer the annoyance of his Master and cross the frightening ocean of the fire
of separation.

As soon as his spiritual experiences were stopped, Bullah hastened to his Master, but
the Master turned his back on him and asked him to leave the place. For one thing, the
annoyance of his Master '. for another the command not to see him! What greater
torture could there be for a disciple ? Bullah was miserable. He began to burn in the
fire of repentance, and his condition waslike that of a fish out of water .

In the compositions of Bullah, many references can be found of this heart-rending state
of his mind. In many of his kafis there is a touch of his personal life. No one can say
with certainty when these kafis were written. But the descriptions in these poems
bespeak of such a mental state. The pain of separation erupts in them like turbulent
waves. "In poignancy of emotion, sincerity of feeling, ardor and longing, these kafis are
matchless. "

From the kafi given below it is evident; that the memory of the bliss of union with the
beloved and the pain of separation from him are continuing to burn Bullah to ashes like
a house on fire. He cannot give up love, but in the separation of his beloved, he can find
peace neither by day nor by night. He is not blessed with the sight of his beloved, but
without seeing him, fire rages within his breast, and his heart is breaking. It is hard to
bear such a state of mind, but it is also impossible to relinquish love. So he hangs
between life and death :

I have been pierced by the arrow of love,

what shall I do ?

I can neither live, nor can I die.

Listen ye to my ceaseless outpourings,

I have peace neither by night, nor by day.

I cannot do without my Beloved even for a moment.

I have been pierced by the arrow of love,

what shall I do ?

The fire of separation is unceasing !

Let someone take care of my love.

How can I be saved without seeing him?

I have been pierced by the arrow of love,

what shall I do ?

O Bullah, I am in dire trouble !

Let someone come to help me out.

How shall I endure such torture ?

I have been pierced by the arrow of love,

what shall I do ?

I can neither live, nor can I die.

In another kafi he describes his pain thus :

He left me, and himself he departed;

What fault was there in me ?

Neither at night nor in the day do I sleep in peace;

My eyes pour out tears !

Sharper than swords and spears are the arrows of love !

There is no one as cruel as love ;

This malady no physician can cure.

There is no peace, not for a moment,

So intense is the pain of separation !

O Bullah, if the Lord were to shower

His grace, My days would radically change !

He left me, and himself he departed.

What fault was there in me ?

As the period of separation became longer, Bullah's condition became worse. On the
one hand~ there was the pain of separation, on the other, the ridicule of people. He
prostrates before the memory of his Master, and repeatedly entreats him to show his
face to him at the earliest.

Why do you tarry , my Beloved ?

O Bullah, now narrate your love story.

He alone knows who has experienced love.

There are rebukes within, taunts without

Such is the comfort I have found in love !

My eyes have taken to the habit of weeping.

For one, it is death, for another, reproach from the world.

The pain of separation has tightly squeezed my life.

O Love, I have cried out my heart in anguish !

Bullah was full of repentance over his blunder. He was keenly desirous to be forgiven by
his Master. In his mind he pleads to his Master to heal his wound of separation, and to
apply. balm to his heart by showing his face to him.

I suffer from the pain of my mad love.

Come, dear Ranjha, cast a glance at me,

and forgive me my faults.

From the throne of Hazara set out Ranjha,

the Master of artless Heer.

The bridegroom visits the homes of all others;

What is the flaw that vitiates Bullah?

Bullah does not only describe the state of his suffering, but also hurls complaints at his
Master. On the one hand, he regrets his own lack of wisdom, on the other, he
reproaches his Master, who, after piercing his heart with the arrow of love, has hidden
himself and has never inquired after him.
Inflicting a wound you hid your face;

Who has taught you such thefts, my Love?

With your fancy you captivated my heart,

But then you never showed your face. This cup of poison I have drunk myself ;
Indeed I was unripe in wisdom!

He calls his Master "the beloved Thug of Lahore" and complains that he has robbed him
with his love, and made him useless for the world.

Never be taken in by its guiles ;

It gives not peace in forest or city.

When the traveler left after casting a glance,

Suddenly a noose was hung round my neck.

He then showed no concern for me.

Oh, I have met the "beloved Thug of Lahore" !

To be incessantly weeping in separation of his Master had become the usual routine for
Bullah. This separation of his had assumed the proportions of madness, and he started
roaming in streets and lanes. The intense longing to see his Master produced a kind of
fire within him, to extinguish which he began to think out some plans. "I He knew that
his Master was a lover of music. It is said that Bulleh put on the garb of a woman, got
hold of a sarangi and went to the house of a dancing girl. He learnt dancing from her
and became an adept in it. He then took along with him a drummer and a harmonium
player and went to the tomb of a holy man in whose memory an annual function was
being celebrated. Shah Inayat had also come to attend it. While all other dancers and
singers got tired and sat down, Bullah, in ecstasy, continued to dance. His voice was
extremely doleful and heart-rending. It is .said that Bullah sang many kafis on the
occasion. At last even Inayat Shah's heart melted. With a voice full of compassion he
said, " Are you Bullah ?" Bullah ran and fell at his Master's feet and replied with his
eyes full of tears, "Sir, I am not Bullah put Bhulla. " I

The Master is never indifferent to his disciple. When he realized that the fire of
repentance and separation had purified Bullah and turned him into pure gold, he
forgave him his lapse and pressed him to his heart.

The reason why the Master put Bulleh Shah to such a hard test -the torture of burning
in the fire of separation and longing ~ was to make him fit to receive the invaluable
wealth of the Word of God. With this spiritual treasure he was not only to become rich
himself, but also to make other seekers the recipients of this wealth.

When the fountain of the Master's grace started flowing once again, the arid fields of
Bullah began to revive, and the fragrance of the flowers of bliss spread all around.
According to the author of Qanun-i-Ishq, the Master pressed Bullah to his heart, took
him along with him, and intoxicated him with the wine of union. Bullah's soul got dyed
in the hue of his Master's soul, so that no distinction remained between the two. One of
Bulleh Shah's kafis gives a graphic description of his state of merging in the Master
(Fana-fil-Sheikh) :

Repeating the name of Ranjha

I have become Ranjha myself.

O call me ye all "Dhido-Ranjha,"

let no one call me Heer .

Ranjha is in me, I am in Ranjha,

no other thought exists in my mind.

I am not, He alone is.

He alone is amusing himself.

The Master is one with the Lord. So, merging in the Master is transformed into merging
in the Lord. This state is expressed by Bullah in the following lines of two kafis :

1. You alone exist, I do not, O Beloved!

2. Repeating the name of the Beloved

I have become the Beloved myself.

Whom shall I call the Beloved now?

The same thought is conveyed by Jesus Christ in the Bible thus :

"At that day ye. shall know that I am in my Father, and ye in me, and I in you."

Arriving at this stage, the illusion of duality disappears, and the glory of the Beloved is
seen to pervade everywhere. Bulleh Shah declares that love for the Lord has so radically
changed him that his individual self or ego has been totally eliminated. He has now
realized his true Self hidden behind the veil of the physical body. His identification with
the Supreme Being has opened for him the floodgates of divine light. In this light no one
has remained a stranger. All have become His own.

I have got lost in the city of love,

I am being cleansed, withdrawing myself

from my head, hands and feet.

I have got rid of my ego,

and have attained my goal.

Thus it has all ended well.

O Bullah, the Lord pervades both the worlds;

None now appears a stranger to me.

In the transcendence of the finite to the Infinite; all disputes of religion, of good and evil,
disappear. To Bullah now all began to appear as virtuous; none seemed to him as evil or
a stranger.

Remove duality and do away with all disputes;

The Hindus and Muslims are not other than He.

Deem everyone virtuous, there are no thieves.

For, within every body He himself resides.

How the Trickster has put on a mask!

Saturated with the love of God, Bullah became the personification of compassion and
forgiveness. He began to see the divine in every being, and distinctions of caste and
religion, friend and foe, ceased to have any meaning for him. The following incident of
his life illustrates this sublime state of his mind in a beautiful way:

It is said I that "once Bulleh Shah was engaged in meditation inside his chamber. It was
the month of Ramzan. Some of his disciples were sitting outside eating carrots. After
some time a group of orthodox Muslims who were keeping the fast happened to pass
them. When they saw the disciples sitting at a faqir's abode and violating the fast, they
were enraged. " They shouted in an angry voice, " Are you not ashamed of eating in the
month of Ramzan, and that also at the abode of a faqir?" The disciples replied, "Brother
believers, take your path. We are feeling hungry. That is why we are eating. "

The group of believers felt suspicious about their faith. So they asked, "Who are you?"
They replied, "We are Muslims. Don't the Muslims feel hungry?". The believers again
commanded them to stop eating, but the disciples did not heed. The believers who were
on horses, alighted. They snatched the carrots from the hands of the disciples, and
threw them away. They also gave a few blows to them. As they were about to leave, it
struck them that the pir of these impious people must have been cast in the same
mould. So they turned back to ask him what kind of instruction he had given to his
disciples. They went to his chamber and said, "Who are you?" Bullah who was
meditating with his eyes closed, raised his arms and moved his hands. They asked him
again, "Why don't you speak? Who are you?" Bullah once again raised his arms. The
riders taking him to be a mad man, went away. Soon after they left, the disciples
entered the chamber, raising a hue and cry that they had been beaten. Bullah told
them that they must have done something to provoke the believers. The disciples denied
to have done any such thing. Bullah said, "What did they ask you?" The disciples
replied, "They asked us who we were, and we said we were Muslims." Bullah retorted,
"That's why you were beaten. You became something and you suffered. I didn't become
anything, and they said nothing to me."

To consider oneself something emanates from the sense of .ego. Such a person is still
under the sway of maya, and has not had a vision of Truth so far. One who has had
such a vision comes to know his true Self and gets liberated from the bondage of caste,
religion and country. There are numerous instances in the poems of Bulleh Shah,
which show that the soul, like the Lord, has no religion, no caste, no country. All these
distinctions are born out of time and space, but the soul is unborn and timeless. It has
neither a beginning, nor an end, nor is it bound by the limitations of caste and religion.
Bullah recognizes only the primeval relationship of soul with God :

I take myself to be the beginning and the end;

I do not recognize aught except the One.

Having realized the Truth within, Bulleh Shah became the embodiment of Truth
himself. He spent the rest of his life in disseminating the message of this Reality. Till
the end of his sojourn in this transient world he was engaged in meditation of the Lord,
and guided all those who came in contact with him, on the same path. His magnetic
personality, his pure living and his divine writings spread his fame far and wide. Many
a seeker after Truth was attracted by his charm and derived much spiritual gain under
his guidance. The last years of his life he passed in Qasur, and here he died in 1758-
1759. His t6mb can be seen in Qasur even today. It is mentioned in Bang-i-Auli-va-i-
Hind :

When 1171 (Hijiri) had come to pass,

In Qasur his shrine was well raised.

Bulleh Shah was an evolved soul, a perfect faqir and a true lover. Through the love for
his Master he realized the Lord. In his love one finds poignancy, ardor and longing
besides sincerity, sacrifice and renunciation. Under the canopy of love he made his
offerings of caste and learning. His love for his Master never wavered for a moment
despite the fire of separation and longing through which he passed. His writings, as
also his life, manifest transcendence of physical love ( of the Master) to divine love ( of
the Lord). Indeed, this is. the path of all true mystics, all true lovers of God.

Whosoever has attained union with the Lord has done so by traveling on this path, and
whosoever will attain this union, will do so by becoming a traveler on this path of love.
Bulleh Shah's life and writings are replete with subtle secrets of the path. They do riot
only strengthen the love of a true lover, but also encourage him to undergo the severest
hardships for reaching the spiritual goal. The life and compositions of Bulleh Shah will
serve as a lighthouse for times immemorial to true seekers of spiritual realization.